Black Looks - Including an African LGBTIQ+ Archive

Britain, London, Racism

East End White Pride Cancelled

On 2nd April a group under the name of “East End Gay Pride” [EEGP] planned to  march through the Shoreditch and Whitechapel districts of Tower Hamlets, London.  The march which was promoted as “united against homophobia and all prejudice” claimed to be in response to a homophobic sticker campaign in East London – a campaign which has questionable origins and has been condemned by both the East End Mosque and the Association of British Muslims.

The EEGP is part of a growing and mainstreaming of Islamophobia as Muslims are painted as the face of homophobia in Britain and Europe.   Left-leaning liberal journalist, Johann Hari who is known for his internationalist reporting on Palestine and Congo, recently published a piece “Can we talk about Muslim homophobia now” in which he claimed

“East London has seen the highest increase in homophobic attacks anywhere in Britain. Everybody knows why, and nobody wants to say it. It is because East London has the highest Muslim population in Britain, and we have allowed a fanatically intolerant attitude towards gay people to incubate there, in the name of ‘tolerance’.”

Hari’s assertions have been challenged by a number of Queer and non-Queer journalists and bloggers.  For example, Patrick Lilly of UK Black Pride, writes an open letter response pointing out Hari’s figures are not consistent with those of the Metropolitan police

“There are however huge variations in totals of reported Homophobic Crimes: some Boroughs rise by 60% others decline by the same amount. I don’t know what may affect reporting of homophobic crime but on the basis of the information available from the Met your claims that East London has the highest increase in homophobic crime is TOTALLY inaccurate (and inflammatory).’

Lenin’s Tomb goes further to expose scaremongering in the media particularly when journalists like Johann Hari who writes in the Independent, do not take the time to check their statistics and sources before publishing inflammatory remarks based on distortions of facts and anecdotal evidence.

“A typical scaremongering poll appeared in The Sunday Times in 2008. It dealt with Muslim students, and it alleged a series of nasty attitudes on their part. Among other things, it said: “Homophobia was rife, with 25% saying they had little or no respect for gays.” What it meant to say, of course, was that acceptance of gays was rife, with 75% of Muslim students having some or much respect for gays. There was also a famously distorted study for the right-wing Policy Exchange in 2007, which claimed that only 30% of British Muslims disagreed with the claim that homosexuality is morally wrong and should be illegal.”

To return to the EEGP,  there are a number disturbing aspects of the organisation and the now cancelled march namely that it had anti-Muslim and anti-Islam agendas.

Opponents of the EEGP have been concerned over the possible involvement of the far-right English Defense League.  This has been confirmed as one of the EEGP’s founding organisers, Raymond Berry, turned out to be a founding member of the EDL as well as involved with “Stop the Islamification of Europe” group whose tagline is “Racism is the lowest form of stupidity! Islamophobia is the height of common sense!”  Since being exposed, Berry has resigned from the EEGP.

The EEGP site specifically states that anti-facist groups are not welcome and if they do come they  will not be allowed to carry placards at the march which is being presented,  ridiculously, as  non-political.  Homophobia, Islamophobia, racism,  facism, the EDL, Gay Pride – all of these are political.

The Queer Muslim organisation, the Safra Project made the following statement against the EEGP.

“This not only disregards the history of embedded racism that our communities have suffered in the area and more generally but also, as Queer Muslims, we feel that there are more productive ways to address the concerns that the East End Gay Pride march organisers have raised. For example by getting involved with the important cross-community projects that are ongoing in East London.

Therefore, we, as Queer Muslims who are most likely to suffer the fall out of this march, ask:

-The organisers to cancel this march on all of our communities, neighbours and families in East London.

-The local Queer people in the East End of London to engage with the wider local community in collaboration to better understand and work productively on all forms of prejudice.

-For everyone to voice their opposition to overt and covert racism and Islamophobia especially in the name of gay rights. All forms of prejudice must be understood in their overlapping ways and to ignore this lived reality, particularly that of Queer Muslims, is to avoid engaging with underlying issues of social, economic and political injustice and disadvantage.”

Safra’s statement differs greatly from the EEGP in that it both claims a Muslim Queer space and brings home the need to discuss the impact of queer gentrification on communities of colour and working class people.

Despite all the claims of being “a political”  there is no evidence of inclusiveness on their site where everything is white,  English and homonormative including the repeated use of  the descriptive “gay” which erases people who self-identify as lesbian, bi-sexual, queer, queer trans, transgender, intersex and gender non-conforming.

The call out to Johann Hari via Twitter is further evidence of the agenda of this event –

In another Tweet EEGP linked to the Joel Kafetz show and his interview with  Raymond Berry [the day before his EDL connections were exposed]. Since then they have removed his  photo from his site but no statement on his EDL fascist connections.

Other groups who have stated their disgust with the growing Islamophobia and the casting of Muslims as the “face” of homophobia and hate in Britain and across Europe,  are Bent Bars, Imaan and Decolonizing Queer whose statement reads…

“Despite negotiations with the local council by a few determined individuals, the Pride march will likely go ahead. The far right have thus been given the pink light to an area which has already been deeply traumatized. Besides successive fascist and neo-fascist attempts to march through the East End, the area has long been a hub of police racism, and has one of the highest rates of stop and search.   Then there is the staggering number of racist attacks, which according to police statistics are almost five times as high as the number of homophobic hate crimes.”

The cancellation of the East End Gay Pride was announced on Wednesday [16th March 2011] and is a clear victory for Queer Muslim individuals, organisations and their allies, who have borne the risk but who are now being sidelined by the same gay imperialists who paved the way for neo-facists to organise this event in the first place.

The Decolonize Queer statement

LGBT rights marches, too, are travelling across European borders. Besides East London, which last summer saw its first queer ‘march on Hackney’, marches have been organized in several inner-city migrant neighbourhoods across West Europe, including in Oslo, Berlin and Brussels — all entirely new sites for queer marching. Not all of these marches are right-wing, some in fact identify as anti-racist. They come from various political places, including conservative and left-wing, gay identitarian, radical queer, and genderqueer.

Clearly, these mobilizations cannot be equated and reduced to a far-right agenda. What nevertheless unites them is their shared setting, in an inner city which is cast as Muslim, recognized through a growing archive of deficiency (including hate, sexism, homophobia and criminality), and thereby prepared for intervention and control. What further unites these settings is that the first gentrifiers often include gay, queer and trans people with race and class privileges, who in some contexts of urban planning are greeted, in settler colonial manner, as ‘pioneers’ who will ‘break in’ these hitherto ‘ungentrifiable’ areas. In the East London homophobia debate, too, gay, queer and trans people with race and class privileges, including those who recently arrived from other parts of Europe, North America, and all over the Global North, are addressed as ‘residents’ whose interests must be protected by the police and the wider community. While (some) gay, queer and trans people are, for the first time, treated as colourful symbols of life, love and revitalization, those who have been there much longer, and who have few other places to go, become recast as sources of death whose lives do not matter, and who are ultimately disposable.

As transnational activists and intellectuals, we call on gay, queer and trans people with race and class privileges, which also include some of us, to refuse our/their role in politically correcting racist agendas of policing and gentrification. To think about what our/their presence means for those who have been there, often longer, sometimes for generations, including racialized and working-class families who cannot afford rents which rise with the arrival of young upwardly mobile people. To think about what it means to move into an area marked for population exchange, and paint it as a dangerous territory of terror and insecurity which requires greater policing. We support the Safra Project in asking how these mobilizations will impact queer and trans people from Muslim and other criminalized communities, who beyond periodical references to ‘my LGBT Muslim friends’ have been completely sidelined: What are the effects of revanchist gentrification on racialized and working-class people, including and especially those whose gender and sexual expressions invite police harassment rather than protection, and who need affordable housing in areas that are both sexually and racially diverse? What would an anti-violence activism look like that does not lend force to these deadly processes, but fights violence in its many faces, interpersonal and institutional, spectacular and banal, including where ‘the perpetrator’ is the market or the state? If you are going to claim an area as ‘your neighbourhood’, how can you, at the very least, start contributing to it, rather than taking away from it? Read in full here

First published on New Internationalist


  1. Masculinefemininities

    great post/article , thanks for this!

  2. Thanks for this post and you have described everything very clearly.