If this can be recognised, then surely Muslim activists should undertake to analyse and understand how divisive and oppressive features relating to class, neoliberalism, nationalism and the persistent language of empire remain embedded within our political and media spaces.
I would also like to posit that, as long as the establishment remains the primary focus of address, there will always be an internal hierarchy of Muslim voices within the realm of representation and activism. There will always be decisions to be made about which Muslim voices are dispensable and which are to be rallied around – and securitisation will continue to play a central and inescapable role in such calculations.
The parameters for such calculations and decisions are set by the political elite and the media – Muslim representatives have only to slot themselves into this pre-determined outline.
This raises a further conversation which, in my view, has yet to be given its due. What can a Muslim political advocacy look like, that addresses Britain’s Muslims themselves and their institutions, with all their diversity and disagreements, their rivalries and their richness?