It is common practice to have a day in the year to commemorate something. In fact, we have months that seemed to be themed with specific events. I look at the diary at the days/months which are full of causes, some incredibly important, others commemorating and then there are those more trivial. Days in a year to make a mark to remind us of things. An anniversary of events that brings something back to a collective consciousness. Once the day/month is over, we busily prepare for the next event, month and somehow between the months and days, I cannot help but wonder; what is left after the day/month?
When International Women’s Day was originally established, at the beginning of the 20th century, socialism was a driving political movement and women’s suffrage was one of the main social issues; since then other issues have been added whilst the main issue of equality remains on the cards. Has women’s movement advanced through the commemoration of International Women’s Day? Debatable if it had an impact. Originally the day was a call for strikes and the mobilisation of women workers. Today it is a day in the calendar that allows politicians to utter platitudes about how important the day is, and of course how much we respect and love women these days! It is hardly a representation of what it was or set out to be. Like so many, numerous other events are marked on our calendar, but wehave lost sight of what they were originally set out to be.
Consider the importance of a day to commemorate the Nazi Holocaust. Never again! The promise that such a mass crime should never happen; the recognition that genocide has no place in our respective societies. Since that genocide, numerous others have taken place, not to mention the mass murder, violent relocations, and the massacres and ethnic cleanings that have happened since. Somehow the “never again”, to people in Biafra, East Timor, Rwanda, Darfur, former Yugoslavia, Afghanistan, Iraq, Syria, Libya, and many other places simply sounds ironic! We commemorate the day, but we do not honour the spirit of that day.
In this mixture of days and months we also have days for mothers, fathers, lovers, friends, hugs, happiness, and many other national and international events. To commemorate or to offer a moment of reflection. Somehow the reflection is lost and for some of these days, millions of people are required to purchase something to demonstrate that they care or worst still, to make something! How many mothers worldwide have had to admire badly made pottery or badly drawn cards from kids who wanted to say “I love you” on one specific day. Leaves me to wonder what they would want to say on all other days!
So, is it better to forget them? Get rid of these days and if anyone suggests the creation of another, we feed them to crocodiles? It would have been easy from one point to end them all. Social issues are never easily resolved so we can recognise that a day or a month does not resolve them! It raises awareness but it’s not the solution. In the old days when the Olympics started there was a call for truce. They did not allow for the games to take place whilst a war was happening. Tokenism? Perhaps, but also the recognition that for events to have any credibility they need to go beyond words; they must have actions associated with them. What if those actions go further than the day/month of the commemoration? Imagine if we respect and honour women, not only on IWD but every day, imagine if we treat people with the respect, they deserve beyond BHM, LGBTQ+ months? Maybe it is difficult but if we recognise it to be right, we ought to try. We know that the Holocaust was a bad thing so lets not just remember it…lets avoid it from happening …Never again!
Don’t know, might delete this later!
As to not be a mansplainer, this blog entry will not explain ‘women’s issues’ (unlike a certain institution enjoys doing), more highlight some of the discontent I feel with commemoratory days, weeks and months for people who colour outside lines set by the state. Institutional equality statements will say ‘underrepresented groups’ when we have actually have been consciously excluded by patriarchy, white supremacy and other intersectional matrixes of oppression. While I have titled this blog “International Women’s Day should be a protest”, I admit this was for ‘clickbait’ effect. The title also acts as symbolic for other tokenistic occassions where institutions “celebrate” their marginalised employees while also resuming white supremacist, patriarchal, cisheteronormative violence. Just business as usual, isn’t it?
To slightly rephrase a quote by Malcolm X,
Whether we are talking about International Women’s Day / Women’s History Month, Pride Month, LGBT+ History Month, Autism Acceptance Week and others, the fact remains institutions use tokenism and co-opt these occassions to present the image of ‘diversity as marketing’ (Ahmed and Swann, 2006).
Pride started as a protest in response to police harrassment of gay and lesbian people. Margaret Thatcher’s government further introduced Section 28 prohibiting “the promotion of homosexuality” by local authorities which had a devestating impact on education. Institutions will use their LGBT+ staff members as diversity bunting, but will not use these times of year to talk about how eugenics for example, is a big talking point in contemporary autistic advocacy circles – pertinently with Applied Behavourial Analysis [ABA] which is heavily contested by autistic activists as eugenics in the twenty-first century. Black History Month is also frequently centred around Black excellence, which ultimately centres whiteness and capitalist takes on what success looks like (Kinouani, 2021: 162). The politics of existing and expressing yourself authentically even while institutions say “they want diversity” (but not that sort of diversity), has been gutted in many institutional responses in favour of a shiny diversity agenda.
Guy DeBord’s book Society of the Spectacle may be one vessel for which to discuss how institutions celebrate marginalised people without discussing how that marginalisation occurs. Though even in this regard, I would tread carefully as Marxism does often centre the Male Gaze. His book was written in the aftermath of WW2 and is centred in the 1960s’ fever of antiestablishment Paris. It is a critique of a society that cares more about images and appearances than reality, truth, and experience. It resonates today with the contemporary world’s addiction to social media and TikTok trends, but it came out of a Europe gripped by consumerism following 1945: “In societies dominated by modern conditions of production, life is presented as an immense accumulation of spectacles” (DeBord,  1967: 1). Yet, that society’s aim was to curate a passive population of watchers rather than participatory actors (very very familiar).
In our present-day if we consider protest as art, we might think how numerous activist movements to the everyday-eye, are looked at as devoid from their historical, political, or any economic contexts many sprouted from – but rather just “nice things” to look at, watch, or listen to. The euphoria of the Black Lives Matter protests two summers ago is an example of something that was treated by institutions as just about one man – George Floyd – but not about the anti-Blackness that pervades worldwide – via white people “doing racism” and some Black and non-Black people of colour who have internalised it. In many cases we have been conditioned to hate ourselves and both these things go back centuries. Yet, following performative statements done by numerous institutions this International Women’s Day (including Northamptonshire Police), I am reminded of the hypocrisy of how institutions rarely do what they say!
The neoliberal university is a testament to this where they present themselves in marketing as beacons of Diversity and Inclusion, and then discriminate against their students and staff. This sounds like any institution. However, the added bonus of so-called commitments to ‘decolonising the curriculum’ adds insult to injury where diversity and decolonisation are often conflated. As Gurminder Bhambra and colleagues (2018) write:
“Taking colonialism as a global project as the starting point, it becomes difficult to turn away from the Western university as a key site through which colonialism – and colonial knowledge in particular – is produced, consecrated, institutionalised and naturalised. It was in the university that colonial intellectuals developed theories of racism, popularised discourses that bolstered support for colonial endeavours and provided ethical and intellectual grounds for the dispossession, oppression and domination of colonised subjects. In the colonial metropolis, universities provided would-be colonial administrators with knowledge of the peoples they would rule over, as well as lessons in techniques of domination and exploitation. The foundation of European higher education institutions in colonised territories itself became an infrastructure of empire, an institution and actor through which the totalising logic of domination could be extended; European forms of knowledge were spread, local indigenous knowledge suppressed, and native informants trained. In both colony and metropole, universities were founded and financed through the spoils of colonial plunder, enslavement and dispossession” (p3).From: ‘Decolonising the University’ (2018)
International Women’s Day should be a protest (what protest looks like is up for debate). Universities still hide behind the Athena Swan gender equality charter which we know centres white privileged women (Bhopal and Henderson, 2019). All while Black and Biracial writers have long discussed intersectionality before Kimberlé Crenshaw (1989) conceptualised it (Anon,1808; Prince,1831; Truth,1851; Jacobs,1861; Hurston,1926; Hansberry,1968; Angelou,1969; Giovanni,1970; Emecheta,1979; hooks,1981; Walker,1982; Davis,1983; Lorde,1984; Hill Collins,1986). Yet, to the exclusion of Black and Brown women, (white) feminism still presents itself as universal. Today, many people fail to realise if there is no equality for ethnic minorities, there is no equality. There is a long history of white women and racism (Ware, 1992), when white feminism is simply ‘white supremacy in heels.’ In more recent times influencers like The Guilty Feminist have made attempts to use their white privilege to platform systemically excluded voices, those voices that sit on the fault lines considered ‘too radical’ or ‘too difficult’ for mainstream discourse.
When you see the plethora of issues that exist across intersectional lines, ‘girlboss representation politics’ is not robust enough. Of course celebrate, but exclusively celebrating under institutional definitions of success also ties ‘worth’ to capital and this toxic productivity culture we live in. The fact that women and people in general exist should be enough, and the need to contribute to the economy should be by the by. Diversity and Inclusion ultimately centres captialism because these institutions do not care about people as people, just what bodies can do for the organisation. As Nirmal Puwar (2004) further writes:
The ongoing UCU strikes are testament to that, where universities appear to care more about bodies as capital rather than the human rights of their employees. Former PM-Margaret Thatcher said there is no such thing as society but “there are individual men and women and there are families.” This was the start of what we now call neoliberalism or more commonly – neoliberal capitalism where this political ideology says that connections between people are purely economic more than anything else (i.e more than social, cultural, political etc etc). The term liberal was meant not in the modern sense, but in the context of the 18th and 19th century amid classical liberalism of promoting economic liberty – to do what you want with your money including the trafficking and subjugation of human beings under the British Empire!
Neoliberalism claims that our very existence in relation to one another is driven on self-interest and how each individual seeks to gain economically from each interaction (or simply human relationships as transactional). This sentiment is underpinned by what bell hooks called ‘imperialist white supremacist heteropatriarchy’ where whiteness in particularly is tied to property and ownership (Harris, 1993).
For Britain’s institutions, these acts of tokenism are like property. They think they own the people doing DIE* work and thus the institutions thinks they own The Work too – LGBT History Month, Pride Month, BHM, Autism Awareness Week, IWD, Women’s History Month, Disability Awareness Month.
Ownership is at the basis of whiteness, and people who speak out are turned into problems. Imagine neoliberal institutions thinking they can put limits on social justice advocacy structures … i.e anti-racism, femnism etc etc; imagine them thinking they can own activist struggles by slapping them on their marketing. In concept International Women’s Day makes sense (and I’m here for it), but in reality institutions that benefit from ‘imperialist white supremacist heteropatriarchy’ are not going to help smash those systems of domination. Especially in the perfect storms of Black Lives Matter, COVID-19, and the reinterest in discourses into violence against women (after the murders of Sarah Everard, Sabina Nessa, Bibba Henry, Nicole Smallman and others) – where to performative institutions “it is cool to be an activist.”
International Women’s Day should be a protest and call to action. By all means celebrate women for their achievements, but those achievements need not centre capitalism. And for God’s sake, let’s stop glorifying billionaires … they are part of the problem and somebody is always being exploited. Always.
*Diversity, Inclusion, Equality (or DIE)
In the middle of the so-called Iraq war, I remember encountering a group of soldiers headed to the battlefield from the Atlanta airport. I was heading back to my cushy, comfy apartment in New Delhi, to continue my doctoral fieldwork. I had visited my family in Alabama and Georgia for as long as I wanted, and so was comfortably heading back to my normal life. Lines of soldiers in uniform snaked all around the airport.
They were everywhere. From check-in, through security, to the lounges, especially where they pacify our waiting times with crowds of sofas. No matter where we went, no matter what we did – waiting, wandering, shaving or brushing our teeth in the bathroom, loitering, or just tax-free window shopping – we were surrounded by America’s finest, cleanest, most highly trained youth. What’s more, one easily noticed that they were far more black and brown people amongst the soldiers than the civilians hovering around. More still, it was clear from the news that these soldiers were only there – armed and ready – because ‘we’ were sending them directly to the battlefield. The same shield on their uniforms was the very same shield on the passport I was using to effortlessly cross all these borders; supposedly they were defending me, too.
“Baby come back! Any kind of fool can see…” -Player, 1977.
I love landing in the Atlanta airport when coming home from abroad. Atlanta is a chocolate city, and one sees that right from the opening of the airplane doors. There are all sorts of regular Black people doing every sort of job, and so I get the Black-head-nod at least twenty times before I reach my luggage. I’m always feeling myself in the ATL.
Of course, like any day at any airport around the world, there are tons of screens floating from the ceilings, muted with subtitles, positioned conveniently around the masses of sofas meant to pacify the masses of passengers’ long waits. The screens show every news channel, and every news channel steadily feeds us a minute-by-minute update of the war. So of course, as a passenger headed east from America to India, I would inevitably have a layover either in Europe or the Middle East, again comfortably cruising past the battlefield.
Only a few years earlier, I had visited my cousins in Germany who were military medics receiving soldiers from the battlefield, making their way home. I knew that everywhere I was going, every nation over which we flew, was entangled in the battle these young people standing before me were about to face.
“Kein Blut für Öl” (no blood for oil!)
In true Southern charm, I had to say something. You just don’t spend that much time physically near other people and not acknowledge their presence. It’s rude to ignore people, which I only point out because I realize this is not the case everywhere, even in our own country. Acknowledging strangers may therefore seem strange to you, dear reader. Besides, how rude would it be to avert one’s eyes from this reality. Bon voyage!
There were soldiers in long lines snaking around the whole airport. So, by the time you’ve reached your gate, you’ve had a long time to ponder the youths’ circumstances, one by one. Waiting there, they see you. You see them, too, and you want them to know that they are seen, not averted or ignored simply because this was all very uncomfortable.
What could I say to any of them, that would not reveal my heartbreak, which is certainly something these people did not need to see. Nor did I need to share my complete dissent from the dominant WMD narrative being spun by the very government sending them into battle. As many marches and protests as I had taken part of in the buildup to this war, I may have even had an anti-war sticker plastered across my backpack. It’s a shame, and THAT war is filled with war crimes.
So: “Y’all take care,” and, “Y’all come back,” were all I could mutter behind my grin-n-tears, what Fela called suff’rin’ and smilin’. War is not the answer.
It was somewhat disappointing to read some of the comments purportedly from a university student in our local newspaper the other week. Critical of the current UCU industrial action and its impact on students, the student suggested that lecturers knew what they were signing up for and should just get on with it. I found it interesting and somewhat incongruent with what the national student union stance is (actually, I was livid). I know there has been a response to the article from the local union representative and other comments perhaps suggesting that my previous blog should be read (I wouldn’t think anyone in their right mind would have signed up for what I described). But just to be clear, I signed (or my union did on my behalf) a contract that states I am required to work 37 hours a week with the occasional evening or weekend work and that the normal working week is Monday to Friday. I take the meaning of ‘occasional’ as the definition found in the English dictionary (take your pick as to which one you’d like to use), which is not ‘permanently’ or ‘all of the time’ or ‘ad infinitum’. I can only speak for myself and not for my colleagues, but I don’t mind working a little longer at times and working the weekend to do marking or open days, but I didn’t sign up to be working all of the time. So, for me the industrial action is not just about my working conditions but about a contract, a legal obligation, which I am fulfilling but my employer seems to suggest that I am not because I am not working far in excess of my contracted hours. That to me, is illogical.
I remember a discussion where a senior manager stated that bullying included giving someone excessive workloads. I wonder whether that means that most lecturers are being bullied by management, isn’t there a policy against that? And then I seem to recall that there is some legislation against inequality, would that not include paying lower wages to women, disabled staff and people from minority ethnic groups? Systemic bullying and discrimination, not a pretty picture in higher education.
But perhaps the most important point is that as lecturers we don’t want to impact our student’s education, and this shouldn’t be about us versus the students. It’s what management would like because it detracts from so many issues that plague our higher education system. Students should quite rightly be unhappy with their lot. A system that plunges students into a lifetime of debt that they will rarely if ever be able to repay and at the same time lines the pockets of private companies seems to me to be immoral. A system that requires students to pay extortionate fees for accommodation is completely bonkers especially when it means the less affluent students have to work to afford to live. A system that requires students to study for approximately 46 hours per week in semester time (If we accept that they are entitled to holiday time) seems overly punitive. Couple this with the need to work to afford to live and it becomes unsustainable. Add to that any caring responsibilities or anything else that complicates their lives, and it starts to look impossible. I and my colleagues are not really surprised that so many fail to properly engage, if at all, and that there are so many stressed students and students with mental health issues. Of course, if we add to that individual capabilities, think unconditional offers and low school grades and let’s be honest widening participation becomes simply a euphemism for widening deBt, misery and, more importantly establishment profit.
The students were on strike for one day the other week, someone asked me why, well I rest my case. Whilst I understand student anger about the strikes, that anger is directed at the wrong people. We all signed up for something different and it’s simply not being delivered.
*The first part of this entry can be found here.
Getting closer to 30 has been really difficult. I had set goals for myself and I have not accomplished most of them.
I thought I had everything all planned out and I knew what I wanted. However, life comes at you fast. I honestly wonder how our parents made this look so easy.
The pandemic has also knocked us back a couple of years. Instead of focussing on goals and thinking about the future; we are simply trying our hardest to stay sane and survive each day. Remembering to breathe became the new main task. Making our mental health a priority has become the most important thing.
Trying to balance ‘living in the moment’ and thinking about the future is hard. My plans have changed so much over the last couple of years. I have more questions than answers. But I’m slowly learning not every question has to be answered straightaway.
The pressure I feel being a first generation immigrant is enormous. I believe that every generation has to show a level of socioeconomic improvement. Finding a way to achieve this, whilst in a foreign land is extremely overwhelming. You are constantly reminded close to each day that you are an outsider and you do not belong here.
Nonetheless, my mother did not work two jobs and not have any days off for me not to make it. This has always been my driving force. My mom always tells me I am being too hard on myself. She had the support from her relatives when she was home in our home country (Zimbabwe) and I don’t have the same luxury, as such I shouldn’t penalise myself for not achieving everything I want to achieve… yet. (The key word is ‘yet’). Just because it has not happened yet doesn’t mean it will not happen in the future. Delay does not mean denial.
Facing career challenges based on your race is a hard pill to swallow. Not knowing who to turn to for advice is even more frustrating. I used to think all women regardless of race would empathise and they would want to help. As we all have one struggle in common; being a woman. At least that should unify us… (so you would think). However, I have realised at times your level of ambition can be deemed as a threat. The same people might have experienced a glass ceiling can be the very same ones who add to your oppression because you are seen as ‘competition’. One of my mentors recently told me to relax in relation to my job searching as all institutions are not used to “aggressive job searches”. I find it pretty funny that the term “aggressive” will always be the main word used to describe Black people. How can a job search ever be aggressive?! Unless I’m standing outside your office threatening you to give me a job then yes, that’s aggressive. However, sending an email reminding a company to send me the new job specification they stated over the phone is not aggressive. In that moment, I knew she is an enemy of my progress.
I used to calculate my career progression based on if I have moved up to a certain level or my pay grade has increased. But I am starting to learn the skills I have acquired over the years are far more valuable. My confidence has grown incredibly. I have found my voice. That is something that cannot be taken from me. I am proud of my level of courage and perseverance. These are qualities not a lot of people have.
I am excited to see what 30 has in store for me. I have learnt so much. But there are a lot of skills I look forward to gaining in the upcoming years. I am slowly learning not to be so hard on myself.
Note to self – do not forget who you are… You are destined for greatness. Everything you want is coming. Do not compare your journey to others. Even if others are not willing to help you; there is always a way forward. Go back to the drawing board and restrategise. No one owes you anything. So do not expect anything from anyone.
“Remember diamonds are created under pressure so hold on, it will be your time to shine soon.” – Sope Agbelisi
Yesterday marked the 5th birthday of the Thoughts From the Criminology Team blog. I’ve documented our history before, so don’t want to go over the same ground. However, it is worth mentioning that very soon we will have reached over 50,000 views across 129 countries. (Interesting fact, after the UK and the USA, our next biggest group of readers is based in Hong Kong). We’ve come a very long way from our first cautious forays into the blogsphere and today I want to celebrate the things that I love most about our blog.
First, it provides accountability, it means that even in the most difficult times when writers’ block hits, I have to write. It may not be my best writing, at times it is very loosely structured and when I look back I do wonder what was in my mind. Nevertheless, something was written, which means that something else can be written. It means my ideas are captured and can be explored further, combined with other ideas or even abandoned. Over time it has also enabled me to see what reoccurs enabling me to develop my academic and personal passions.
Second, it provides a refuge and solace for writers (and hopefully readers). This was most obvious during the first year of the Covid-19 pandemic when we were rapidly releasing entries, sometimes on a daily basis. In total in 2020, the blog published 222 separate entries containing 190,226 words. To put that into context, in an “ordinary” year, we generally manage around 90 entries a year. It is fair to say our bloggers have explored this unprecedented time in many different way. This place of refuge and solace has also been very apparent in entries centred on Black Lives Matter. Most recently in can be observed in entries around the recent UCU industrial action, see here, here, here. here and here.*
In August 2011, following soon after the police shooting of Mark Duggan, riots broke out in many of our inner cities. I desperately wanted to discuss what was happening with my colleagues and students, but alas it was peak summer and everyone was away. This brings me to my third point, the blog allows writers to respond quickly to events happening, both in the UK and globally, in a way that isn’t always possible in the classroom (timing, constraints of the timetable and curriculum). For instance, responses to the sexual allegations against Prince Andrew, the Windrush scandal, the murder of George Floyd, and Russia’s invasion of Ukraine to name but a few. It also allows us to take part in national and global initiatives such as Gypsy Roma Traveller History Month and Amplify Melanated Voices giving more space to those too often excluded.
Fourth, it allows writers to focus on issues that are very close to them. For instance, the Hillsborough and Grenfell disasters and Black history. These are extremely difficult to address in a single blog entry, hence they are discussed by a variety of different authors approaching them in diverse ways. What is more important than answers is the space to explore these issues, without censorship and with room for others to also contribute an alternative perspective.
Fifth, the blog provides a place to showcase student and graduate excellence outside of institutional paremeters. For example our now annual ‘First Week Activity‘ offers the opportunity for students to work together to create posters on very current issues. in 2020/21 the criminological issues discussed were Knife Crime, Policing Protest and Creating Covid Criminals and our students demonstrated their criminological knowledge and understanding to a very high standard. The blog also provide a space for our newest (or soon to be) graduates to write about their dissertations as well as students and graduates to write about the things that excite their criminological imagination.
Sixth, it provides space for debate, discussion and most importantly, disagreement. A beautiful example of this is the two entries focusing on policing and racism, here and here. Similarly, discussions around misogyny, femicide and the murders of Sarah Everard and so many other women, here, here and here. Only through thoughtful and empathetic dialogue and exposure to different standpoints can we hope to gain the holistic understanding so imperative to criminology.
Seventh, there are no rules around blog writing, only the constraints provided by the medium. Those that write for the blog are provided with very generic guidance to allow them to decide how best to explore their subject, maybe through a short essay, complete with references, maybe in the style of a news article with lots of images, or perhaps through poetry. The choice is down to the individual blogger and very little in the way of copy editing, beyond the occasional correction of typo goes on behind the scenes.
By now it should be clear that my love for the blog is strong and unwavering. From the smallest of ideas, the blog has grown into something beautiful and inspiring, beyond my imagination in 2017. It has attracted a wonderful collective of very different people coming from all different standpoints and perspectives. Equally important there is space for many more voices to contribute. For sure, there is plenty more we can do, to provide space for more subjects, more bloggers, more perspectives, more initiatives and we will keep striving to offer this. Nevertheless, I am incredibly proud to have played a part and to continue to be involved in this joint enterprise as partners in criminology. Our blog is definitely something worth celebrating and not just on its birthday. To my fellow bloggers, I raise a glass, may we never lose the desire to argue, debate, discuss and continue to learn from each other.
*It is worth noting that in discussions around what constituted Action Short of a Strike [ASOS], the Criminology Team decided that the blog was too important to each of us to consider abandoning it, even for a short period time while industrial action is ongoing.
As an associate lecturer on a casual contract, I was glad to stand in solidarity with my friends and colleagues also striking as part of UCU Industrial Action. Concurrently, I was also glad to stand in solidarity with students (as a recent former undergrad and masters student … I get it), students who simply want a better education, including having a curriculum that represents them (not a privileged minority). I wrote this poem for the students and staff taking part in strike action, and it comes inspired from the lip service universities give to doing equality while undermining those that actually do it (meanwhile universities refuse to put in the investment required). This piece also comes inspired by ‘This is Not a Humanising Poem’ by Suhaiymah Manzoor-Khan, a British author-educator from Bradford in Yorkshire.
Some issues force you to protest
the way oppression knocks on your front door
and you can’t block out the noise
“protest peacefully, non-violently”
I have heard people say
show ‘the undecided’, passive respectability
be quiet, leave parts of yourself at home
show them you’re just as capable of being liked
enough for promotion into the canteen,
protest with kindness and humour
make allusions to smiling resisters in literature
they’d rather passive images of Rosa Parks all honestly
but not her politics against racism, patriarchy, and misogyny
but I wanna tell them about British histories of dissent
the good and the bad – 1919 Race Riots
the 1926 general strikes, and the not so quiet
interwar years of Caribbean resistance to military conscription
I wanna talk about how Pride was originally a protest
I wanna talk about the Grunwick Strike and Jayaben Desai
and the Yorkshire miners that came to London in solidarity
with South Asian migrant women in what was 1980s austerity
I want to rant about Thatcherism as the base
for the neoliberal university culture we work in today
I want to talk about the Poll Tax Riots of 1990
and the current whitewashing of the climate emergency
they want protesters to be frugal in activism,
don’t decolonise the curriculum
they say decolonise
they mean monetise, let’s diversify …
but not that sort of diversity
nothing too political, critical, intellectual
transform lives, inspire change?
they will make problems out of people who complain
it’s your fault, for not being able to concentrate
in workplaces that separate the work you do
from the effects of Black Lives Matter and #MeToo
they make you the problem
they make you want to leave
unwilling to acknowledge that universities
discriminate against staff and students systemically
POCs, working-class, international, disabled, LGBT
but let’s show the eligibility of staff networks
while senior leaders disproportionately hire TERFs
staff and students chequered with severe floggings
body maps of indenture and slavery
like hieroglyphics made of flesh
but good degrees, are not the only thing that hold meaning
workers rights, students’ rights to education
so this will not be a ‘people are human’ poem
we are beyond respectability now
however, you know universities will DIE on that hill
treat us well when we’re tired
productive, upset, frustrated
when we’re in back-to-back global crises
COVID-19, Black Lives Matter, femicide,
failing in class, time wasting, without the right visas,
the right accents; Black, white, homeless, in poverty,
women, trans, when we’re not A-Grade students, when we don’t
have the right last name; when we’re suicidal
when people are anxious, depressed, autistic
tick-box statistics within unprotected characteristics
all permeates through workers’ and student rights
When you see staff on strike now,
we’re protesting things related to jobs yes,
but also, the after-effects
as institutions always protect themselves
so sometimes I think about
when senior management vote on policies…
if there’s a difference between the nice ones ticking boxes
and the other ones that scatter white supremacy?
I wonder if it’s about diversity, inclusion, and equality [DIE],
how come they discriminate in the name of transforming lives
how come Black students are questioned (under caution) in disciplinaries
like this is the London Met maintaining law and order …
upholding canteen cultures of policing
Black and Brown bodies. Decolonisation is more
than the curriculum; Tuck and Yang
tell us decolonisation is not a metaphor,
so why is it used in meetings as lip service –
why aren’t staff hired in
in critical race studies, whiteness studies, decolonial studies
why is liberation politics and anti-racism not at the heart of this
why are mediocre white men failing upwards,
they tell me we have misunderstood
but promotion based on merit doesn’t exist
bell hooks called this
you know Free Palestine, Black Lives Matter, and the rest
we must protest how we want to protest
we must never be silenced; is this being me radical, am I radical
Cos I’m tired of being called a “millennial lefty snowflake”, when I’m just trying not to DIE?!
Ahmed, Sara (2012) On Being Included: Racism and Diversity in Institutional Life. London: Duke.
Ahmed, Sara (2021) Complaint. London: Duke.
Bhanot, Kavita (2015) Decolonise, Not Diversify. Media Diversified [online].
Double Down News (2021) This Is England: Ash Sakar’s Alternative Race Report. YouTube.
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Puwar, Nirmal (2004) Space Invaders: Race, Gender and Bodies Out of Place. Oxford: Berg.
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