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Auschwitz – secrets of the ground
Indifference is not a beginning; it is an end. And, therefore, indifference is always a friend to the enemy, for it benefits the aggressor – never his victimElie Wiesel
I have been fortunate enough in my life to have been able to live and travel abroad, a luxury you should never take for granted. Having traveled in every continent there are plenty of things I will never forget, mostly good but one thing that will stay with me will be Auschwitz. It is hard to get excited about visiting Auschwitz, but it is also hard to not get excited about visiting Auschwitz. The day I visited Auschwitz, on the journey there a flurry of strange thoughts went through my head, perhaps ones you would only have when attending a funeral where you are supposed to be in grief. What do you wear, should I smile, what do you talk about, essentially you are creating a rule book inside your head of how not to be offensive. It’s a strange thought process and perhaps completely irrational, one of which I will probably never go through again. If I had to describe Auschwitz in one word, that word would be haunting and I could write for hours about Auschwitz without ever being able to get across the feeling of visiting it, but instead, I am going to share with you a poem I wrote on the journey back from Auschwitz, this poem has never seen the light of day and has been in my diary for over a decade, until now, but it feels like a perfect time to finally share, it’s called secrets of the ground.
Dark skies and tearful eyes,
only God knows the secrets this ground hides.
The flowers mask the crimes of old,
the walls are chipped by bullet holes.
Haunting sounds drowned out by hymns,
the shoes of children too scared to blink.
A cold wind howls in these Polish fields,
one million people how can this be real.
A train stands alone on the blackened track,
barb wire fences to hold them back.
The secrets out, the grounds have spoken,
we must never forget the lives that were taken.
‘White Women, Race Matters’: Fantasies of a White Nation
Chapter II: Moving Mad in these Streets
This post in-part takes its name from a book by the late Whiteness Studies academic Ruth Frankenberg (1993) and is the second of three that will discuss Whiteness, women, and racism.
If you grew up racialised outside of Whiteness in Britain or really any Anglo-European country, the chances are you will be asked “where are you from?” on a regular basis. After reading some poems on this very issue at a Northamptonshire arts and heritage festival, I was walking home only to be stopped in my tracks by a White woman probably in her late 40s / early 50s saying “people like you aren’t really British.” Whilst I have been asking myself similar questions, for a White person to do this so confidently is unsettling … they’re moving mad in these streets. In this blog post, I will discuss this racial micro-aggression, underpinned by racist epistemologies with us Black people viewed in this country as immigrant; interloper; Other, whilst simultaneously Whiteness being synonymous with “localness” (Brown, 2006). In this encounter just outside of Northampton, I was further reminded that to be Black and British in this country is to live in a perpetual state of “double consciousness” (DuBois, 1903: 1).
Rather than identify with “Black Britishness”, (a pigeon-hole in my opinion), the term ‘afropean’ (Philips, 1987; Pitts, 2020) feels much more appropriate and fluid. However, the term Karen is one I don’t particular enjoy, but the woman in question could be described as such. In using this label, I am trying to create a frame of reference for you (the audience), not allow the person in question to escape scrutiny. This woman was a Jane Bloggs, I had never seen her before and she felt entitled enough to stop me in the street and continually criticise my right to belong. For those of you local to Northampton, I was walking between that stretch of path on Wellingborough Road, between Weston Favell Centre and Aldi. This encounter reminded me of my place in Britain, where ‘British-Asianness’ (Shukla, 2016; Riz Ahmed, 2019; Shukla, 2021) and ‘Black Britishness’ have frequently been difficult to define (Rich 1986, Gilroy, 1987; Yeboah, 1988; Young, 1995; Christian, 2008; Olusoga, 2016; Hirsch, 2017, Ventour, 2020). Even amongst White subjects themselves, what it means to be British has often been a question of challenge (Fox, 2014), and when I articulated that both my parents were born in the UK (Lichfield City and Northampton), she was visiblely upset and put-out.
The term ‘Karen’ comes from a name that was frequent among middle-aged women who were born between 1957 and 1966 with its peak in 1965 (Social Security Data). The name is also the Danish rendition of Katherine associated with the Greek for pure. Yet, the meaning of the word has undergone pejoration. In sociolinguistics, ‘pejoration’ is when a positive word becomes negative over time. ‘Karen’ as it has come to be known today has uses as early as September 2016 and as we know now, Karen has become synonymous with racist middle-aged White women, often associated with their harrassment of Black people just minding their business. On my way home, this harrassment found me walking while Black. For others, it has occured shopping while Black; birdwatching while Black; jogging while Black; listening to music in their house while Black, and more. The encounters we know about are generally examples that make news headlines but there are far more examples that do not make the national press, because they are pervasive.
Writing my MA dissertation on the 1919 Race Riots, I saw even in Edwardian Britain the nationality and citizenship rights of Black people in this country were contested (Belchem, 2014: 56), both those born British subjects in parts of the British Empire and those that were in fact born and raised here (May and Cohen, 1974), in spite of their legal status under the 1914 British Nationality and Aliens Act. Today, we are asked “where you from?” underpinned by historical racist epistemologies that defined Englishness as White (Dabiri, 2021). However, even in the image of so-called multiculturalism in the UK, the Britishness of Black and Brown people still has qualifiers attached. Watching ‘Homecoming’, the finale of David Olusoga’s popular series Black and British, the historian claims “… there is one barrier that confronted the Windrush Generation that we have largely overcome, and that’s because there are few people these days who question the idea that it is possible to be both Black and British” (54:46-55:00).
My experiences as a child and as an adult still tell me that Black Britishness is an increasingly contentious question, but even more testing … to be Black and English. In August 2021, MP David Lammy defended his right to call himself Black English from a caller into his LBC show. Whilst he was later met with lots of support online, what is interesting was the numbers of Black people on Twitter that challenged him on his right to be Black and English. If English is a nationality, better yet, a “civic identity”, nobody should be argueing someone’s right to choose where they belong. Furthermore, David Olusoga’s comments in ‘Homecoming’ seem blinkered and out of touch with people on the ground that still experience this epistemic racism on a daily basis. Especially my generation navigating the superhighways of identity where as one scholar writes, “The BBC had a whole series dedicated to ‘Black Britishness’ [Olusoga’s], which essentially amounted to propaganda for the idea that we are now accepted as part of the nation …” (Andrews, 2019: xiii).
My encounter with the woman on the street is one more example of racial privilege knowing full well that her Whiteness protected her from repercussions. Furthermore, whilst the ‘Karen’ meme started as a commentary on racial privilege (Williams, 2020) and White women in histories of racism (Ware, 1992), it’s a shame that is has been co-opted by people as a catch-all term for any woman that happens to annoy them. I think my encounter is certainly definable under the remits of the original Karen mythology, but there are those out there who would also argue my thoughts as misogynistic, namely because of what the mythology has become. In the UK, this mythology is “more proof the internet speaks American” (Lewis, 2020). And how Black Lives Matter is still spoken about is a reminder of the divides between anti-Blackness in the US and anti-Blackness in Britain. Yet, discourses on “Karen spotting” online also speak an American voice even though equivalents exist in Britain – especially in schools, colleges / universities and healthcare.
Those interested in the cultures of Black and Brown people; it would be more useful to ask about heritage over the racist “where are you from?”, as for me at least the latter is underpinned by racist binaries that say POCs cannot relate to ‘Anglo-Europeanness’, whilst the former speaks to the fluidity of an individual’s relationship with Home.
Andrews, K (2019) Back to Black: Retelling Black Radicalism for the 21st Century. London: ZED Books.
Belchem, J (2014) Before the Windrush: Race Relations in 20th Century Liverpool. Liverpool: University Press.
Black and British (2016) Episode 4: Homecoming [BBC iPlayer]. London: BBC 2.
Brown, J.N. (2006) Dropping Anchor Setting Sail: Geographies of Race in Black Liverpool. NJ: Princeton University Press.
Christian, M. (2008) The Fletcher Report 1930: A Historical Case Study of Contested Black Mixed Heritage Britishness. Journal of HIstorical Sociology, 21(2-3), pp. 213-241.
Dabiri, E. (2021) What White People Can Do Next: From Allyship to Coalition. London: Penguin.
DuBois, W.E.B. (1903) The Souls of Black Folk. New York: Dover Thrift.
Fox, K. (2014) Watching the English: the hidden rules of English behaviour. London: Hodder & Stoughton.
Frankenberg, R. (1993) White Women, Race Matters: The Social Construction of Whiteness. MI: UoM Press.
Gilroy, P. (1987) There Ain’t No Black in the Union Jack. London: Routledge.
Hirsch, A. (2017) Brit(ish). London: Jonathan Cape.
Lewis, H. (2020) The Mythology of Karen. The Atlantic.
May, R and Cohen, R. (1974) The Interaction Between Race and Colonialism: A Case Study of the Liverpool Race Riots of 1919. Race and Class. 16(2), pp. 111-126.
Olusoga, D. (2017) Black and British: A Forgotten History. London: Pan.
Philips, C. (1987) The European Tribe. London: Faber & Faber.
Pitts, J. (2020) Afropean: Notes from Black Europe. London: Penguin.
Rich, P.B. (1986) Race and Empire in British Politics, Cambridge: Cambridge University.
Riz Ahmed (2019) Where You From? YouTube.
Shukla, N. (2016) The Good Immigrant. London: Unbound
— (2021). Brown Baby: A Memoir of Race, Family, and Home. London: Pan.
Social Security. Top 5 Names in Each of the Last 100 Years.
Ventour, T. (2020) Where Are You From? (For ‘Effing Swings & Roundabouts’ by Lauren D’Alessandro-Heath). Medium.
Ware, V. (1992) Beyond the Pale: White Women, Racism and History. London: Verso.
Williams, A. (2020) Black Memes Matter: #LivingWhileBlack With Becky and Karen. Social Media + Society. 6(4), pp. 1-14.
Yeboah, S.K. (1988) The Ideology of Racism, London: Hansib.
Young, R.J.C. (1995) Colonial Desire: Hybridity in Theory, Culture and Race, London: Routledge.
Domestic Abuse Misinterpreted: Beyond the Scope of Violence
The framework behind my dissertation arose from a lifelong unanswered question in my mind: “why is psychological and emotional abuse often overlooked in domestic abuse scenarios?” This question had formed in my precocious mind as a child, this was due to experiencing domestic abuse in the family home for many years and in many forms.
Early Stages of the Dissertation
It was only when I began studying criminology at university that I unearthed many underlying questions relating to the abuse I suffered as a child and from watching my mother be psychically and mentally abused. I was understanding my experiences from an academic standpoint, as well as my peers’ experience of domestic abuse too. As a child, I had recognised that the verbal and psychological abuse was increasingly more detrimental on the victim’s mental wellbeing than the physical violence; the physical violence is a tactic used by abusers to install fear in the victim. In the early stages of my dissertation, I was gathering literature to aid my understanding on domestic abuse. I came across two essential books, one book was recommended by @paulaabowles, my dissertation supervisor: Scream Quietly or the Neighbours Will Hear (1979) by Erin Pizzey. This book provided great insight to the many aspects of domestic abuse from the memoires of Erin Pizzey who founded the first domestic abuse refugee in London 1971 known as, Chiswick Women’s Aid. The second book was: Education Groups for Men Who Batter: The Duluth Model (1993) by Pence and Paymar. This book aided my knowledge on the management of male abusers and how their abusive behaviour is explained by the using the visual theoretical framework known as, the Duluth Model; the Power and Control Wheel. I gathered more literature on domestic abuse and formed the backbone for my dissertation, it was time to self-reflect and establish my standpoint so that I could conduct my research as effectively and ethically.
This was the most important aspect of the dissertation; the most influential too. In my second-year studies, we were required to conduct research in a criminal justice agency to form a placement report; I chose a charitable organisation based in Northampton that provided support to female victims and offenders in the criminal justice system. For my dissertation, I chose to go back to the facility to conduct further research, this time my focus was on the detrimental effects experienced by female victims of domestic abuse.
Using a feminist standpoint alongside an autoethnographic method/ methodology, I was able to conduct primary research together with the participants of the study. I chose feminism as my standpoint due to the fundamental theoretical question centred in the social phenomenon of domestic abuse: gender inequality. I believe the feminist perspective was the most compatible and reliable standpoint to tackle my research with, it allowed room for self-reflection to identify my own biases and to recognise societal influences on how I interpret experiences and emotions. The standpoint’s counterpart – autoethnography – was employed so that I could actively insert myself into the research; this was supported by my research tool of observation participation and by recording qualitative data in a research diary. Over the course of nine weeks, I had formed trustworthy and respectful relationships with the participants, I had also encountered epiphanies and clarities regarding my own experiences of domestic abuse. Through using the research method observation participation, I was able to observe the body language and facial expressions of the participants alongside witnessing their emotions and participating in conversation. Collectively, my research methods enabled me to gather in-depth, first-hand accounts of the women’s experiences of domestic abuse. When writing the conclusion for my dissertation, I was able to establish that psychological and emotional abuse can be more detrimental to the victim than the physical violence itself. Interestingly, I had identified patterns and trends in the abuser’s behaviour and how it impacts the victim’s response; the victims tend to mimic their abusive partners traits e.g. anger and guilt.
I was able to conclude my dissertation with supporting evidence to credit my original question, through using personal experience and the experience of the wonderful women that participated in my research. Many of the women’s experiences highlighted in my dissertation research corresponded with the Duluth Model thesis embedded in my literature review. I was able to demonstrate how the elements of power and control in the abusive partner behaviour can adversely affect the victim; consequences of mental health issues, substance misuse and changes in victim’s lifestyle and behaviour. Overall, the experience was incredibly insightful and provided me with transferable interpersonal and analytical skills.