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If you go to Freshers’, you will probably think this is for White people. But you’ve got to occupy your space. Better get used to occupying your space now because you’ll have to fight wherever you go, university or otherwise. Don’t let that deter you from your goals but more vitally, don’t let anybody make you feel bad about yourself. Don’t be silent in the discussions on slavery or the prison system. Use your voice, a sonicboom in the seminar. Don’t be mute to appease the White fragility of your peers, or even your lecturers and personal academic tutors.
You worked hard to get here, so occupy your space. Fill these spaces with jollof rice and jerk chicken and calypso and steel drums – the guts, determination and sheer willpower your parents and grandparents had when they arrived all those years ago. Don’t ever feel that you have to dilute your opinions for White consumption, or tell bitesize histories for the masses. In that Business class, talk loud about the Cheshire and Lancashire cotton mills written in the blood of African-American slaves.
Students, you might get lecturers that call you angry, who will have a hard time coming to terms with their own prejudice and White privilege. You will see that within a few weeks of studying. But keep your head down and think about graduation. Come and speak to me at the Students’ Union if you have any worries or just want to vent. Sometimes it’s just about finding solace in someone that gets it. Cry into that cheeky Nando’s. Buy that weave. Write a damn good assignment and prove all the naysayers wrong.
You will also find lecturers that are willing to listen to your experiences of racism and prejudice. They will implore you to write a dissertation that’s personal to you. You will find lecturers that give a shit, and will stand by you to the very end – who will say it’s absolutely fine to lace your dissertation with personal history – roots, rocks, and rebellion – academic staff that are activists in their own right (but will never openly admit it!)
Write about the politics of Black hair. Write about the Windrush Scandal or the legacy of colonialism on the Black body, or even Black men and mental health. Write every assignment for your aunties, who live in headwraps, talking in Twi and give you sound advice. Write in ruthless rebellion to the White Eurocentric reading of your degree, break the colour bar in style!
You will likely not relate to your course content. You will find it reflects the experiences of White people. No Afropean stories. No love for Sarah Forbes on History, or the Slave Trade cases of the 1700s on Law – the cases that helped forge the legal profession into what it is today. Or even the racial theories of the 18th and 19th century that we living in the remnants of – not Edward Long’s History of Jamaica nor the Black writers that top bestsellers lists. Write about a decolonised curriculum and inclusive course content.
When your lecturers make no allusion to American Slavery when you study the Industrial Revolution, give them the evilest evils you can muster. And challenge them on it. Leave them shook. Educate your “woke” White friends on why this is important. And when it comes to race, don’t feel you need to talk about race just because you’re the only non-White person in the class.
When you come to university, you will feel the urge to be someone that you are not just to fit in. BE YOU. You will try studenty things. JUST DO YOU. You’ll go out drinking, even if you don’t normally drink. You will join every society at Union Day and your emails will be chocka block. You’ll change your accent and “be friends” with people you dislike to conform to social norms. You will then admit you hate going out out and prefer a good book, or one of my poetry nights or just a chat with good people in your halls.
Tell yourself “Black is beautiful.” You know it, I know it. But there are people out there that’ll try to make you feel bad about your culture, as is life. Come back to campus in January with that Angela Davis afro, or be a dreadlock rastaman. Play cricket, like Jofra Archer or play football like Raheem Sterling. And, your hair is not an exotic specimen to gawked at and touched like a museum exhibit. Remember, say no. No means no. Always.
Black students, walk with pride. YOU DO YOU. Be united. You’ll see quickly that there are forces that are waiting for you to make a mistake. To fail. To point the finger. You’ll see quickly that failure is racialised and that failure in a White person is not as bad. You’ll see that we live in a society that doesn’t include you in its definition of beauty standards. So girls, when someone says “You’re pretty for a dark-skinned girl,” pay them no mind. Find beauty in your melanin. Find your tribe. Sisterhood is paramount.
When someone asks “Where are you from?” – it’s fine to say London or Milton Keynes or any British town or city. You do not need to entertain them when they ask “Where are you really from?” You can be British and African. You can be British and Caribbean. You belong here. You can just be British. And that is also fine. Previously, you’d not have found events that represent Black people or felt inclusive. But my philosophy is “Black History Month is every month, 365 days a year.” October, November forever. See me!
Listen, you might be made to feel conscious of your otherness and not everyone will get your “I Am Proud of My Blackness” mentality. Not everyone will understand the nuanced politics of Blackness at Northampton. That even in inaction, the supposed “woke” White people are still complicit in racism. And remember it isn’t YOUR JOB to explain what is racist and what is not. Do not take on that emotional labour. You are not the mouthpiece for Black people, and you don’t have to be.
You will have days where you will say “I hate this town, I want to go home – there is no culture and nothing to do” but Northampton can work for you. There are other communities of African and Caribbean here where you will be welcomed with rice and stew. You will find family and community.
And you are not alone. There are a lot of us here. Build communities. Join the resident ACS (African-Caribbean Society). Empower yourselves. Come to see me, as your Student Union representative. Look after each other. Be good to yourselves and one another – and above all, enjoy it.
Vice President BME
Northampton Students’ Union
In our society, there is a focus on documenting inequality and injustice. In the discipline of criminology (as with other social sciences) we question and read and take notes and count and read and take more notes. We then come to an evidence based conclusion; yes, there is definite evidence of disproportionality and inequality within our society. Excellent, we have identified and quantified a social problem. We can talk and write, inside and outside of that social problem, exploring it from all possible angles. We can approach social problems from different viewpoints, different perspectives using a diverse range of theoretical standpoints and research methodologies. But what happens next? I would argue that in many cases, absolutely nothing! Or at least, nothing that changes these ingrained social problems and inequalities.
Even the most cursory examination reveals discrimination, inequality, injustice (often on the grounds of gender, race, disability, sexuality, belief, age, health…the list goes on), often articulated, the subject of heated debate and argument within all strata of society, but remaining resolutely insoluble. It is as if discrimination, inequality and injustice were part and parcel of living in the twenty-first century in a supposedly wealthy nation. If you don’t agree with my claims, look at some specific examples; poverty, gender inequality in the workplace, disproportionality in police stop and search and the rise of hate crime.
- Three years before the end of World War 2, Beveridge claimed that through a minor redistribution of wealth (through welfare schemes including child support) poverty ‘could have been abolished in Britain‘ prior to the war (Beveridge, 1942: 8, n. 14)
- Yet here we are in 2019 talking about children growing up in poverty with claims indicating ‘4.1 million children living in poverty in the UK’. In addition, 1.6 million parcels have been distributed by food banks to individuals and families facing hunger
- There is legal impetus for companies and organisations to publish data relating to their employees. From these reports, it appears that 8 out of 10 of these organisations pay women less than men. In addition, claims that 37% of female managers find their workplace to be sexist are noted
- Disproportionality in stop and search has long been identified and quantified, particularly in relation to young black males. As David Lammy’s (2017) Review made clear this is a problem that is not going away, instead there is plenty of evidence to indicate that this inequality is expanding rather than contracting
- Post-referendum, concerns were raised in many areas about an increase in hate crime. Most attention has focused on issues of race and religion but there are other targets of violence and intolerance
These are just some examples of inequality and injustice. Despite the ever-increasing data, where is the evidence to show that society is learning, is responding to these issues with more than just platitudes? Even when, as a society, we are faced with the horror of Grenfell Tower, exposing all manner of social inequalities and injustices no longer hidden but in plain sight, there is no meaningful response. Instead, there are arguments about who is to blame, who should pay, with the lives of those individuals and families (both living and dead) tossed around as if they were insignificant, in all of these discussions.
As the writer Pearl S. Buck made explicit
‘our society must make it right and possible for old people not to fear the young or be deserted by them, for the test of a civilization is in the way that it cares for its helpless members’ (1954: 337).
If society seriously wants to make a difference the evidence is all around us…stop counting and start doing. Start knocking down the barriers faced by so many and remove inequality and injustice from the world. Only then can we have a society which we all truly want to belong to.
Beveridge, William, (1942), Report of the Inter-Departmental Committee on Social Insurance and Allied Services, (HMSO: London)
Buck, Pearl S. (1954), My Several Worlds: A Personal Record, (London: Methuen)
Lammy, David, (2017), The Lammy Review: An Independent Review into the Treatment of, and Outcomes for, Black, Asian and Minority Ethnic Individuals in the Criminal Justice System, (London: Ministry of Justice)
On Tuesday 12 December 2018, I was asked in court if I had been radicalised. From the witness box I proudly answered in the affirmative. This was not the first time I had made such a public admission, but admittedly the first time in a courtroom. Sounds dramatic, but the setting was the Sessions House in Northampton and the context was a Crime and Punishment lecture. Nevertheless, such is the media and political furore around the terms radicalisation and radicalism, that to make such a statement, seems an inherently radical gesture.
So why when radicalism has such a bad press, would anyone admit to being radicalised? The answer lies in your interpretation, whether positive or negative, of what radicalisation means. The Oxford Dictionary (2018) defines radicalisation as ‘[t]he action or process of causing someone to adopt radical positions on political or social issues’. For me, such a definition is inherently positive, how else can we begin to tackle longstanding social issues, than with new and radical ways of thinking? What better place to enable radicalisation than the University? An environment where ideas can be discussed freely and openly, where there is no requirement to have “an elephant in the room”, where everything and anything can be brought to the table.
My understanding of radicalisation encompasses individuals as diverse as Edith Abbott, Margaret Atwood, Howard S. Becker, Fenner Brockway, Nils Christie, Angela Davis, Simone de Beauvoir, Paul Gilroy, Mona Hatoum, Stephen Hobhouse, Martin Luther King Jr, John Lennon, Primo Levi, Hermann Mannheim, George Orwell, Sylvia Pankhurst, Rosa Parks, Pablo Picasso, Bertrand Russell, Rebecca Solnit, Thomas Szasz, Oscar Wilde, Virginia Woolf, Benjamin Zephaniah, to name but a few. These individuals have touched my imagination because they have all challenged the status quo either through their writing, their art or their activism, thus paving the way for new ways of thinking, new ways of doing. But as I’ve argued before, in relation to civil rights leaders, these individuals are important, not because of who they are but the ideas they promulgated, the actions they took to bring to the world’s attention, injustice and inequality. Each in their own unique way has drawn attention to situations, places and people, which the vast majority have taken for granted as “normal”. But sharing their thoughts, we are all offered an opportunity to take advantage of their radical message and take it forward into our own everyday lived experience.
Without radical thought there can be no change. We just carry on, business as usual, wringing our hands whilst staring desperate social problems in the face. That’s not to suggest that all radical thoughts and actions are inherently good, instead the same rigorous critique needs to be deployed, as with every other idea. However rather than viewing radicalisation as fundamentally threatening and dangerous, each of us needs to take the time to read, listen and think about new ideas. Furthermore, we need to talk about these radical ideas with others, opening them up to scrutiny and enabling even more ideas to develop. If we want the world to change and become a fairer, more equal environment for all, we have to do things differently. If we cannot face thinking differently, we will always struggle to change the world.
For me, the philosopher Bertrand Russell sums it up best
Thought is subversive and revolutionary, destructive and terrible; thought is merciless to privilege, established institutions, and comfortable habits; thought is anarchic and lawless, indifferent to authority, careless of the well-tried wisdom of the ages. Thought looks into the pit of hell and is not afraid. It sees man, a feeble speck, surrounded by unfathomable depths of silence; yet it bears itself proudly, as unmoved as if it were lord of the universe. Thought is great and swift and free, the light of the world, and the chief glory of man (Russell, 1916, 2010: 106).
Russell, Bertrand, (1916a/2010), Why Men Fight, (Abingdon: Routledge)