Time to end the silence The experience of Muslims in the prison system Time to end the silence: The experience of Muslims in the prison system Written by Raheel Mohammed & Lauren Nickolls Muslim men make up 15% of the prison population while Muslim communities only make up 5% of the general population. prison population is concerned, the point is how the institution responds — with general suspicion or with a willingness to learn, to educate and be educated, to avoid making a situation worse foreword by ignorant or demeaning assumptions. This report also details the problems arising from a widespread lack of trust in the ‘secular’ pastoral provisions in prisons. Many Muslims — not least women — are not confident that their beliefs People within the penal system do not somehow become two- will be recognised and understood or even that their confidences dimensional rather than three-dimensional when they enter custody. will be respected. Much of this is a matter of perspective, and the But it is a constant struggle to remind the system — let alone the judgements and anxieties may not be fair; but the lack of trust media and the public — of this, and to work to secure a custodial is palpable and has to be dealt with sensitively if people are not environment that is effective simply because it demonstrates what to be driven further into isolation and non-communication. it means to treat people as if they genuinely had an inner life, a set of sustaining relationships, and an identity beyond that of an ‘offender’. The recommendations of this report are modest and practical —but not less urgent for that. It is crucial that prison staff as well Nowhere is this harder, it seems, than in relation to the religious as staff and volunteers from the voluntary sector should have fuller identity of some within the system. This timely (and sometimes training in the religious needs of Muslim men and women; and shocking and dispiriting) report spells out just how hard it is for it is also crucial that there should be positive and regular liaison with Muslims in custody to secure respect for that inner life and identity Muslim communities outside the prison, both to provide perspective and those relations that give them life through their community on what happens to prisoners in the system and to assist with of faith. Ignorance and suspicion still dominate large parts of the reintegration and rehabilitation in the long term. Proper concern system, producing an environment that is neither just nor effective about challenging and avoiding violent or extremist behaviours in changing behaviours and protecting society. should not be an excuse for ignoring basic needs and failing in the statutory duty to honour the religious convictions of prisoners. At the root of much of the ineptness of the system at the moment lies one widespread confusion about Islamic identity. The lazy contrast There are some good stories here as well as alarming and depressing between ‘radical’ and ‘moderate’ Islamic practice sometimes has accounts; we know that better performance is possible, and the effect of making any deeper and more visible involvement in the we can see its positive outcomes. This document should be read practice of the community seem like ‘radicalisation’ — when in fact as an encouragement to what will in the long run be an immeasurably it may simply be a greater seriousness about religious commitment. more constructive atmosphere in the penal system; as an invitation to make sure that Muslim prisoners emerge better able to contribute There is a good deal of highly-coloured anecdote about “radical- to the society they live in, rather than being further alienated and isation” in the context of prisons. No-one wants to deny that disempowered. extremist networks, left and right, “Islamist” or racist, can find a foothold in prisons as in many other contexts. Where the Muslim Rowan Williams, Master of Magdalene College, Cambridge 4 5 Contents 10 18 22 32 44 58 62 72 Introduction Themes Trust Religion Risk Conclusion Recommendations References Every cautionary tale my mama told me harboured a lie. I’d like to believe that in trying, my hopes will not become uniformed murmurs of police boot on brown cheek, I’d like to believe that forgetting to lotion wouldn't cause offence. I'DI'D LIKELIKE I’d like to believe that our solitary prayers sing softness into your hearts, not concrete, or one day my peace will not be used against me or strangled subdued upon me. I’d like to believe it’ll be the loneliness that rehabilitates me. I’d like to believe you’re aware the only radicalism on this day is comfort’s love TOTO for terror can never be radical, not truly. ...can never be Angela’s writing hands cuffed and aching for all of us can never find peace in scared eyes clutching bags of ‘British values’ with knuckles white as noor. I’d like to believe my wrongs will be a Haq I’m forgiven for. BELIEVEBELIEVE I’d like to believe I'll never have to feel the weight of truncheons ready to make baseball of my back in Sujud. I’d like to believe on Friday’s when the mandem kiss each others cheeks and embrace like Aliyah Hasinah’s poem, I’d Like to Believe, runs through our podcast, which we’re back in the arms of our mothers, accompanies this report. As well as hearing the experience of Muslim men who have that you do not fear the tension that rolls off my back, with every salaam. been in prison and the obstacles they face in practising Islam, the poetry adds a creative and emotional perspective that is often missing from traditional, There is no threat in this prayer institutionalised frameworks of analysis. antagony’s clouds have made their bed in policing mind to make homeless the fact I’m nothing to fear. Nothing to fear, in this place of peace. Listen to the podcast at: Aliyah Hasinah soundcloud.com/maslahajustice/id-like-to-believe-stories-of-muslim-men-in-the-criminal-justice-system 8 9 This alarm clock story is unfortunately not an anomaly. Prison Advice and Care Trust (Pact) helplines see an increase in calls from Muslim prisoners during Ramadan, largely related to access to praying, which highlights how prisons are not sufficiently introduction equipped to meet the needs of Muslims during religious festivals, and meet the requirements of the mandatory instructions. It begs the question, how widespread is this practice and why There is a story about an alarm clock which captures perfectly is it not being investigated? We know from analysis carried out by the experience of Muslims in the criminal justice system. It shows the Zahid Mubarek Trust and the Prison Reform Trust2 that only a lack of understanding of religious needs and the negative impact one in a 100 complaints made by black, Asian and minority ethnic this ignorance can have on Muslim prisoners. This story shows the (BAME) prisoners were upheld. The report goes on to state that; effects of power and ignorance and what it means to have your basic human rights denied. “THE THRESHOLD OF PROOF EQUALITY OFFICERS USED TO ASSESS PRISONERS’ CLAIMS OF DISCRIMINATION WAS A former prisoner officer, who now works in the voluntary sector, GENERALLY TOO HIGH. SOME EQUALITY OFFICERS APPEARED in a conversation about racism in prison, described how during TO SEE THEIR ROLE AS DEFENDING THEIR COLLEAGUES FROM Ramadan — the month of fasting in Islam — she would wake up ALLEGATIONS OF BIAS.” Muslim prisoners to fast because in this prison, they did not have access to clocks, and the prisoners relied on her and trusted her The alarm clock story is indicative of a number of factors affecting to do that. This former prison officer, who had not received any Muslims in the criminal justice system. It shows a lack of basic training on the religious needs of prisoners, learnt on the job the religious and cultural understanding among individuals and is also rituals and processes that could matter so much to a Muslim. symptomatic of a much larger problem of a system that does not As she said, “I’m looking after 80 men, someone is cutting his wrists, fully recognise the religious needs of Muslims, which can allow and someone needs his medication, I shouldn’t be learning this discriminatory acts to occur without accountability and challenge. on the job”. She went onto describe how other prison officers didn’t wake up Muslim prisoners during Ramadan because they The reaction to this story is also revealing. Muslims and individuals had decided that the men were unlikely to keep the fasts, unlikely of colour who hear this story respond immediately, physically and to have the will power to practise this religious ritual and so denied emotionally. Maslaha has had to spend time explaining to a large them that right to worship. number of non-Muslims who work in the criminal justice sector why this story reflects a wider problem within the criminal justice Here is the guidance for prisons under the section faith and system and how it’s linked to the racial disparity we know exists. pastoral care. The mandatory instruction in section 6.1 states that: Most of the voluntary sector individuals and organisations that we “Recognised religious festivals, including the associated worship, spoke to were surprised by the specifics of this story. Individuals of must be marked and observed…Supervisory staff must be available colour however had heard of similar incidents before. for the observance of the festival.” 1 10 11 introduction introduction The aim of this project is to understand how the voluntary sector The experience of Muslim women also has to be seen through the works within the prison system to meet the needs of Muslim intersection of gender discrimination, Islamophobia and racism.