From Lynx to Legacy: Reimagining Masculinity and Identity in the British Muslim Experience
Defending the Community or The Impact of Racism, Gang Culture, and Institutional Failures on British Muslim Youth Today
During the turbulent years of the 1970s and 1980s in Birmingham, where racist skinheads roamed the streets and young British Muslims grappled with issues of identity and belonging, the Lynx gang rose not as criminals but as protectors, a band of brothers standing up for their community against a wave of hatred. However, as time progressed, the streets that once echoed with defiant cries witnessed a troubling shift: from combating racism to internal conflict, from solidarity to fragmentation.
In this conversation between Shahid Butt and Moazzam Begg, we hear the raw, unfiltered stories of how defensive masculinity gave way to self-destruction and how faith, resilience, and reflection became pathways to redemption. This is more than just a nostalgic trip down memory lane—it’s a critical examination of what it means to be a man, a Muslim, and a Briton in an era where identities are contested, institutions falter, and communities must choose between survival and surrender.
“We didn’t start it because I want to be a top G… We were just ordinary young lads who wanted to live in a safe environment and protect our families.”
In an episode of the Blood Brothers Podcast by Dilly Hussain, Shahid Butt and Moazzam Begg offer a vivid portrayal of how gang culture in Birmingham evolved from a form of communal self-defence against racism to internalised violence among Muslim youth. Initially, gangs like the Lynx emerged as a response to racist attacks by white supremacist groups in the late 1970s and early 1980s. These were not born out of violent or criminal intent but rather out of a necessity to protect their communities. The Lynx’s defensive tactics, inspired by the 1979 cult-classic film The Warriors, involved hit-and-run strategies that mirrored the agility of the lynx animal. However, as external threats diminished over time, these protective mechanisms transformed into predatory behaviours aimed at within. These shifts, in part, reflected broader societal changes where economic incentives in organised crime replaced communal solidarity.
Identity and belonging are central themes in this narrative, particularly for second-generation (and subsequent) British Muslims navigating fragmented identities. Growing up in a nascent multicultural society, these young people oscillated between being British, Pakistani, and Muslim, often feeling they belonged fully to none. This dislocation is exacerbated by systemic racism, discrimination, exclusion, and Islamophobia, which persist despite attempts to shape thinking, policy, and practice in relation to integration and inclusion. The podcast critiques the rise of toxic masculinity, epitomised by figures like Andrew Tate, who promote hyper-individualism and materialism. For Begg and Butt, such ideologies contrast sharply with the earlier ethos of protecting their community. Rather, today’s youth often find themselves entangled in cycles of violence and crime, driven by a lack of meaningful social connections and opportunities.
The podcast also underscores institutional failures contributing to the marginalisation of British Muslim youth. Historically, police inaction and complicity in racist violence left communities vulnerable, creating distrust between law enforcement and minority groups. Today, policies like Prevent disproportionately target Muslim youth under the guise of counter-terrorism, perpetuating cycles of surveillance and discrimination, ultimately leading to further exclusion and isolation, resulting in precisely what the aims of the policy should be—which is to prevent people from falling into extremism by supporting their needs and wants in wider society through discourses and resources to support integration, inclusion, and equality—for all.
Educational barriers further exacerbate marginalisation; underfunded schools, teacher labelling, and systemic bias funnel too many young Muslims into a school-to-prison pipeline. Economic precarity due to labour market discrimination adds another layer of frustration, with ethnic penalties rife. Politically, today, the normalisation of Islamophobia through movements like Reform UK frames Muslims as perpetual security threats rather than integral members of society. These structural issues highlight the urgent need for reform. Advocacy for equitable policing, inclusive education, unbiased media representation, and economic empowerment is crucial. Addressing these barriers will help foster an environment where young Muslims can thrive without facing constant alienation and discrimination—but this appears low on the agenda of successive governments that pander to the right, ‘leaving behind’ individuals, groups, and communities to the merciless powers of neoliberal globalisation.
“Those guys lasered off the tattoos, grew their hair back, put on suits, and now they’re in positions of power… Nothing’s changed; they still hate us today, but now they control the system.”
Generational gaps continue to play a role; while the first generation of pioneers prioritised survival and remittances to their families in the sending regions of South Asia, subsequent generations still grapple with complex cultural and societal expectations that lead to persistent identity challenges across the spectrum of British Muslims today. These are presently widely distributed across socio-economic, class, social status, gender, and education lines more than ever, but there remains a considerable proportion who remain locked in disadvantaged parts of the city of Birmingham — left behind by the wider workings of 1980s housing policy, which trapped Muslim families in relatively displaced conditions in the inner cities, following a disastrous 1980s de-industrialisation policy, 1990s neoliberal-style globalisation, and post-9/11 Islamophobia, post-2008 austerity policy crises, and the further deepening of their marginalised economic, political, social, and cultural positions ever since.
To overcome these challenges, at the levels of communities, religious and social institutions must evolve, engaging youth through diverse programs including vocational training and leadership development. Elders should adapt to ensure practices resonate with contemporary realities. Strengthening these internal structures is vital for guiding young Muslims toward constructive paths and fostering resilience. But the wider structural and cultural conditions of inclusion and participation also need development. Communities must believe they are part of society, and society must remember minorities’ contributions to the nation’s well-being historically and currently. Government policy has too often been too limited in areas requiring the greatest support, and communities continue to rely on the social and cultural capital they can attain on their own terms despite the limitations.
At the individual male level, as this band of brothers points to in relation to the theme of identity, part of addressing these challenges requires redefining masculinity and strengthening communal bonds. True masculinity, as argued in the podcast, lies in standing for justice, protecting the weak, and embodying responsibility—values rooted in Islamic ethics. Faith institutions and community centres must pivot from ritual-centric approaches to holistic engagement, offering mentorship and skill-building programs. Political activism and cross-community alliances are equally important, countering systemic discrimination and fostering unity. Early intervention programs can prevent youth from entering destructive cycles. By balancing communal solidarity with outward engagement, redefining masculinity, and ensuring flexible yet robust ethnic and religious ties, Muslim communities can address identity, violence, and integration issues effectively. This roadmap provides hope for overcoming adversity and contributing positively to society.
“True masculinity isn’t about flexing muscles or driving fancy cars — it’s about standing for justice, respecting women, and being someone worth following.”
