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A Black Perspective in Community and Youth Work, 2003
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Citation for published version (APA): Sapin, K. (2004). A Black Perspective in Community and Youth Work, 2003. In Community Work Unit Conference: A Black Perspective (Community Work Unit Conference: A Black Perspective). University of Manchester, Centre for Continuing Education, Community Work Unit. Published in: Community Work Unit Conference: A Black Perspective
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A Black Perspective in Community and Youth Work 2003
A Community Work Unit Conference Report
February 2004
Community Work Unit Centre for Continuing Education University of Manchester
A Black Perspective in Community and Youth Work 2003
Community Work Unit Centre for Continuing Education University of Manchester Manchester M13 9PL 0161 275 3292 [email protected] www.man.ac.uk/cce
© Community Work Unit 2003 This conference report is based on contributions from all who participated in the conference. Sections may be photocopied for educational purposes. Please acknowledge the source.
Conference Venue: Chancellors Conference Centre, Chancellors Way, Moseley Road, Fallowfield, Manchester M14 6NN, 0161 907 7414
Conference facilitator: Daniel Nkrumah Conference organiser: Sue Pollitt Conference report: Kate Sapin
Workshop facilitators Dave Allport REWIND, Sandwell Kaleem Anwar Lancashire Youth & Community Service Alison Healicon Community Work Unit, University of Manchester Rupa Huq Faculty of Education, University of Manchester Sahida Khan REWIND, Sandwell Addy Lazz-Onyenobi Community Work Unit, University of Manchester Denise Maxwell REWIND, Sandwell Dwight Noel SPACE, Huddersfield Pravin Patel Pravin Consultancy, Leicester Noreen Sheikh Making Things Equal, Huddersfield Shabnam Sheikh Werneth & Freehold Project, Oldham
Workshop scribes Apinke Adebiyi, Michael Clarke, Kate Sapin (Community Work Unit)
Conference Steering Group Apinke Adebiyi Chair of the Assessors, Community Work Unit, University of Manchester Alison Healicon Tutor, Community Work Unit, University of Manchester Rupa Huq Lecturer, Faculty of Education, University of Manchester Addy Lazz-Onyenobi Widening Participation Officer, Centre for Continuing Education, University of Manchester Daniel Nkrumah Youth Centre manager, Trafford Youth Service Dwight Noel Development worker, SPACE Project, Huddersfield Sue Pollitt Programme Co-ordinator, Community Work Unit Kate Sapin Head of the Community Work Unit, University of Manchester Noreen Sheikh Senior worker, Making Things Equal, Huddersfield Shabnam Sheikh Community worker, Werneth & Freehold Project, Oldham Alima Sonne Training officer, Blackburn with Darwen Youth Service Gurdeep K. Thiara Outreach worker, Manchester Museum
2 A Black Perspective in Community and Youth Work 2003
Conference Participants
This report is based on the contributions of all who participated in the conference.
Apinke Adebiyi Community Work Unit Mehmood Ahmed Positive Futures, Wigan Aman Akram Trafford Youth Service Dave Allport Rewind, Sandwell Richard Andrews Gwent Association of Voluntary Organisations Kaleem Anwar Lancashire Youth & Community Service Yaa Asare Young Peoples Project, Brighton Angie Bartholomew Burnage Multi Agency Group, Manchester Riaz Begum Blackburn with Darwen Youth Service Sahara Burale Detached Youth Work Team, London John Nigel Cilgram Salford Youth Service Michael Clark Community Work Unit Mona Contractor Wolverhampton Asian Women & Diabetes Group Leigh Cook Oldham Lifelong Learning, Education and Cultural Services Helen Craig Blackburn with Darwen Youth Service Vanessa Crawford Brighton & Hove Youth Support Service Cameron Duncan Pravin Consultancy, Leicester Bryan Errol Wolverhampton City Council Alaa Fadl Warrington Borough Council Holly Gardner York Youth Service Maxine Hamilton-Bell Community, Play & Youth, Wolverhampton Alison Healicon Community Work Unit Rupa Huq Faculty of Education, University of Manchester Dr S. Jaya Avinashilingam University, India Carol Jones Federation of Community Development Learning, Sheffield Sahida Khan Rewind, Sandwell Marianne Kull Community, Play & Youth Wolverhampton Sam Lewin Neighbourhood Management, Stockton on Tees Addy Lazz-Onyenobi Community Work Unit Catherine Lingard Warrington Youth Service Karen Little St Helens Youth Service Gina Martinez Trafford Youth Service Lisa Mather Cheshire Development Education Centre Denise Maxwell Rewind, Sandwell Dr S. Meera Avinashilingam University, India Ishtiaq Mohammed Warrington Youth Service Carol Ann Morris Blackburn with Darwen Youth Service Daniel Nkrumah Trafford Youth Service Dwight Noel Space Project, Huddersfield Geeta Patel Wolverhampton Asian Women & Diabetes Group Pravin Patel Pravin Consultancy, Leicester Jessica Pathak Childrens Fund, Trafford Sajjad Rauf Community Play and Youth Division, Wolverhampton Kate Sapin Community Work Unit Lesley Shanks Salford Youth Service Noreen Sheikh Making Things Equal, Huddersfield Shabnam Sheikh Werneth & Freehold, Oldham Satnam Singh Neighbourhood Management, Stockton on Tees Shane Sneyd Wolverhampton City Council Alima Sonne Blackburn with Darwen Youth Service Ebi Sosseh Dorset Race Equality Council Almaz Teclab Detached Youth Work Team, London Pat Thornhill Microchips, Middlewich, Cheshire
3 A Black Perspective in Community and Youth Work 2003
Carolyn Timmins Blackburn with Darwen Youth Service Franky Tolson Youth Inclusion Programme, Tyne & Wear Janet Vidal Burnage Multi-Agency Group, Manchester Jacqueline Wadsworth Tameside Youth Service Edward Whitfield Youth Inclusion Programme, Newcastle-Upon-Tyne Bushra Yaqoob Daneshouse Community Economic Development Trust, Nelson, Lancashire Sashikala Yerramsetty Connexions, Tees Valley Najma Zaman Warrington Borough Council
Thank you for your contributions.
4 A Black Perspective in Community and Youth Work 2003
Contents
Conference Participants...... 3 Contents ...... 5 Introduction ...... 6 1. A Summary of the Workshops...... 7 2. What is a Black Perspective? ...... 8 3. Understanding Caste: Implications for Practitioners ...... 13 4. A History of Black Footballers ...... 16 5. The Effects of the Race Relations (Amendment) Act 2000 ...... 19 6. A Black Perspective on Forced Marriages ...... 22 7. Working with Young People on “Race” and Racism ...... 26 8. A Discussion on “Youth Culture”...... 29 9. Conference Planning and Evaluation ...... 33 Appendices...... 35 Appendix A: The Community Work Unit...... 36 Appendix B: Find Someone Who …...... 37 Appendix C: Find Someone Who…. The Answers!...... 38 Appendix D: FAQ’s About a Black Perspective ...... 42 Appendix E: What Do You Know About Caste?...... 43 Appendix G: Domestic Violence Questionnaire ...... 45 Appendix H: The ‘Racism Continuum’: Is this racist? ...... 46 Appendix I: Definitions...... 47 Appendix J: Some Useful Websites...... 48 Appendix K: Workshop Proposal Form ...... 49 Appendix L: Early Booking and Order Form...... 51
5 A Black Perspective in Community and Youth Work 2003
Introduction
The 2003 conference held on the 11th October was the third Community Work Unit1 conference on a black perspective, designed to enable community and youth workers to reflect on their practice, meet with others and discuss the challenges of developing anti- oppressive practice in their own work settings. The report is based on contributions from all who participated in the conference and includes a summary of the workshops, a report of each workshop and some notes from the discussions on “What is a black perspective?” and “Youth Culture”. Daniel Nkrumah, the conference co-ordinator, has included some thoughts on conference planning and evaluation.
This report is intended to be more than a record of the conference. The aim is to provide useful tools for community and youth workers to assist their practice. Therefore, the reports contain relevant definitions and ideas about ways forward from the discussions. The Appendices include a number of worksheets that can be used to raise awareness and share information through everyday work and in training. If you use these worksheets, please acknowledge their source and let us know whether you find them helpful.
The 2003 conference began with a “warm-up” session, which aimed to break down barriers and assist introductions. The exercise was designed not only to enable participants to meet each other, but to begin thinking and sharing some of their ideas about some of the vocabulary and concepts of a black perspective. A bingo game2 was used to encourage individuals to ask each other questions about their understanding of “black” and a “black perspective”. Other questions prompted sharing of cultural understandings and experiences, e.g. information about Ramadhan, cooking ackee and saltfish, language derivation (“pyjamas”, “dungarees” and “shampoo”). Others looked at relevant knowledge, such as who established Black History Month, remembering what year Nelson Mandela was released, the names of black heroes. A few were included to keep the exercise entertaining as well as educational whilst others raised relevant issues, such as identifying who had a black line manager, who would identify themselves as black or as white.
Participants then had a choice of whether to attend a workshop (see the summary of workshops in the next section) or a discussion session to share understandings of a black perspective. Daniel Nkrumah facilitated the discussion by asking participants to write down their own definition. These definitions were then shared and discussed. Section 2 of this report: What is a black perspective? reflects the contributions of the participants, which ranged from an exploration of the definition, the significance of language and history and good practice in relation to a black perspective.
A Conference Steering Group, co-ordinated by Daniel Nkrumah, meets several times during the year to plan and evaluate this annual conference. The group receives the workshop proposals, makes decisions about the programme and discusses general organisational issues such as publicity, venue, costing. The group also carries out an evaluation of the conference and approves the Conference Report. The group has had an open membership for individuals willing to attend the meetings regularly at the University of Manchester, to contribute their ideas and listen to others.3
1 For more information on the Community Work Unit, see Appendix A of this report. 2 See Appendix B for the bingo exercise that was used at the conference. Appendix C has the answers! 3 Individuals wishing to join the Steering Group should email [email protected] to receive information about future meetings. 6 A Black Perspective in Community and Youth Work 2003
1. A Summary of the Workshops
The workshops were facilitated by individuals with relevant experience and research who involved participants in discussions of the issues, which are reflected in the workshop reports. The workshop reports are based on research and reflection on practice, which has been enhanced through this discussion – and include input from facilitators, participants and the Steering Group. The reports are not simply a report of the discussion on the day, but attempt to be useful outlines of the issues and related good practice for community and youth workers. The definitions, exercises and issues to consider should be useful in day-to-day practice as well as in training, whether young people, other members of the community or colleagues. “What is a black perspective?” Daniel Nkrumah facilitated a discussion of definitions of a black perspective. The discussions have been presented in a “Frequently Asked Questions” format in the next section of the report. Understanding Caste: Implications for Practitioners Pravin Patel and Kaleem Anwar investigated community and youth workers’ knowledge and understanding of caste, prejudices and oppression, which has huge implications for practice. The workshop explored the impact of caste on daily lives and opportunities and the inter-relatedness of caste, religion, class, education and law. A History of Black Footballers Dwight Noel explored the cultural and social impact of the history of black footballers on ethnic minority youth, links with educational development, history, geography and citizenship. The History Of Black Footballers programme has been used in schools, colleges and with other groups of young people to raise awareness of Black contributions to British sporting history. The Effects of the Race Relations (Amendment) Act 2000 Addy Lazz-Onyenobi and Noreen Sheikh considered the implications for community and youth work in this Act, which extends protection against racial discrimination by public authorities and places new, enforceable duties to make the promotion of racial equality central to their work. A Black Perspective on Forced Marriages and Domestic Violence Shabnam Sheikh and Alison Healicon examined good practice in raising awareness, the provision of appropriate services, barriers to take-up of services, cultural implications, the effects of racism on practice, forced marriage guidelines and the one year rule. Working with Young People on Race and Racism Dave Allport, Sahida Khan and Denise Maxwell discussed examples of good practice in exposing “race” as a social construct and examining various types of racism(s) and their effects. We need to think, read, learn, try, experience and not be afraid of making mistakes! A Discussion of “Youth Culture” A discussion on issues arising from youth culture, particularly in relation to music, and how they may impact on practice was facilitated by Rupa Huq.
7 A Black Perspective in Community and Youth Work 2003
2. What is a Black Perspective?
The following two definitions of a black perspective have assisted the Conference Steering Group to maintain focus in relation to community and youth work practice.
A black perspective recognises the collective capacity of black people to define, develop and advance their own political, economic, social, cultural and educational interests. “Black” provides a historical and cultural context, whilst “perspective” supplies the unique analysis and consciousness-raising tool for action. A black perspective equips black people to continue the fight for self- emancipation and create a body of knowledge, develop strategies that contribute to their intellectual freedom and political liberation. 4 John Best
You do not have to be black to work from a black perspective. A black perspective is one which challenges perceived knowledge about human equality issues, in particular the roles and contributions of black people in world history. A black perspective asserts black people’s rights to self-determination and political autonomy. Wherever there is oppression, there will always be resistance. A black perspective relates to a liberation struggle, which includes spiritual, economic, ethical, moral and ideological battles. A black perspective challenges racism in all forms.5 Daniel Nkrumah
Situations and language are constantly changing and being debated, which continuously alters the significance of certain issues and words. The following section, presented in a “Frequently Asked Questions” (FAQ) format, is based on a discussion, which involved individual participants in coming up with their own definition of a black perspective. The FAQ’s and the replies reflect questions that were raised by participants, the ensuing discussion and the views of the Conference Steering Group. It would be a mistake to assume that there is one “correct” definition of a black perspective. The “Answers” provided here are an attempt to reflect thinking at the 2003 conference and to contribute to an on-going development of relevant theory and practice. The questions are also listed in Appendix D so that they can be used to provoke further discussion on related theory and practice. The questions will need continuous review in the light of experience to “keep it real”. “Frequently Asked Questions” about a Black Perspective What is a black perspective? A black perspective is a political perspective of society that provides community and youth workers with a basis for their practice. The definition fits in with the established National Occupational Standards in Community Development Work, which require us to bring about social change and justice by working with communities, which can be defined by interest (Paulo, September 2002)6. A black perspective emphasises our responsibilities as community and youth workers to work with black individuals and groups to ensure that black people’s voices and decisions are heard and acted upon within the organisations and communities in which we work, to identify, recognise and celebrate black peoples’ achievements.
4 John Best’s definition has been presented in previous reports for the Community Work Unit conferences on a black perspective in community and youth work. John was a tutor at the Community Work Unit for many years and established the black perspective module that lead to this annual conference. 5 Conference Report, 2002, A Black Perspective in Community and Youth Work, Community Work Unit 6 www.paulo.org.uk 8 A Black Perspective in Community and Youth Work 2003
What do we mean by “black”? In this context, “black” is used as a collective term to provide a political identity for the individuals and groups who are perceived of as black and whose common experience is usually different to those that hold political and economic power. This cultural and historical context usually includes the experience of being discriminated against by society and its structures – although not all black people or groups experience oppression individually or equally. Whether or not individuals or particular groups choose to accept the term as appropriate to them is a separate issue from a recognition of the reality of common ground. Why is a black perspective necessary? A black perspective recognises the need for black people to continue seeking political, social and economic autonomy. In the foreground of a black perspective is “racial” oppression. Although globally, black people are in a majority, the white minority has a greater share of the world’s resources. Racism has created an imbalance in the allocation of wealth and power and black peoples’ histories are not generally known and celebrated. Black people’s experience and cultures have been largely excluded from history and/or written by others. A black perspective recognises that individuals and groups and their history and experiences are treated differently in society through prejudicial attitudes, discriminatory practices, oppressive procedures, etc. Is a black perspective a negative approach? A black perspective needs to recognise the contributions that black people bring to society – not always focus on the negative reasons for having to do this. Community and youth workers can celebrate black achievements and work positively to change society in a positive manner that includes everyone. A black perspective enables someone who does not feel oppressed to celebrate – and to see the celebration in terms of positive struggle, not oppression. A black perspective does not label people as victims. Being angry about oppression and negativity can sometimes assist individuals to feel like victims. However, the identification of a black perspective is a positive approach; racism is a negative one. Black people have not been brought down by racism and lead positive lives. This conference exists because of positive ideas and people who work to oppose racism and oppression and see the need for change. Who are we to label people as black? Racism labels certain individuals and groups as inferior. A black perspective is not about labelling individuals. The “location of self” and how individuals wish to define or describe themselves are clearly important issues. Making assumptions about who people are and what they know can be oppressive. Telling people that they are black when they don’t wish to be so defined does not assist groups to self-determination. This does not necessarily significantly alter how those individuals or groups are treated within society.
In our society, as in most societies in the world, skin colour and “race” are highly significant. Whilst community and youth workers can choose to counter the impact of racism through their actions, its existence and reality cannot be ignored.
Being “comfortable with who we are”, location of self and clarity about identity are key requirements for community and youth workers. Although which word is used is an important part of the debate around establishing identity, it is less important than establishing common ground and recognising differences.
Individuals may reject others’ perceptions of themselves as black or prefer a different “tag” for their identity, such as “British-born Asian”, “Pakistani”, “English” or “African- Caribbean”. The words and definitions individuals use or choose to identify themselves may be different from how they are perceived or labelled by others. For example, it would not be unusual in this country to find groups of Europeans, white people, English people or Northern Europeans who would react negatively to being accurately defined as “Europeans”, “white”, “English” or “Northern European”.
9 A Black Perspective in Community and Youth Work 2003
What if someone doesn’t want to be called black? Some people, who are regarded by others as “black” or “non-white” and who are treated as black people, still do not wish to be called “black”. They may resist this terminology due to a disagreement with the specific wording or with the political analysis.
Some individuals resist the use of the particular word “black” to describe their experience, for example some people whose origins are Chinese, American, Indian, Pakistani, “mixed race”, etc., feel that if they are not a black colour, they should not be known as “black people”. The caste system, the media and other forms of racism instil a resistance to the word “black” as a positive term. Some individuals feel so strongly about this that they do not wish to accept the description as political terminology – even after it is explained. Community and youth workers don’t want to force others into an understanding nor is it good practice to be patronising about others’ views. A black perspective offers a political perspective, which some will accept and others will not. There will always be some black people who will not accept the term for themselves and who will not join the struggle. Black people are just as individual and different as other people.
Some individuals, black and white, view the recognition of racism and its effects as a backwards step. Some argue that class is a more significant issue that crosses “races” and is more important as an issue that can unite oppressed groups. A black perspective does not have to be divisive; both black and white people can have this political perspective, which recognises the reality of peoples’ experience. Although working class people have similar experiences, white working-class people’s experiences are different in some ways to those of black working class people. Should it be one black perspective or many black perspectives? Different experiences, e.g. individual’s, particular families, religions, cultures, nationalities, may provide a range of perspectives, but a black perspective is here defined as a specific political perspective that can be adopted by diverse groups of people with different experiences. A black perspective does not deny anyone the right to identify herself or himself in a different way.
Numerous groups in British society struggle for a voice, a place, a position in society and do not want to be marginalised. Through this struggle, specific groups sometimes need to identify their individuality and identity. Individual black people and groups of black people often have different perspectives based on their particular experiences of culture, politics, history, etc, but this is not the same as the political perspective under discussion here. Although referring to many black perspectives acknowledges these different experiences, the political definition of a black perspective, which recognises the commonality of black peoples’ experiences, can be diluted.
The challenge is to identify commonalities for a platform to address negative discrimination and oppression and to overcome and deal with the chasms that exist between some black communities. For example, some African and Asian groups in Britain find it difficult to identify common ground. A black perspective does not seek to ignore the differences by celebrating the commonality. How do the varied experiences of different black people affect a black perspective? Community and youth workers can always learn more about different experiences of different black people and this will benefit their practice. Everyone experiences life in different ways and people have many differences as well as similarities in relation to values and beliefs that are interesting to explore. Individual and group experiences are the foundation that informs our understanding of new experiences. However, this learning alone does not develop a black perspective, which requires a political understanding and is not dependent on identity or culture.
Individual cultures and nationalities have real and interesting differences, but learning 10 A Black Perspective in Community and Youth Work 2003 about other languages, foods and cultures does not necessarily assist us to know each other as individuals or assist the development of a political understanding. Knowledge of cultural norms doesn’t solve racism and can easily lead to over generalisation and approaches, which may be oppressive. Culture is not static nor is it comprehensive. For example, adults and young people have different views of a culture and community and youth workers need to listen to both perspectives. Individuals within one family will have a different interpretation of cultural norms. Community and youth workers need to be careful not to over-generalise or simplify experiences and understandings. How does a black perspective relate to an understanding of “race” or “racism”? “Race” defines a social construct - in that people and societies have created ideas and theories about “race”, “racial differences” and their significance. Human beings are one race with minor genetic differences that provide certain characteristics. Perceived differences attributed to “race” usually refer to nationalities and characteristics, rather than any biological differences. A black perspective does not seek to distinguish people by minor differences, such as appearance (which is often permanent) or ethnicity (which may be less so). A black perspective is holistic and incorporates recognition of the history of oppression and injustice and commits to a struggle for social justice with collective approaches to problems.
Individual and group experiences of oppression or racism may differ. For example, individuals who are discriminated against due to colour may have some different experiences of racism than those whose nationality or ethnicity is used as an excuse for oppression. However, different groups are often placed in separate corners rather than having their common experience highlighted. Differences are sometimes emphasised too much - rather than acknowledging how different experiences cross boundaries. A black perspective seeks to find the commonality of experiences of racism and to celebrate achievements, which may not have been recognised due to racism.
Some individuals say that the distinctions of “race” are no longer important in our society and point to the “race ambiguous” nature of various stars in sports and music industries as well as local populations, which are made up of mixed race and multi-racial communities, families and individuals. Many people have multi-racial backgrounds and change or choose their identities easily. Many individuals do not wish to be defined by their heritage, particularly if it is only part of their heritage. The argument that ambiguity in relation to people’s “race” means that racism is redundant is not borne out by general experience. The disappearance of racism has not been realised – not yet anyway. Whilst a black perspective recognises the interesting and enriching range of characteristics in the human race, the focus is on the shared experiences of individuals and groups whose differences have been used as an excuse for discrimination and oppression. As a political perspective, it is also recognised that when anti-racism moves off the agenda, ultra right groups such as the British National Party (BNP) tend to re-emerge. How does a black perspective relate to other oppressions? A black perspective recognises oppressions that exist in society as a whole and within black communities, e.g. sexism, disabilism, heterosexism, anti-Semitism, nationalism, the discrimination and oppression experienced by Travellers, asylum-seekers. The experiences of individuals and groups who face oppression and multi-oppression must inform a black perspective. What about the issue of class? A black perspective acknowledges the power dynamics due to a false social construction of “race”, which is clearly related to class. A black perspective recognises how class oppression affects both black and white people. In many societies, there are examples of how class “differences” are based on skin colour. Class is a key issue often pushed to one side. The links between the issues of “race” and class are strong, not the least of which is that most black people are working-class and/or experience class oppression. In addition, right wing extremist groups are fostering racism amongst white working class families
11 A Black Perspective in Community and Youth Work 2003 who have experienced unemployment for generations through the promotion of false information about black people and migrant people. Can a white person have a black perspective? A white person can have a black political perspective. White people need to be able to talk about their political perspective and learn about a black perspective. For many white people, their experiences as women in a sexist society, lesbian or gays in a heterosexist society, working-class in a class-ist society, assist them to find commonality of experience. The approach is not about divide and rule. A black perspective does not set out to create “them” and “us”. All people need to be a part of developing our understanding. A Black perspective is not a specialism for a particular group; it is the basis for our practice as community and youth workers. Should there be a separate black group to work on these issues? Whilst black people, as well as other specific groups, may need to have separate groups at some times, this conference provides the opportunity for black and white people to come together to discuss these issues in a relaxed environment. Unfortunately, this sharing of experience and discussion of ideas about practice is all too rare. Black people and white people can study together to develop a perspective that is crucial for us as human beings. Sharing common experiences does not mean giving up who you are. How do community and youth workers apply an understanding of a black perspective to their practice? How do we take this forward? 1. Learn about and celebrate black history; the intellectual cup is never full. Demonstrate your learning to others, including staff, young people, members of the community, family. 2. Set up a workers’ forum on a black perspective 3. Find out about the sources of products; pass this information on: eat © Fair Trade chocolate and drink their tea and coffee. Who was exploited to make your clothes? Educate yourself and others! 4. Find out about your own history. Keep what you have; take what is useful. Don’t throw it away. 5. Use a range of methods to educate. Learning can be fun, e.g. a quiz about football heroes can be a “lesson” in anti-racism.7 6. Don’t lose your own understanding of what is right and wrong. Keep your head. 7. Be clear about your intentions and make yourself understood. 8. Read Beyond Steel Bands and Samosas8, now out of print, but available from good libraries. 9. Work with other educators to write up courses, develop materials. 10. Break the silence. Put a black perspective on the agenda. 11. Keep it real. Relate your perspective to practice.
Facilitator Daniel Nkrumah, conference co-ordinator, is a youth centre manager for Trafford Youth Service.
7 See Appendix F for a quiz on the history of black footballers as an example. 8 Beyond Steel Bands ‘n’ Samosas by Vipin Chauhan, published by the National Youth Bureau. Now out of print. 12 A Black Perspective in Community and Youth Work 2003
3. Understanding Caste: Implications for Practitioners facilitated by Pravin Patel and Kaleem Anwar
Oppression takes place in society for different reasons and in many ways against many groups. As practitioners, trainers and consultants, we thought it entirely in keeping with anti-oppressive thinking and practice to raise the question about thinking and practice about caste. Recent experiences highlighted the significance that caste seems to play in the lives of people in Britain and gave us cause for concern. Clearly, it is something that all workers, especially professionals, need to be able to tackle - if not immediately, then to become aware of its importance, hence the workshop. We felt that a lack of knowledge and understanding of caste, prejudices and oppression has huge implications for practitioners. The workshop explored the impact of caste on daily lives and opportunities and the inter-relatedness of caste, religion, class, education and law.
The workshop aimed to provide an opportunity to explore: • What caste is and associated thinking and practices • How caste is legitimised by religion, class, education and law • Caste practices in Britain • First steps for practitioners in dealing with caste practices
We provided several questions for participants to consider: • How confident are you about dealing with issues related to caste? • Have you dealt with issues related to caste in the last 12 months? • Has caste featured in induction or similar arrangements in your current job? • What significance do you place on the impact of caste practices? • If you had the resources and the power to deal with caste practices what would be your first step?
The workshop included input by facilitators, questionnaires, ‘case-study’ material from participants to develop relevant understanding and practices. Underpinning the workshop is the belief that people are entitled to rights and resources that the caste system denies. The question for practitioners is the choice between being gatekeepers or assistants to the process. A basic understanding of caste is as follows: • Caste is about segregation, social status, money and belonging in a heritage system. It is generally believed to belong with the Hindu religion in India. • The caste system was introduced into the Indian sub-continent (Afghanistan, Pakistan, Bangladesh, Nepal, Sri Lanka, Bhutan, Burma) by the Aryans (when they expanded their empire into what can now be identified as North West India)9 and became indigenised. Caste resulted in stratification and grouping of people hierarchically ending with one group as the lowest of the low – the “untouchable”. • A caste system also exists in other countries, e.g. eastern Nigeria, Ghana, China, Korea, Japan, Ghana, USA. • The idea for caste, based on differentiating skin colour and education, came from the Portuguese empire.
Developing basic practice: • Practitioners need to be able to check out who they are working with. Not doing so may result in colluding with the oppression. An example was explored where all members of a management committee of a community organisation belonged to one caste group who presided over the rest of ‘their’ community with officers and managers of the local authority unaware of the reality of this situation: that they only represented the views of a very restricted group within the community. • Use the internet and refer to suggested further reading. Lessons can be learnt from the struggles of others. Many indigenous peoples’ organisations across the
9 Romila, 1990; pp 37-38 13 A Black Perspective in Community and Youth Work 2003
world have fought for recognition and rights including within the United Nations. • The caste system is alive and well in Britain. Many young people are growing up unaware of how to deal with situations because they fail to recognise what is unfolding before them. Practitioners have responsibilities towards educating and empowering young people and their communities. The results of the questionnaire The responses to the questionnaires10 indicate a need for community and youth workers to engage with caste practices in order to learn. There is a minimum level of understanding and practice, which can perpetuate discrimination based on caste practices. An analysis of the completed questionnaires11 follows: o Only two conference participants are “very confident” about dealing with issues related to caste. Three are “confident”; sixteen “would ask for assistance”; nine have “no confidence at all” and one did not say. This indicates a clear need to enable and support the majority of participants to develop their thinking and practice. o Six had dealt with issues related to caste in the last twelve months; twenty-one had not and five were unsure. o One participant has had information about caste as part of the induction into their job; twenty-seven had not and three were unsure. o Six place the impact of caste practices as being “very significant”; sixteen as “significant”, four as having “very little significance” and 4 as having “none at all”.
The majority of the participants identified training, education, becoming self-aware and gaining knowledge about caste practices as the first step on the proviso that they had the resources and power to bring this about. Workshop participants echoed the findings made through the questionnaire and emphasized the need for information and training. Some of their comments about their learning about caste from the workshop were: • The workshop crystallised some thinking about oppression and caste • The workshop helped me understand the relevance and pivotal importance of caste system/practices in Britain and communicate where we as practitioners intervene • I came here with little knowledge of caste and with that I think there was too much information to take in • More knowledge achieved re: caste system and how they operate • Better understanding • Learning about caste as a process and how it operated in many communities (not just Hindu) • Not sure how I would use the information. At the moment I don’t work with anyone with a caste issue. Made me think, however I’m confused about how I would approach the matter if I did come across caste discrimination. • From nothing to little – extremely informative for a lay person • I have learnt a lot about a very complex subject and in the complexities that manifest itself in different arenas. • It has brought back into my thoughts things I had left behind and it is an issue I need to get to grips with in more depth and understanding. • I have gained a better understanding of subject as relates to this country. • Background information about origins was very interesting. Very interested to hear about the way that caste influences community • I had no knowledge before and was unaware of how caste has implications re: workers, practice, social justice, and also oppression • It made me think about the contact I have with the Asian community and the power games that happen in their comings and goings
10 See Appendix E for a copy of the questionnaire about knowledge of caste issues and confidence in practice. 11 45 questionnaires were issued; 32 completed questionnaires were returned. 14 A Black Perspective in Community and Youth Work 2003
• Having an awareness of the issues relating to the caste system • Raised more questions than answers! Also raised many issues of work practice that I see around me but would like more time to discuss these issues and find solutions • Lots of information • I feel more confident to question where individuals are coming from – especially Imams! The workshop provides ample evidence as to the importance of dealing with caste practices in a much more significant and serious way than has been the case to date. Although this is by no means a major piece of social research, the scale and capacity needed to ensure caste practices become part and parcel of anti-oppressive thinking and practice has been demonstrated. Working through an example shared by a participant, it became clear that practitioners had to deal with managers who do not know about caste practices and therefore could not support the worker in dealing with the situation described. The situation concerned two groups of young people who were apparently from the same country and yet were unwilling to work together. We believe the following will assist in the development of good practice: o Caste must be an indicator in developing any community / neighbourhood profiles to inform the development of priorities for action. o Induction processes must identify a practitioner’s capability to deal with caste practices o Organisational inventory of knowledge, resources and expertise must be checked for capacity to deal with caste practices o Examples of practice including good practice must be gathered and circulated to create a current body of knowledge that practitioners can build upon. Sources Bailey, F. G. (1957) Caste and the Economic Frontier. Manchester University Press Ballard, R. (2001) The Impact of Kinship on the Economic Dynamics of Transnational Networks Differential trajectories of adaptation amongst Mirpuris, Jullunduris and Sylhetis, The University of Manchester http://www.casas.org.uk Barrier, N. G. Editor (1976) Roots of Communal Politics New Delhi and Columbus: Manohar and South Asia Books Bergesen, A. J. & Bata, M. (2002) Special Issue on Global Inequality - Part II (VIII, Number 2) http://jwsr.ucr.edu/archive/vol8/number1/pdf/jwsr-v8n1.pdf Dollard, J. (1989) Caste and Class in a Southern Town. University of Wisconsin Press. Gordon, F.L. (1995) Caste and Class: The Black Experience in Arkansas, 1880–1920. The University of Georgia Press (USA) ISBN 0-8203-1711-X (cl.) Hobson, K. The Indian caste system and the British on http://www.britishempire.co.uk/article/castesystem.htm Mayer, A. C. (1960) Caste and Kinship in Central India: A Village and its Regions, Routledge & Kegan Paul. ISBN 60003818 Thapar, Romila (1990) A History of India Volume One, Penguin
Facilitators Pravin Patel is an independent trainer- consultant, community educator and activist. With over 25 years of involvement in youth and community work as worker, manager, trainer, senior lecturer and external examiner.
Kaleem Anwar is a senior youth and community work practitioner, a work-practice tutor at the Community Work Unit, a consultant-trainer, community educator, arts and music enabler and activist - an involvement spanning 18 years or more.
15 A Black Perspective in Community and Youth Work 2003
4. A History of Black Footballers facilitated by Dwight Noel
The workshop explored the cultural, political and social impact of the history of black footballers on ethnic minority youth, links with educational development, history, geography and citizenship. The History Of Black Footballers programme has been used in schools, colleges and with other groups of young people to raise awareness of black men and women contributions to British sporting history. Key points from the presentation included the consideration of a number of issues and questions: • Black players have been playing professionally in Britain since the 19th century, is this something of a hidden history? • What was the black perspective of the early black professionals and did their social background make a difference? • Post WWII immigration and its effects on British sport and black youth • The treatment of black players in the media - from their early demonisation in the press to the advent of color TV, and its effect in re-enforcing stereotypes of black footballers through to present day. For example on issues such as the Rio Ferdinand drugs case. The early black players were practically invisible - not only through lack of coverage, but on black and white television, it was less clear who was black. Colour television changed some people’s perception of black players. It is also interesting to note who gets into the media and for what as it reflects racism and affects actions. • Can black players manage or are they being prevented from managing? Few black players are making the transition from being players to becoming managers. When will this situation change? Currently some Black coaches are discussing the way forward and one of their main proposal, is to have a break away organization for black managers and coaches. This is due to the lack of opportunity for managers within the football league as a whole
The history of black footballers highlighted a number of issues, which could be explored with any group examining particular aspects of black people’s history in the UK. The workshops agreed that looking at the history of black footballers was a useful tool in relation to examining issues of racism and its effects, how to deal with oppression, as well as power and control. The role of a community development worker in relation to challenging institutions and raising awareness of the racism of institutions makes the history important and relevant.
The early history of black footballers highlights a number of questions, which could be usefully followed up and further explored. The workshop explored some of the following: • What difference did it make for a black player’s success and/or survival if they were from outside the country (e.g. South African or Brazilian)? The pressures on these players were intense and there were a lot of casualties, for example, Johanneson. He came from South Africa, probably hoping and expecting a difference between his experiences of apartheid, but he experienced racism and was isolated, away from his support structures of family and home. • What aspects of an individual’s upbringing or culture provide the strength and resistance to withstand the daily encounters with racism? Sometimes players’ responses to racism differ when they come from different countries or from a different class. • Did/do some black families perceive being a football player as a desirable career path for their children i.e. as a way of getting out of the social, economic, political and cultural confines imposed on them? Or are these assumptions based on some historical factors where it is claimed / assumed that black people are good at sports? How much support did young players receive? How much do they continue to receive? The media had a role in encouraging or discouraging black players. Could the lack of role models be one of the major factors that assists in cultivating these attitudes? The understanding of racist and tribal violence
16 A Black Perspective in Community and Youth Work 2003
associated with football also put (and puts) people off. • Who is perceived as a threat? • How long before black players are fully accepted into the game? Are they accepted now? • There are a lot of Asian players, teams and leagues, but they are not moving up into the professional teams. Could some of the issues associated with this due to a set of historical assumptions i.e. eugenics • Who were the clubs and managers who provided opportunities? Why did some recruit black players and others find it difficult? • Black players are not coming through to managerial roles. John Barnes came through but didn’t last: how much support or training did he receive? Was he scrutinised more than other managers just starting out? • It appears that there are more women presenting sports on television, but they are white women and journalists. Overall, the supporting structures within the game are still dominated by white men. A black woman is the manager for the English women’s team. • How long will it take for a black manager to be succeed in a premier league team? The black managers that have been appointed have not stayed in their jobs for any considerable amount of time, why is this the case? Are they afforded the opportunity and time to develop? Is there a difference between their experience and the support offered to white managers? • There is a pressure on players to be “one of the lads”, i.e. not reading The Guardian, not being gay. Have black players from outside the country transcend this expectation? Have those that have come from outside received the same type of treatment as the managers that have developed within the British game, why? • The differences between experiences in England and in Europe in relation to what the majority of players received in recognition of their talents appears to mirror what happened to black musicians from the UK and US who went to Europe and were better paid? • Are black players more political now than in the early days? Black players now seem to clearly see themselves as role models for future black players. An examination of the black football stars clearly highlights some of the trailblazers, but were they recognised as such at the time and did they see themselves as role models? It is interesting to consider the degree to which individuals see themselves in that light and whether or how much that has changed over the years. For example, looking at Barnes and Wright. Who has the “Dr King” approach? A comparison of the two individuals typifies two approaches or responses to racism and the differences appear to be based on upbringing. Barnes was middleclass; he was called “posh” in Jamaica where he grew up. • Is sports an arena for the “business end” of diversity? When black players were given a chance, was it when they earned their place or when the teams needed them? Who made money out of the inclusion of black players? Who was in control?
Workshop participants evidenced their experiences of racism in football settings, as “ball boys”, players, referees and fans. The level of violence faced by black players and the depth of racism meted out against them both on and off the pitch affected those individuals, potential players and fans, as well as black people in general. Although the number of black players is increasing, the number of black fans is not, partly due to the BNP and racist violence on and off the pitch. Anyone watching the game is aware of who is missing from the field and racism is the fuel that in some cases drives the exclusion of black people in general from the infrastructure. We don’t see black players represented fully or given opportunities; black people are not in the boardrooms and are not there as managers or journalists. You will however see them as security guards, burger sellers and waiters in the restaurants of the clubs. Where do the assumptions come from and how are they maintained?
A true and false quiz on black football history, which can be used as a tool to raise some of these issues for discussion with groups, appears in Appendix F of this report. 17 A Black Perspective in Community and Youth Work 2003
Relevant sources http://www.blackpresence.co.uk/ http://www.blink.org.uk http://www.100greatblackbritons.com Facilitator Dwight Noel works with SPACE (Sports Participation And Cultural Equality), an anti- racist organisation based in Huddersfield. The aim is 'to minimise social inequality and promote cultural equality' across the public, private and voluntary sectors.
18 A Black Perspective in Community and Youth Work 2003
5. The Effects of the Race Relations (Amendment) Act 2000 facilitated by Addy Lazz-Onyenobi and Noreen Sheikh
The workshop considered the implications for community and youth work in this Act, which extends protection against racial discrimination by public authorities and places new, enforceable duties to make the promotion of racial equality central to their work. The workshop aimed to inform individual participants and community organisations about the wider protection against racial discrimination and the new public sector duty in the Act, which should inform community and youth work practice.
The Race Relations (Amendment) Act 2000 represents a significant reform in the approach to race equality in the UK that is likely to have far reaching implications for all public services. The new Act came into force in April 2001 and both strengthens and extends the scope of the 1976 Race Relations Act in two, major ways: • Extending protection against racial discrimination by all public authorities, and • Placing a new, enforceable positive duty on listed public authorities.
The Amendment Act does not replace the old Act; it strengthens it. Racial discrimination, as defined by the 1976 Act, is now outlawed across all public authorities, something which was long held to be a major omission from the original Act. As with the Human Rights Act, public authority is defined very loosely; it includes, for instance, voluntary sector services that have been contracted by public authorities, such as health and local authorities. The new General Duty is placed on certain public authorities that are listed in the Act, including Community and Youth Work organisations. It is a fairly exhaustive list covering some 45,000 different organisations.
The General Duty says that public authorities are required to: “…have due regard to the need to eliminate unlawful discrimination and promote equality of opportunity and good race relations in carrying out their functions. They will be expected to consider the implications for race relations in everything they do”.
The new Act has three elements: the need to eliminate unlawful discrimination, the promotion of equality of opportunity and the promotion of good race relations. These are intended to be complementary. Public authorities who have responsibilities to fulfil the General Duty must demonstrate that they are taking positive action across each of the three areas. This is an important distinction because as a positive duty, it requires action. Under the previous legislation, the onus was on individuals to bring a case that they had been discriminated against and prove that this took place. The General Duty means that authorities will be obliged to demonstrate what action they have taken to prevent discrimination talking place.
One of the principal aims of the Act is to address institutional racism. “There must be an examination of all the organisation’s functions and policies to determine that ‘unwitting prejudice’ is not taking place.”
The General Duty is also enforceable, the Commission for Racial Equality are tasked with the enforcement of the new Act and they have issued guidance and practice notes on how to meet the General Duty. They also have new powers of inspection and can enter an organisation to determine that it is meeting its obligations under the Act.
The General Duty applies only to England and those authorities in Wales and Scotland that have not been devolved. There is separate race equality legislation covering Scotland and Northern Ireland.
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Aside from the General Duty, some other authorities are listed as having specific duties, essentially these consist of the requirement to establish and publish a Race Equality Scheme that sets out the arrangements for the following: • Consultation with Black and minority ethnic communities • Assessment of likely impact of policies on Black and minority ethnic groups • Monitoring of policy implementation and service delivery • Action to remedy any unexpected and unjustifiable outcomes for Black and minority ethnic groups and communities, including access to services and information; and staff training. In particular a Race Equality Scheme must address: “…the functions and policies (including their proposed policies) that are relevant to their performance of the general duty to promote race equality”. (CRE Code of Practice. 4.8 page 22) Implications for community and youth workers Discrimination occurs in community and youth work organisations and in the communities in which community and youth workers are active. “Race”, ethnicity, colour, nationally or citizenship are issues that community and youth workers regularly encounter. The RR(A)A 2000 may prove to be a useful tool in countering this discrimination.
Effective implementation of anti-oppressive practice in community and youth work should help organisations to achieve parity of satisfaction with the community and young people they work with as well as employees across racial groups. Any adverse impact of activities, functions, procedures and policies, whether unintended or not, can be challenged through the Act.
The Commission for Racial Equality (CRE) provides advice on a number of key tasks that all services should address:
Definition • Define all your functions - what you must do and what you can do. • Then identify - by ethnicity and other relevant criteria - the people for whom you should be providing various services. Consultation • Talk to your employees and to the people affected by your policies and practices, including people from Black and minority ethnic groups. • Listen to their concerns and pay attention to their perceptions of your organisation’s stand on racism and racial equality. Monitoring • Set up systems to monitor your workforce and the outcomes of your policies and practices. Assessment • Examine the impact of your policies and ask whether all ethnic groups are being treated fairly. Do they have equal opportunities and equal access to benefits, facilities and services? If not, why not? Change • Where the evidence from monitoring shows unequal outcomes between different ethnic groups, consider what changes are needed, and • Take action to prevent direct or indirect discrimination and to promote greater equality. Implementation • Where your organisation already has good policies on racial equality, make sure they are understood and put into practice at every level within the organisation. The policies should also be reinforced through staff performance appraisals and disciplinary procedures.
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Sources Ansari, Kizar, H. (1995) Managing Cultural Diversity at Work. Kogan Page. Bell, M. (2002) Anti-discrimination law and the European Union. Oxford: Oxford University Press. Blackmore & Drake (1996) Understanding Equal Opportunities Policies. Prentice Hall. Gilroy, R. (1993) Good Practices in Equal Opportunities. Aldershot: Avebury. Lunn, McCrudden, C., Smith, D.J. & Brown, C. (1991) Racial Justice at Work: The Enforcement of the Race Relations Act 1976 in Employment. London: Policy Studies Institute. Schniedewind, N. and Davidson, E. (2nd ed.) (1997) Open mind to equality: a sourceble of learning activities to affirm diversity and promote equality. US Imports & PHIPES. Step-by-Step Guide to Taking a Case to an Industrial Tribunal in England and Wales. Equal Opportunities Commission. Thompson, N. (1997) Anti-discriminatory practice. Basingstoke: Macmillan. Thompson, N. (1998) Promoting Equality. Palgrave: Hampshire. Facilitators Addy Lazz-Onyenobi has taught in higher education both in the UK and abroad for nearly twenty years. At present, she is teaching Community and Youth Work studies, Health Studies and Management Studies at the University of Manchester. As the Widening Participation Officer for the Centre for Continuing Education, one of her responsibilities is to raise awareness and aspirations of those sections of society that have not traditionally participated or marginalised from higher education. This is carried out by working collaboratively and in partnerships with community organisations developing courses and entry routes to meet their needs. Addy’s research interests are equality and diversity, gender, race and multiculturalism in health and community. Noreen Sheikh is a senior manager with Lifeline, a non profit-making organisation and a registered charity founded in 1971 based across the North of England, which helps people who use drugs and the families of people who use drugs. Part of Noreen’s responsibilities is looking at developing a long-term strategy enabling the organisation to address inclusion and equality within their services. Previous to this post, Noreen was a Senior Lecturer at the Centre for Ethnicity and Health at the University of Central Lancashire where she was the lead researcher and consultant for a number of action based research projects and service reviews in relation to drugs and race around the country, at international, national and local levels.
21 A Black Perspective in Community and Youth Work 2003
6. A Black Perspective on Forced Marriages facilitated by Shabnam Sheikh and Alison Healicon
The workshop examined good community and youth work practice in raising awareness of the issues around domestic violence and forced marriages, the provision of appropriate services, barriers to take-up of services, cultural implications, the effects of racism on practice, forced marriage guidelines and the one-year rule. The aims of the workshop were to: • define “forced marriages” and “domestic violence” • provide opportunities to discuss issues from practice • identify support for pro-active work • identify good practice from a black perspective. This report provides an overview of the issues raised and discussed with the participants and focuses mainly on the discussions around forced marriages.12
In order to identify some of the links between domestic violence and forced marriages, workshop participants drew up definitions first of domestic violence, then of the characteristics of forced marriages. The common elements included in the definitions of domestic violence were that it: • primarily (although not exclusively) is experienced by women and children • is based on inequality • involves fear of losing family, status • is an expression of power via children, pets, financial and loss of control, stress relief • is seen by some as a cultural norm • is an ancient social problem • is a mental health issue • crosses all communities regardless of age, class, ethnicity • has only recently been recognised by legal authorities and has not always been taken seriously • is not necessarily related to a type of marriage • sometimes reflects the childhood of the aggressor • involves physical, emotional and/or psychological violence • is often private and “behind closed doors” • carries a stigma; has a shame factor; is often hidden • occurs between people who are known to each other • involves fear and a threat of future violence • has a lot of theories attached, e.g. that it is about learned behaviour, genetic predisposition. (The dangers involved in theorising were briefly explored.) • involves blame • oppresses, involves taking advantage of a person’s weakness • destroys victims’ confidence, self esteem and ability to act • limits, restricts a person’s basic human rights. One group summed up their discussion in the following way: Domestic violence is being able to: “carry out physical/ emotional/ verbal/ financial/ sexual/ social abuse or the threat of this, within an intimate relationship, in order to achieve or maintain power and control.” Women’s Aid13 define domestic violence as: The physical, emotional, sexual or mental abuse of one person (usually a woman) by another (usually a man) with whom they have or have had a close or intimate relationship. Domestic violence is abusive or controlling behaviour, which is used
12 Previous conference reports (see Appendix L for order form) include definitions of “domestic violence”, barriers within different services and organisations and information on the “one year rule”. 13 Women’s Aid, July 1998
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most frequently by men to maintain power over “their” women and may include threats to kill or harm the woman and/or her children or other family members.
The restriction of a person’s basic human rights within an intimate relationship is legitimated within a social system that considers abusive behaviour as acceptable. This expression of individual and social power and control is fundamental to definitions of domestic violence. These elements also underpin the experience of forced marriages. The workshop participants suggested the following criteria for defining a forced marriage situation: • Marriage without consent • One or more partners have no choice • Involves family pressure, pressures of tradition and/or duty • Is compulsory • Is based on expectations • Is a business between families • Involves coercion • Involves emotional abuse, manipulation so a person loses a sense of self.
In looking at a definition of forced marriage it is important to highlight the differences between arranged and forced marriages. Police guidelines on forced marriage14 provide such a definition and were developed to “form part of the actions taken in this country and overseas to prevent and remedy serious criminal action and abuses of human rights associated with forced marriages.”15 The Universal Declaration of Human Rights, Article 16(2) states “marriage shall be entered into only with the free and full consent of the intending spouses.” The General recommendation No. 21, UN Committee on the Elimination of All Forms of Discrimination Against Women also states “a woman’s right to choose and enter freely into a marriage is central to her life and her dignity and equality as a human being”.16 According to the Police guidelines: “The tradition of arranged marriages has operated successfully within many communities and many countries for a very long time. A clear distinction must be made between a forced marriage and an arranged marriage. In an arranged marriage the families of both spouses take a lead role in arranging the marriage but the choice whether to accept the arrangement remains with the individuals. In a forced marriage at least one party does not consent to the marriage and some element of duress is involved. Forced marriage is primarily an issue of violence against women. Most cases involve young women and girls aged between 13 and 30 years old, although, there is evidence to suggest that as many as 15% of victims are male.” (Stobart, 2000, p.3) The guidelines go on to state that although: “The majority of cases of forced marriage encountered in the U.K. involve South Asian families…..this is not solely an “Asian” problem…there are also cases involving families from East Asia, the Middle East, Europe and Africa…[and therefore] the issue of forced marriage should not be used to used to stigmatise any community.
The Foreign and Commonwealth Office claim to have dealt with at least two hundred forced marriage cases each year and that many are not reported to the police. The experience of one of the facilitators, Shabnam Sheikh, involving work with individuals threatened with or going through forced marriage situations in Oldham, supports this view that the scale of the issue is much higher than recorded statistics suggest. According to Shabnam, the North West alone has a very high incidence of forced marriage cases and many were not being reported to the Foreign and Commonwealth Office.
The options available to young people who feel that they are being forced into a marriage are outlined in the advice and information available from the Foreign and Commonwealth
14 compiled by Eleanor Stobart (2000) 15 Oldham Law Centre, 2002 p. 1 16 ibid. p. 1 23 A Black Perspective in Community and Youth Work 2003 office, which was identified as a first port of call for community and youth workers. The police guidelines can also be used to distinguish between a forced marriage and an arranged marriage (see the above quotation), as well as reference for useful contact numbers and guidelines for situations in which a young person is afraid of a possible or planned forced marriage or has been taken abroad against their will and needs to get back to the U.K. According to Stobart, in the guidelines, “The needs of victims of forced marriage will vary widely. They may need help avoiding a threatened forced marriage. They may need help dealing with the consequences of a forced marriage that has already taken place. Whatever an individual’s circumstances, there are basic needs that should always be considered, including: • Personal safety • Confidentiality • Accurate information about rights and choices.”17
Consequences of the different responses to young women in experiencing issues around forced marriage were also discussed. For example, workshop participants felt that communities may react negatively to young women being taken away from a family situation and placed in refuges due to a forced marriage issue. Workers as well as these young women risk community disapproval and possible repercussions for taking such action. Concerns were raised about the safety of lone workers and the perception of the community towards those working with young people around forced marriage and domestic violence issues, especially given that there are very few workers in this role.
In an examination of arranged marriage focusing particularly on the experience of Sudanese women, Nahid Toubia18 claims that marriage is still “primarily concerned with a relationship between two families rather than two individuals, and the personal choices of the couple are of secondary importance”.19 Looking at the experience of women in social context, Toubia argues that women particularly are “intimidated” into submission and marriage. The “most effective form of intimidation is the fear of upsetting the family, remembering the material and moral importance of family support to the individual, the effectiveness of this fear is understandable ….The outcome is often absolute resignation and submission to all that is dictated to her, and acceptance in shame and repentance”20 This clearly outlines the difficulties for young people and workers in taking steps to question socially sanctioned traditions and the risks involved must feel even greater if the situation is one of a forced rather than arranged marriage. However, it was agreed during the workshop that action should be taken to support women facing a forced marriage. Some of the strategies used by workers were to develop a strong community based approach and take on other roles to build up trust within the community.
Although much of the workshop focused on the risks for young people and workers challenging this issue, a positive example of a young woman escaping from a forced marriage in Pakistan and then being placed in a refuge was presented through a video, “Narina’s Story”21. Narina talks of her family life and being aware from an early age of an impending marriage that she did not want. After being duped by her parents, she was taken to Pakistan along with her sisters and locked inside whilst wedding preparations were being made. When they realised what was happening, the young women escaped and after a terrifying journey found their way to the British Consulate. On returning to Britain22, Narina and her sisters were found a place of safety in a refuge. Narina’s story is one of courage and hope as she fulfills her dream to attend University.
17 Stobart, 2000; p.3 18 Toubia in “Women and Health in Sudan” (from Toubia, 1988) 19 Toubia, 1988, p. 105). 20 ibid p. 107 21 “Narina’s Story” can be obtained from [email protected]. 22 British Consulate staff can fund a flight back to Britain but the young woman must guarantee to pay this money back. 24 A Black Perspective in Community and Youth Work 2003
To highlight models of good practice, Shabnam discussed the work of The Forced Marriage Steering Group in Oldham who have put together an information card for young people. Funding from the Greater Manchester Police enabled the card to be printed and put into schools, colleges and youth centres where young people can access the information. The Steering Group also has a training pack for sessions in schools and organisations interested in the issues.
The workshop ended by identifying examples of ways to raise awareness: • Question your organisation • Build networks of support and information • Recognise our responsibilities to find out information • Be flexible and responsive. Sources Oldham Law Centre (2002) “A Summary of the Police Guidelines” “Narina’s Story” is available from [email protected] or [email protected] Stobart, Eleanor (2000) “Dealing With Cases of Forced Marriage: Guidelines for Police”, the Association of Chief Police Officers, The Foreign and Commonwealth Office and the Home Office. Copies available from the Foreign and Commonwealth Office, Room G/55, Old Admiralty Building, London, SW1A 2PA. Telephone: 02070080230 Toubia, Nadia, ed. (1988) Women of the Arab World Zed Books Ltd, London Women’s Aid Federation of England (1998) “Domestic Violence: Research Findings and Current Policy and Practice”, A Women’s Aid Briefing Paper, Bristol WAFE, P.O. Box 391, Bristol, BS99 7WS; www.womensaid.org.uk Facilitators Shabnam Sheikh is a community development worker and youth worker in Oldham and has worked in the field of domestic violence for over 15 years. Alison Healicon is a part-time tutor at the Community Work Unit with ten years experience in the field of domestic violence.
Alison and Shabnam have co-facilitated the Domestic Violence: Issues and Practice for Community and Youth Workers module on the Diploma in Community and Youth Work Studies at the University of Manchester as well as previous workshops on related issues and practice at the Black Perspective conferences.
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7. Working with Young People on “Race” and Racism Facilitated by Dave Allport, Sahida Khan and Denise Maxwell
REWIND sets out to explore the origins of various myths, lies, stereotypes and half truths that support racism, then deconstruct them using practical and factual examples taken from science, academia as well as the general media. We take the same approach as a number of disciplines, including psychology and history, arguing that you need to understand the past in order to understand or address the present or future. The workshop involved a number of examples of exercises that can be used with young people and was based on a belief that in order to address racism, we must firstly explore the construct of “race” as well as where and how this construct has come about. “Race” is the foundation for many of the racisms we experience today. We can expose “race” as a false social construct based on myth to enable effective questioning and challenging of racism. We need to be involved in this type of work due to the serious nature of racist incidents all over the country and racially motivated murders.
We looked at different types of racism, e.g. institutional racism, cultural racism, internalised racism, inaction, anti-asylum seeker and Islamophobia23. Peter Fryers’ ‘Three Stages of Race Theory’24 were outlined as the origins of how modern racism came about. • Demonological: the demonisation of anything black. Early English usage and dictionary definitions were explored before exploring modern day usage as the foundation for the negativity around everything black (including people) which is still with us today. • Plantocratic: the lies created about black people by the plantocracy (plantation owners) in order to justify slavery, e.g. their attempt to link Africans with apes instead of part of the human race (de-humanisation). The origins in the 1700’s were explored and then compared to the prevalence of this myth today, for example football players experiencing monkey chants, having bananas and peanuts thrown at them on the pitch etc. • Pseudo-scientific: unreal ‘sciences’ created to “prove” racial inferiority and superiority, e.g. brain size linked to intelligence, tests for intelligence, angles of the face, which are the grounding of many stereotypes that are with us today.
The group discussed statements that young people had provided about their experiences, including being called “Casper”, “Ginger”, “nigger”, “Paki”. 25 The aim of the exercise was to define the differences between bullying or teasing and societal oppression and to identify the unique aspects of racism as well as its similarities with other oppressions, e.g. nationalism.
In relation to whether a white child experienced racism by being “called Casper the ghost”, the group discussed whether or not white individuals or groups can experience racism and the differences between micro and macro levels of racism. “Micro racism” is confined to a particular environment and is usually on an individual level. For example, a white child may experience oppressive behaviour from a group of black children in a particular area or school. Whereas black people’s experience of racism also includes institutional and societal racism, which could occur in most areas of the country (and, indeed, in many parts of the world). Some delegates pointed out that this raised the question about whether black groups could be racist. If racism is defined as being about a power imbalance in society and discriminatory practice based on racial prejudice within the dominant societal organisations, cultures and institutions, black people cannot be racist. A political definition of “black” as anyone not white, and therefore oppressed by white society, was not accepted by all participants. Some participants had concerns that
23 See Appendix I of this report for some definitions. 24 Fryer, 1984 25 See Appendix H: The “Racism Continuum” for a similar “questionnaire” that can be used to provoke discussions. 26 A Black Perspective in Community and Youth Work 2003 this definition could be seen as dismissing black peoples’ rich variety of cultural heritages.
A discussion of the differences between racist bullying or teasing and being teased about having ginger hair, wearing glasses, being fat, etc. were clearly based on the stance that bullying is unacceptable. Oppressive behaviour and teasing pick up on a perceived “difference” from the norm in a particular context and are common experiences that community and youth workers have an obligation to address. The physical and emotional damage to individuals, particularly young people, including self-harm and suicide due to teasing, bullying and violence should not be underestimated.
The discussion also looked at the differences between behaviour related to oppression and other forms of teasing and bullying. People of all ages around the world die everyday because of “race” attacks, which are often sanctioned by societal and/or political structures. An awareness of the difference of degree and severity of ginger attacks, fat attacks or glasses attacks in comparison with racist attacks should underpin our response to racism. We do not have organised groups set up around the world to oppress people because of their hair colour, glasses or weight. However, participants noted a list of over 50 organised groups around the world whose aims included the oppression of black people.
Some participants felt that teasing related to characteristics that can be changed should be distinguished from being oppressed due to being perceived as part of a “race”, which is (usually) fixed and determined from birth. Although some individuals may use bleach or tanning to change the colour of their complexion, or use various means to change their hair colour, weight or whether or not they wear glasses, most people cannot choose to change their race.
Another important distinction was felt to be whether oppression was experienced only at an individual or local level – or whether a perceived “race” was being attacked. The oppression experienced by specific individuals for being fat, having ginger hair or wearing glasses is not usually directed at a group. For example, the vandalism of Muslim or Jewish graves does not target the individuals, but the perception of Muslims or Jews as a “racial” group.
A discussion of whether use of the word “nigger” was racist focussed on its use in different contexts, e.g. its use as a common, racially derogative term v when used by other black people towards black people, in hip-hop, as a term of endearment by youths within their peer group, etc. The word most likely originates with the Latin word “niger” which translates to “black”. Participants noted that it may be possible to reclaim something that was once positive and was turned into a negative (e.g. the swastika, which is an ancient Hindu symbol of good look/fortune). When people talk about “reclaiming it”, they need to be clear about what they are trying to reclaim: is it the original meaning or use of the word?
Although some participants felt that “nigger” had become an accepted term amongst young people and within black communities; others disagreed. It is clear that the increased acceptability of the work has affected its “power”. Some argued that using the word was a way of making it less painful when it was used as a slur. Individuals who choose to use it must be prepared to take responsibility for countering racist groups who say “if ‘they’ use it why can’t ‘we’?”. Community and youth workers should take responsibility for ensuring that others are aware of the negative history of the word.
“Paki” is another racially derogatory term that is often used within Pakistani communities. However, “Paki” is not just an abbreviation similar to “Scot” or “Brit”, which are not intended as slurs and are acceptable. The historical and current use of “Paki” as a racial slur affects its acceptability. Ironically, the roots of “Pakistan” are that ‘Pak’ means “pure” and “stan” means land. Someone using the term as a racial slur is actually calling someone “pure”. 27 A Black Perspective in Community and Youth Work 2003
The exercise was used as an example of anti-racist educational activities, which can be made applicable to different communities and the realities that young people face. The statements can be made specific to the issues of any particular area or group. An awareness of the social and political implications can assist the development of anti-racist awareness and practice – and can also highlight the realities of racism, bullying and teasing of all kinds. Other anti-racist exercises to use with young people Examples of how this theory can be made more accessible to young people included: • Use the example of the central concept of the film, “The Matrix” – that we are living in an unreality, as a way of explaining the social construction of racism. “Perception: The everyday word is real. Reality: The world is a hoax, an elaborate deception.”26 • Use video footage from leading scientists and geneticists (e.g. “The Difference” Channel 4 2000) to discredit the definition of separate human races, each with separate and distinct biological differences, and proving that we all have shared ancestry, all modern humans originated in Africa. • www.rootsforreal.com provides the opportunity for individuals to have a DNA test shown in the programme to chart their lineage. • Look at the “labels” commonly used to distinguish people to question the notion of ‘us’ and ‘them’. Participants are asked to discuss to question their meaning. For example, a map of the continents can be used to look at why we call people “Asian” or “European” when both come from the same continent, i.e. Asia. • Compare the Peters Projection map of the world with the Mercator map to highlight how Eurocentric and racist views can be perpetuated through false representations. The usual map is the Mercator projection where Europe appears as much larger than South America – whereas it is in fact only half the size. The Mercator projection also shows North America (19 million square kilometres) as bigger than the African continent (30 million square kilometres). The Peters map is based on the actual square miles of the land masses so accurately reflects the size (although not the shape) of the respective continents. The Peters projection also puts the equator in the middle, instead of the usual allocation of two-thirds of the map to the northern hemisphere.
The session ended with the concept of “planetary humanism” to emphasise what we all have in common because we all live on this planet and are all human.
Sources “The Difference”, Channel 4, UK, 2000 “The Matrix” Warner Brothers, USA, 1999 Fryer, Peter (1984) Staying power : the history of black people in Britain Pluto, London Gilroy, Paul. (2001) Between camps : nations, cultures and the allure of race Penguin, London Jahoda, Gustav. (1999) Images of savages : ancient roots of modern prejudice in Western culture Routledge, London Malik, Kenan (1996) The meaning of race : race, history and culture in Western society Macmillan, Basingstoke www.rootsforreal.com
Facilitators Sahida Khan, Denise Maxwell and Dave Allport are from the Rewind Project, an Anti- Racism Peer Education Project within the Community Development team of Oldbury and Smethwick Primary Care Trust, Sandwell West Midlands.
26 a quote from “The Matrix”, Warner Brothers, USA, 1999 28 A Black Perspective in Community and Youth Work 2003
8. A Discussion on “Youth Culture” Facilated by Rupa Huq
An open discussion on the meaning and impact of “youth culture” in relation to community and youth work practice was held during the conference as an alternative to the more structured workshops. Participants represented a range of experiences, coming from a range of ages; some had regular contact with young people – as youth workers and/or as parents – whilst others did not have any face-to-face responsibilities or contact. Participants felt that they wanted to learn and share and learn more about present day issues facing young people in order to make sure that they are aware of what young people are talking about. It was felt to be important to find out how young people see things and express themselves in order to consider how to work effectively. A lot of issues were raised as questions that community and youth workers working with young people needed to consider for effective practice. Many of the questions would be useful starting points for workers to discuss with young people as well as each other. It was clear from the content of the discussion that the influence of a political, black perspective was a useful tool for analysing culture as well as our practice.
Participants felt it was important to consider questions such as: • What are the differences between culture and religion? • What is culture? • Where does youth culture fit into our work? • How has youth culture changed? Has it changed? • Do young people have collective identities? What is UK youth culture? • How do male attitudes and masculinity affect youth culture. What are the messages young people receive? • Many young people are confused about their culture, questioning their parental attitudes. How does this affect cultural identity?
The discussion started with an exploration of the meanings of “youth” and “youth culture” as well as the history of these terms and “conditions”. “I”, the state of being young, is not easily defined. When do you stop being young and when does it start? Is youth lasting for a longer period? “I” used to be associated with the “teen” ages, now youth starts earlier and lasts longer as younger children take on adult attributes and older people strive to retain youthful looks, attitudes and habits. The idea of a “youth culture” is not new. The background or history of a youth culture includes teddy boys, hippies, skinheads, punks, who all had a huge focus on music as well as clothing and style. (In fact, the “products” of the youth culture are now coming of age, e.g. Clinton and Blair with their rock star connections and public enthusiasm for music.) Part of the history of youth culture is the “moral panic” response which has developed alongside. First there was Stanley Cohen in Folk Devils and Mods and Rockers; now we have the perception of gun crime as a result of rap music.
The early mass youth culture was white, but running alongside was reggae and ska, then rap and a focus on the spoken word. Until the mid 90’s, Asian young people were fairly invisible. Where they were visible, Asians were stereotyped victims, e.g. of forced marriages, violence. Now young Asians have hyper-visibility through becoming trendy and then rioting. Now BBA (British born Asian) music is prevalent.
In the sixties, there was some striving for “racial harmony”. Then schools were celebrating differences, mixing it up with multi-culturalism. Faith schools, perceived as a Muslim issue, eventually received central government funding in a secular country where young women are not allowed to wear a hijab to school. Have the government backtracked since September 11? Now we have Blunkett insisting that children should speak English.
Previously, the only option in relation to creation of music was to create your own. The
29 A Black Perspective in Community and Youth Work 2003 technology has assisted young people to find out more about other peoples’ music and the sampling of various cultures. We now have a range of “cross over” music. There is more fusion between musical cultures, less categories and categorising.
The fact that music and musical images are now transmitted across the world means that now “youth culture” can be worldwide. Satellite TV is used in Asia and Africa. On the one hand it is excellent that young black people have such wide coverage for their talents. On the other, the music industry now has an international audience for which young women are being raped and black people are debased. It’s now seen as acceptable to take off all your clothes and dance in front of other people, millions of others. This is not flattering; it is dis-empowering. It is not celebrating and showing off bodies; it is misogyny, giving “wrong” messages, particularly to men.
Hip hop is marketed and sold as aggressive and militant. Does the use of hip hop create other barriers? Music can divide – along race issues, sexism. Music is sometimes used by groups of young people to “diss” one another. The fans of “So Solid Crew” are an example of how young people link into the negativity and guns. The messages of hip hop can lead to young people’s confusion about their aspirations. The message is often about aspirations to have big money like music stars. What messages do we give young people to counter these messages? We don’t want to lose them through not liking their music. Our role is to highlight the issues raised. We need to keep the discussions relevant and start where they are - with their music – then discuss alternatives. We need to find out who/what are young people are listening to. White young people are listening to black musicians. This can be a starting point for discussions. We want them to think about how they can achieve what they want without having to go down the road of guns, drugs, gangs.
The messages can be about keeping your mother and family proud. Success isn’t about having money and a house; it’s about being a good person. But is it? If the MTV image being portrayed is to be believed, e.g. Cribs of the Stars, music videos, the message is that drugs = money and money = success. Music is big business. It’s not about creativity; it’s about looks – but mostly it’s about what sells. Community and youth workers need to make the links between globalisation and the environment, the history of the oppression of black people and women and how these subliminal messages perpetuate racism and sexism. Young people need to know the cost of the industry. These are issues that can and should be discussed with young people.
The market seems to require increasing levels of sex, sexuality, paedophilia. Groups like S Club 7 seem to be marketed to cater for this interest. Who is making the money from this activity? It would be interesting to find out more about the research on music, e.g. the impact of so much sensory information, what takes precedence: seeing or hearing? The words or the music? For example, Miss Dynamite: the words empower but the video degrades. What affect does this have on young people? Young people listen to what their favourite band says, e.g. Marilyn Manson. Stars have a lot of power and influence over young people. Don’t sell out to get air time. We can ensure that young people get exposure to artists with different messages, e.g. KRS1 talk about spirituality.
Participants spoke about music as a useful tool in community and youth work to bring diverse people together. Music has an important role in the lives of young people, which makes music making and listening to music a key tool. Many projects use hip hop music- making to give young people a voice. Just as the human race is one race – we have one music with different languages and dialects. But the music is based on combinations and levels of rhythm, melody, tones, lyrics and what humans need to express. We can encourage young people to be open to all music – not pigeon-holed. They can be encouraged to explore and express themselves.
Education can help. We have to counter balance the images of an easy life without struggle, an empty culture with a lack of spirituality. Music can counter this as it can be very spiritual. The making of music usually involves sharing. In making music, they 30 A Black Perspective in Community and Youth Work 2003 show their work to others. Music can be more than for a little group; it can break down barriers between groups with a fairly universal audience. Music can help young people to become part of a group. When they step out of the box they can get into trouble, but with a group, they are safer.
Participants described music projects set up and run by young people that had positive outcomes and changed the young people’s perceptions of each other. One project involved a session where the words of various songs were printed off to see what was actually there. Rather than ban the songs, young people can be encouraged to look more carefully at them. You can ask: can music make you take drugs? Can music make you a murderer? There were some interesting revelations, for example the Sugababes are seen as nice “girly girly” when the actual words say something else. Music is not always about the lyrics, but we can challenge the myths by encouraging young people to listen to the music and hear at different levels.
It is useful to be involved in demystifying music, but like sport, music is seen as an appropriate activity for black young people – whereas they may be excluded from other opportunities for learning – and to encourage them to explore music fully, e.g. an NVQ in music. We shouldn’t assume that young people are not interested in music other than the current mainstream. Young people may be interested in looking at where sheet music comes from, at African music to understand current styles, etc. Sometimes young people don’t want to take the time to learn, for example, the skills of guitar playing v. using decks. Should we educate them? Tell them where middle “C” is?
Although the discussion focused on the role of music in young people’s lives and how community and youth workers can use music as a tool to discuss important issues with young people and break down barriers between them. Some of the other issues that were touched on included: • The role of computers in relation to access to young people and soft porn. • The mixed cultural messages that young people receive about faith, religion and moral values. • The diaspora culture and its effects on young people. Tarvin Singh has said that he sees more Indian culture via the media than people living in India. • The “second and third generations” who celebrate “traditional” cultures and choose them over the “British” culture. • Is text messaging the new music? • Some young people are very interested in religion whilst others reject totally. • Young people are in a new decade now, the “00’s”. We don’t even know what to call it. The images of the “noughties” include corporate globalisation, eating disorders and Botox. • The culture involves striving for perfection. They live in a “me first” not “we first” society.
Community and youth workers have a key role to play in assisting young people through this period of transition and change – their own transitions as well as society’s. Young people can go through a range of identities and come out the other side changed. Their lives can go in a different way after this important period in their lives.
Participants looked at work that had gone on to address work on cultural values. One project involved a trip to South Africa where the young people met a range of young South Africans, were involved in building a house, working in an orphanage. They saw another culture, another way of life with other priorities. We saw the changes in the young people who went. They have a different outlook as a result of their experiences of alternative cultures.
The young people were able to compare what they have in relation to others – as well as discover what the “others” have, e.g. health, material goods, faith, sense of community, social interaction. The experiences and definitions of lots of “boxed off” communities were interesting. 31 A Black Perspective in Community and Youth Work 2003
Some of the reports of riots in the North West emphasised that people were living parallel lives: not understanding or knowing each other. They shared postcodes but not their lives. Neighbours didn’t speak with each other. A project where the young people were encouraged to go and knock on their neighbours’ doors and introduce themselves was described. Communities need to re-establish societal interactions. We each have own identities but we are people who share common oppressions. We need to take ownership and celebrate our identities and responsibilities to ensuring a better society.
Ways forward for community and youth workers’ learning about “youth culture”: • More discussions like these! • A workshop next year on faith and spirituality issues • Listen to young people – and “their” music! • Enable young people to express themselves, though music, art, drama, poetry, speaking in discussions.
Facilitator Rupa Huq is a lecturer in the Faculty of Education at the University of Manchester. Her research interests include Post-compulsory education; youth culture; British/South Asian identities; research methods. She is a freelance contributor to national publications and broadcasting, on British/South Asian identities and youth culture; advisor to Council of Europe, European Youth Centre.
32 A Black Perspective in Community and Youth Work 2003
9. Conference Planning and Evaluation from Daniel Nkrumah, conference facilitator
I feel that this year’s conference was the best ever. We changed the format slightly and incorporated an informal ‘get together’ the night before for those who had decided to stay at Chancellors. This allowed some delegates to chat and get to know each other before the conference began. I think this made for a more relaxed and less nervous start to the day as some of the formalities had already taken place. Chancellors is an excellent venue for the conference and after participants had completed signing-in, choosing workshops and refreshments we all got together for a more formal welcome.
We found that the workshops were well attended with excellent participation levels and open and frank discussions. Experienced community and youth workers who helped to link theory to practice in a real and meaningful way facilitated the workshops. After a long hard day we hope that everyone took something positive away from the conference and we look forward to building on the success of this years and previous years and acknowledge areas for improvement.
The following comments arose from the evaluation forms that were returned - and the evaluation session on the day: The learning today will influence the way I work and help me to look at areas related to a black perspective. I enjoyed the day thoroughly and the time to socialise with other people across the country Fantastic workshop on young people on race & racism Nice to meet other people and discuss these important issues Really informative and enjoyable day
Benefits of the conference: • Good levels of participation • We talked about a lot of issues. It was good to be breaking the silence. • We need to take these issues back into the workplace. There is never enough time in a conference to cover them fully. • It was good that we could attend all of the workshops and could change our minds about which to go to. A relaxed environment. • Good opportunities for networking. • The workshop issues were relevant. The caste issue has been around for a long time. It was good to see it being discussed. • The pro-active approach was good. • Good to have workshops based on experiences. • Complex issues were made understandable. • Socialising in the evening before was a valuable experience. We need to make time for that.
What could have been better: • A formal complaint should be made about the lack of Halal food provision27. • The food needs to be labelled clearly – what is vegetarian, Halal, etc. • The size of the group for the “Caste” workshop (which only ran once) was prohibitive. • Not enough time for the discussion on youth culture.
What to consider for the next conference: • Could we have a full weekend? • Use the current funding streams to enable workers to get fees and expenses paid, e.g. DDA, Transforming I Work. If you use the current jargon, you get the money!
27 The Steering Group has made a complaint and next year’s conference will be held in a different venue on the University campus. 33 A Black Perspective in Community and Youth Work 2003
• Would partnerships with other institutions be beneficial? • Can we have fun, music and dancing? • Could young people attend? • Can we have a workshop on faith and spirituality? • Can all of the workshops run twice to ensure that we can get to them all?
The Steering Group will consider the evaluation of this year’s conference in planning the event for 2004.
34 A Black Perspective in Community and Youth Work 2003
Appendices
The appendices contain some exercises that were used during the conference or are related to topics addressed. The appendices may be photocopied for use in education or training. We hope that you find them useful. Appendix A: The Community Work Unit Who we are and what we have to offer Appendix B: Find Someone Who….. The “human bingo” game that was used as a warm-up exercise for the conference Appendix C: Find Someone Who…. The Answers! A discussion of the points that can be raised through the previous exercise with some useful information Appendix D: FAQ’s About a Black Perspective Questions that can be used to discuss community and youth work theory and practice around a black perspective. Appendix E: What Do You Know About Caste? A questionnaire based on Pravin Consultancy’s exercise to identify knowledge and practice on caste issues Appendix F: Black Footballers in Britain Quiz An exercise compiled by Dwight Noel to raise awareness of black history and politics Appendix G: Domestic Violence Questionnaire A questionnaire to raise awareness of domestic violence issues and practice Appendix H: The ‘Racism Continuum’: Is This Racist? A quiz/discussion prompt based on the REWIND workshop Appendix I: Definitions Some definitions to assist the discussion of the previous exercise. Appendix J: Some Useful Websites A list of interesting websites compiled through use rather than an evaluative analysis. Appendix K: Workshop Proposal Form If you would like to submit a proposal for a workshop for next year’s conference, please submit by the 11th March 2004. Appendix L: Early Booking and Order Form For early booking for the 2004 conference as well as copies of this and previous Conference Reports. An invoice agreement form is attached if the costs are being paid by an organisation requiring an invoice.
35 A Black Perspective in Community and Youth Work 2003
Appendix A: The Community Work Unit
The Community Work Unit is part of the Centre for Continuing Education, which organises part-time courses and routes to qualification for mature students at the University of Manchester. The Community Work Unit was formally established in 1990. The Steering Group that initiated the community and youth work programmes at the University of Manchester was established in 1984. The Community Work Unit has considerable experience of promoting awareness and good practice in relation to equal opportunities issues and policies through: • development and provision of flexible courses and consultancy • application and dissemination of academic research relevant to local communities and community and youth work • involvement of individuals and groups not traditionally represented in the University student and staff population in course development and provision, with particular attention to student support and progression. • involvement in the University’s Widening Participation projects related to mature students and links with community.
The Community Work Unit has a strong record of involving individuals and groups from a diverse range of cultures, experiences and perspectives. Our course participants, staff team, part-time tutors, assessors, research interests, Board of Studies, course curricula and teaching materials reflect the participation of African-Caribbean, Indian, Bangladeshi, Pakistani, Jewish, African, Vietnamese, lesbian, gay and bi-sexual, disabled and working- class individuals and groups as well as others. Our approach to staff training, course development and methods recognises and values the diversity of communities and experiences in the North West.
We can offer: • staff with over 20 years’ experience of a range of consultancies, supervision, monitoring and evaluation of projects and project staff, advice in relation to specific developments or problems • expertise in anti-oppressive issues and practice in community and youth work, staff development and adult education • a network of contacts and information, a specialised library of resource materials, case studies, adult education and research methodology, equal opportunities training and practice • over fifteen years’ experience of developing and running learning programmes for community and youth workers in the Greater Manchester area • a pool of 15 currently active, experienced practitioners from diverse cultures and backgrounds who are approved tutors and assessors and 70 Approved Supervisors • flexible and part-time progression routes, conferences and short courses in community work, youth work and other social studies with options to meet individual needs as well as customised practice-based courses developed in consultation with workers and employers • support for students not traditionally represented in higher education, e.g. no previous experience of tertiary education, working class people, black people • programmes accredited by the University of Manchester and endorsed by the National I Agency, including the JNC qualification for community and youth workers.
Contact details: Community Work Unit Programme Co-ordinator: Sue Pollit. Telephone: 0161 275 3292; email: [email protected]; post: Community Work Unit, Centre for Continuing Education, University of Manchester, Oxford Road, Manchester M13 9PL; webpage: www.man.ac.uk/cce
36 A Black Perspective in Community and Youth Work 2003
Appendix B: Find Someone Who …. 1. Find someone who can tell you an answer to a question and put his or her name in the box. Find a different person to write in each box. 2. Keep moving around the room to talk with as many people as possible. 3. When you have a whole row filled with different names, shout “Winner over here!”
1. Who knows 2. Who has eaten 3. Who can 4. Who agrees 5. Who was born 6. would identify who is a yam? name a black with your outside of the herself or himself credited with UK politician? definition of UK? as a white establishing “black”? person: Black History Month?
Name: Name: Name: Name: Name: Name:
4. Who has a 5. Who knows 6. Who has 7. Who disagrees 8. Who has a line 9. Who remembers: name beginning what Ramadhan cooked ackee & with your manager who is what year Nelson with “s”? is? salfish? definition of black? Mandela was released from “black”? prison?
Name: Name: Name: Name: Name: Name:
10. Who can 11. Who knows 12. Who has at 13. Who knows 14. Who can 15. Who would define “a black the meaning of least one what “pyjamas”, name a black identify herself or perspective” in their name? parent born “dungarees”, hero (female or himself as a black one sentence? outside of the “shampoo” have male)? person? UK? in common?
Name: Name: Name: Name: Name: Name:
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Appendix C: Find Someone Who…. The Answers! 1. Who is credited with establishing Black History Month? Dr. Carter Godwin Woodson (1875-1950) was the founder of Black History studies in the United States and established the Association for the Study of Negro Life and History (1915), the Associated Publishers (1920) and THE JOURNAL OF NEGRO HISTORY (1916) and THE NEGRO HISTORY BULLETIN (1937). Dr Woodson: “believed that the best antidote to the racial chauvinism of his day lay in bringing the results of scholarly research and writing to the attention of the literate public. Thus, Woodson agitated for the creation of a national celebration of the heritage of peoples of African descent. This effort bore fruit in 1926 with the inauguration of Negro History Week, now expanded into Black History Month. Woodson saw Negro History Week as a mechanism through which to raise the consciousness of blacks as well as whites about the intimate linkages between the cultures and societies established by persons of African descent in the New World.” (www.virginia.edu/woodson)
In Canada and the United States, Black History month is celebrated in February. “February is significant and recognized in African American history for the birthdays of great African American pioneers and institutions. These include the birthdays of Frederick Douglass, W.E.B. DuBois, Langston Hughes, Eubie Blake, NAACP and the first Pan African Congress.” (Professor Yaw Boateng, Professor of Education, Eastern Washington University28). We have not yet discovered why it is celebrated in October in the UK. 2. What is a yam? “Yams have been a staple food for many cultures for thousands of years” … with “different shapes, sizes and colours and … different names by different people. Most varieties are thought to have been native to China, although they found their way to Africa at a very early period and became a basic food, being easy to grow in tropical and subtropical conditions, and containing the essential carbohydrate of all staple foods. Although cush-cush or Indian yam was indigenous to America, most yams were introduced to the “New World” as a result of the slave trade in the sixteenth century.” 29
“Yams … are cultivated in tropical America, Asia and Africa, with different species domesticated in each area. The plants are sprawling vines with edible underground stem tubers. The tubers have higher levels of protein than many of the other major root crops (4-8 per cent of fresh weight) and are rich in vitamin C. Just beneath the skin, however, they contain poisonous oxalic acid which is destroyed by peeling and boiling. The major species cultivated is the white guinea yam … from Africa, which was taken to the West Indies as food on slave ships during the sixteenth century. The tubers are long, smooth and cylindrical with a white mealy flesh. Yams are particularly important in the rainforest zones of West Africa, where local peoples eat between 0.5 and 1 kg each per day. They can be boiled, fried, baked or roasted, or more commonly, boiled peeled yams are pounded to a pulp in a traditional wooden pestle and mortar to make the thick dough known as “fufu”. This is eaten with a thick soup made from palm oil, meat or fish together with spices and vegetables.”30 3. Who are some current black UK politicians? Dianne Abbott, representing the London constituency of Hackney North and Stoke Newington, Britain’s first Black woman MP Paul Y. Boateng was appointed as a cabinet minister on 29 May 2002 and he is the first Black Cabinet minister – 110 years after the first Black MP was elected. He now
28 as appears in www.blackbritain.co.uk and cited from "February is Black History Month”, "Ghana Review" Vol 1. No. 6, Friday 27 January 1995, Supplement 29 www.countryfresh.ie 30 www.rbgkew.org.uk (Kew Gardens website) 38 A Black Perspective in Community and Youth Work 2003
serves as the Chief Secretary to the Treasury in charge of Government spending levels. Mark Hendrick Labour MP for Preston since November 24 2000. Oona King holds a safe Labour seat in the borough of Tower Hamlets: a black, Jewish, female candidate who beat the Conservative candidate in 1997 by 11,285 votes. Piara S Khabra, a JP & MP for Labour in the Constituency of Ealing Southall, is the oldest MP in the Commons. He has represented Ealing Southall since 1992. David Lammy is MP for Tottenham in London, Britain’s youngest ever MP. He is also the first black Briton to have attended Harvard, from which he obtained a law degree. Marsha Singh was first elected as MP for Bradford West in 1997 and was the winner of only two seats in the country where there was a swing from Labour to the Conservatives. Mohammed Sarwar, Labour, Glasgow Govan. Born August 18, 1952; educated University of Faisalabad, Pakistan (BA Political Science). (information from www.blackpresence.uk) 4. How do we define “black”? Black is a colour. When referring to people’s skin colour, black usually includes any colour between a light brown and a dark blue-black. However, people who are called “black” are usually referring to “race” as much as skin colour. Individuals or groups with a dark skin colour and have African or Caribbean ancestry are usually called black. Sometimes, any individuals or groups who are not white, i.e. Caucasian, are called black.
A political definition of “black” recognises that certain groups and individuals are perceived of as “black” in a way that is not always related to skin colour and means that they are discriminated against and oppressed by society and its structures for being “non-white”. Such a definition recognises the unearned privileges and power that white people have, and in most cases and situations, assert and exert (whether intending to or not). Whereas the shared and common experience of black people is of sometimes being denied equality of opportunity and often having to work, earn and/or fight for human rights that non-black people enjoy freely.
Individuals or groups assert the right to self-definition (and many people choose not to be called black), however black people share experiences of discrimination or oppression due to others’ definitions and perceptions. (For further reflections on this question, see Section 2 of this report on “What is a black perspective?”) 5. Who is living in the UK - and born outside the UK? Home Office research (February 2002) indicates that “migrants” make up 8% of the population or almost 10% of the working age population (4.8 million people in total) including 3.6 million people of working age. The composition includes: 23% from the EU, 20% from the Indian sub-continent, 19% from Africa and 11% from the Americas (including South America, USA and Canada). “Home Office research shows that people born outside the UK (including refugees and asylum seekers) are significant contributors to the economy. It is estimated that they pay 10% more into the treasury coffers than they take out: around £2.6 billion in 2001.” (www.learn.co.uk) 6. Who sees themselves as “white”? Some white people do not see themselves as “a white person” as they perceive themselves as the norm. An individual who is perceived by others as white and has the unearned privileges associated with being white with a black perspective would have no difficulty in recognising herself or himself as a white person. 7. Who has a name beginning with “S”? Included to make sure that the warm-up exercise is entertaining as well as educational so that people get to know each other.
39 A Black Perspective in Community and Youth Work 2003
8. What is Ramadhan? “During the month of Ramadhan, Muslims fast from dawn to sunset every day. Ramadhan was the month in which the first verses of the holy Qur’an were revealed to Prophet Mohammad (PBUH). It is a time for inner reflection, devotion to God and self-control. The sighting of the new moon at the end of Ramadhan heralds the celebration of Eid ul-Fitr.” (www.ummah.org.uk) 9. How do you cook ackee and saltfish? “This fruit (ackee) aka vegetable is Jamaica’s national dish. In its raw state, it boasts a black shiny head, which is discarded before cooking. Its bright yellow appearance causes some to think that its taste is similar to scrambled eggs. Not so, this West African import has a taste all its own. … Until 2000, this fruit, which is eaten as a breakfast meal, was banned from the United States, because in its unripened state, it can be poisonous. Not to worry, canned ackee is now deemed 100% safe.” (Slightly adapted from www.iriepeople.com)
Cooking Ackee and Saltfish 1 can of Ackee; ½ lb salted cod fish; 1 medium-sized sliced onion;1 tablespoon cooking oil; A pinch of salt and pepper 1. Saltfish by definition is of course very salty. To get rid of the salt, I would recommend that you soak it at least overnight. Soaking makes this dried fish very soft. Shred the fish into small pieces, removing whatever bones you might find. 2. After opening the can of Ackee, be sure to drain off the water that the ackee is packaged in. Set ackee aside until you’re ready to pour its contents into saucepan. 3. Continue mincing desalted-codfish into small pieces. Pour cooking oil into saucepan. Slowly heat saucepan. 4. Slice medium-sized onions and sauté in pan. 5. Add canned or fresh ackee. 6. Add black and pepper to season. 7. Cover pot and cook slowly for approximately 15 minutes. 8. Enjoy!” (Slightly adapted from www.iriepeople.com) 10. How do we define “black”? (See the response to number 4.) 11. Who has a black line manager? Many participants found this the hardest box to fill. A study of the employment statistics for the UK will illustrate why. Research by T. Modood, R. Berthoud, et. al.,31 (1997) outlined in www.irr.org.uk shows the proportion of people living in households with less than half the national average income in 1994. It appears that whilst 28% of white households are on low income, 39% of Black Caribbean, 78% of Pakistani and 80% of Bangladeshi households are in this category. 12. When was Nelson Mandela released from prison? Nelson Rolihlahla Mandela was released from prison in South Africa on Sunday, the 11th February 1990. See www.anc.org.za for more information about him. 13. How do we define a black perspective (in one sentence)? A black perspective is a political perspective on society that recognises and celebrates the collective capacity of black people to define, develop and advance their own political, economic, social, cultural and educational interests. (See also Section 2 of this report entitled: “What is a black perspective?”)
31 Ethnic Minorities in Britain: Diversity and Disadvantage, Policy Studies Institute, London 40 A Black Perspective in Community and Youth Work 2003
14. Do we know the meaning of our names? The question was included to make sure that the exercise is entertaining as well as educational – however, the question does raise others, e.g. How many people are aware of the meaning of their name, which may be part of their family or cultural heritage? Which people tend to know this and which people are less likely to know? 15. Who has parents born outside the UK? (See the response to number 5.) 16. What do “pyjamas”, “dungarees” and “shampoo” have in common? These are all words borrowed from other languages. “Pyjama” and “dungarees” are from Farsi. “Shampoo” is from Hindi. 17. Who are our black heroes? When asked at the conference to identify a black hero, a range of responses were overheard: Martin Luther King, Mahalia Jackson, Muhammed Ali, Paul Robeson, “my grandmother”, etc. The question can be used to highlight a number of issues around black history. See also www.100greatblackbritons.com. 18. Who identifies as a black person? Some people identify themselves as black due to the colour of their skin. Others call themselves “black” because of a political definition, e.g. black people are those whose individual, historical and cultural experiences include facing racism from white society and individuals.
41 A Black Perspective in Community and Youth Work 2003
Appendix D: FAQ’s About a Black Perspective
FAQ: Frequently Asked Questions. How would you respond?
1. What is a black perspective?
2. What do we mean by “black”?
3. Why is a black perspective necessary?
4. Is a black perspective a negative approach?
5. Who are we to label people as black?
6. What if someone doesn’t want to be called black?
7. Is it a black perspective, or many black perspectives?
8. What about the experiences of different black people?
9. How does a black perspective relate to an understanding of “race” or “racism”?
10. How does a black perspective relate to other oppressions?
11. What about the issue of class?
12. Can a white person have a black perspective?
13. Should there be a separate black group to work on these issues?
14. How do community and youth workers take forward an understanding of a black perspective?
42 A Black Perspective in Community and Youth Work 2003
Appendix E: What Do You Know About Caste?
This questionnaire aims to provoke thought and discussion. It is not a test of your knowledge, more an exercise to discover professional development needs and interests. 1. How confident are you in dealing with issues related to caste?
Very Confident Confident Would ask for Not confident assistance
2. Have you dealt with issues related to caste in the last twelve months?
Yes No Not sure
3. Has caste featured in the induction (or similar arrangements) for your current job?
Yes No Not sure
4. What significance do you place on the impact of caste practices?
Very Significant Not very Not significant significant significant
5. If you had the resources and the power to deal with caste practices what would be your first step?
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Appendix F: Black Footballers in Britain Quiz You can use this exercise with a group by calling out: “Everyone who thinks this is TRUE, go to that corner. Everyone who thinks this is FALSE go to the other one.”32
1. The world’s first Black professional footballer was a goalkeeper.
TRUE!!! Arthur Wharton made his pro debut in 1889 for Rotherham
2. Arthur Wharton was also the world’s fastest man.
TRUE!!! Arthur Wharton ran 10 seconds for the 100 yards at Stamford Bridge in 1886.
3. Walter Tull, the first black outfield player in Division One, was also the first Black combat officer in the British Army.
TRUE!!! Walter Tull led men into the battle of Piave in 1917. He later died on the battlefield before he could complete a move to Glasgow Rangers.
4. Viv Anderson was the first black Briton to play for his country.
FALSE!!! John ‘Eddie’ Paris made his one appearance for Wales in 1931.
5. The first black player to score in an FA Cup Final played for Everton.
TRUE!!! Mike Trebillcock scored twice for Everton v. Sheffield Wednesday in 1966.
32 Quiz compiled by Dwight Noel. 44 A Black Perspective in Community and Youth Work 2003
Appendix G: Domestic Violence Questionnaire
1. What does “domestic violence” mean to you?
2. What does a “forced marriage” mean to you?
3. What are the differences between an arranged marriage and a forced marriage?
4. What are the issues and barriers for black women escaping domestic violence or forced marriage situations?
5. What can you and your organisation do to overcome some of these barriers?
6. What organisations or networks have you had contact with who can support black women escaping domestic violence or forced marriage situations or provide you with further information or support?
7. What support or resources would you need to make changes within your organisation to provide better information and support for black women facing domestic violence or forced marriage situations?
45 A Black Perspective in Community and Youth Work 2003
Appendix H: The ‘Racism Continuum’: Is this racist?33
Yes ? No 1. Calling someone a “ginge” for having ginger hair is racist.
2. Teasing someone for being fat or wearing glasses is the same – or just as bad – as being racist. 3. Calling someone a “nigger” is racist.
4. Calling someone a “Paki” or calling a shop a “Paki shop” is racist. 5. Everybody is racist.
6. Calling someone “Casper the Ghost” is racist. 7. Black people cannot be racist.
8. Racism is natural; it’s about human nature. 9. Irish people face racism.
10. Jewish people encounter racism.
11. Travellers experience racism.
12. Black people are a “race”.
33 Based on an exercise designed by REWIND. See the definitions on the next page and Section 2 of this report for discussion of some of these issues. 46 A Black Perspective in Community and Youth Work 2003
Appendix I: Definitions
“Race” There is no sound basis for defining separate human races; there is just one race, the human race. “Race” is often used to define or distinguish a group of people, usually based on arbitrary visual physical characteristics or cultural differences. Racial prejudice Racial prejudice is prejudging or making assumptions about an individual or group based on preconceived and generalised ideas about their “race”. Racial discrimination Racial discrimination is treating certain individuals or groups differently because of racial prejudice. Racism Racism is racial discrimination at a societal and institutional level, not just on a personal or individual level. Racism is about the power of the media, employers, the education system, etc. to perpetuate racial prejudice and discrimination. Internalised racism Internalised racism occurs when an individual who faces racism is racially prejudiced or racially discriminates. Internalised racism is the result of prevailing racist attitudes in society (e.g. in the media, education, employment), which may affect individuals. For example, a black person may take on a racist notion of inferiority about her/himself or discriminate against other black people because of what s/he has been “taught”. Issues raised by these definitions: • Black and white people are not different races, but have very different experiences of racial prejudice, racial discrimination and racism. • In our society, the dominant ideology includes frequent racial discrimination against black people and preferential treatment for white people. • Most white people in our society have unearned privileges due to being a part of the dominant ideology. • Black people regularly experience racism in our society whereas most white people only face racism when standing up with/for black people. • Our institutions (the media, the education system, the police) perpetuate racism against black people through racial discrimination. • Black people may be prejudiced (through internalising racist messages), but they cannot be racist without the support of a dominant ideology.
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Appendix J: Some Useful Websites www.actsofachievement.org.uk: Acts of Achievement seeks to “profile Black Art and Culture representative of the Caribbean, Africa, Asia and in more recent times, due to global conflict, our newly arrived compatriots known collectively as refugees.” www.baas.demon.co.uk: Black Arts Alliance is based in Manchester and aims to promote Black art and culture to all sectors of society. www.blackpresence.co.uk, A Channel Four website aiming to provide information about black British history. www.blink.org.uk an independent, community-interactive site for justice, equality, anti- racism and social inclusion www.casas.org.uk The Centre for Applied South Asian Studies www.casbah.ac.uk for research resources relating to Caribbean studies and the history of black and Asian peoples in the UK, a joint initiative between the Institute of Commonwealth Studies and the Public Record Office. www.100greatblackbritons.com compiled as a response to the BBC Great Britons debate that took place last year. Patrick Vernon, founder of black heritage website Every Generation saw that no black people even made it to the Top 100, due in part to many people being unaware of black achievements and contributions made over the centuries. www.irr.org.uk aims to “provide professionals in the voluntary sector, activists, students and interested individuals with a rich and dynamic news and information resource on race and refugee issues in the UK and the rest of Europe. We also aim to act as a gateway, providing easy access to related organisations through an online database.” www.man.ac.uk/cce: Courses from the Community Work Unit are part of the provision of the Centre for Continuing Education at the University of Manchester www.obv.org.uk “Operation Black Vote is the first initiative to focus exclusively on the Black democratic deficit in the UK. We believe that without a strong political voice for African, Asian, Caribbean and other ethnic minorities, the ideal of equality of opportunity - regardless of race and colour - will remain an ideal.” www.rootsforreal.com enables you to trace your lineage. www.Ummah.com provides services for the Muslim community world wide as well as anyone looking for information on Islam. www.virginia.edu/woodson: The “Carter G. Woodson Institute for African-American and African Studies at the University of Virginia” …., “an interdisciplinary teaching and research center drawing the majority of its faculty and students from the humanities and social sciences.”
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Appendix K: Workshop Proposal Form The conference workshops are facilitated by experienced community and youth workers who are interested in sharing their ideas related to good practice.
Your name: ______
Your organisation: ______
Your role: ______
Your contact number(s): ______Your email address: ______
The title of your workshop: ______
Aims of the workshop: ______
What issues are you hoping to highlight in the workshop? ______
Your workshop methods: ______
Questions for workshop participants to consider prior to attendance: ______
49 A Black Perspective in Community and Youth Work 2003
Workshop Proposal Form (continued)
Recommended and reading or sources of information related to your workshop: ______
Any additional information relevant to you or your proposal that may help us to decide on its relevance to a black perspective and community and youth work issues and practice:
Proposals must be submitted by Thursday, 11th March to: Sue Pollitt, Conference Co-ordinator, Community Work Unit, CCE, University of Manchester, Oxford Road, Manchester M13 9PL, or email: [email protected].
Individuals who wish to facilitate workshops make proposals to the Steering Group34. The selection of the workshops is based on the Steering Group’s consideration of the proposals in relation to: the relevance of the topic to community and youth work practice and a black perspective, whether the methodology of the workshop appears to be participative and interesting, whether the facilitator(s) appear to be knowledgeable about their chosen topic. Selection is made on the basis of the information provided in proposals.
Expectations of facilitators: • Facilitators are required to attend the planning meeting on the 21st October 1.30 – 3.30 p.m. and are expected to participate in the whole event on the 27th November. • Facilitators receive free entry to the conference and a free copy of the conference report. A nominal fee includes payment for facilitation and the preparation of a conference report. No additional expenses can be claimed.
34 See the Introduction to this report for further information about the Steering Group. 50 A Black Perspective in Community and Youth Work 2004
Appendix L: Early Booking and Order Form
If you would like to book early for the 2004 conference, please complete the booking form below and return to: The Enrolment Office, CCE, The University of Manchester, Oxford Road, Manchester M13 9PL. EARLY BOOKING FORM
(Further publicity and information about the conference will be available from April 2004) I would like to attend the conference on a Black Perspective in Community & Youth Work on Saturday the 27th November 2004. The 2004 conference will be held at MANDEC, Higher Cambridge Street, Manchester M15 6FH on Saturday, 27th November between 10.00 a.m. and 4.00 p.m. The fee for conference attendance also covers the conference pack, a copy of the conference report, a midday meal and refreshments.
Name of Delegate: ______(Including title: Mr, Mrs, Miss, Ms) Home address: ______Postcode______Telephone No: ______Signature: ______
Order Fee Total Conference attendance for one. £145.00 Conference attendance at reduced rate fee. We have £ 80.00 limited places at a reduced fee. Please state reason for application for reduced rate:
Please send _____copy(ies) of the 2001 conference report £7.00 per with worksheets on Priorities, Principles, Resources, copy Checklists for Good Practice and definitions. Please send _____copy(ies) of the 2002 conference report including outlines of good practice in Sexual Health Education, Connexions, Parent Power in Education, Forced Marriages. Please send _____copy(ies) of the 2003 conference report
Payment I enclose a cheque for £______payable to ‘University of Manchester’. Please charge my credit card £______□ Visa □ Mastercard □ Switch Card Number: ______Expiry date: ______Valid from: ______Issue no:______(Switch only) Signature: ______ I wish to be invoiced. (Please complete the form overleaf.)
51 A Black Perspective in Community and Youth Work 2003
INVOICE AGREEMENT FORM
Name of delegate:
______
Delegate’s home address: ______Postcode ______Tel No ______TERMS PLEASE READ THE FOLLOWING: Delegate’s signature: ______¾ If the delegate fails to attend the Name of organisation to be invoiced: conference, no part of the fee is refundable. ______¾ Once the invoice agreement has been signed an invoice will then be raised Organisation’s address: within two weeks. The invoice is due ______to be paid within one week of the ______issue date. Postcode ______¾ Once you have signed the invoice Tel No ______agreement and the invoice has been raised, your firm/organisation is Invoice agreement obligated to pay the invoice under any circumstances. If the invoice is not Please invoice us for £______on behalf settled within the given period it will of the delegate named above. be referred to the University Debt Our reference number is ______Control. On behalf of the organisation, I agree with ¾ Places will not be kept open if the the terms stated. payment has not been received by 1st Signature of authorised signatory: November 2004 at the latest. ______¾ If you wish to claim a refund for the Name (please print): fee paid this must be applied for in ______writing to the Enrolment Office Position: enclosing the confirmation of enrolment before the 1st November ______2004 at the latest. THIS AGREEMENT MUST BE SIGNED BY AN AUTHORISED SIGNATORY OF THE ORGANISATION AND NOT THE DELEGATE.
Send this fully completed form together with the booking form overleaf with means of payment for any outstanding balance not covered by the above to: The Enrolment Office, CCE, The University of Manchester, M13 9PL. Please contact Louise Baxter on 0161 275 3278, Fax: 0161 275 3300 if you have any queries regarding this agreement. If you need a copy of this form for your records, please photocopy.
An incomplete form will be returned and will delay registration.
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