THINKING ABOUT ANTI-SEXIST WORK WITH YOUNG MALES FORTY YEARS AGO

In my effort to articulate my feelings about my dear friend and comrade Malcolm Ball’s death, I referred to our initial meeting at the old Leicester Polytechnic. I’d been invited to talk about a piece I’d written, ‘Anti-Sexist Work with Young Males’. Originally scribed in 1981 a shortened version had featured in the National Youth Bureau’s ‘Youth In Society’ but the full paper had to wait until the summer of 1984 for its emergence in Youth & Policy, number 9. Stimulated by this memory, my many conversations with Malcolm and the fact that once more in the wake of the tragic death of Sarah Everard the nature of masculinity was on the front pages [for a day or two, at least], I revisited the article. I’ve decided that with all its flaws and weaknesses, my own discomfort with some of the analysis and its dated emphasis on youth sub-cultures, it’s worth sharing afresh to see if it’s of any relevance today. I’ve resisted for the moment prefacing its appearance forty years on with an interrogation of its failings. As it is it’s a long haul, 9,492 words! I see that nowadays it’s the norm to suggest an approximation of the time needed to read the writing on offer. However I know that I read quickly, even shallowly, requiring often a second assay. I’m no judge. Thus I can but say, I hope it’s interesting enough to hold your attention over a glass or few of what you fancy.

ANTI-SEXIST WORK WITH YOUNG MALES

The last fifteen years have witnessed the continuing revival and developing political influence of the Women’s Liberation Movement.  The question of Women’s subordination introduced once again onto the political agenda has been prioritised in the minutes by the renaissance of feminism, despite the efforts of men to have this embarrassing item demoted to any other business.  Struggles against the State have secured some legislative concessions.  Feminism’s crucial insistence that ‘the personal is political ‘ has established sexual politics as a primary area of debate and concern.  Within the educational site of social relations, the pronounced upsurge in feminist theory has influenced the form and content of at least some social studies and social science courses.  ‘The problem without a name’ (1), women’s oppression, has forced its way out of anonymity to become part of the curriculum of Higher Education.  However even here the problematic of incorporation and adoption has haunted the feminist incursion into the traditional male academic world.  And  at primary and secondary levels within schooling the extent to  which an understanding of male/female power relations has begun to shift the practices of the classroom is open to both debate and exaggeration.  Interestingly one marginal section of educational provision, pejoratively referred to as ‘a Cinderella Service’, namely Youth Work, has seen the reactionary ramparts of its conservative practice subjected to stress with the breakthrough of feminist ideas and practices organised through ‘Boys Rule Not OK’ initiatives and Girls’ Projects (2).  Despite its apparent multiplicity of motivations (philanthropic, paternalist, religious, militarist, liberal et al) the dominant theme of youth work’s perspective remains the policing and control of working class young men with a subsidiary concern regarding the societal induction of middle class young people.  Given this suffocating scenario, women youth workers have caucused to consider this overall mismatch between a male-oriented provision and the needs of young women themselves; to reflect on the gulf between liberal rhetoric’s concern for the individual and the reality of an authoritarian, misogynist practice; and to explore the development of a feminist praxis based on the insights of their theory and interlinked explorations in the field.

To the male retina, one of the most disturbing aspects of this range of interventions into the masculine world of youth work has been its declaration of the need for autonomous work by women with the girls – its separatism.  Mixed provision, particularly a product of social democracy’s strategy of comprehensive equality, has been finally defined as good and natural common-sense.  Thus on this level of policy, the advance of Girls Work is viewed suspiciously as a regressive aberration from an established harmony of mixed normality.  Val Marshall’s (3) eloquent argument for the rebirth of the girls club movement, as a means of creating space free from male influence to foster the flowering of a feminist youth work strategy, has been interprted as proof of the wild-eyed extremism of these dangerous women.  The crude argument goes as follows: ‘We have fought so long for a coming together of the sexes within an educational setting and now these man-hating lesbians are trying to divide us from one another, perverting our daughters in the process.’  In Wigan, where I formerly worked, officers claimed that their youth work approach was in no way sexist, whilst in the very same breath produced reports and programmes riddled with both male pronouns and male assumptions.  The Director of Education argued that to include in a job advert a reference to the building of a non-sexist youth work practice was in itself sexist.  Advocates of a non-sexist educational perspective were ridiculed at each and every opportunity.

The threat to men from the feminists in youth work reveals itself at the gut-level of our personal politics.  The day-to-day sexist chauvinism of our ‘public’ and ‘private’ dealings with our male and female colleagues starts to be increasingly exposed.  Our male professionalism is illustrated to be a facade, behind which the spectre of our patriarchal privilege begins to be revealed in all its oppressive detail – the sexual harassment of female clerical staff and the solidarity of the shared sexual innuendo, which bonds the most elevated of male principals with the hierarchy.  This paper is an attempt to contribute to the debate about the role of progressive men in this limiting masculinist script.  Is our contribution to the redrafting of the play to be taking the ‘walk-on’ parts of token males making the right noises off-stage in the creche?  Or should we rewrite our lines and act differently?  Or does such a seizing of the authorship mean hogging the whole show yet again?  Part of what I shall be trying to articulate in this essay is a criticism of this rather tired Goffmanesque metaphor about playing ascribed parts in a pre-ordained script.  It will be my contention that male youth workers do need to examine precisely what they are doing with each other, with their young male ‘clients’ and with the women with whom they work and live.  I will argue that these interactions are not the products of mindless programmed behaviour patterns (some form, for instance, of brain-washed sexist conditioning) rather they are sets of social practices rationally undertaken for one sense-making reason or another.  In this important sense our male actions are thus accessible to influence and change.  Our principal task at this specific moment is to begin constructing alternative ways of working with our fellow male workers, and with the young men in our youth centres or on the streets; ways of relating which do not ceaselessly contribute to the strength and longevity of the male imperative, but which actually oppose the exploitation of more than half the world by the lesser half.

A Local Melodrama

       “This sort of thing is an insult to femininity” (4)

To move from the merely rhetorical to the practically personal marks a necessary stage in the unfolding of my argument.  How come I think I have something to say about the creation of a serious masculine response to the questions posed by feminism, in this instance, for the supposedly person-centred welfare world of youth work?  An unrelenting test of my posture is the history of the modification of my own practices.  At this point I want to describe some of the problems posed for myself as the Training Officer of a Local Authority Youth Service (5) by the awakening of Girls Work in the area.  Spurred on by the news of the NAYC’s pioneering work (6) and the unremitting struggle of scattered women’s groups, the Training & Development Unit, for which I was hierarchically responsible, decided to go ahead with promoting its own ‘Boys Rule Not OK’ week in January 1980.  The two full-time and six of the part-time female workers , supported seriously by a few of the male staff, and more importantly by the local women’s group, organised workshops on sexuality and sex-role stereotyping, commissioned a play from another native feminist grouping, invited an acrobatic and musical theatre troupe; and arranged a number of all-female discos.  Tension pervaded the week’s activities and some of its sources could be found in the following areas:

(i) The uneasy relationship between the organisers and the male hierarchy, whose attitudes ranged from a lukewarm token support, through sulky non-co-operation to downright hostility, summed up in a senior officer’s refusal to comply with a request from the women that no male should attend the weekend’s sessions, except if offering assistance in the creche or kitchen.

(ii)  The contradictory attitude to both male and female  full and part-time workers to the initiative – many men, but also  a substantial number of women were obstructive, constantly jibing, “But what about the boys?  What are you doing for them?”  At the time our angry response was that the young males had far more than their fair share of the Youth Service’s facilities, so why all this fuss about one week’s activities for young women?

(iii)  The young men themselves, when excluded from their club, were at best irritated, at worst heavily aggressive.  One of the all-girls’ discos was run in an atmosphere of siege warfare.

(iv)  The ‘supportive’ male workers lacked any coherent strategy towards the frustrated lads or the sceptical youth service staff that spoke positively from an appreciation of the contradictions of the situation.  Whilst being ready to act as facilitators when needed i.e. providing transport, preparing food, looking after children, we had given little thought to the task of coping with the lads.  Indeed ironically we finished up asking ourselves the same question as the one we had been taunted with earlier: “Yes, but what about the boys?  What do we do with them?”  Our position in practice had been to support the struggle against sexism as being the women’s task.  We were in sympathy, but it was not actually our problem!

In one particularly harrowing episode for me personally, I finished up in a tense and bitter confrontation with lads I didn’t know, which verged on the physically violent.  As the argument raged over their exclusion from the centre on their Weight-Training Night, my voice and my hand were among the first to be raised.  Quite clearly I remember thinking in the midst of the fray, that the simplest way out of the mess would be to side conspiratorially with the lads’ sense of indignation on the basis that after all what was the use of getting so worked up about silly women anyway.

The offer of such a brotherly hand of misogynist solidarity could (would) have been the signal for a relaxing of the ‘aggro’ and the sign for the beginning  of a dialogue premised on our superiority to the women and the girls inside.  In the event the tension dissipated only through the favours of a fast freezing evening, which led the lads to seek warmer pastures in the pub.  They left the scene in cold hostility towards my bluffing macho stance.  I had even ‘blown’ the possibility of going for a pint with them.  Hardly the stuff of a developing anti-sexist youth work practice.

Immediately after the events of the week, the difficulties unearthed prompted an initial response that future anti-sexist ventures should be ‘mixed’.  Such a co-optive compromise suited many of the workers, releasing us from the need to analyse what had been going on.  Only later was this capitulation reversed in the light of one female detached worker’s continuing relationship with a girls’ group, a council-estate based women’s group (7) and the embryo beginnings of a part-time women workers’ organisation.  All of these endeavours pointed to the enormous value of autonomous work by women within the Service.  And the few men still struggling, at least on the level of ideas, were acknowledging the inadequacy of their position and their need to foster an understanding of the implications of a ‘separatist’ approach with the lads.  It became gradually apparent that without the parallel developments of anti-sexist girls’ work and anti-sexist boys’ work we possessed no material base for building cross-gender enterprises.  Thus despite continued  widespread and distorted misgivings, Girls’ Work within the Borough is being slowly consolidated.  The matter of investigating and devising alternative strategies for work with the boys has been posed, but only tentatively confronted.

Searching for an Understanding

“The tradition of all dead generations weighs like a nightmare on the brain of the living.” (8)

Faced with this problematic, to where might the concerned and confused male youth worker turn for insight and guidance? Within youth work’s own gender-blind and/or gender-biased tradition there is little succour.  Male youth workers have failed to formulate any opposition to the persistence of their own sexist practice.  In fact the opposite is rather the case – there is a rich tradition of training for manhood; of turning boys into men, running from the Scouts through the Boys’ Clubs to the Outward Bound movement.  We cannot be surprised at the presence of this deafening silence.  The very notion of examining one’s own political privilege is personally threatening.  An analysis of patriarchal relations id conspicuously absent from the curricula of full or part-time youth work training courses.   Even within the avowedly radical outpourings of the male writers on youth cultures and youth subcultures, the question of sexual division has been rendered marginal.  So whilst Mungham and Pearson (9) do emphasise the carelessness of much unitary oriented writing about ‘youth’, allowing that young people are differentiated by class, occupation, education, ethnic origin and finally gender, they, together with Hall and Jefferson (10) are most notable for their lack of attention to the centrality of male/female power relations.  However the genre’s empirical observation does provide us with a vein of valuable material which needs to be resifted in the light of our recognition of its gender blindness.  All the descriptions reveal much about the ‘maleness’ of both researcher and researched: Mungham on the cattle-market atmosphere of Saturday night at the local ‘Palais’; Pearson on the defensive chauvinism and aggressive scaredness of ‘Paki-bashing’; Clarke on the collective ‘mob’ community of skinheads; Corrigan on the spheres of resistance to schooling of the ‘Smash Street Kids’; and Hebdige on the dispossessed style and unity of black ‘rough and tough rudies’. (11)  Within Willis (12), rich sources of details are to be found in his transcripts of interviews with those ‘learning to labour’.  One section, briefly but graphically articulates the objectification of young women, the fear of the female body, the lascivious tales of conquest, the lads’ sense of superiority, their “knowing masculinity” caught crudely in Joey’s classically chauvinist “I don’t know, the only thing I’m interested in is fuckin’ as many women as I can if you really wanna know.”(13)  Only Brake (14) among the male sub-culturalists begins to respond stutteringly to Angela McRobbie’s challenge to the sub-cultural ‘celebration of masculinism’ and its ignorance of ‘the culture of traditional femininity’  or of the alternatives created by young women themselves.  In a recent article aimed at ‘settling accounts with sub-cultures’ McRobbie (15) underlines bitingly the ‘silences’ within Willis and Hebdige on the resilience of the divisions within the sexes; their failure to address the savage hypocrisy of male attitudes to women ; and the absence of ‘a full sexed notion of working class culture’, which could begin to comprehend  the complexity of the ensemble of social relations.  She argues persuasively for a feminist re-reading of sub-cultural texts, which places on the table central issues sidestepped by their male authors.  Following this important lead, it is also necessary and useful to suggest a re-reading of these ‘classics’  from a self-consciously male perspective; from a masculine viewpoint, which places men themselves clearly into the reality of the gender struggle and which seeks to explore ways of opposing the spectre of male domination and female subordination.

In a crucial sense such a lifting of the mists from around the myth of masculinity, such an enterprise of radicalised comprehension will have to be grounded in that site of social relations so palpably ignored by male sociologists, the family and the sphere of domestic life.  Few men have spoken to the conflicting themes surrounding the social construction of the heterosexuality of both adolescent females and males – being ‘straight’ has been taken as given – or have begun to situate the transition of young women and young men as ‘employee/employer’ into the domestic economy of reproduction – the division of labour within the home being taken for granted as social fact. 

There have been psychoanalytic-based efforts to extend our understanding of maleness as in Paul Hoch (16), whose attempted synthesis of Freud and Marx strives to uncover ‘the mask of masculinity’, locating working class machismo as repressed homosexuality.   And at least the Men against Sexism movement has begun to open up the area of males talking about their sexuality in a language not consumed by sexual aggression and sexual domination.  Within this literature we can appropriate fertile descriptions of the male bonding process; rape within marriage; accounts of male childhood; the heterosexual hunt and homosexual ‘cruising’. (17)  Grappling with this range of material on an intimate level is required if we are to confront being male.  Yet the guilt-ridden idealism, which so often permeates its pages, needs to be transcended if we are to construct ways of being with young men that do not in themselves lapse into a pseudo-religious strategy of confession and conversion.  The young men of my acquaintance are unlikely to suffer long a pious preaching perspective that exhorts them to mend their evil ways.  For the problem with much of this literary output (even Stoltenberg (18), who influentially proposes the notion of a ‘heterosexual model’ in which men are the arbiters of sexual identity for both themselves and for women) is that it slides on the one hand to biological determinism.  Man is reduced to being innately evil and exploitative.  Or on the other to a kind of masochistic moralism – guilt grows in the genitals.  In the former all hope is lost in a sea of biological pessimism, in the latter a retreat from the world would seem to be in order.  Neither constitutes a viable optimistic alternative faced on an evening-to-evening basis with a group of young macho males.  How are we to move forward in a purposeful way with our feet, both metaphorically and materially, on the ground?

Before more directly facing this daunting dilemma, it is worth noting that the theoretical tension around male myopia has filtered into the world of youth work itself.  This has happened both as a result of the critical emphasis of  female sociologists such as Tricia McCabe and Mica Nava, who have talked about youth work itself as a site of struggle and as a consequence of the actual shifts in practice prompted by the Girls Work movement.  Thus Phil Cohen, reflecting on his analysis of the dynamic contained in working with young people, allows that his original work should have been subtitled ‘Growing Up Masculine in a Working Class City’ (19).  He tries to explain the lacuna in his paradigm by reference to the impossibility of his developing analytically useful relationships with young women and to his implication in and manipulation of the dominant macho norms within the young male groups.  This collusion distorted his appreciation of the ways in which young men and women were constrained by gender stereotypes and blinded him to the contradictory function of masculine ideals.  However despite this admission, as McCabe (20) points out, he goes on to subsume yet again women’s subordination under the general heading of capitalist oppression.  To add insult to radical feminist injury, he dismisses youth and women as “by definition ‘non-class’ agents” and collapses young women into a homogeneous category of ‘youth’.  On a political and organisational front, Nava charges him with “conflating ignorantly feminist attempts to win some separate youth provision for girls with political separatism” (21).  To his credit though Cohen does acknowledge that male radicals must take on board the issue of male power within the adolescent milieu, but in despair asks,

How do we tackle the chauvinism of working class boys in a way that does not simultaneously undermine the cultural sources of their resistance to Capital and the State and intensify their sexual anxieties?” (22)

McCabe’s rejoinder is that chauvinism is precisely the source of their resistance.  Now it is not necessary for McCabe to be absolutely correct in her conclusion for the barb to strike home accurately and painfully into the male ego.  The whole width of the male front resisting capitalist exploitation is not entirely predicated upon a parallel and compensatory subordination of women, but this does not detract one jot from the feminist insistence that men oppose the pervasiveness of patriarchy’s perversity.  We need also to examine more carefully why Cohen sees challenging the sexism of working class young males as leading almost inexorably to their demise at the hands of the capitalist imperative and to the deepening of their sexual trauma.  The reality of the complexity of the lads’ mode of resistance and their intertwined relationships with young women is more contradictory than this fatalistic picture supposes.  I have worked with young men and women involved together in a struggle against their bosses at work in which, gradually and painfully, efforts by management to set them at each other’s throats were resisted, and through which real gains were made in terms of how they acted to one another, both in the workplace and on the streets.  So too the implication of Cohen’s question is that there exists some unsullied male sexuality which may be besmirched by the creation of sexual neuroses through a process of confrontation with the interfering youth worker.  Does this mean that in the presence of lads who verbally and physically abuse young women I must stand mute for fear of upsetting some delicate sexual balance?  Clearly in the context of male heterosexual aggression it is difficult to empathise with an idea of male sexual apprehension, but there are many other instances of male sexual insecurity which do not have their roots purely in the male control of women.  It is to these moments of contradiction that we must attend, whilst also confronting openly sexual violence and to hell with the risk of subsidence in the sexual minefield. 

In terms of the continuing debate about the relation between patriarchy and capitalism, it is not possible here to strike up an engagement with the argument.  However it is important to reiterate that the focus of this paper is on the problematic of women’s oppression and the gender struggle.  Hopefully by moving forward from a masculine standpoint a theory-in-practice (about working with young men) which is conscious of the sexual division of production and reproduction, it will be possible to contribute in a small way to the unravelling of the dialectic of gender, race, class and age.  Within youth work it is time for the men to take responsibility for the present sexist state of affairs and to act to do something about the situation.

The Reality of Youth Work

     “Men’s houses ……….. Are the arsenals of male weaponry.” (23)

So what is the actual nature of day-to-day youth work practice?  The Youth Service itself is heterogeneous in terms of its organisational forms, its differing statements about aims and objectives and its varying styles of interaction with young people.  To add to the confusion myths abound about what really goes on – the Youth Service is infamous for its juggling with attendance figures and its rewriting of history and herstory within its reports to all manner of committees.  Yet it is possible by scratching beneath the surface of the widespread rhetoric about preparations for membership of a participative  democracy to identify the majority of youth work as being contained within a conservative character-building integrationist model, whilst scattered pockets of client-centred practice strain towards a liberal pluralist paradigm. (24)  And this practice, conservative, social democratic, or even radical, together with whatever resources, is focussed dominantly on young males.  As Nava observes, youth work aims largely to exercise some form of supervision over the leisure time of working class youth and aims to ‘cope with’ oppositional cultures and potential delinquency, being concerned principally with the ‘failed’, ‘inadequate’ and ‘disadvantaged’.   Indeed as I have tried to show elsewhere, liberal youth work’s renaissance in the 1960’s was grounded precisely in the belief that social democracy had triumphed over the vicissitudes of capitalist development and that the task for youth workers was to sweep up those individuals unable to respond to the endless spiral of available opportunities.  And these individual threats to social harmony would almost certainly be male in gender.  Nava illustrates how because historically girls present less of a ‘street’ problem than boys, the forces of the Youth Service are directed to a form of control of young males, which in its very manner plays upon, utilises and buttresses male chauvinism. (25)

Such an analysis corresponds accurately to the phenomenon of ‘mixed’ youth clubs, which are usually ‘boys’ clubs with a fringe female presence.  The facilities of the youth centre are in male hands – the girls left to organise the coffee bar or rendered ‘invisible’ in the toilets. (26)  Members of staff often do little to disturb this status quo, accepting it as being the way of the world and being themselves motivators in encouraging male-oriented competition and activity as the raison d’etre for the club’s existence.  Even the weekly disco, partially an opening for the girls to enjoy their own physical expertise, is shadowed by the sense of the surrounding male presence and the inevitable sexual overtures of the heterosexual hunt.  Male leaders, fancying themselves as real hard men, stand on touchlines around the country’s sports fields,  indulging their machismo by encouraging young males to ever-rising standards of manliness, naked aggression and violent skullduggery, all in the cause of winning: “don’t be a puff, you chickened out”,; “get stuckin, you cissie”; “kick his balls in, you soft cunt”.

A substantial portion of my own face-to-face experience hinged around the almost desperate need to win acceptance from and gain acceptance from and gain access to the young men’s groups.  And the passport for entry was to prove that I was even more of a man than the next man!  To this end I told even dirtier, misogynist jokes than they could remember; I colluded as I drove the minibus in our orchestrated leering at female pedestrians; I conspired to seek their approval of my supposed sexual successes, being termed ‘a rum bugger’ by them, a considerable boost to my parochial prestige; I played sports with them and was seen to be a hard competitor.  In short I was an eminently successful youth worker, praised for developing relationships with ‘difficult young customers’ and admired for my persuasive social education techniques.  I would be asked how I got these lads to discuss social and political issues – what was the basis of my good practice?  My answer would be couched in terms of trust, sensitivity, an anti-authoritarianism of a contradictory hue and, above all, to do with “being one of the lads, being on their side”.  In retrospect, the cruel irony is that the opening up of the dialogue with the lads about politics was rooted in a wilful ignorance of that most profound feminist slogan, ‘the personal is political’.  My youth work practice slid ineluctably towards a fetish of the masculine, an incorporation with the lads in a set of mutual attitudes and practices that were the curriculum of an education for manhood.  That there were gulps and hiccups in this process is also clear.  We found being hard all the time, impossible and much more besides, but I shall return to this hopeful contradiction later.  For the moment I do not want to duck the conclusion, that the mass of male-inspired youth work practice remains masculinist and misogynist in its intent and its consequences.

Grounding an Alternative Praxis

Before attempting to sketch some possible ways of struggling against the prevailing sexist tide in youth work, we need to ground our understanding of male/female power relations, particularly with regard to the specific period of young women and men ‘growing up’.  It is fundamental to recognise that patriarchal power is based in the material circumstances of men’s control over women’s labour and women’s sexuality.  This male domination is organised through a grid of social relations and a network of socially constructed practices – exemplified by the male grouping of solidarity, be it at work, in the pub or in the Masonic lodge – that support men in the exploitation of their women.  The adolescent male stands at a specific stage in the growth of this system of male collectivism, that is itseld dynamic and incomplete.  Thus youth work is concerned during a transitional period (‘adolescence’), a process of enfranchisement during which two essential themes unfold.  Firstly, the social construction of the young men’s sexuality into the compulsory mode of heterosexuality is accelerated (27) and secondly they are prepared for their forthcoming position as husband/father (patriarch) in the familial home.  In young men’s relationships with young women these two unwinding threads are inextricably interwoven.  For the male this period may be seen as an education for patriarchy – an endless effort to get his end away, whilst searching for his ideal partner of dependable and dutiful domesticity.

Adrienne Rich, author of the pivotal ‘Compulsory Heterosexuality and Lesbian Existence’

Thus for the young man, the heterosexual model is the God-given goal.  Through a social process, which includes increasingly the political content of male bonding, patriarchy (in the form of living men’s real practices rather than as some reified abstraction) confers power and privilege upon those born with male genitalia.  The young male is initiated into the knowledge of a sexual programme which lays down guidelines about how penises should work.  The agenda of this ‘pogrom’ acknowledges three stages: Objectification; Fixation; and  Conquest (28), culminating in the ultimate victory, ‘the fuck’: “the hard cock, the vaginal penetration, the tense pelvic thrusting and the three second ejaculation”. (29)  In this learning of the tactics of sexual terrorism, the woman is reduced to a faceless passivity.  Compellingly, the sexual act is overlaid with the requirement to have power over and possession of the female partner.  

Within the young men’s groups in which I have worked, the male bonding curriculum and its supremacist vocabulary of ‘cunts and tits’ held an uneasy but dominant control over our male-male social intercourse.  Whatever we were actually doing at any one moment – listening to records, climbing mountains, going to the match, having a pint – the sense of our collaborative mission to learn more about ‘how we did it’ and ‘how we could get it’ was always bubbling near the surface of our relationships.  After all in the last analysis ‘we’ were after ‘them’.  The insidious grip of this ‘battle of the sexes’ perspective revealed itself repeatedly in the violence of our sexual anecdotes and fantasies.  And the importance of competition in this male world became inseparable from the ways in which we perceived women and their possible usage.  As one young bloke often remarked to me upon the feeling inspired by scoring a goal, “it’s nearly as good as a fuck”, whereupon he would clench his fist and tense his forearm in the male motif for an all-consuming enormous erection.  Male phallic-centred sexuality, aggression and power become congruent.  Rape is the logical and inexorable outcome of the celebration of might and right.

The institution within which rape is legally impossible, the sanctuary of male prerogative, is marriage.  My own experience in working with largely working class young women is that matrimony is viewed as a necessary and inevitable destination which at least holds out the promise of increased autonomy compared to the parental home.  Given its imminence, this preordained nuptial  resting place inhibits the girls’ choices prior to the wedding and often suffocates the young women’s potential on passage through its portals.  For the lads too, it is an uncertain prospect, but in general they do foresee being ‘the master’ and argue that it will not cramp their style.  The male clique in the pub will rank males according to the amount of control held over the wife, just as the lads reflect this in their scorn for  those mates who are ‘under the thumb’ (30).  Christine Delphy’s analysis locates the family, formerly ‘a haven from a heartless world’, as the site of women’s oppression with the husband appropriating the unpaid domestic services of the wife/mother (31).  Indeed this sexual division of labour asserts its stranglehold prior to matrimony.  Several of the courting couples at the youth club were practising a routine in which the girls’ genuineness (love? sense of duty?)  was examined through her willingness to accept laundry and cooking duties, especially over the weekend.  The lads’ part of the experimental bargain was to have enough money to take the girl out to the pub, the disco or the pictures.  In Willis one young male defines his expectations and his success in finding the appropriate mate within the grudging admiration of:

“I’ve got the right bird.  I’ve been going with her for 18 months now.  She wouldn’t look at another one.  She’s fuckin’ done well, she’s clean.  She loves doing fuckin’ housework.  Trousers I bought yesterday, I took ‘em up last night and her turned ‘em up for me.  She’s as good as gold and I wanna get married as soon as I can.” (32)

It is the compelling force of this master/faithful domestic servant scenario that continues to invade the young male’s focus on the marital condition.  Sex aside (and that could be had ‘on the side’) such a catch as the domesticated  young woman described above is not to be missed from the male point of view.  This girl is everything a man could want from a replacement for his mother.  In spite of the effects of feminism on social relations over the last decade and some weakening of the servicing function accorded to women, working class young men and women (in particular?) continue to operate within a set of options predicated on a male wage earner and a female baby-producing family house-worker (whether or not she works outside the home too).  Even where some shifts in the allocation of domestic tasks has taken place the embracing arch is still one of male privilege.  Indeed the gnawing problem is that the expectations heaped upon the young woman are even greater than before.  And a fall from grace, a failure to accommodate all the varying pressures upon her can lead quickly to violent male expressions of frustration with a situation gone sour.

Much more work needs to be done on extending our understanding of heterosexuality’s social construction and the ‘forces’ and relations of production within the domestic economy as we seek to fill out our comprehension of the male/female power relationship and seek to construct strategies of change.  However, it is this paper’s proposal that even this rough grasp of adolescence as a period of preparation for heterosexuality and marriage is central to sorting out a ‘fix’ on the possible parameters for a radical practice with young males.  How can male youth workers intervene in a cycle of oppression that often has as its finale domestic violence?

In and Against Patriarchy

The basis for an anti-sexist masculine strategy needs to be grounded both in the theoretical and practical appreciation of the fact that male power is, in no sense, absolutely monolithic.  In trying to take on board the general reality of male supremacy, it is easy to slide into a universalist and ahistorical view of patriarchy which renders its oppressive relations eternal and inviolate.  Clearly it is necessary to historicise our analysis.  In 1981 this must lead to rooting our understanding in the development of feminism in the 80’s and its consequences for patriarchal structures inside and outside the home.  The female initiatives of the last decade have set in motion specific tensions within the dominant system of gender relations and its important to mark this turbulence as the direct product of historical human activity.  Structures are not functionally all powerful.  Women are acting to change the circumstances in which they are born and in which they are forced to live.  Their oppositional practices have sent tremors through the patriarchal facade.  Radical men must learn from the endeavours of the Women’s Liberation Movement and begin their own struggle against sexism from within the enemy camp. As we go about our daily contact with young men and with each other, we need to start exploring our common experience of the contradictions in masculinity – the rubs, the advantages, the disadvantages of the male identities on offer.  It is essential to identify the ways in which we experience the constraints and limitations of traditional  maleness; to articulate our disenchantment with the ideal of the male supremacist ‘Action Man’; to note the suffocation of our sensitivity towards one another; to admit to being frightened; to acknowledge our ignorance and our insecurity as a prelude to and as  a part of sharing our worries and doubts with the young men with whom we relate.  I am not plucking these generalisations about being male from some liberal, rhetorical mid-air, for these doubts about the sacredness of manhood are contained in the following quotes from recordings of my ongoing work with both ‘adult’ and ‘adolescent’ men:

“I’m only 17 and a bloody failure already ……..laughed at because I’m not strong enough, not hard enough to be a man”.  (Youth club member)

“I was cock of the school, a real tough nut.  Always in scraps of one kind or another.  But you know I had nobody I was close to, a proper friend.  There were just kids who wanted to be like me and they hated me really.”  (35 year old volunteer community worker)

“Why is it the only time men dare touch one another is on the soccer field?  I’d really like to get near to some blokes, but they keep you at a safe distance……it’s sad……and as I’m crap at football I never get hold of anyone!”  (18 year old on a Social Awareness Weekend)

When we go away to matches, I piss myself sometimes I’m so scared.  And then on the way home we make up all these stories about who we’ve done over and how many of them there were.  Really I’ve never fuckin’ hit anyone……I just watch for the time to run like fuck!”  (15 year old member of Bollton Wanderers Supporters group)

“I know so little about women, it’s not fuckin’ true.  But you have to pretend you’ve done this  and done that or they call you a wanker…….when I’m with a girl I’ve not a bloody clue and I’m supposed to fuckin’ know it all.”  (16 year old youth club member)

But in terms of our youth work practice how do we concretise the process of prising open the multitude of cracks and strains in the seemingly cohesive cement of the ruling masculinist ideology?  How do we get in touch with and pick up upon the emotions contained in the statements made by men in the preceding paragraph?  An immediate concern for us is the foundation of our coming together as men, our joining of hands as oppressors.  In direct contrast, women’s groups have been formed precisely on the basis of bringing together into collective situations the oppressed individual female.  Crucially an opposition to the isolation of individual women has been built through the formation of women’s groups.  Similarly in youth work, feminist workers have striven to create spaces within which girls’ groups could be nurtured.  This is not to argue that there are no young women’s groupings outside of the feminist intervention, but is to remark that the paucity of separate spaces for young women and the closing down of their collective choices has made working towards building autonomous girls’ groups is a powerful political strategy for female youth workers.  Men do not face the same scenario of deprivation.  Indeed there is rarely a shortage of young men’s groups within which to operate.  On the whole these collectives are preformed and the persistent problem, mentioned earlier, is one of gaining access to these gatherings.  For the male youth worker the dilemma is not one of creation, but is primarily one of subversion.  The young men are already organised and are united on the basis of their maleness and their presupposed biological superiority to women.

I want to propose therefore that we need to situate two general strategies to be pursued by male youth workers attempting to resist and change the male imperative. 

(i) The defensive mode operates on their territory in their groups.  As has been illustrated, joining in brotherhood with the young men is fraught with implication and collusion.  In engaging with other men around this question, my own dilemma is that I begin to shift slowly my ways of being with the young men in an anti-sexist direction only from within.  That is I had been accepted initially on traditional grounds, especially on the basis of my sporting prowess ( I had been in the early 70’s an international athlete and wearing my Great Britain track top was a jingoist-sent passport to conversation).  Given this legitimising backstop, I was now allowed to create a personal ‘style’ which they suffered, laughed at and half-admired because of its slightly non-conformist, ‘gay’ eccentricity.  It would be valuable to unearth the approaches of men not so able to wheel on stage the macho credentials of the 500cc motorcycle or to run on court profuse with masculine sweat.  How have they succeeded in fostering relationships without being so credibly and obviously a ‘real man’? 

Whatever though the terms of acceptance, it is difficult to carve out a non-sexist headway in the climate of Friday night ‘boozing’ at the pub, Saturday afternoon chanting on the terraces, or Sunday morning actually kicking one another on the football field.  In this environment of restricted possibilities, it would be idealist to propose anything but a range of responses and techniques that coax, cajole and confront the sexism of young males (and of ourselves!), but which have to be utilised with reference to the fluctuations of the specific situations in which we find ourselves.  Thus there will be moments of confrontation, but on their ground more often instances of a principled compromise.  Yet there is oppositional space around the chinks in the masculine armoury and the male worker should be ready to seize any chance to move into the openings created by the lads discussing the size of penises, homosexuality, masturbation and the Yorkshire Ripper on those occasions when a male’s frailty and sensitivity is ridiculed by the group.  But the task in this arena is principally one of keeping an alternative perspective on the agenda and watching for opportunities which can be taken up outside the group itself, perhaps even in a corner of that very pub the same night, or more probably on a separate occasion.  In the groups within which I worked, once accepted, I was allowed to disagree with the collective norm whilst retaining my honorary membership.  There is no ‘pure’ line of attack available, but by moving in and about the contradictions within the group dynamic, ‘floating like a butterfly, stinging like a bee’, it is possible to be a challenging irritant to the group’s dominant practices, and more specifically to be on hand to support individual males stepping outside the status quo.  Fundamental to the authenticity of this enterprise is the necessity for the male worker’s history to be available to the group, the need to have oneself and one’s own contradictory practices written clearly into the dialogue.  I do not propose this as some soul-searching exercise in guilt-tripping, but as the vital link between our practices and those of the lads.  The anti-sexist initiative is our joint struggle.

But in advancing this proposal we must beware reality.  Too rosy a picture of the possibilities will lead quickly to a frustrated pessimism with the whole enterprise.  Workers need to keep a realistic hold on what will be an uphill task.  A typical Friday night at the pub is intensely contradictory.  It is likely to include pissing people off and being abused for being a social bore – ‘you’re always harping on about the same things.  Men are men and you’ll never change that’; will involve being accused of being homosexual, prompting an agitated discussion between virulent anti-gays and those adopting a more tolerant stance; will find the worker having a snatched five minutes with the panic-stricken lad whose girlfriend is pregnant, leading to fixing up another meeting; will see the worker playing a game of darts through which he can offer an alternative to the win-at -all-costs/to lose-is-a-tragedy brigade; will find him immersed in a row about why the group’s got to have some ‘aggro’ with the Chelsea fans the following afternoon; will lead to him questioning the lads about why they play the Space Invader all night and only acknowldege roughly the presence of their girlfriends after closing time.  The situation is problematic for the male worker, but it is also unbearably rich in its contradictions and its educational potential.

(ii)  The offensive, active mode of working with the young men shifts somewhat the terms of our relationship and seeks mainly to operate in the spaces outside of their own specific groupings.  Often this freer, more flexible site of interaction, one less overpowered by the group norm, is available only with individual lads, but it can be created by taking the young men to a change of habitat at weekends or during the holidays.  In proposing individual work and the use of residential experience, we appear to be underpinning two cherished cornerstones of Youth Work’s person-centred approach.  Yet, whilst not wishing to throw away the insights and sensitivities of the person-oriented perspective, it is necessary to transcend the individualism, the apoliticism and underlying moralism of this much proselytised but little practiced Youth Work stance.  We need to  remind ourselves that the liberal Youth Work rhetoric of the past twenty years wished away gender, racial and class divisions and in its elevation of the classless, raceless and genderless individual as the object of its intervention failed conspicuously ro address reality.

In seeking to explore with individual young men how we might move our sexist stance, we need to begin the task of comprehending human action in a way which locates its social origin and which situates the possibility of changing human action in the phenomenon of collective resistance and struggle.  It is not, as in the Rogerian counselling (beloved of youth work trainers) about finding individual responses to the spectre of ‘bad’ ideas in our heads.  This is to suggest, following Seve and Ashcroft (33), that rather than acquiesce to a scenario of men as ‘socialised or cultural dopes’, drowning in a sea of macho values, we need to examine the ways in which men develop sets of social practices, generally consistent with their levels of power and prerogative.  In the domestic situation this means that men, despite differences in power levels at work and in other social spheres, construct ways of being in this specific situation, which match the dominant ideas and practices around being a husband, a father, the breadwinner.  But they do not develop this position mindlessly, it is chosen rationally as making the most acceptable sense of this setting, despite the felt contradictions and weaknesses in the role adopted.  Given the absence of alternative and oppositional ‘sets of practices’ about being male, being a father, men settle in the main for a traditionalist position.  Yet this decision to act in certain ways as a man is not a product of behavioural brainwashing, but is a rational, albeit an oppressive choice which represents the key to change.  A view of men as actors, whose practices can be altered in the light of alternatives, prevents us lapsing into a pessimistic view of men as either biologically evil or as ‘socialised’ beyond the pale.  It allows us to understand why some men, drawing on their access to oppositional lifestyles or acting out of contrary collectives, have developed relatively sensitive and egalitarian relationships, whilst a majority of males remain more overtly oppressive.

In my individual work with young men these dilemmas have surfaced in a variety of ways.  The most consistent contact I have had with young males was during a period when two previously homeless lads lived with me.  Late at night, having shed the macho conscience from our shoulders, the lads and I shared experiences about their burgeoning sexuality, our fears of relating to each other and to women, our sense of having to prove ourselves as men.  In this climate, we floated many thoughts about how we would like things to be and this was am important stepping stone, but it remained inherently idealist.  It continued to wish the world to be different.  Gradually I learnt the importance of rooting our discussion about being different in the reality of our material circumstances.  If we were serious about change, we had to investigate the constraints on our present practices.  We needed to find ways of shifting the limitations on our actions, so that we could change in a real and positive sense.  What became obvious was the necessity to root this desire for transformation in the strength and the solidarity of being together, and to situate this movement of change precisely in the expression of being different together as men – being frail, being emotional, being more honest, being less competitive, being more co-operative and supportive.  I would not want to exaggerate the quality of this experience of ‘being different’, but I do not want to lose a hold on the positive and purposive aspects of our relations.  In this particular case, prompted by my politics, separate individual work moved towards a collective of five men, connecting male with male; towards recognising that individual prejudices and fears were social and collective at birth and that struggling with the contradictions of masculinity needed social and collective resistance and action.

This example illustrates the gap between how young men act within and without the gang.  The ideas and practices of the group do not represent the totality of the ideas and practices of each individual young male.  Inconsistencies abound and given an area of neutrality, it is vital to start investigating anti-sexist strategies in the sphere of groupwork.  Away on a weekend, a programme of single-sex activity and discussion can be more openly threatening to the dominant values of chauvinism.  In suggesting such an enterprise, it is necessary to break with a mainstream groupwork approach predicated on catalysing harmonic relations between individuals abstracted from social relations.  To this end we need to begin from an analysis that recognises people as divided from one another by the power relations of gender, class, race and age, and by a host of linked further sub-divisions.  In working with one group of young men, rather than hiding the variations between them (in terms of education, type of home, method of transport, football team supported, type of music enjoyed, style of dress, etc.), I pursued an exercise through which we placed on the table the gamut of our motley differences and through which we explained and examined our division from one another.  In then putting onto the agenda the gender division, it became more possible to recognise its social origin and its debilitating effect on relations between men and women.  Certainly a groupwork perspective serious about opposing sexism must be grounded in the reality of a gender-divided social structure.

But these are but tentative proposals.  In actuality there will be a complicated interplay between the offensive and the defensive, the group and the individual, the public and the private, their territory and ours.  But we will only unravel the strands of this complexity in practice.  The urgent need at this moment is for radical males to propel the enterprise and the launching pad has to be the establishment of an anti-sexist male network of oppositional solidarity, than can motivate and strengthen local and national initiatives.

This recommendation in itself begs many questions.  Radical men have often failed to respond seriously to the demands of the Women’s Movement, seeking succour in a politics of adoption and token support; taking refuge in patronage and co option.  But wanting to transcend this strategy of subordination by moving to a recognition that the gender struggle is our struggle, men are forced to deal with a welter of contradictions.  For instance, are we merely bent on building a Men’s Movement, which will manoeuvre to take control of proceedings?  Is our strategy destined to be a sophisticated device in the maintenance of male privilege?  Given that the majority of resources within Youth Work are focussed on young males, on what basis do we argue for further, alternative, experimental initiatives directed at young men?  In response to the latter query, it has been suggested that Work with Boys should not be started in any area unless Girls’ Work in that district is already off the ground and in a process of consolidation.  Similarly, it is advanced that Boys’ Work advocates should not seek funds from limited experimental work sources, thus draining away possible finance for Girls’ Work, but should be arguing for the diversion of monies from traditionalist practice.  Clearly these are  amongst the many thorny problems to be faced by a pioneering group of would-be sexist men.  However the crying need at this juncture is not to be bogged down in producing a perfect political position prior to actual activity, rather it is to initiate, albeit imperfectly, a strategy of opposition to gender oppression and exploitation.  It is to act ina manner which is not parasitic upon the Women’s Movement.

If we do not make a start upon this project, the future looks gloomy.  Many feminists view suspiciously any moves towards joint endeavour.  The only way through this impasse is for male youth workers to begin transforming the notion of a non-sexist male praxis into an actual ‘set of practices’ open to observation and criticism, which lay the foundation for any future negotiations with female workers.  Amongst some of the steps we could be taking are the setting up of area and national forums to open up the issue amongst male workers; the development of male worker groups on local patches with a clear brief to examine and share the experience of trying to shift their face-to-face practice; the running of complementary and parallel weekends/weeks with the lads on sexism alongside the Boys Rule Not OK programmes organised by women; and the introduction into full and part-time training courses of the issue of male domination/female subordination and its implications for work with Boys (as opposed to simply its consequences for work with Girls!)  Obviously  the theory and practice of a genuine anti-sexist male youth work approach is at its embryo stage.  At this moment it is premature to try to forge links between anti-sexist males and feminists except on the simple basis of keeping some lines of communication open.  To propose discussion about anti-sexist mixed work without any evidence of a real stand by men against their own sexist practices is likely to be a divisive disservice to the growth of a radical youth work praxis, which opposes the oppression and exploitation of women by men and which looks to change the material basis of inequality and injustice.  It is time to take our responsibility for the present sorry state of affairs into our own hands.  Herstory will judge us. 

Postscript

Since writing this piece, I have shared its argument with men and women in Youth and Community Work.  It has been sharply pointed out that the paper is ridden with white assumptions.  Ironically, given my critique of male sociologiists for their marginalisation of gender, my own effort to understand sexism ignores the social relations of race.  The stuttering analysis presented above is grounded in my work with white working class young people and in my own whiteness.  Its shortcomings are obvious.  In focussing on the relations of gender I have been accused of ‘forgetting’ class.  I would defend my attempt to analytically prioritise the possibility of an anti-sexist male strategy.  However, I do accept that ‘the theoretical moment’ of suspending the interconnectedness of reality is immediately suspending the interconnectedness of reality is immediately challenged by the inevitable contradictions of practice.  This is how it must be.  Certainly in my own dealings with men I have worried that the absence of an interrelated comprehension leads some males to a position of self-centred, indulgent liberalism.  For men, the tension is between a genuine striving towards a revolutionary critique of masculine practices and the tempting possibility of arguing that feminism has gone ‘over the top’.  The former requires consistent and serious self-criticism.  The latter heralds the end of personal scrutiny, disguised as the need to produce a more sophisticated analysis.

Some tentative progress has been made around developing contacts between would-be anti-sexist men.  A conference was held in early 1983, out of which two regional groupings of men (London and Midlands) were formed.  A newsletter is on the edge of existence.  In Leicester, where I now work, a fragile bunch of male workers is meeting on a regular basis to examine practice.  It would be heartening and helpful to hear from individuals or groups struggling against sexism, especially as it might be possible to connect them up with fellow strugglers.

I am indebted to many people for being prepared to debate the paper, but in particular my thanks go to Steve Bolger, Julie Hart, Janet Hunt, Marilyn Lawson, Angela McRobbie, Mica Nava, Roy Ratcliffe and Andy Smart for their criticism.  A special note of gratitude must be expressed to Jalna Hanmer for both the warmth and sharpness of her encouragement.

Apologies for the poor quality of the references neither Marilyn nor I could bear to type them out!!

If, by chance, anyone refers to the piece, the acknowledgement should read:

Taylor, T. [1984], ‘Anti-Sexist Work with Young Males’ in Youth & Policy, Summer 9

Malcolm Ball [1959-2021]: Tim Price reminisces

Further to my thoughts Tim Price, who was involved in all the collectives I mention, offers his distinctive take on life with Malx.

Malcolm Ball [1959-2021]

“Know what I mean..”  Some of the time, yes,  but a lot of the time ‘no’. Malx had a ‘Yes Minister’ ability to prevent me from ever finding out what he meant when he said “Know what I mean” after a verbal ramble over familiar or unfamiliar terrain. I tried on a number of occasions to unpick what he meant with very little success. But as long as he didn’t reach that phrase he was very illuminating.

He had intelligence in spadefuls, wit and humour that made his presence always a blessing – unless you were trying to get to sleep or were hung over. I can remember one occasion when I was seriously hungover and he decided to treat to me to his relentless cheerfulness. It’s torture!

It was through my involvement in Tony Taylor’s shenanigans in my early youth work  practice in Leicestershire that I first met Malx. This soon evolved to our sharing attendance at the weekly miner’s solidarity pickets in and around Coalville where I was working at the time. That period was for me a time of great political development.

Caucus meeting
The Socialist Caucus in earnest fortified by retsina

In CYWU (the youth workers union) we were both involved in first, the Broad Left caucus and after, its child, the Socialist Caucus. This became a very serious commitment with monthly weekend meetings around the country plus our inputs into union meetings, wherever they were. It is worth noting that we were very serious about doing what we did but we also had a collective sense of humour, liked a drink and so made these meetings largely thoroughly enjoyable. During that time the caucus issued a regular bulletin. Malx was not a prolific contributor in the written form. He was a phone person. He didn’t mind texting and when he finally did use emails, they were written in text. Nonetheless he was prolific in ideas and thinking.

He could see the limitations of a small craft union and always felt that we should be involved in wider struggle. So, when CYWU was forced to consider its future he helped bring us around to the idea that NALGO was a better option than NUT or NATFHE. And while it troubled me in some ways, when the membership chose the NUT we decided to leave as a group, recommending this course of action to others and joined NALGO.

The Socialist Caucus at play

In the next year or so I became the South West rep on NALGO’s national youth workers committee. (Who else was crazy enough to put themselves through it?) I remained on this committee and it’s recreation when UNISON was formed by the amalgamation of 3 local government unions until I retired about 10 years ago. This meant that I had to go to London a fair bit and usually met Malx, if he was in the country.

During the 1990s the Caucus crumbled until only Malx, Tony and I were left to meet.

After Tony and Marilyn moved to Crete Malx and I would spend a week or so every 2 years on Crete, usually with a few days stop off on another island. We  went to Hydra a few times, an island we both liked.

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Tony was not quite writing something (the book) much of this time. Malx came up with the idea of us each sharing our memories of being teenagers and involvement in youth work as young people then getting into youth work as workers. It was very memorable to me. In many ways our working class backgrounds were similar and proved very interesting. It is a shame that we never did put some of these discussions on paper. It gave me a greater insight into Malx and his sense of heritage, intelligence, rebellious nature and humour. One thing I remember clearly was him describing how he would skive off school to go to the local library to read. He was a prolific reader always.

A group of people sitting on chairs outside a building

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Tim, Tony and Malx in Athens 1997

He loved the real culture of the working class community where he came from and the area round about. Deptford was Gods Own Country. Apart from those few years in Leicester while at Scraptoft College, he lived in or near to Lewisham which was the theatre for his work.

There is much more I could say. But I will finish with one of his ‘lines’ that I think expresses who he was well: 

Malx “You have to stick to rule 2.”

Me “What’s that?”

Malx “ You gotta keep the missus sweet.”

Me “So what’s rule 1?”

Malx “ Not only strive to understand history but also to change it.”

Tim Price

Malcolm Ball [1959-2021]: the improvisational activist supreme

Fittingly this commemorative post appears on the 150th Anniversary of the Paris Commune. Malcolm would have been honoured.

Malcolm Ball [1959-2021], dearest friend and comrade: Rest in Power

“ It seems to me” [Malcolm Ball]

“ We do not have any Book to recommend whose reading would exempt one from having  to seek the truth for oneself” [Cornelius Castoriadis]

“To do nothing and grumble and not to act – that is throwing one’s life away” [William Morris]

Our journey together began one evening on the Scraptoft campus of the Leicester Polytechnic sometime in 1983. Since that chance moment, our odyssey has been inextricably intertwined. Malcolm was a fresh-faced student on the Youth and Community course. I had been invited to speak to an article I had written, ‘Anti-sexist youth work with young men’, a fumbling effort to respond to the vital issues raised by increasingly confident feminist youth workers.  At the end, Malcolm approached me, inquisitive and challenging in exploring what I’d been trying to say. Above all, he stressed his admiration and support for the provisional nature of my thoughts. He ventured that my self-effacing claim, ‘this is my best understanding for now’ was, as he put it, ‘blindin’.  Within a few weeks as our friendship blossomed I realised that Malcolm’s version of my cautionary caveat was the succinct preface, ‘it seems to me’. This turn of phrase delivered in his soft, sometimes hardly audible Deptford accent echoes across the four decades of our comradeship.

Malcolm with Bernard Davies

In the ensuing years, we spent a lot of time together on trains, in cars and on foot. Our conversations were dominated by our political allegiance, a desire to play a part albeit small in changing the world. Interestingly we never applied political labels to one another, even though, my Marxism saw me in and out of political parties and sects for quite some time. Malcolm was a freer spirit, resisting the safety afforded by signing up to an ideology.  Ironically his agnosticism meant that on demonstrations he was warmly welcomed by friends from across the political spectrum. This said, sometimes enough was enough. I remember a NALGO Broad Left meeting in the early 1990s where its Socialist Worker Party leadership argued we were on the brink of insurrection. In welcoming such a historical moment Malcolm asked cheekily, ‘in that case where are the Kalishnakovs?’ In support, I ventured that my village cricket team’s committee was infinitely better run than the Broad Left itself. Lacking both firearms and organisation we expressed our fear that we might well mess up the opportunity to overthrow the State.  We were ignored by the stern-faced platform but congratulated by those in the hall with a sense of humour and a grip on reality.

Central to Malcolm’s politics was a faith in the power of collective activity from below. His story is one of creative involvement in a succession of diverse social and political groupings. To give you a taste in roughly chronological order.

  • In Leicester in the 80s we formed  a  Community Education Workers support group with the embarrassing acronym, SYRUP, together with the mandatory membership of the ‘Dirty Thirty’ Miners Support Group. As Malcolm would reflect later the year 1984/85 was one of a vibrant popular education, of which we were privileged to be a part.
  • Within the Community Youth Workers Union, he became a key member of the Socialist Caucus, which became a thorn in the side of the National Committee, calling the body to account for the slightest deviation from conference policy. Not surprisingly, a dear friend, Sue Atkins, then President, dubbed us ‘a bunch of shites in whining armour’. She had a point! In the 90s following our defection to NALGO  to join the ranks of other local government workers, a move advocated by Malcolm, we continued as a socialist caucus, meeting regularly in places as far apart as Wigan, London and Exeter. These weekends combined animated debate and much frolicking, oiled by real ale and retsina, serviced by Malcolm knocking up fried egg butties and me ironing everybody’s Saturday Night’s Live outfits. In short a classic youth work residential.
  • In the same decade Malcolm contributed to the emergence of the short-lived, heretical and thought-provoking initiative, the Revolutionary Social Network, which sought to bring together anarchists, Marxists and socialists in open discussion and allied activity.
  • As the new century dawned the remnants of the Socialist Caucus with Malcolm to the fore formed the Critically Chatting Collective: Youth, Community and Beyond, which again organised events around the country. One topic, close to his heart, was how to refuse management’s right to manage.
  • By 2008 the Collective’s low key success led Malcolm and me to wonder in the light of the neoliberal banking crisis whether a broader call to defend young person-centred practice would be heard. The result was the Open Letter, which catalysed the creation of In Defence of Youth Work, which lives on today. Malcolm has been a prominent Steering Group member since its inception, even as his illness bore down upon him.
Malcolm and Tony chatting critically in a Greek garden

Leave aside the radical but brief episode in CYWU’s history, wherein caucusing was defined as the lifeblood of a democratic union, all of the collectives described here treasured their independence from the formal institutions. As Malcolm insisted, we met in our own time, on our terms without permission from above, taking our inspiration from the women’s, black and gay liberation movements. He was anxious too that all of these groups were inclusive, not exclusive. Hence they were pluralist in character, desiring sharp exchanges of views yet seeking, if possible, common ground. Thinking of Malcolm in this context is to evoke an ironic smile. In his early CYWU days he gained the reputation of being a headbanger, a working-class lad not to be crossed.  To our shame we went along sometimes with the caricature, laughing about his ‘Donkey-jacket’ moments and confessing to shifting seats away from him when he rose to speak. He enjoyed making us all squirm. Yet in reality, he was the exact opposite of the stereotype. He was a mediator and conciliator, looking always to forge a shared sense of purpose, warning against blaming ‘the Other’, whoever that might be.

The pen portrait of the youth worker to be found in the Open Letter might well have been inspired by Malcolm. Perchance it was.

The essential significance of the youth worker, whose outlook, integrity and autonomy are at the heart of fashioning a serious yet humorous, improvisatory yet rehearsed educational practice with young people.

He was the very embodiment of a thoughtful yet spontaneous youth work offered with a twinkle in the eye. In his later endeavours within the Young Mayor’s Project and its European offshoots what stands out is his refusal to countenance training the young people to adopt the behaviours expected by the establishment. Young representatives entering the political stage were not offered scripts or role models. Rather they were encouraged to be themselves, to trust their intuition and to speak their truth to power. By all accounts, for much of the time the impact of such openness was something to behold.

Whilst fancying myself as something of an improviser in my relationships with young people I don’t think I was ever as brave as Malcolm in flying by the seat of my pants. And when it came to operating in the world of formal education his laid-back approach drove me to distraction. When preparing a speech or workshop, say, for a conference I was diligence itself, arriving with sheaves of handwritten notes for security. To my credit I never once used PowerPoint! On the other hand, Malcolm budged not one inch from his confidence that ‘all would be alright on the night’. On one occasion we were down to do a double act. Dutifully I sent in advance my profuse notes with detailed instructions on how we could dovetail seamlessly our contributions. Cometh the day he ignored utterly my manicured proposal and went off on one, as we used to say. The audience was wooed and our session closed to generous applause. He winked at me as if to say, ‘you worry too much’. I was lost for words.

I was more at ease with an alternative version of our doubles pairing. In this performance I offered the meticulously prepared input from the stage whilst Malcolm waited in the wings, ready to reveal his take on the question in hand. In fact he took to hovering on his feet at the back of the room, awaiting the perfect moment to intervene. The only snag from my point of view was that sometimes he was so carried away with the sharpness of his insight he began to revisit its acuity unnecessarily, prompting me to wave as if asking for the bill in a taverna but rather calling on him to wind up. Let me tell you he was not well pleased.

Malcolm in February 2020 illustrating his love of Greece and Europe

In recent years both of us have criticised the consolidation of a form of neoliberal behavioural youth work, which ducks explicitly purpose and politics. At a European conference in Plymouth we asked:

Do we wish to manufacture the emotionally resilient young person, who will put up with the slings and arrows of antagonistic social policies, accept their precarious lot and do the best for themselves – utterly individualised and responsibilised?

Or

Do we wish to play a part, however fragile and uncertain, in the emergence of a young critical citizen, committed to challenging their lot in concert with one another and indeed ourselves, struggling to forge a more just and equal society, believing that ‘another world is possible’?

On a less grand level, Malcolm argued that our task is to support young people becoming who they want to be. Isn’t this risky, you might ask? What if they turn out differently than we hope? In responding he would invoke the IDYW definition of youth work – volatile and voluntar,y, creative and collective – an association and conversation without guarantees. Going on, though, he would stress his faith in the unlimited potential of convivial conversation, of chatting critically about our lived circumstances, knowing that issues of oppression and exploitation would emerge ‘naturally’. The notion of imposing enlightenment via behaviourism was anathema to him, a contradiction in terms.

Last year in October Malcolm made an enormous effort to come to Crete, determined to tell of his terminal illness face-to-face. It was fitting that our last physical meeting took place on Greek soil. We, together with close friends and partners, had become unashamed Graecophiles. Being on the island allowed us to revisit memories, of many a cheeky retsina imbibed, of much-loved tavernas, of stunning beaches and dramatic mountain walks. Tears flowed with the wine and the Mythos beer Malcolm craved.

As you might expect the week allowed us to take a deep breath together about the past, present and future. There were elements of despondency in our discourse.

  • We shared our frustration at the continuing ‘formalisation of the informal’, symbolised on the IDYW Facebook page by the requests for what were in all but name, lesson plans. So too, we touched upon IDYW’s failure to become a living network of worker and academic activists, blaming obviously the neoliberal undermining of the instinct of solidarity as well as pondering to what extent professionalisation had sapped our independent spirit.
  • Linked to this question of self-organisation we revisited the perennial dilemma of agency. If change is to take place, who will make it happen? Or as Castoriadis puts it, “to what extent does the contemporary situation give birth in people the desire and capacity to create a free and just society?” When faced with our aspiration to change what’s going on, Malcolm had always asked what social force supports our desire? Without which we are pissing in the wind.
  • Inexorably this did lead us to our analysis of the contemporary situation. We shared our anxiety about a society sleep-walking into authoritarianism. We marked the shift to a technocratic capitalism, the rule of unelected and unaccountable experts. We expressed our distaste and disdain, often visible, for behavioural psychologists.

At this point, I was sinking into a trough of despond, but Malcolm wouldn’t have it. Facing imminent death himself he wasn’t for being miserabilist. He affirmed that we had a moral and political obligation to those, who had gone before us to continue the fight for a better world, to defend their hard-won gains. Brushing aside my frustration that he had rarely set pen to paper except in text, smiling at my charge that if he’d spent less time on the phone he might have, he extolled me to keep on, keep on writing. As we bad each other a tearful farewell he mooted that faced with Dystopia we must revive our belief in Utopia; that technocracy must be defeated by democracy.

In the aftermath of his visit I found myself, wondering how well we knew one another. This was sparked by a question about how much we knew about each other’s personal lives. The implication was that we steered clear of sharing our emotions, being typically male. The cliched generalisation didn’t fit. We loved another and said so publicly, hugged and kissed. We were passionate politically about the future of humanity. That is enough for me.

In the shadow of his death I am determined to do his bidding. I won’t retreat into an idiotic, private life. Sadly a hope that I could interview him about his Youth Work Journey fell foul of the encroaching cancer. What I do recognise now, more than ever, is that, as I wrote, Malcolm was often holding the pen with me; that my scribbling was always influenced by our eclectic conversations, even if sometimes we seemed to be talking in riddles. In this sense I will continue a commentary on youth work and beyond, knowing that Malcolm is beside me, whispering into my ear, ‘it seems to me’…….

La Lutta Continua

Ο αγώνας συνεχίζεται

The struggle continues

“It is not what is, but what could be and should be, that has need of us.” [Cornelius Castoriadis}

Postscript

There are many gaps in this reminiscence. I have consciously left out names. I didn’t know where to begin and end in terms of introducing people into my recollection. It is my hope that the missing people will offer their own reminiscences and thus write themselves into the story, contributing to a fuller account of Malcolm’s memorable life. If you feel so moved, send your memories to tonymtaylor@gmail.com My reminiscence will also be appearing appropriately on the In Defence of Youth Work web site.

CONCEPT: Letters from Lockdown

The latest CONCEPT, the always probing Scottish Community Education Journal, has landed in my lap at a moment of some personal and political despair. A dearest friend and comrade of nearly 40 years is terminally ill. His cancer was missed – the other side of the COVID balance sheet. As he slips away I feel my [our] hopes for the future, our faith that ‘another world is possible’ slipping away too. As it is I hold his hand from afar, trapped on Crete, this locked-down island ‘paradise’. I send photos and anecdotes, phone and hope to hear his distinctive voice but he is often exhausted and distracted. The very title of this blog, ‘Chatting Critically’ is born of our shared conviction that at the heart of any would-be emancipatory relationship in youth work and far beyond is a willingness to listen, question and explore. In short to chat attentively, respectfully and openly. Perhaps I exaggerate but such a culture of contested concern seems to be on the wane. If we allow the parameters of public debate to be set by behavioural psychologists, who believe they know us better than we know ourselves, what else to expect?


In this light I can but thank all of those involved in CONCEPT and the Letters from Lockdown included in this Spring issue for making me smile a little and reflect afresh. Whilst I doubt whether I have departed the trough of despond, they have prevented me from falling further into its depths. It was much needed and is thoroughly appreciated.

CURRENT ISSUE

Vol 12 No 1 (2021): Volume 12 No1 Spring 2021

PUBLISHED: 08-Mar-2021

ARTICLES

REVIEWS

ON THE BLOCK

NUM Memorial Lecture remembering David Jones and Joe Green

At least since the late 1970s and the triumph of neoliberalism we have lived through a period of orchestrated, self-centred individualism. Active citizens reduced to passive consumers. This debilitating onslaught on both our collective sensibility and our organisations of solidarity has been resisted – most magnificently, in my opinion, during the Great Strike of 1984/85. Yet the neoliberal behavioural modification project has proved highly successful. Even as the neoliberal economic model broke asunder in 2008 its narcissistic ideology held its own. On another day I might well try to explore how the technocratic authoritarian State response to COVID has thrived on the back of demanding that, muzzled, we distance ourselves from each other; that we abandon hard-won freedoms, not least the right to protest. In saying this I recognise that mutual aid flourished in the early part of the manufactured crisis but wonder whas happened to its flowering? And, in directing you to this Memorial Lecture, I do so with some trepidation. Why, you might ask, given my nostalgia for those days, privileged to stand alongside the men and women of the mining communities? My anxiety flows from my dismay at the British Left as a whole, which, if anything, has indicated that, if in power, it would be even more draconian. For my part, if they could be bothered , I would suggest they read and ponder the libertarian Lenin, who in ‘State and Revolution’ argued that ‘every cook’ should govern. As it is today most cooks, outside of the home, are unemployed and haven’t the faintest say in ‘what’s going on’. I’m intrigued by how Ken Loach will see matters.

Gus John proclaims DON’T BAME ME!

Following upon the momentum created by Gus John’s account of his clash with the BBC, Sanitising Racism, Past and Present it is all the more challenging to post his passionate rejection of the almost taken-for-granted and ‘hideous’ acronym, BAME – Black, Asia and Minority Ethnic. More than a few questions herein for the youth work world I have inhabited across the decades….and society at large.

DON’T BAME ME

Just before the lockdown, my granddaughter came home from school one day very upset and confused. That afternoon, a classmate sitting at her table suddenly announced that from now on we will all call Anna (not her real name) ‘nigger’. They are both 10 and British white and African respectively. Anna remonstrated with him and one of her mates, white, insisted that she should tell the teacher. In a discussion that ensued later, questions were asked about what the school was doing about race and one adult added ‘especially as there are so few Bame students in the school’. Anna had no clue as to what Bame meant and when she was told, she asked why it mattered that there were few students like her in the school, given the fact that it was the white boy who had used the racial slur. When on reaching home she called to tell me about it, I found it considerably less problematic to explain to her the origins and usage of ‘the n-word’ than that of BAME.

So, here is a British born child, confident in her own skin, unapologetic about her blackness and totally comfortable with her white classmates having sleep overs at her home and vice versa, being made to feel that she was a problem; a problem that required the school to deal with the issue of race; being made to feel that if she had not been there, the white boy would not have had cause to call anybody ‘nigger’ and the school would have had no need to concern itself with race.

But, that school had long demonstrated to her that it saw no need to concern itself with race, not least by virtue of the fact that nothing in its library or displayed on its walls sent out to students, teachers or parents that there were people in Britain, let alone the world, other than white people like themselves.

So, why was it was more difficult to explain the origin and use of the word ‘nigger’ than that of the hideous and equally demeaning acronym BAME?

How does a parent tell a 10 year old that by virtue of the colour of her skin, by virtue of the fact that she is melanin rich, she is rendered ‘other’ and racialised as ‘black’ and as ‘nigger’ as the worst and most contemptible embodiment and existential manifestation of black? How does a parent equip that child with the mental energy, the self esteem, the self confidence and the determination to defend her essential humanity and make sure that no one takes liberties with her and denigrate her on account of her blackness?

And, while her parents are building with and within her those essential tools for resistance and survival, what are the parents of her white classmates doing to ensure  that they are not being socialised within the putrid culture of racism in Britain to become racist oppressors, whether by commission or omission?

So, what is the context of this conversation about the terminology we use to denote racial identity and to denote ethnicity?

The context I suggest is the racialisation of difference and of different populations across the globe; racialisation of people, their ethnicity, their history, their culture and cultural products. Such racialisation has been the historical function of imperialism and colonialism and with it has evolved a language that serves the purpose of underpinning racial hierarchies and trapping those at or near the bottom of the hierarchy in mindsets and ways of being and of self-perception that correspond to those hierarchies.

We ignore the relationship between language, power and identity at our peril. Words matter. They convey deep meanings and they help to frame identities. They are the medium through which we give expression to our existential reality and through which others seek to deny, denigrate and negate our existential reality.

Before I arrived in Britain in 1964 aged 19, I had not heard the word ‘coloured’ used to describe African people except in the specific context of apartheid in South Africa. As a teenager, I was deeply affected by reading Alan Paton’s, ‘Cry, the Beloved Country’. So, when I heard white people and even Caribbean people calling other Caribbean people like myself ‘coloured’, I was quite alarmed. And then I read Stokeley Carmichael and Charles Hamilton’s ‘Black Power’ and I learnt about the Negritude Movement and I read James Baldwin, Claude Mackay, Ralph Ellison and saw images of Black Panther and civil rights marches and of Jim Crow barbarism as African Americans struggled against state racism in the USA.

Stokeley Carmichael

I found it interesting that the bestial British who for centuries had treated African people worse than they did animals had suddenly converted to humanity, such that they were insisting that it was not just impolite but downright offensive to call us ‘black’. We were being condemned for using our supplementary schools to teach ‘Black Power’. Black was considered to be associated with violence, armed resistance against the state and its apparatuses and generally with a radical and revolutionary mindset. ‘Coloured’ was more consensual and conformist and in any event, it made white folk feel better, except of course when they were ready to cuss us. I’ve never heard the racial slur ‘you coloured bastard’. No, we got the full monty, including and especially from the police: ‘You black bastard’.

And then, the contorted language of race relations brought us ethnic minorities and black and ethnic minorities. This gave rise to a protracted debate about whether we were ethnic minority or minority ethnic. That debate completely missed the point, i.e., a) that whether ‘ethnic minority’ or ‘minority ethnic’, we were consenting to being minoritized and ‘othered’ for all time and that we were considered and treated as ‘minority’, not just in relation to our ‘per capita’ representation in the population as part of the African and the Asian Diaspora, but minority in intelligence, in capabilities, in moral values, in our contribution to human evolution, etc. The society which automatically valued and validated white folk, began to demand that we prove ourselves and demonstrate that we had the capacity to hold certain positions before we could be accepted as eligible for appointment to a wide spectrum of posts; b) that as far as ethnicity was concerned, we were not just ethnic minorities, we were ethnic outcasts, vying with other ethnic minorities like ourselves and scrambling for crumbs and handouts from those in power, who were always facing a potential backlash from the white majority who saw us as undeserving and as taking what should have been given to them.

No one ever spoke or wrote about the ethnic majority in the society and how they engaged with their racial and ethnic identity. People and things were only ethnic when they were, or were related to, people and cultures that were not white. It is as if we had come into a land of ethnic neutrality and cultural homogeneity and were clumps of trees in vast forests of melanin starved corn; in other words, a population of people without colour (PWC) in more ways than one.

In time, those halcyon days when black denoted struggle of the sort that African people had waged for centuries against enslavement, colonisation and neo-colonialism and therefore was thought to encompass liberation struggles, broadly speaking, of oppressed and dispossessed peoples everywhere, including against the caste system in the Indian subcontinent, against Israeli occupation of Palestine and against the genocide of indigenous peoples in the Americas and Australasia, those halcyon days gave way to a far narrower definition of black as signifying African – as in Africa and its Diaspora -, with most diasporan Africans seeing themselves as having either a hyphenated identity, – African-American, African-Caribbean, French-African – and many emphatically rejecting their African heritage altogether. Among the latter are significant numbers of Caribbean people of all ages, who while being comfortable with being called Black would never call themselves and resent being called African. In other words, they have no time whatsoever for Peter Tosh’s famous declaration:


‘Don’t care where you come from
As long as you’re a black man, you’re an African’

Asians in Britain determined that they were not Black and they were no ‘ethnic minority’ either. In time, BME morphed into Black, Asian and Minority Ethnic (BAME).  

BAME is a hideous acronym and it is one that does no justice to any of the sections of the British population encompassed by that ill-defined term. Black is an umbrella classification for whom exactly? Black African? Black British of African and of Caribbean parentage? Black British of African, or Caribbean and white European parentage? How about the large Indo-Caribbean population of Guyana and Trinidad & Tobago, almost as numerous as the African-Caribbean population? In Britain, are they and their offspring Black Caribbean, or are they Asian as in BAME?

And what do we understand by Asian? What does that umbrella classification encompass? People from the Indian subcontinent only, as in India, Pakistan, Bangladesh? People from the Indian Ocean? People from countries that form the Association of South East Asian Nations (ASEAN): Indonesia, Thailand, Singapore, 
Indonesia, Thailand, Singapore, Phillipines, Vietnam, Brunei, Myanmar (Burma), Cambodia, Laos? People from China? People from Taiwan?

And if ‘Asians’ as in BAME signify people from the Asian continent and its Diaspora, why are people from the African continent and its Diaspora represented as ‘Black’ in BAME? I would suggest that ‘Black’ in that context has less connotations of Black as in “Say It Loud, I’m Black and I’m Proud’ than as black representing historical enslavement, reserve pools of labour, endless struggle for fundamental rights and entitlements and from the bondage of endemic racism.

As for ethnic minority/minority ethnic, we have to lead the way in abandoning this terminology.

The population of Europe’s ethnic majority, ie, white Europeans, is roughly 748 million. The population of the Indian subcontinent alone is approximately 1 billion, 765 million. 25% of the world’s population live in South Asia. Whites make up 60% of the population of the USA. The UK has a population of 68 million, of whom 9 million are non-white.

There is no evidence that I have seen of people from the Asian or African Diaspora regarding themselves as ethnic minorities in Britain. On the contrary, migrant and settler communities from those continents project anything but a minority consciousness. Yet, we readily adopt and persist with a language of hierarchy and of oppression, both here and in the USA. Among the bewildering array of terms that are in increasingly regular usage in Britain are: People of Colour; Black and Non-Black People of Colour and more recently Black, Indigenous, People of Colour (BIPOC).

Who determined that Black or Indigenous people are ethnic minorities? Even numerically, why are we minoritizing ourselves who constitute 85% at least of the world’s population? Nigeria has a population of over 200 million. Britain has a population of 68 million. Why should Nigerians see themselves as an ethnic minority in Britain or anywhere else in Europe? And as for ‘People of Colour’ or ‘Visible Minorities’, why are we defining ourselves against globalised whiteness as some assumed norm and minoritizing ourselves as if we don’t fully belong, especially given Europe’s historical exploits around the globe?

There are little and large enclaves of white folk all over the world and on each continent. They never define themselves, nor do we ever define them, as ‘ethnic minorities’. We call them and they refer to themselves as ‘expats’, expatriates from their homeland who happen to be in some other country (typically seen as inferior to theirs). In other words, people are only ‘ethnic’ and ‘minority’ when they are not white. And yet, we fail to see how we ourselves are privileging whiteness as the ‘norm’ when we call ourselves ‘people of colour’, ‘ethnic minorities’ and the rest.

BAME is bad enough, but BIPOC for heaven’s sake…. So, we tacitly and implicitly accept that ‘white’ is a unified concept, all embracing, all encompassing. No diversity, ethnic minorities or multiculturalism in the white majority. It’s one undifferentiated, melanin starved mass. When it comes to us, however, we are BAME, POC, BIPOC, non-White ……and Backward.

If African people are People of Colour, why deny white Europeans the privilege of being called People without Colour, in other words, not having to carry the burden of blackness with all its historical baggage of unacceptability and undesirability?

The critical question in all this is: When is it going to end? It is estimated that in less than 50 years, the non-white population of Britain will outnumber the melanin starved, the WIPONC (White and Indigenous People of No Colour). Do we have to wait until then before we Africans and Asians develop and project a majority consciousness and stop minoritizing ourselves? Meanwhile, what does BAME tell us about the way the diverse populations we group as Black and Asian and Minority Ethnic experience the society and its endemic racisms? Do Indians, Bangladeshis, Chinese and Malaysians experience the society and its institutions in identical ways? Do they have equal access and equal opportunity? Similarly, those of us Africans who are lumped together as ‘Black’?

Convenient though policymakers no less than academics and journalists find it to use BAME and POC, I believe that we have a duty to disrupt the hegemony of that language and its power to racialise, marginalise and exclude. For one thing, young Black British people such as my children and grandchildren need a home. They need to see themselves as being the continuum of an Ancestral line, as having an African ancestry. Britain is where they live, but it can never be their ‘home’. Their ‘Mother country’ is Africa. While we believe in people’s right to self-identify and that therefore, Caribbean people have a right to declare that they are not African or Asian, or British for that matter, we would all consider it rather bizarre if they all started calling themselves Innuits.

I have no idea, any more than you do, how long it would take before we abandon the language of BAME and POC and BIPOC. But, we can all start by taking responsibility to avoid using it in our speech and in our writing. Although many regard it as being equally problematic, I increasingly use terms such as Global Majority, or African and Global Majority, instead of BAME. I never ever use ‘People of Colour’, for as far as I am concerned there is no difference between being called a person of colour, or a ‘woman of colour’ and a ‘coloured woman’.

Problematic it may be, but psychologically it nurtures my sense of wellbeing in this racist society to define myself and my offspring as African and Global Majority, rather than endorsing the label of BAME and POC.

I rest my case.

Gus John
International Consultant & Executive Coach Visiting Professor  –  Coventry University
Honorary Fellow and Associate Professor The UCL Institute of Education – University of London

Sanitising racism past and present: Gus John at odds with the BBC

 
A week ago I attended from afar the streamed New Cross Fire 40th anniversary memorial service. Through my close friendship with Malcolm Ball, a leading Lewisham youth worker and activist across the decades, my frequent visits to Deptford and indeed the St Andrews Centre, I felt I had an inkling of the grief and anger sparked by the tragedy. A week ago too Gus John was interviewed on BBC radio. You will find below his passionate, perceptive and uncomfortable account of the issues raised by the encounter. As Gus argues, ‘There is a serious debate to be had about all of these matters.’ Responses encouraged and welcomed to tonymtaylor@gmail.com

Gus writes:

OWN IT!

From ‘Nigger-hunting’ to ‘Paki-bashing’ to Police Murders….Very British Pastimes.

On 18 January 2021, on the 40th Anniversary of the New Cross Massacre, I did an interview with Robert Elms, BBC Radio London

https://www.bbc.co.uk/sounds/play/p094dbfp

At the start of the interview, I was setting out the background to the New Cross Fire and the history of neo-fascist activity in London and the country generally and said that there had been years of neo-fascist activity in our communities including ‘Paki-bashing’ as the perpetrators themselves called it’…. And before I could complete the sentence with ‘and ‘nigger-hunting’, Elms interrupted saying ‘please don’t use that language.  We cannot use such language on the BBC’.  I determined that it would be more productive to move on to the core subject rather than remonstrate with him, but after the programme I wrote to the producer as below. His reply was both instructive and deeply concerning.  What I said and Elm’s objection to my saying it have been elided from the recording in the link above.

I believe the BBC’s position is untenable and to invoke the potentially hurt feelings of their own black staff in support of dodgy editorial decisions is just disgraceful.

I joined the Campaign Against Racial Discrimination (CARD) in 1965 and a couple years later I was one of those going around London and Leicester gathering evidence of the most vicious race discrimination, evidence which helped in no small measure to convince Harold Wilson and his government of the need for the 1968 Race Relations Act. 

 

I saw my father stumble into our house that same year, bloodied, cut and bruised all over because he had been set upon on his way from work just after 06.00 on a winter’s morning and nearly beaten to death by a group of racists with baseball bats, motorbike chains and sticks.  They seemed to come from nowhere and all he heard was ‘one less nigger’ and they were all over him. He had the presence of mind to run into somebody’s yard, pick up a bottle of milk, smash it and cut off the ear of one of his assailants, at which point they saw that he was ready to kill or be killed and they all ran off.  

A matter of weeks later, my 16 year old brother was arrested for riding his bike in the park not far from our home.  The police took him to Acton police station because he was ‘lippy’ and one of them defecated in a toilet and then pulled him out of a cell (he had not even been charged), took him to that same toilet and two of them held his head down in the faeces while they flushed the toilet.  He nearly drowned in that filth.  They then kicked him out of the police station.  He arrived home totally traumatised and couldn’t eat for days.  He remained traumatised for the rest of his short life.  He went to prison for assaulting police a couple years later and was constantly having problems with them.  He took to drink and died aged 49.  Having drunk too much on his birthday, he fell down the stairs in his own flat and broke his neck.  

My father came here in 1957 and by 1972 he and my mother were back in Grenada, having vowed never to set foot in England ever again.  They both passed on without ever visiting the UK thereafter. They must have been among the earliest returners of their generation.

Thanks to socks-studio.com

I fought off ‘nigger hunters’ in Notting Hill in 1968, especially after what had happened to my father and was angry at how nonchalant the police were about their activities, while being ever ready to frame us for having offensive weapons.  As a youth worker in Ladbroke Grove at the time, I and other youth workers constantly walked young people home or to their bus because of the relentless harassment and provocation they suffered at the hands of the police.

I of all people therefore do not need the BBC to tell me how offensive terms like ‘nigger hunting’ and ‘Paki-bashing’ actually are.  I conducted the Burnage Inquiry into the racist murder of 14 year old Bangladeshi student Ahmed Iqbal Ullah with Ian Macdonald QC and colleagues.  Having stabbed Ahmed to death, his 14 year old white student attacker ran around the school shouting hysterically ‘I killed a Paki, I killed a Paki’.

There is a serious debate to be had about all of these matters. 

One disturbing feature of the New Cross Fire story is the number of people in our communities and in the country generally below the age of 50 who have no knowledge of it.  They have no knowledge either of the firebombing of premises in New Cross, Deptford, Ladywell and Lewisham generally and attacks on Asian families in their homes and on the streets that had been perpetrated by white terrorists and neo-fascists for more than a decade before the New Cross Fire.  Such activity had a history that dated back to the 1919 racial attacks upon black service personnel demobbed from the First World War, through to ‘nigger hunting’ in London and elsewhere in the 1950s and ‘Paki-bashing’ right up to the present.

Throughout that period, also, hundreds of black people have been killed by the police with none being brought to justice since the murderers of David Oluwale in Leeds in 1969 were charged, not with murder or manslaughter, but with grievous bodily harm.

British historians have typically airbrushed the history of the barbarism of African enslavement and of British imperialism across the globe. Now, the media is leading the way in sanitising the barbarism of British racism, even as the police continue to kill black people indiscriminately while enjoying the full protection of the state and the judicial system.  One could justifiably conclude that black people, males in particular, have an unnatural propensity to die of natural causes while in the custody of the police.

So, in a society where it is deemed offensive to spell the word ‘nigger’ and the word ‘Paki’ in full in any context, black people are routinely killed by the police without the state or the nation batting an eyelid.  That is why this nation and its institutions reacted as if they needed a George Floyd event to trigger their epiphany, oblivious of the fact that we have ignored hundreds of British George Floyds, despite years of campaigning for justice in plain sight across the country. The hope is, no doubt, that it would soon be forgotten that there was a time when black people were called ‘niggers’ and ‘wogs’ and anyone who looked like they might be from the Indian subcontinent attacked and killed on the streets or in their homes with impunity.  

Racism has been sanitised and recast as ‘unconscious bias’.  British social history is being sanitised to expunge un-British activities such as ‘nigger hunting’, ‘Paki-bashing’ and police murders of black people. The expectation no doubt is that history will absolve the nation for this induced amnesia.

The email exchange following the broadcast:

From: Gus John <profgusjohn@gmail.com>
Sent: 18 January 2021 15:18
To: Jamie Collins <jamie.collins@bbc.co.uk>
Subject: Re: BBC Radio London / Robert Elms

Hi Jamie

I am glad I had the opportunity to help put the events of 40 years ago in New Cross in proper historical and political perspective and I have full admiration for the way Robert conducted the interview.  Please pass on my thanks to him.

When you reminded me to watch my language, I did not for one moment imagine that you meant I should not mention what the NF, Column 88 etc called that barbaric activity they indulged in up and down the country against the South Asian community.  I am not naive enough as to expect you and Robert Elms to change BBC policy, but as a social historian, I do worry about the full scale attempt by broadcast or for that matter print media, to sanitise the nasty and unadulterated racism to which black people are subjected in this country by not reporting such phenomena as historical fact.  In my writing and my lectures, I remind people of campaigns in the 1960s by myself and others against landlords and hoteliers who posted signs saying:  ‘No Coloureds, No Dogs, No Irish’, or ‘No Wogs, No Dogs, No Irish’, or against what the neo-fascists themselves called ‘Paki-bashing’ and ‘nigger-hunting’.  To report the barbarism of the Far Right and the atrocious terminology that they used AND THAT THE MEDIA REPORTED at the time is important in my view because Britain needs to be reminded about that history and about the fact, as I was saying in the interview, that the state did not react proportionately, or at all, to those barbaric attacks which left scores of people of the African and Asian diaspora dead.  If I say that the activities of such Far Right groups resulted in the deaths of people who were targeted only because of their ethnicity and that the perpetrators called their actions ‘Paki-bashing’, I am neither appropriating that language myself, nor using it to inflame passions within the Pakistani or Bangladeshi communities. Context is everything, even in broadcasting.  I cannot understand why the BBC should want to so infantilise its listeners as to assume that they cannot tell the difference between describing neo-fascist activity and what that activity was called by neo-fascists themselves on the one hand, and the same term(s) used contemporaneously by myself or anybody else.

The murder of Kelso Cochrane in 1959 was a consequence of the routine ‘nigger-hunting’ that black communities in Notting Hill and elsewhere endured at the time.  What is of consequence it seems to me, is not the fact that that terminology was and remains deeply racist, offensive and oppressive, but that white neo-fascists were allowed by the state and its police to indulge in those murderous activities with impunity.  That fact is incontrovertibly more obscene than the words themselves.   

The question is though, where in the BBC is this debate taking place and whom does it involve?

Turning to matters over which you do have some control, please send me a recording of the interview and a link to it so that I can share with others here in Wales and elsewhere.

Best wishes,

GJ

From: Jamie Collins
Sent: 18 January 2021 16:43
To: Gus John <profgusjohn@gmail.com>
Subject: RE: BBC Radio London / Robert Elms
Importance: High

Hi Gus,

I thought you were great – extremely important and poignant considering to this day many of the issues faced by those then are still having to be fought against and survived to this day. We received several messages and calls from listeners that appreciated the way we highlighted the anniversary on the show and you were integral to this.

We as an editorial team and the wider station have had numerous conversations on the use of words such as the n word or p word in full – even for illustrative purposes as you did. While I fully understand and accept why you feel it is important to say it – many of our listeners of colour and indeed staff members are offended by the full use of the word and can find it triggering. And so the reason we do not use such words is so as to ensure it does not offend those minority communities- but we also recognise that this in itself divides opinion.

I fully understand the worry that by censoring the words in this context might dilute the threat, violence and racism faced by the Black and Asian community at the time by those groups. I also recognise that a white person using the words for illustrative purposes is hugely different to a person of colour who is doing the same.

The editorial decision has been made to edit out that portion of the interview when it goes live in iPlayer/BBC Sounds and I’m planning on clipping the interview separately for our BBC Sounds page and will send you the link as soon as it’s up.

If you would like I would be happy to refer you to the Editor and Assistant Editor if you would like to discuss further – and I would sincerely like to thank you once again for your contribution – it made a real impact.

Jamie

Professor Augustine John
International Consultant & Executive Coach Visiting Professor  –  Coventry University
Honorary Fellow and Associate Professor The UCL Institute of Education – University of London

Resisting Incarceration: Prisons, Activism and Abolition – Phil Scraton

Advertising Phil’s forthcoming ‘show’ allows me also to introduce you to the group, Skeptics Online,, of whom I’d never heard.

Skeptics in the Pub (abbreviated SITP) is an informal social event designed to promote fellowship and social networking among skepticscritical-thinkersfreethinkersrationalists and other like-minded individuals. It provides an opportunity for skeptics to talk, share ideas and have fun in a casual atmosphere, and discuss whatever topical issues come to mind, while promoting skepticismscience, and rationality.

https://en.wikipedia.org/wiki/Skeptics_in_the_Pub

We are a coalition of UK-based Skeptics groups. Formed as the COVID-19 pandemic brought our country to a standstill, we are working to deliver high-quality online events focusing on science, reason, and critical thinking.

Every Thursday at 7 pm (UK time), you will find us presenting live-streamed talks, all for free – you don’t even need to create an account. Simply open up twitch.tv/sitp.

Take a look at our events, past and future, we’re sure you’ll see a lot of content you will find interesting.

Phil’s outline of his show:

Since Michael Howard’s pronouncement that ‘Prison Works’ the prison population in the UK has doubled with the current Government planning to build several more multi-occupancy ‘Titan’ prisons to incarcerate thousands more men and women. This reflects an ill-founded commitment to what became a cross-party mantra. In what sense does ‘prison work’? Does the claim stand scrutiny? Or, as Jonathan Simon suggests, does locking away an ever-increasing number of women, men and children amount to ‘social warehousing’? Derived in three decades of activist work and academic research Phil Scraton will address the harms of imprisonment for those locked away, their families and their communities. He will critique the reformist ‘rehabilitation’ agenda and explore the potential for prison abolition. What would decarceration look like? What are alternatives and how would harms caused to individuals and communities by ‘criminal’ and ‘anti-social’ acts be addressed without the ‘punishment’ of incarceration?

Phil Scraton PhD, DLaws (Hon), DPhil (Hon) is Professor Emeritus, School of Law, Queen’s University Belfast. He has held visiting professorships at Amherst College, USA, the Universities of Auckland, Monash, New South Wales and Sydney. Widely published on critical theory, incarceration and children/ young people his books include: In the Arms of the Law – Coroners’ Inquests and Deaths in Custody; Prisons Under Protest; ‘Childhood’ in ‘Crisis’?; Hillsborough The Truth; Power, Conflict and Criminalisation; The Incarceration of Women; Women’s Imprisonment and the Case for Abolition. Having refused an OBE, he was awarded the Freedom of the City of Liverpool in recognition of his Hillsborough research.

Martin Luther King speaks down the years.

Dr. Martin Luther King, Jr. was born on January 15, 1929 in Atlanta, Georgia. He gave this moving and prescient speech on April 4, 1967, one year before his assassination. Its message resonates down the years to the present day.

 “A time comes when silence is betrayal.”

The truth of these words is beyond doubt, but the mission to which they call us is a most difficult one. Even when pressed by the demands of inner truth, men do not easily assume the task of opposing their government’s policy, especially in time of war. Nor does the human spirit move without great difficulty against all the apathy of conformist thought within one’s own bosom and in the surrounding world. Moreover, when the issues at hand seem as perplexing as they often do in the case of this dreadful conflict, we are always on the verge of being mesmerized by uncertainty. But we must move on.

Some of us who have already begun to break the silence of the night have found that the calling to speak is often a vocation of agony, but we must speak. We must speak with all the humility that is appropriate to our limited vision, but we must speak. And we must rejoice as well, for surely this is the first time in our nation’s history that a significant number of its religious leaders have chosen to move beyond the prophesying of smooth patriotism to the high grounds of a firm dissent based upon the mandates of conscience and the reading of history. Perhaps a new spirit is rising among us. If it is, let us trace its movement, and pray that our inner being may be sensitive to its guidance. For we are deeply in need of a new way beyond the darkness that seems so close around us.

A true revolution of values will soon cause us to question the fairness and justice of many of our past and present policies. On the one hand we are called to play the Good Samaritan on life’s roadside, but that will be only an initial act. One day we must come to see that the whole Jericho Road must be transformed so that men and women will not be constantly beaten and robbed as they make their journey on life’s highway. True compassion is more than flinging a coin to a beggar. It comes to see that an edifice which produces beggars needs restructuring.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look across the seas and see individual capitalists of the West — investing huge sums of money in Asia, Africa, and South America, only to take profits out with no concern for the social betterment of the countries — and say: “This is not just.” It will look at our alliance with the landed gentry of South America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just.

A true revolution of values will lay hand on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged, cannot be reconciled with wisdom, justice, and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death.

War is not the answer. We still have a choice today; nonviolent coexistence or violent co-annihilation. We must move past indecision to action. We must find new ways to speak for peace and justice throughout the developing world a world that borders on our doors. If we do not act we shall surely be dragged down the long dark and shameful corridors of time reserved for those who possess power without compassion, might without morality and strength without sight.

A gradely message for 2021

Irreconcilable atheist, though I be, this prayer sent to me by a dear friend appeals. Ahead of my rants that lie ahead, it will suffice unto the day. If it works I’ve recited it in the Lancastrian accent required!

Learning to live together as sisters and brothers will come about only through struggling to create this bond in the face of the orchestrated opposition of the powerful. At every turn they seek to divide us . They seek to blame others , never themselves, for our precarious existence

https://voca.ro/1oIEDjSjNiWa – right click on this link and click on the flashing Play button and you should be accosted by my dulcit tones!

The struggle continues! La Lutta Continua! Ο αγώνας συνεχίζεται!