sians could meet. They were denied their right to enter their country of citizenship, contrary to international law, entirely on the grounds of race and colour. White settlers from Kenya were welcome. Asians with UK passports were not (Saggar 1992). The Conservative 1971 Immigration Act took the idea of birth and ancestry from the 1968 Act. New terms of Patrial and non-Patrial were introduced in the 1971 Act. This marked a clear division between Citizens of the UK and Colonies who were white and those who were not. Patrials had the absolute right of entry; non-Patrials were subject to immigration control (Malik 1996). The immigration acts of 1981 and 1988 further reinforce the restrictions put upon coloured immigrants whilst not discriminating against white immigrants (Saggar 1992). It could be argued here then that racism is embedded as an ideology in the Laws of Britain. Immigration Acts operate on levels of exclusion and inclusion, which is one of the primary facts of racism. Since 1962 state racism, entrenched in our notions of nationality and reproduced in government institutions, has served to marginalise ethnic communities. Such marginalisation can be seen in areas such as Education, Policing and the Health Service where Ethnic minorities are believed to receive lower standards of service than white people (Skellington R, Morris P and Gordon P 1992). Race relations acts in between 1965 and 176 were passed to try to combat racism, however the acts called for the elimination of racial discrimination but also accepted that the population was composed of people of different races and that racism does affect these races. The members of these races were identified in laws such as Section 11 of the 1966 Local Government Act as members of the New Commonwealth countries and Pakistan (Miles 1993). The term institutional racism is one that has come to be synonymous with racism in the police force after the death of the black youth Stephen L...
