The search for tolerance

This report explores the experiences of young people

taking part in programmes which aim to challenge and
change racist attitudes and behaviour.

Government policies on citizenship education, community

Challenging and changing racist attitudes and behaviour among young people
cohesion and criminal justice all seek to change young
people’s attitudes and behaviour to racism and towards
people of other races. This report looks at five projects in
Peterborough, Stafford, Tower Hamlets, a young offenders’
institution and in Rochdale. Each project is considered
from the perspective of the young people who took part.
In all over 600 young people between the ages of 11 and 21
took part in quantitative and qualitative research
approaches. These projects were undertaken by the
police, schools, a community group working on informal
education, the probation service and two housing

The search for

associations.

The context and objectives of each of the five case study

projects is described, along with a brief description of the
agency that delivered the project and the methods they
used. The young people who took part were asked firstly

tolerance
about their attitudes to their own racial identity and to the
people from other backgrounds who live in their town or
city. Finally they were asked how they felt about the
project. In the analysis, their views on the project are
compared with the attitudes to race and racism they have
earlier expressed. By making this comparison the report
evaluates whether the project has brought about beneficial
change.

The report will be of interest to practitioners working on

citizenship education, social landlords and local
authorities seeking to improve community cohesion, and
Challenging and changing racist attitudes
youth and community work agencies and criminal justice and behaviour among young people
agencies such as youth offending teams and the probation
service working with young racially motivated offenders,
or young people at risk of racially motivated offending.

PRICE £14.95
ISBN 1 85935 284 7
Gerard Lemos

Gerard Lemos
The search for tolerance
This publication can be provided in alternative formats, such as
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The search for tolerance
Challenging and changing racist attitudes and
behaviour among young people

Gerard Lemos
Lemos&Crane
The Joseph Rowntree Foundation has supported this project as part of its programme of research and
innovative development projects, which it hopes will be of value to policy makers, practitioners and service
users. The facts presented and views expressed in this report are, however, those of the author and not
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Joseph Rowntree Foundation

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York YO30 6WP
Website: www. jrf.org.uk

© Lemos&Crane 2005

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Contents

Acknowledgements vii

Introduction 1

1 ‘Show Racism the Red Card’, Stafford 3

Local context 3
‘Show Racism the Red Card’ programme 3
Research approach 3
Young people’s opinions 4
Impact of ‘Show Racism the Red Card’ 10
Summary 14

2 ‘You, Me and Us’, Peterborough 15

Local context 15
‘You, Me and Us’ programme 15
Research approach 15
Young people’s opinions 16
Reasons for dislike 20
Impact of ‘You, Me and Us’ 23
Summary 32

3 Diversity Awareness Programme, London 33

Context 33
Diversity Awareness Programme 33
Research approach 34
‘Bobby’ 34
‘Tom’ 36
Summary 39

4 Tower Hamlets Summer University, East London 40

Local context 40
Tower Hamlets Summer University, ‘Street Life’ workshops 40
Research approach 40
Young people’s opinions 41
Impact of anti-racism workshop 45
Building relationships 46
Summary 47

5 Jubilee Football Tournament, Rochdale 48

Local context 48
Background to the Jubilee Football Tournament 48
Research approach 49
Young people’s opinions 49
Impact of the Jubilee Football Tournament 52
Events following the football tournament 54
Summary 54
6 Findings and implications 55
Findings 55
Impact of activities to challenge and change the racist attitudes and behaviour of young people 56

Appendix 1: Questions asked in Stafford schools 59

Appendix 2: Questions asked in Peterborough schools 61

vi
Acknowledgements

Paul Maginn worked with me on the early stages of early drafts of this text was also his inception. He is
the project. His drive and determination sought out a first-class researcher and, again, I owe him an
suitable projects for case studies and persuaded enormous debt of gratitude.
teachers, youth workers and police officers to work A number of other researchers at Lemos&Crane
with us on collecting substantial datasets helped with the project at various times and, in the
particularly in Stafford and Peterborough. He also latter stages, Shirley Rojas and Gayle Munro
successfully negotiated access to young people in worked on the final drafts. I want to thank all of
communities and it was his sensitive approach that them.
brought from those young people complex insights The Joseph Rowntree Foundation provided the
about troubling matters. As the data was collected, funds for the research and Alison Jarvis, now a
his reflections about what we were finding out and, long-standing collaborator of mine, was patient in
more importantly, what it all meant guided my her search for rigour and supportive in our search
thoughts and led me to some of the preliminary for knowledge and originality. I am very grateful to
conclusions that have proved tenacious and her for her contributions to the project, leading the
convincing throughout the life of the project. His project advisory group and commenting positively
sense of inquiry, commitment, openness and good on numerous drafts, always with the greatest good
nature are all intensely admirable, and I owe him a humour. The project advisory group was also
great debt of gratitude. positive as well as challenging and worked hard on
Matt Gitsham completed the qualitative the report, particularly Keith Kirby and Kate
fieldwork in Rochdale, Tower Hamlets and the Gavron. I want to thank them.
young offenders institution, again with sensitivity Finally my biggest debt of gratitude is owed to
and skill in negotiating access and in the conduct of more than 600 young people who took part in the
the fieldwork itself. He also put many long, trying, range of research activities we have engaged in and
technical hours into analysing the enormous the teachers, youth workers and police officers who
amount of quantitative and qualitative data we assisted us in our efforts to find out what young
gathered. Much of the analysis is based on his people think. I particularly want to thank all of
work. Based on that analysis, the structure for the them.

vii
Introduction

Successive governments since the 1970s have had a Background and objectives of the research
policy goal of reducing unfair racial discrimination.
Some current approaches contain an implicit notion
The emphasis is now changing and being placed on
of a race problem: children and young people
building shared values and encouraging mutual
express racially motivated prejudices or hostility
respect – living together in cohesive communities,
and therefore are believed to have the ‘wrong’ idea
not just avoiding unfair treatment. Against the
about racial diversity and racism. Adults in
backdrop of an increasingly diverse society in
authority therefore feel the inclination to inculcate
which changed social attitudes have made some
in them the ‘right’ idea about fairness and respect.
expressions of racism unacceptable to most people,
But how this is best done and whether the methods
positively influencing the attitudes and behaviour
chosen have the intended impact depends on the
of young people about race and racism is thought
perspectives and experiences of the young people
appropriate for and susceptible to public policy.
on the receiving end. The good intentions of
Multicultural education, in one form or another,
teachers, youth and community workers,
stretches back many decades in UK schools. The
community police officers and others responsible
most recent incarnations are citizenship education
for initiating these activities may not be matched by
and personal, health and social education (PHSE).
the impact on young people.
Criminal justice policy also concerns itself with the
This research looks at five case study projects
attitudes and behaviour of young people towards
from the perspectives of young participants. Two
race and racism. The Crime and Disorder Act 1998
are educational and delivered as part of citizenship
created a range of racially aggravated offences. If
education in schools, ‘Show Racism the Red Card’
young people are convicted of these offences, the
in Stafford – run by a police officer – and ‘You, Me
probation service and youth offending teams have
and Us’ in Peterborough – run by the local
a legitimate interest in seeking to change that
authority’s youth service. Tower Hamlets Summer
behaviour with a view to reducing the likelihood of
University is a voluntary sector, informal education
reoffending. With this objective in mind, a growing
project. The ‘Diversity Awareness Programme’ for
body of work is being delivered principally by
convicted racially motivated offenders is run by
probation officers. Community cohesion is the third
probation officers. The Jubilee Football Tournament
relevant policy strand. Following the disorders in
was run by two housing associations and could be
2001, a range of government initiatives have been
described as a community cohesion project. This
launched under this rubric. These are designed to
research considers how young people who have
reduce tensions and divisions in communities.
been involved in the five projects see and
Eventually, beyond a reduction in tension and
understand racism, and their opinions about it. The
disorder, the hope is that community cohesion
research also considers the impact of the projects on
initiatives can build a sense of common citizenship,
their attitudes and behaviour, again from the
which includes responsibilities as well as rights,
perspectives of the young people themselves.
based on values that are shared across religious,
cultural and other differences.
This research looks at the experience of young Methodologies
people in programmes in all three policy streams:
For each case study, a specific approach was
educational initiatives, programmes designed to
devised that would best elicit the views of the
change the racist behaviour of young offenders and
young people on race and racism and, more
activities that sought to build community cohesion.
specifically, their opinions of the effectiveness of

1
The search for tolerance

the activity they had participated in. For each case research approach used is then described. The main
study, the research approach used is described in body of each case study is in two parts, both set out
detail in the relevant chapter. thematically from the perspectives of young
In all, more than 600 young people took part in people. The first section sets out young people’s
this research. The majority of these were the 11- and views on race and racism; which racial groups
12-year-old boys and girls surveyed in the schools some respondents admitted to disliking and a full
in Stafford and Peterborough. Some comparative description of the reasons why. The second section
findings have been drawn from these relatively of the case study considers the impact of the project
large datasets. The approach in the other three case against the backdrop of young people’s thoughts
studies was qualitative and involved much smaller and opinions. Each case study ends with a
numbers of young people. The fieldwork for these summary. The final chapter is a thematic overview
case studies included discussions in focus groups of the findings of the research and their
and semi-structured and in-depth interviews. The implications for future initiatives to challenge and
material generated by these qualitative methods change the views and behaviour of young people
allowed for a deeper exploration of some of the about race and racism. Throughout the report,
issues from the perspective of young people young people’s quotes are given in their own
involved in the programme or project. spelling. All names of people have been removed
or fictionalised. No names are given for the schools
in Peterborough and Stafford and the names of the
Structure of the report
neighbourhoods where the Jubilee Football
The five projects looked at in detail are set out in Tournament took place have been fictionalised.
Chapters 1 to 5. For each case study, the local Anonymity has thereby been maintained for those
context is described. This is followed by a short who participated in the research.
description of the programme or activity. The

2
1 ‘Show Racism the Red Card’, Stafford

Local context The police officer negotiates permission from

schools to run the programme. Typically, at least
Stafford is a market town in the Midlands that has
one member of staff with an active interest in anti-
not received many migrants from outside the UK
racism has to champion ‘Show Racism the Red
since the war. In the 2001 census, 97 per cent of
Card’ in order to secure agreement to run the
local residents identify themselves as white, 1 per
programme. Some schools in the area are not
cent as mixed, 1 per cent as Asian or Asian British
willing to participate.
and 0.5 per cent as black or black British. Eighty per
The session lasts one hour and begins with the
cent defined themselves as Christian and less than
police officer leading a discussion of race, racism,
half a per cent as Muslim. Against this backdrop of
prejudice and discrimination. A five-minute section
small black and minority ethnic communities and
of the video is then shown. Football players and
little recent inward migration, young people living
managers describe and discuss experiences of
or going to school in Stafford may not have had
racism, ranging from racist remarks made by fans to
much first-hand experience of cultural or religious
being stopped and searched without justification by
diversity.
the police. The issues raised by the video are then
discussed. The police officer outlines what to do and
‘Show Racism the Red Card’ programme who to contact if anyone feels they are being racially
victimised by a police officer. The students then
‘Show Racism the Red Card’ is an anti-racist charity,
individually write down what they think ‘prejudice’,
established in 1996, which seeks to combat racism by
‘discrimination’ and ‘racism’ mean. They also do
presenting professional footballers as anti-racist role
role-playing exercises in small groups. Each group is
models in education, for example Rio Ferdinand and
given one of the situations described in the video
Arsene Wenger have been involved. Footballers
and asked to write on a flipchart sheet how they
describe on video their experiences of being racially
would feel if they had been in a similar situation.
harassed. The accompanying education packs
suggest brainstorming and role-playing activities for
facilitators working with young people on dealing Research approach
with racial harassment and racism more generally.
Researchers conducted workshops during February
Educational resources include videos, CD-ROMs,
and March 2003 in which young people completed
posters, magazines and pin badges.
questionnaires with open-ended questions exploring
The ethnic minorities liaison officer from the
their views about the area they lived in; the
local police division in Stafford uses the video to
communities that lived there and relationships
work with Year 7s (11 to12 year olds). The relative
between them; their understandings of prejudice,
absence of cultural diversity in the town means that
discrimination and racism; their experiences of racist
classes of between 25 and 30 pupils usually contain
bullying; and their thoughts about ‘Show Racism the
fewer than three pupils from minority ethnic
Red Card’. Questions from the survey are in
backgrounds. The aim is to use the video and
Appendix 1 to this report. Researchers were on hand
subsequent discussion to raise awareness and
for informal individual and group discussions while
stimulate critical thinking about racism,
the questionnaires were being completed by the
discrimination and prejudice, as well as about the
pupils. Of the 156 young people who completed the
experiences of black and minority ethnic people.
questionnaires, 48 per cent were boys and 51 per
The project complements the students’ PHSE/
cent were girls. Sixty-two per cent were 12 years old;
citizenship curriculum.
35 per cent were 11. Most of the young people who

3
The search for tolerance

completed the questionnaires were white. A few Nevertheless, around three-quarters of the young
described themselves as black, Muslim, Asian, people (more girls than boys, see below) thought
Chinese or mixed race. some groups were disliked by others in Stafford
and 24 per cent admitted to disliking particular
communities themselves. These figures suggest
Young people’s opinions
that a substantial proportion of young people
Racism was understood as being nasty to other thought that disliking people from other racial
people because of their skin colour, religion or backgrounds was more prevalent in others than in
country of origin themselves. Twenty-four per cent also thought that
In response to the question, ‘What is racism?’, 65 there were too many people from different
per cent of responses contained a reference to being communities living in England. Apparently
nasty to somebody because of their skin colour or negative, probably prejudiced, views about
because they were black. Other issues mentioned particular groups can be maintained alongside a
included religion (17 per cent), country of origin general belief in the wrongness of unequal
(nine out of 156, 6 per cent), accent (five out of 156, treatment. The young people who expressed this
3 per cent). Eight of the responses mentioned apparently paradoxical view may have felt that
specifically that racism meant white people are the they could hold negative opinions without them
perpetrators of unfair treatment and black or affecting their subsequent behaviour towards
‘coloured’ people are the victims (see Figure 1). members of that group. Alternatively they felt,
although their views might be negative, they were
Nearly all the young people understood that nevertheless accurate and therefore justified
being nasty to people because they were behaviour that might be regarded as unfair.
different was wrong, but almost a quarter Perhaps the most plausible explanation is that
admitted to disliking certain groups people – young and old – can persist in apparently
Ninety-six per cent said it was wrong to treat contradictory beliefs.
people badly because they were different. Girls are more likely than boys to point to their

Figure 1 Respondents’ answer to the question, ‘What is racism?’, in Stafford

70 Total students
Girls
60
Boys
Percentage of respondents

50

40

30

20

10

0
Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty White people Other Don’t know/
to people to people to people/ to people to people to people to people being nasty no response
because of with a calling people who are because they from a who have a to black people
their skin different names different are black different different or coloured
colour or race religion country accent people

4
 ‘Show Racism the Red Card’, Stafford

perception of dislike and unfair treatment by others communities and 36 per cent thought there were too
– 85 per cent of girls as against 68 per cent of boys. many people from different communities living in
Consistent with that more frequent sensitivity to England. By contrast, 16 per cent of girls said they
intolerance in girls, significantly more boys disliked certain groups and 14 per cent said they
expressed dislikes of other groups than girls. Thirty- thought there were too many people from different
two per cent of boys said they disliked certain groups living in England (see Figures 2–5).

Figure 2 Do you think that any of the different groups of people are disliked by other groups of people in Stafford?
90 Total students
80 Girls
Boys
Percentage of respondents

70
60
50
40
30
20
10
0
Yes No Don’t know/
no response

Figure 3 Do you think there are ‘too many different people from different racial communities in England?’ or ‘a good
mix of different people from different racial communities in England?’
90 Total students
80 Girls
Boys
Percentage of respondents

70
60
50
40
30
20
10
0
Too many Good mix Neither Don’t know/
no response

5
The search for tolerance

Figure 4 Are there any particular racial communities or groups of people that you dislike?

90 Total students
80 Girls
Boys
Percentage of respondents

70
60
50
40
30
20
10
0
Yes No Don’t know/
no response

Figure 5 Do you think it is okay to dislike or call people names because they happen to be a different colour, religion
or from another country than you?
100 Total students
Girls
80 Boys
Percentage of respondents

60

40

20

0
Yes No Don’t know/
no response

Young people disliked Asian groups more than in Chapter 6 (see Figure 6).
others, but thought other people disliked black When the young people were asked if they
people more than others thought there were too many different
Asked a general question about which groups were communities in England, Asian people featured
disliked by other groups in Stafford, 39 per cent of more prominently in the responses than black
the young people mentioned black people. They people. Seventeen per cent of the young people
also mentioned groups such as Asian, including said they thought there were too many people from
‘Muslim’, ‘Pakistani’, ‘Asian’ and ‘Indian’. The at least one Asian group in England, compared
mingling of racial and religious identities is a with 6 per cent who said they thought there were
recurring theme in several case studies in this too many black people. Similarly, 10 per cent of the
report and is the subject of comment in the findings young people said they disliked people from an

6
 ‘Show Racism the Red Card’, Stafford

Figure 6 Which groups of people are most disliked in Stafford

50 Total students
45 Girls
Boys
Percentage of respondents

40
35
30
25
20
15
10
5
0
Black Muslim Pakistani Asian Indian Refugees/ White Jewish Other Don’t know/
asylum no response
seekers

Figure 7 Are there any particular racial communities or groups of people that you dislike? If yes, what racial
communities or groups of people do you dislike?
80 Total students
70 Girls
Boys
Percentage of respondents

60

50

40
30

20

10
0
Don’t know/ Iraqis At least one Refugees/ Other Black Christians Jews
no response Asian group asylum
seekers

Asian community, while 4 per cent said they didn’t South Asian identity than those who mentioned a
like black people. Girls were more likely to admit to black identity (see Figure 7).
a dislike of black people than boys. For Asian
people, the numbers of boys and girls who said Iraq, Afghanistan, weapons of mass destruction
they disliked them were roughly equal. As already and the attacks on the USA, 11 September 2001
noted, there are few members of any minority Some young people were influenced by their
ethnic community living in Stafford, though more perceptions of the wars in Afghanistan and Iraq, as
are Asian than black. Of the 1.5 per cent of census well as the political and media debate about
respondents who described themselves as Asian or weapons of mass destruction, al Qaeda and the
black, there were twice as many who mentioned a attacks on the World Trade Centre and the

7
The search for tolerance

Pentagon on 11 September 2001. Many of the young One young person applied a similar rationale to
people said they disliked Iraqis for a combination people from Afghanistan:
of these reasons, often rather poorly understood,
Afghans – Because they hijack planes and kill people.
grouping Iraqis and al Qaeda and labelling them
(‘White’, male)
responsible for the events of 11 September, as the
following quotes illustrate. The quotes below are
‘Minority groups are not entitled to be in the UK’
answers to the questions who do you dislike and
Several comments suggest that a number of young
why? The gender of the young person and the
people believe that certain groups are not entitled
description they gave of their own racial identity
to live in the UK. One young person expressed a
are given in brackets.
more general feeling that people from other racial
the eraceys and asuman binlanden – because of backgrounds were trying to sneak in when they
September 11 and war. had no entitlement to be resident in the UK:
(‘I am white and taned’, male)
Muzlims, Indians, pakistans Iraquies – Because they
In one response, the French footballer of have there own country and they try to sneak in our
Algerian descent, Zinedine Zidane, appears to have country (theres to many).
been confused with Saddam Hussein: (‘ENGLISH! White’, male)

Bin laden folloners, Zidane Husain – because they are One young person acknowledged that there may
causing death and making weapons for no reason. be reasons why people need to escape from other
(‘White quarter scotish 3/4 English’, male) countries, but that did not necessarily give them the
right to live in the UK, because they bore some
Negative attitudes to Asians and/or Muslims as responsibility for the situation they had created:
potential terrorists or enemies in war
Afghanistan people – Because their in our country
These reasons for dislike were not confined to
and escaping the war they created.
Iraqis, but sometimes extended to Asians and
(‘White’, male)
Muslims in general. Again, the young person
quoted below was responding to the question
‘Minority groups get preferential treatment’
‘which groups did they dislike and why?’:
Some linked the idea that minority groups have
Pakies – because they are going to war and killed lots their own country and shouldn’t be in the UK to a
of people. belief that ethnic minorities received more than
(‘White and British’, female) their entitlement and more than white people. One
young person, for example, said he disliked:
One young person links concerns about
weapons of mass destruction with a wider ‘clash of Pakistanis, Muslims, Indians, Iraquis – because they
civilisations’ theme when giving his reasons for do nothing at all for our country and get free housing,
disliking Iraqis and Muslims and Asians in general: food and they have there own country.
(‘English [white] christian’, male)
Terrorists from Irak and Pakistan – because they
experiment different weapons of mass distrucksion
‘Minority groups don’t comply with the accepted
and hate our way of life.
norms of British society’
(‘English, don’t really believe in a religion, white’,
Some young people said they disliked certain
male)
groups because they broke the law or didn’t obey

8
 ‘Show Racism the Red Card’, Stafford

rules or conventions, perhaps because they came between Muslims, Asians, refugees and asylum
from somewhere else and either didn’t know or seekers in the UK and terrorism and war seems to
didn’t respect the accepted way of doing things in be influenced by media stories. The survey was
Britain. One person said he disliked Pakistani taken in the period leading up to the invasion of
people and other illegal immigrants for this reason: Iraq when media coverage and public discussion
was extensive. The interpretation of media stories
Illegal immigrants and pakistans – brake the law and
might either be relayed or mediated by parents or
don’t obey the rules over here.
peers. Some young people drew attention to the
(‘White, England’, male)
influence of their family on their opinions. One
young white girl said she disliked Jews because she
Hostile or unfriendly behaviour by minority groups
was ‘brout up like that’. Personal experiences of
Many young people said they disliked people from
individuals from minority groups have also led to a
Asian communities because of their perceived
more general dislike of the entire group:
hostile or unfriendly behaviour:
Muslim and arab – Because they lie, cheat and are
I am not that keen on idians because they give you
extremely horrible to you. You cannot trust them.
evil looks, they look at you in a horrible way.
They HAVE done this to me for a long time.
(‘Black come from England’, female)
(‘British’, male)
I am not that keen on pakistanies – Because they are
vishious. Young people had a poor sense of their own
(‘I am coloured and my mum is white’, female) identity but a strong grasp of which different
groups lived in their town
Disliking difference Some young people struggled to describe their
Some young people said they disliked certain racial identity without multiple-choice options or
groups simply because other people were different prompts. Many found it one of the hardest
in various ways: questions on the questionnaire. Many respondents
replied with comments like ‘tall’ or ‘fat’ or ‘blond
coloured people … are diffent from us.
hair, brown eyes’, for example. In some instances,
(‘I am white and newcastle-under-lyme’, female)
descriptions were precise and individual, unrelated
One boy specified that he disliked the different to conventional adult group identities, for example,
way of talking: ‘Newcastle-under-Lyme’, ‘quarter Scottish’.
When asked about the racial communities that
different country people … speak different then us.
live in Stafford, the respondents most commonly
(‘normal colour, Christian’, male)
drew the distinction between Muslims and others.
Another gave differences in religious practices Nationality (particularly in the case of Asian people
as a reason for dislike: and people from Wales, Scotland and Ireland, the
USA and European countries) was another
Musim[s] … pray a loot and I don’t
common form of categorisation. Religion
(‘I come from England’, male)
(specifying Christianity and several religions
associated with Asia) and skin colour (in the case of
Sources of negative attitudes
black people) were also mentioned. Some groups
The questions did not explicitly search for the
were identified by status (refugees) or their
sources of these attitudes, but some possibilities are
heritage (mixed race, ‘gypsies’) (see Figure 8).
nevertheless suggested by the responses. The link

9
The search for tolerance

Figure 8 Respondents’ awareness of other groups in Stafford

60 Total students
Girls
50
Percentage of respondents

Boys
40

30

20

10

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The presence of the groups most commonly cent said they did not and a further nine of the 156
mentioned – Indians, Pakistanis and black – are participants (6 per cent) either did not respond or
confirmed by census data. said they didn’t know. Fifteen per cent said their
favourite session was making a poster; 14 per cent
Limited understanding of cultural differences said watching the video; 12 per cent said the best
Responses to a question about religious symbols thing was understanding more about racism; 10 per
suggests limited detailed knowledge about cultural cent said the role-play activities and 11 of the 156
differences. While nearly all of the respondents (7 per cent – mostly boys) said seeing famous
recognised the Christian symbol, only a minority footballers talk about their experiences of racism
recognised symbols associated with Islam, Judaism (particularly Rio Ferdinand) was their favourite
and Sikhism, such as the Star of David or the session. Other sessions also gained approval from
crescent of Islam. This did not vary significantly smaller proportions of young people. There was
with gender (see Figures 9 and 10). more of a consensus about the aspects they
disliked: 47 per cent said they didn’t like hearing
about people getting picked on or experiencing
Impact of ‘Show Racism the Red Card’
racism.
See Figures 11 and 12 for what respondents in
Stafford learnt from ‘Show Racism the Red Card’ and Reinforced messages and a more nuanced
how they thought and felt differently after the project. understanding
The responses of 79 per cent of the young people
The majority of participants enjoyed the suggested they had gained a more in-depth
programme understanding of racism, or some of their
Seventy-two per cent of the young people said they knowledge of racism being wrong had been
enjoyed ‘Show Racism the Red Card’, while 22 per reinforced. Fifty-eight per cent responded in a

10
 ‘Show Racism the Red Card’, Stafford

Figure 9 Religious symbols used in questionnaire

Figure 10 Respondents’ awareness of religious symbols in Stafford

100 Total students with
90 correct answer
80 Girls with
Percentage of respondents

correct answer
70 Boys with
60 correct answer
50
40
30
20
10
0
Islam Sikhism Christianity Judaism
Religion/faith

Figure 11 What respondents in Stafford learnt from ‘Show Racism the Red Card’
30 Total students
Girls
25
Boys
Percentage of respondents

20

15

10

0
Not to treat What Racism is Racism How people Everyone Nothing – Not to fight Not to How people Other Don’t know/
people racism is a bigger is bad feel if is the same I knew all with prejudge cope with no response
badly problem someone about this someone people racism
than you has been already bigger than against them
think racist to you, or react
them if someone
is nasty to
you

11
The search for tolerance

Figure 12 How respondents in Stafford responded to the question, ‘Do you think that the video and activities have
made you think and feel differently about people who may be a different colour or religion from you?’

70 Total students
Girls
60
Boys
Percentage of respondents

50

40

30

20

10

0
Yes No Don’t know/no response

similar way to the question asking whether they I learnt that there is more racism in the world than
thought or felt differently as a result of the you think.
programme. One person commented that they (‘white, English’, female)
didn’t feel any differently but had learnt more
Twelve per cent said they had learnt that racism
about racism:
was bad:
it made me know a bit more about it not made me
racism is a bad thing to do.
feel differently.
(‘British-white’, female)
(‘White quarter scotish 3/4 english’, male)
racism is a crime.
Twenty-six per cent said they had learnt not to
(‘English’, male)
treat people badly. One young person said they had
learnt: Twelve people said they had a better
understanding of how people feel as a result of
don’t call black people names!
racial abuse:
(‘am good’, male)
that bullying people make them feel really sad and
Sixteen per cent said they knew more about
that knowone should be mean.
what racism and other concepts meant:
(‘I am white’, male)
what racism, predjuce + discrimination means.
Six people said they had learnt that everyone is
(‘english/African’, female)
the same. The two responses set out below were
I learned alot more about racism. given by people of different racial backgrounds:
(‘White/English’, female)
just because there black ther still the same.
Thirteen per cent said they had learnt that (‘white’, male)
racism was a bigger problem than they had been
we are all the same and no one is different.
aware of:
(‘I am a muslim and I am brown’, female)

12
 ‘Show Racism the Red Card’, Stafford

Seventeen per cent said they now felt that One person’s comment suggests the influence of
people who were racially or culturally different the media’s portrayal of world events:
were, beneath the superficial differences, the same
I still felt the same because I don’t think its right to
as them:
blow up the wold trade centre and have chemical
not to pick on people because we are all the same weapons.
we are humans. (‘I am white and taned’, male)
(‘Christianity’, female)
Similarly, one young person suggests that she
that its what inside that counts. doesn’t have a problem with black people, but Iraq
(‘christian’, female) is a different matter:

Seventeen per cent also said they felt that because I think that black people are the same as
people should be nice to people who are different, white people. But everyone doesn’t like Iraq because
or that it is nasty to be horrible to them. Twelve per we don’t know if he is hiding weapons.
cent said they felt sorry for people who suffered (‘mixed race’, female)
from racial harassment or abuse. One person
A small number of comments suggest that some
referred to the death of Stephen Lawrence:
young people drew more worrying conclusions
the boy got killed just because he was a different from the programme. For example, one young
colour. person said he had learnt:
(‘white’, male)
that police can’t control pakistans.
(‘ENGLISH! white’, male)
‘I already knew all this’
Twenty-one per cent of the respondents said that Another said that, as a result of the programme,
they did not think or feel any differently as a result she now felt:
of the programme because they were not racist
that if they were not in this contry there would no be
anyway. Five people said they didn’t learn
as much troble.
anything for similar reasons:
(‘browny, bloney hair, blue eyes, ugly’, female)
I learnt nothing (because I already knew it).
(‘half Irish half English’, female) Dealing with racism and standing up for others
Four people said they had learnt not to fight with
I already felt that rasism in nasty.
someone bigger than themselves or to retaliate if
(‘British, white, no religion’, female)
someone racially abused them. Two people said
I already thought that people of a different religion or they felt more likely to stick up for someone else:
colour are the same as anyone else.
that if a person that I don’t know is a different religion
(‘white, English’, female)
or colour to them and some people were bullying
them, I would stick up for them and to never bully
‘Nothing will change the way I feel’
someone cause its wrong!
Three of the young people said that the programme
(‘white’, female)
had not influenced their negative attitudes:

nothing will change how I feel about it!

(‘English [white] christian’, male)

13
The search for tolerance

Summary opinions and prejudices of young people set out

above. Nor have the young people apparently
‘Show Racism the Red Card’ is clearly structured,
taken on the important message that information
planned and delivered. Young people enjoy the
received from whatever source might usefully be
programme and the range of activities in it. It has
questioned and examined before being accepted. A
had a beneficial impact on young people’s
small number of young people appear to have
understanding of racial prejudice and racist
stuck to entrenched racist views despite
behaviour. The programme has also reinforced the
participating in ‘Show Racism the Red Card’. The
idea that racism is wrong. Less impact has been
programme seems to have done less to address
made on encouraging young people to challenge
young people’s own concerns and those issues,
racist behaviour in others. Little impact appears to
such as Iraq, they regard as being of contemporary
have been made on the specific issues raised by the
relevance.

14
2 ‘You, Me and Us’, Peterborough

Local context youth worker and drama students from the local
college. Seven workshops are held during one
Ninety per cent of Peterborough’s residents are
school day. Depending on the structure of the day
white British people, however the city is also home
and size of the school, pupils are likely to attend
to significant minority communities – 7 per cent of
four out of the seven workshops. Drama, poetry,
the people who live there identified themselves as
storytelling, music and art are all part of the
Asian or Asian British in the 2001 census. Five per
programme’s activities.
cent said they were Pakistani and 2 per cent said
‘You, Me and Us’ seeks to raise awareness,
they were Indian. Six per cent described themselves
reduce racism and encourage reporting of racist
as Muslim. One per cent identified themselves as
behaviour, bullying and intolerance. It also seeks to
Black or Black British and 2 per cent said they had a
encourage pupils to ‘challenge prejudice and
mixed heritage.
hatred wherever it is found’. In addition, activities
The mix of communities has further grown as a
seek to ‘get students interested in, rather than
result of the city becoming a cluster area for the
afraid of, sameness and difference, and to get
dispersal of asylum seekers by the Home Office in
across the message that you need both “you” and
2000. More than a thousand people arrived in the
“me” to make “us”’ and thereby to ‘encourage
city between 2000 and 2002. The City Council
young people to think in new ways about
manages accommodation through the National
themselves and their place in the world’.
Asylum Seekers Support dispersal programme for
people from over 40 countries who speak more
than 23 languages. In addition, a substantial Research approach
Portuguese community has come to live in the
With the help of the youth worker who co-
town since 2001, attracted by agricultural
ordinates the programme, researchers took part in
employment in East Anglia.
‘You, Me and Us’ in three schools in Peterborough
Tensions have surfaced following the murder in
in February and March 2003. Two of the schools
2001 of Ross Parker, a white young man. Three
were in central Peterborough and had significant
young Asian men were subsequently convicted.
numbers of minority ethnic pupils (Schools 1 and 2
Youth workers commented that the arrival of
in the figures). The third school was outside the city
asylum seekers and Portuguese people has also
centre and had far fewer minority ethnic pupils
created tension.
(School 3 in the figures). The usual programme of
workshops was varied to include a session
‘You, Me and Us’ programme conducted by researchers in which young people
completed a questionnaire exploring their views
‘You, Me and Us’ is run with Year 7 students (11 to
about the area they lived in; the communities that
12 year olds) in all 13 high schools in Peterborough.
lived there and relationships between them; their
The programme is designed to complement the
understandings of prejudice, discrimination and
PHSE/citizenship curriculum. The project is co-
racism; and their experiences of racist bullying.
ordinated by the Youth Action Against Crime Unit
This questionnaire was similar, though not quite
of the local authority. Workshops are delivered by a
identical, to the first half of the one used in
police community safety liaison officer, a
Stafford. Young people completed the
representative from the Race Equality Council, the
questionnaire individually, assisted by a researcher
local authority’s multicultural education officer,
clarifying queries and responding to concerns.
members of the youth offending team, a detached

15
The search for tolerance

While the young people were encouraged to give specifically said that racism was something
individual answers, discussion in small groups perpetrated by white people. By contrast in
may have influenced the responses given. Two- Stafford, with its much less multiracial community
hundred-and-sixty-eight young people completed than in Peterborough, more young people saw
the first questionnaire exploring attitudes and racism as white people treating black people badly
understandings. They were either 11 or 12 years of (see Figure 13).
age and there was a roughly equal number of male
and female pupils. Nearly half admitted to disliking certain groups,
Researchers returned to the same three schools although nearly all respondents understood that
in March and April 2003 to administer a second being nasty to people because they were
questionnaire to pupils in classes that had different is wrong
participated in ‘You, Me and Us’. The second Ninety-two per cent of the respondents in
questionnaire explored views about ‘You, Me and Peterborough (compared to three-quarters in
Us’ and was completed by 394 students in a larger Stafford) felt some communities in the town were
number of classes than the first questionnaire. This disliked by other groups, although 63 per cent
larger group included virtually all the young thought there was a good mix, suggesting that, as
people who had filled in the first questionnaire. in Stafford, many respondents felt that other people
The others had attended ‘You, Me and Us’ but were were more likely to have these dislikes than
in classes in which the first questionnaire had not themselves. This perhaps reflects a caution about
been conducted on the first visit. The questions admitting to personal prejudice or dislike in a
used in both research instruments are given in the survey, while being willing to impersonally
Appendices. This two-stage approach to the acknowledge it in others. The greater awareness of
research was different from the survey conducted other people’s perceived intolerance in
in Stafford. In that case, a single visit was made by Peterborough perhaps reflects the relatively high
researchers to the school and the attitudinal profile of concerns about race in the local media
questions were included in a single questionnaire and the more diverse community in the city.
along with questions about the impact of ‘Show A much smaller, but nevertheless significant,
Racism the Red Card’. proportion expressed reservations about diversity in
the town and admitted to negative views about
other communities there: 28 per cent of respondents
Young people’s opinions
felt that there were too many people from different
Racism is understood as being nasty to other racial communities in Peterborough and 43 per cent
people because of their skin colour, religion or said they disliked certain racial communities. More
because of their country of origin boys than girls thought there were too many people
Most respondents’ definition of racism suggested from different racial communities in Peterborough,
they saw it as treating people badly because they but more girls than boys said they disliked people
were different. Differences that some young people from different racial groups. The gender difference is
felt might lead to unfair treatment were not significant, but, nevertheless, intolerance is evidently
confined to skin colour, but also included religion, not the preserve of boys, as also noted in Stafford.
country of origin, language, accent and other Dislike of people from different groups was more
cultural differences such as clothes or names. Only marked in the two inner-city, more multiracial
one of the young people surveyed in the two schools (Schools 1 and 2) than in the less diverse
schools in which this question was asked school outside the city centre (School 3). In the two

16
 ‘You, Me and Us’, Peterborough

Figure 13 Respondents’ answer to the question, ‘What is racism?’, in Peterborough

80 Total students
70 Girls
Boys
Percentage of respondents

60

50

40

30

20

10

0
Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty Being nasty White people Other Don’t know/
to people to people to people/ to people to people to people to people to people to people being nasty no response
because of with a calling who are from a from a who have a who have because to black
their skin different people different different different different different they are people or
colour or race religion names culture/wear country accent or names black coloured
different speak a people
clothes different
language

Note: this question was not asked when the questionnaire was conducted at School 1.

inner-city schools, 56 per cent and 63 per cent of Asian, Portuguese, asylum seekers/refugees and
respondents said they disliked certain other groups, white communities are most likely to be seen as
compared with 22 per cent at the rural school. disliked communities or as being too numerous
Proximity of young people from different racial Some young people cited Asian communities, and
backgrounds has possibly bred a greater degree of in particular people from a Pakistani or Muslim
intolerance – perhaps a rather depressing finding. background, as being too numerous or as people
Despite 43 per cent of respondents admitting they disliked. Thirty-nine (15 per cent) of the total
that they disliked people from different number of responses thought there were too many
communities, 93 per cent of respondents felt it was Pakistani people in Peterborough, 34 (13 per cent)
wrong to dislike or call people names because of thought there were too many Muslims and 24 (9
their colour, religion or being from another country. per cent) thought there were too many Asians.
More girls (97 per cent) than boys (87 per cent) held Seventeen people (6 per cent) said they didn’t like
this view. Dislike is perhaps perceived as a Pakistani people, ten (4 per cent) said they didn’t
permissible attitude, without legitimising like Asians and eight (3 per cent) said they didn’t
aggressive behaviour. Intolerant attitudes can, like Muslims. Other South Asian groups were also
some respondents seem to believe, be held onto identified: 29 (11 per cent) said they thought there
without them growing into unfair or hostile were too many Indians or Hindus and 15 (6 per
treatment. Again similar findings came through in cent) said there were too many Sikhs. Similar
Stafford (see Figures 14–16). proportions of young people were concerned about
more recent arrivals – asylum seekers and
Portuguese people. Fifteen people (6 per cent) said
they disliked asylum seekers or refugees and 22
(8 per cent) said they thought there were too many.

17
The search for tolerance

Figure 14 Do you think there are ‘too many different people from different racial communities in Peterborough?’ or ‘a
good mix of different people from different racial communities in Peterborough?’ (Individual responses)
80 Total students
70 Girls
Percentage of respondents

Boys
60

50

40

30
20
10

0
Too many Good mix Neither Don’t know/
no response

Figure 15 Are there any particular racial communities or groups of people that you dislike? (School responses)
80 Yes
70 No
Don’t know/
Percentage of respondents

60 no response
50

40

30
20

10
0
All School 1 School 2 School 3

Figure 16 Are there any particular racial communities or groups of people that you dislike? (Individual responses)
60 Total students
Girls
50 Boys
Percentage of respondents

40

30

20

10

0
Yes No Don’t know/no response

18
 ‘You, Me and Us’, Peterborough

Similarly, 15 (6 per cent) said they disliked black people and eight (3 per cent) disliked black
Portuguese people and 21 (8 per cent) said there people. Having noted this range of dislikes, it is
were too many. Sixteen (6 per cent) of the young also important to note that between one-third and
people said they disliked either white people or two-thirds of pupils (depending on the school) did
British or English people. Black (as distinct from not mention disliking any groups and felt there was
Asian) people seemed less of a concern – 21 (8 per a good mix (see Figures 17–19).
cent) of the young people said there were too many

Figure 17 Do you think there are ‘too many different people from different racial communities in Peterborough?’ or ‘a
good mix of different people from different racial communities in Peterborough?’ (School responses)
80 Too many
70 Good mix
Neither
Percentage of respondents

60
Don’t know/no response
50

40

30

20
10

0
All School 1 School 2 School 3

Figure 18 If you think there are too many different communities or groups of people in Peterborough which one(s)
do you think there are too many of?
16
14
Percentage of respondents

12

10

8
6

0
e
an

ish hist

Am ish

Po ller

Ch an

s
n

ish

r
Pa m

ni

Bu e

ns

qi
kh

es

he
er
ac

es
ia

ps rica
ta

ylu Ira
li

di

tia
Si

pe
gu
l

ek

w
As

ve
us

Ot
Bl

in

ng
dd
kis

In

Je
ris
e

ro

se
Ch

rtu
M

tra
/E

Eu

m
y/
rit

Gy

/as
/B
te

es
hi

ge
W

fu
Re

19
The search for tolerance

Figure 19 Are there any particular racial communities or groups of people that you dislike? If yes, what racial
communities or groups of people do you dislike?

6
Percentage of respondents

0
k i r qi rs r
ia
n
ac an lim du kh se le le
lis
h ns he
As Bl t
us Hi
n Si ue el Ira op g ia ke Ot
kis / g
tra
v pe
En i s t
se
e
Pa M an rtu y/ all h/ hr
nd
i Po s e i s C lum
I p lik rit y
Gy o,I
t e /B s /as
N hi ee
W fug
Re
Note: Figures 18 and 19 have not been divided by schools as the numbers of respondents were too small to
be statistically significant.

Reasons for dislike Pakistanies … are horrible and terrorists and the fill up
our country.
The young people who said they disliked people
(‘white’, female)
from other groups were asked for reasons for their
dislike. The themes that emerged are outlined
Disliking difference
below. A number of comments also suggest the
Some people said they disliked people from certain
possible sources for these attitudes. For each of the
groups because they were just different in various
quotes that follow, the young person’s gender and
ways, as the following comments illustrate:
how they described themselves is given in brackets.
ASIANS … are different.
Terrorism (‘white’, female)
Although not mentioned by many young people,
Some noted difference in religion:
the dislike of some young people for Iraqis, Asians
and Muslims in general was linked to terrorism. Buddism because of religion.
One commented: (‘white’, male)

People in Iraq … did horrible nonforgiveable actions! Sikhism – cause of there religion.
(‘Christian, white’, female) (‘Christianity’, male)

One young person linked terrorism to Another young person expressed confusion at
unpleasant behaviour and a sense of being other people’s difference:
overwhelmed by Asian people:

20
 ‘You, Me and Us’, Peterborough

Pourgenes – Because I just can’t understand them. I hate jews and refugees and portugees – Why do
They look at you top to bottom. Most of them can’t refugees appear in our town? There are other people
even dress up propely. that are living in the area and the disturb you.
(‘I don’t know’, female) (‘Pakistani’, female)

Perceptions of too many people who belong in Perceptions that refugees and asylum seekers get
other countries preferential treatment
Several others made reference to a sense of being Some young people justified dislike of refugees and
overwhelmed by people of different backgrounds. asylum seekers on the grounds that they received
Some also linked this to a belief that such people better treatment than local people who had lived in
belonged in other countries, as the following quotes Britain for longer:
illustrate:
asylum – Because they get everything for free, car,
Pakistan … are invading our country. money, mobile phone.
(‘white, English’, male) (‘Scottish’, female)

Pakiestanis – because there in my country and theres asylum seekers … get everything and it can only take
is Pakistan. on person to speak in a different langwhich.
(‘white’, male) (‘christian’, female)

One person’s reasons for disliking Muslims is Refregies … they get more than us.
based on local concerns: (‘I am nice and I will never say anything nasty,
English’, female)
Muslims … built a mosque in Peterborough.
(‘White, Christian’, male)
Perceptions of minority groups as hostile,
Some also expressed concern about there being unpleasant or troublemakers
too many asylum seekers and refugees. One The behaviour of particular groups as perceived by
respondent commented: respondents is given as justification for dislike.
Several white young people, for example, said they
Asilum seekers – there’s to many of them.
did not like some minority or religious
(‘white, sorta taned’, male)
communities because of the way they behaved:
The view that certain groups should not be in
Most of the muslims cultures – because they always
Britain was also extended to refugees and illegal
take the mick out of my couler I am white that’s why.
immigrants, as the following quotes illustrate:
(‘don’t know’, female)
refugees … did not ask permistion to come into our country.
Afghanistan … some of them have followed and
(‘white’, male)
taken pictures of me.
elegal immigrants … are not supose to be in a (‘English’, female)
country and they are in it.
One person’s dislike of refugees was partly
(‘White, Germany, Christianity’, male)
rooted in her own experience of two of them:
A comment by one Pakistani girl suggests she
I don’t like refugees – because I got chast by two and
feels disturbed by the arrival of refugees and other
they look you up.
newcomers. Despite her own Pakistani background,
(‘white’, female)
she regarded Peterborough as ‘our town’:

21
The search for tolerance

As already mentioned, racially motivated Asians … are really loud they stay up really late and let
murder has been a subject of intense discussion their kids roam the steet when they are about 2 yrs.
among local people and in the local press. Some (‘White, British, Christian’, male)
people linked different minority groups with
murders: Perceptions of the white majority as nasty,
aggressive and racist
Portugal – Because they kill people and pakistain kill
Several young people said they disliked English or
people.
white people because they were perceived to be
(‘I am white and I don’t go to church’, male)
nasty. This quote is typical of these views:
England, black people and christain – because the
England – because they sword at you.
black people killed a girl but.
(‘I’m brown and I go to church. My parents are from
(‘I am from Pakistan’, male)
Slovakia’, male)
Several people also said they disliked
Some people specifically said they disliked
Portuguese people because of the way they
white people (and, in the case quoted below, black
behaved:
people too) because they were racist:
potuges because their bad behaviour at looking
white people/black people – cause they are racist.
starlly.
(‘Muslim’, male)
(‘Pakistani, Islam, I’m not nice’, female)
In what appears to be a reversal of the linking of
Portuguese … are dirty nasty and greedy.
Muslims and international terrorism, one Pakistani
(‘muslim [Pakistani]’, male)
boy linked the racism of local people to global issues
Again, personal experience seems to be – his perception of the racism of the US President:
important:
Peterborough/America – Bush is racist/They are racist.
portugius – because I had a fight with them, and they (‘Muslim/Pakistani/Islamic’, male)
tried to kidnap my brother.
A Pakistani boy appeared to dislike most of the
(‘British muslim’, male)
racial groups in the city other than his own:
One person linked his negative experiences of
Black people and Christian – they think for much of
Pakistani people with their propensity to riot:
them self. They crazy they stupid they jealouse.
Packestan – because they don’t like me, they think (‘I am from Pakistan’, male)
there hard, they call me midet and push and riot.
Some young Muslim people particularly singled
(‘Sporty, England’, male)
out skinheads as the group they disliked:
Asian people were also mentioned by some as
skin heads – they start on you for nothing, tork about
troublemakers, for starting fights and other kinds
your couler.
of anti-social behaviour:
(‘Muslim’, male)
Aishens … are always startign fights.
Others singled out the National Front:
(‘English’, female)
National Fronts – Because they hate me, so, I have a
Seeks (Asians) – they cause trouble.
right to hate them.
(‘white and proud, Irish cathlic’, female)
(‘I am a proud British Muslim’, female)

22
 ‘You, Me and Us’, Peterborough

Limited understanding of cultural differences different (see Figures 20 and 21). Although
As in Stafford, the young people were asked to multicultural schools may not be more tolerant, on
identify four religious symbols (see Figure 9 in this evidence, the pupils that attend them are more
Chapter 1). Over 90 per cent recognised the knowledgeable about other religions.
Christian symbol, and over 60 per cent recognised
both Jewish and Islamic symbols. The Sikh symbol
Impact of ‘You, Me and Us’
was least well recognised. In the school that had
the highest numbers of Pakistani and Muslim Three-hundred-and-ninety-four young people
students (School 2), nearly 90 per cent of completed the second questionnaire exploring
participants recognised the Islamic symbol. The attitudes to the project itself.
responses of boys and girls were not distinctly

Figure 20 Respondents’ awareness of religious symbols in Peterborough (all schools)

100
Percentage of respondents

80
with correct answer

60

40

20

0
Islam Sikhism Christianity Judaism
Religion/faith

Figure 21 Respondents’ awareness of religious symbols in Peterborough (individual school responses)

100 School 1
School 2
School 3
Percentage of respondents

80
with correct answer

60

40

20

0
Islam Sikhism Christianity Judaism
Religion/faith

23
The search for tolerance

The overwhelming majority of participants said there was too much work to do. One young
enjoyed ‘You, Me and Us’ person who missed the event suggests a measure of
Ninety-three per cent of the young people said they its popularity:
enjoyed ‘You, Me and Us’, 7 per cent said they didn’t.
I wasn’t here but my friends told me that it was so
When asked why, 65 per cent said because it was fun,
much fun so I want the same to happen when Im in
enjoyable or exciting. Twenty-six per cent said they
school except the poetry they said it was boring.
enjoyed it specifically because it was educational or
(‘I’m wite and I’m Lithuanian I have blue eye and
informative. The comment below is typical:
blond hair’, female)
because it taught us alot and it was trendy. Don’t
Most aspects of the programme went down well
bully people.
but some of the workshops were particularly
(‘I’m white’, female)
popular. Forty per cent of the students said they
A further 25 per cent of young people who were enjoyed the drama workshop most. Thirty-four per
asked said they enjoyed it because it was better cent said they liked the singing workshop and 22
than ordinary school lessons or that it meant they per cent placed storytelling top of their list of
could get out of lessons for a day: preferences. Twenty-six (7 per cent) said they
couldn’t differentiate – they liked all of it. When
because often in school we just write and it gets
asked which workshops they disliked the most,
bored doing it again + again.
respondents showed significant disapproval of
(‘Islam, England’, female)
only two sessions – 19 per cent responded that they
Eleven per cent liked it particularly because the didn’t like the poetry workshop and 14 per cent
presenters were good, funny, friendly and/or said they didn’t like the session where they had to
helpful. Eighteen people (5 per cent) said they complete the questionnaires for this research.
didn’t like some of the workshops, ten (3 per cent) Twenty-nine per cent responded that they didn’t
said they thought it was boring and six (2 per cent) dislike any of it (see Figures 22–27).

Figure 22 Respondents’ reactions to ‘You, Me and Us’

80 Total students
70 Girls
Boys
Percentage of respondents

60

50

40

30

20
10
0
nd nd k/ d/ d s g do s ay ul he
r se
e a iting l a tive or ss an ent an s op rin op sf on
l w a y ter sh Bo kt
o h
er
w s Ot
b n a a ol c l n g er n n r k
or or
ks th tre es
p
ya xc io m ho of ti ff n
fu ese o ei S r
jo e at or sc out es di w w w o
en uc inf er or ly, l pr e h e ed /n
, d n
ha t n t d
n fu m uc om er ow
Fu
n E
r t go ,i rie lp so m s th n
tte od , f he ike o ed bo ’t
k
e G o
o d ’t
l To iss t n
B
Go dn M No Do
Di

24
 ra Lea Percentage of respondents
cis rn
m tm

0
5
10
15
20
25
30
35
an or
No d ea
tt bu b
ob lly ou
in t
ea g
Percentage of respondents w B ra
ro u cis
ng lly to

10
20
30
40
50
60
70
80
90

0
an ing rb
d an ul
hu d ly
rts /or
Ho /kil ra
w l c
ra to s pe ism
cis d o i
m ea ple s
an l/h

Yes
d elp
bu w
kn Le lly ith
in
ew arn g
it ed
Tr b ef o n
ea or th
tp eh in
g
an eop and /
re d le
ot ga w th
he rd P it e
r s le eo h re sa
up ss ple s m

No
er of ar pec e
fic sk e t
Figure 23 What respondents felt they learnt from ‘You, Me and Us’

ia in th
l d
Ho if ol sa c e
w fer ou me
pe en r o
c r
th ople es
ey f
No ar eel
tt e w
o b h

Figure 24 Whether respondents felt differently about racism after ‘You, Me and Us’
j u
th d ullie en
e ge
w p d
ay e
th op
ey le
lo by
ok

All
Do
n’
tk

Don't know/no response

Ot

School 3
School 2
School 1
no he
w r
/n
o
re
sp
All

on
se
School 3
School 2
School 1
‘You, Me and Us’, Peterborough

25
The search for tolerance

Figure 25 Ways in which respondents felt differently about racism after ‘You, Me and Us’
35 All
School 1
30
Percentage of respondents

School 2
25 School 3

20

15

10

0
k, / is e e l te er /
in ss c ist re g ful pl e /a
st ty pl k tfu ia h ow se
t h
d ne ng
a
t r efo i n
ly rt
e
p sam
o c
ra a
i s e
p lo
o o e c ta
l Ot n
k n
ul hu e ly/n sp re ’t po
an are ndi no it b / b d h ite he
t b l d ge hey
t re ill i dn res
op aw ta ’m ut m an /w e to bu ju B e Iw D o
St ed ers ng/I bo a cis ad a ck ar ot t to how n
s d i a b l N
ea un th w R , B No by
cr d No kne ng
in an ro
w

Figure 26 Whether respondents behaved differently after ‘You, Me and Us’

70 All
School 1
60
School 2
Percentage of respondents

50 School 3

40

30

20

10

0
Yes No Don’t know/no response

26
 ‘You, Me and Us’, Peterborough

Figure 27 Ways in which respondents behaved differently after ‘You, Me and Us’
60 All
School 1
50 School 2
Percentage of respondents

School 3
40

30

20

10

0 cis –

te
st ev in

he ct r/

lly

on w/
r
s

he
d pe de

er

ra r

lia
bu

sp o
ill ou
fir r – n ge
pl er

lp ful

se
Ot
th

re ’t kn
an res /kin

ta
t in ou an

st avi
t/a
fu

ro
ac

re
cis vi ch

e er

cis

no on
h
fo

ill
be
or li

ra
ra eha No

D
st
m nd

up

in
ss

ill
e

d
i

Le

Iw
ge
Fr

an

an
st
b

ch
ill
Iw

No

‘I already knew all this’ I learned not to bully people, well I don’t anyway.
When asked if they behaved differently, 44 per cent (No response to gender or identity question)
said they did not because they were not racist in
In responses to these questions, other influences
the first place:
can be inferred, including formal education, the
because I was never racist. media, family and friends:
(‘White ennglish 1/2 irish catlic’, male)
I didn’t learn anything because I learnt it all in primary school.
because I was NEVER racist. (‘mixed race’, female)
(‘British’, female)
‘I say this because I have watched plenty of T.V.
A further 16 per cent said that they didn’t feel any Documentry series about racism.
differently after the programme for similar reasons: (‘English, white’, male)

No! because I already a good girl. because before YOU-ME-US came I all ready learnt
(‘Islam, England’, female) about this stuff from my mum + Dad.
(‘I’m English, [white]’, female)
because it was just the same things again and again
and i allready know them. One response countered the view already
(‘Pakistani/British’, male) quoted that racism and discrimination had been
discussed earlier in the school career:
Eleven per cent of the young people said that
they didn’t learn anything because they had it has made me think different because we dont learn
encountered all the issues raised or because they much about it in school so I didnt really understand
weren’t bullies anyway: much about it.
(‘White, English, British’, female)

27
The search for tolerance

Familiarity with friends or family members Similarly, 26 per cent said they thought
from different backgrounds was given as a source differently and had gained a better understanding
of learning about racism: of the extent of racism from ‘You, Me and Us’:

I was already nice to other religons. One of my best it has made me think differently because I never
friends is from a different background. realised people that are differnt skin colour are
(‘White/English’, male) treated so bad.
(‘I do not have any religion’, female)
I have had a black friend since nursery school so I
already knew that name calling could affect him. One boy began to question the acceptability of
(‘English, white’, male) racist jokes:

because I have black/coloured people in my family, its made me think differently about racist jokes.
and I think highly of them!!! (‘I am English and I’m white’, male)
(‘I was born in South Africa! I am a bit brown’,
One girl seemed to have gained empathy with
female)
those who experienced racism and that had led her
because I not racid because my dads family is half to a moral conclusion:
cast & because sum of my mates are aisan.
I learnt what the person feels like and that no-one
(‘1/4 cast my dad is half cast’, female)
likes it. I didn’t bully or be racist before but now I
understand why it’s wrong.
Reinforced messages and a more nuanced
(‘White, Christian, Parents from England’, female)
understanding
A number of young people suggested that they had Another boy noted the impact of racism and
a better understanding of the complexities and bullying on others:
subtleties of racism and cultural difference after
this time it really went into the effects of bullying and
‘You, Me and Us’. Many responses also suggested
racism.
that positive messages had been reinforced. For
(‘White, no religion, normal, England/Thailand’, male)
example, when asked what they had learnt, 19 per
cent said they had learnt more about racism or Some of the responses suggested that not all the
bullying. The responses of a further 18 per cent messages had been understood as intended. For
suggested they had specifically learnt that bullying example, the day began with a discussion about
and/or racism is wrong, that it can hurt people and football hats and scarves, with an implicit message
sometimes leads to deaths: about not making decisions about other people
based on stereotypes. One young person, however,
I learnt that everyone is different but it is not nice to
seems to have come to a slightly different
pick on other.
conclusion, saying he had learnt:
(‘English, christain white’, female)
that you are racist just by booing some ones hat.
I learnt that racism kills people sometimes if it gets
(‘British’, male)
really bad.
(‘my mum comes from Thailand’, female)
Changing behaviour for the better
that loads of people die every year from bullying. A number of responses suggest that ‘You, Me and
(‘[White] English’, female) Us’ had a positive impact on some young people’s
attitudes and previous racially motivated

28
 ‘You, Me and Us’, Peterborough

behaviour. The following two comments suggest I learned that just because your coloured dos’nt mean
that some young people learnt that you could be your different.
hurtful without knowing: (‘I am a different religion, coloured’, female)

I learn’t you could bully someone without even I learnt that everybody may look and sound different
nowing you are and that even if you don’t mean too. but they are just like us inside.
And bullying isn’t just verbally. (‘English, white skin colour’, female)
(‘White, chrission, England’, female)
One young person’s response suggests that he
Acknowledging widespread bullying had made has learnt that he shouldn’t be racist if he wants to
one young man take a closer look at his own stay out of trouble:
behaviour:
how not to call anybody names like (paki, nigger,
I learnt that bullying occurs everywhere and black b*****d) so you can’t get into trouble.
sometimes you are like a bully. (‘White, England, christian’, male)
(‘brown, Muslim’, male)
Twenty-nine (7 per cent) of the young people, in
Thirty (8 per cent) of the young people said they answer to the question ‘Do you feel differently?’,
had learnt that people should be treated the same said that they were less of a bully or less racially
and with respect, and a further 19 (5 per cent) said abusive. These two comments are typical:
that they had learnt that people should be treated
I do’t bully people no-more.
the same regardless of skin colour or other
(‘I’m white’, female)
superficial differences:
I used to call people names but I do not call people
I learnt that people should be treated the same and
names any more.
respect.
(No response to identity or gender question)
(‘OK, fine thanx [British]’, male)
Similarly, 10 per cent of the young people
I learnt people are all different, but you should treat
responded to the question ‘Do you behave
everyone the same.
differently?’ by noting that they were less of a bully,
(‘white’, female)
less racially abusive, less violent or less likely to be
One girl seems to have received a positive amused by racist jokes:
message about the acceptability of being different:
I was going to say pakie to someone but I didn’t.
that everyone has a right to have a good time (‘I don’t care It doesn’t bother me’, female)
wherever they are, whoever they are and whatever
stop staring at them.
they look like.
(‘I’m chinese’, female)
(‘skin = white, religion = Ukrainian Catholic’, female)
people sometimes told me rude jokes, I already knew
Others also took away a positive message about
how rude they are but I found them funny. Now I
equality despite superficial difference:
don’t find them funny at all.
I learnt that all people are equal. (‘English – white skin – christian – not at all since I
(‘I am white and from England’, male) was 9’, male)

29
The search for tolerance

yes because I used to be a little bit of a bully but now I learn’t how I can help.
that I’ve changed. (‘white’, male)
(‘I don’t really come from anyther contry, British’)
I learned that we should respect everyone + that
yes becaus I use to behave like I big headed and if telling someone if you are being bullied is the best
you call me this Ill beat you up but if someone else way to resolve the problem.
beat’s u up you wold lik it. (‘White and English’, female)
(‘brown, muslim, Britin’, male)
I learnt about what you should do if you are being
A number of other young people suggested that bullied. And that there are lots of choices.
the project had a positive impact on other people’s (‘Christan’, male)
behaviour so the programme did not need
Six people (2 per cent) said they had behaved
changing or improving:
differently by standing up for others:
no because I think that it got through to the people
I always help my friend who gets bullied and stick up
who were racist.
for them.
(‘British’, female)
(‘I am from Pakistan I have dark coloured skin and a
no because it was done very well and it changed how muslim’, female)
a lot of people treat others.
because this person was being bullied by the same
(‘I am a muslim a fair brown colour, mum and dad
person who is the same skin colour as me and I
from Pakistan’, female)
helped the person who was being bullied.
no because it has made a lot of people not bully (‘I am muslim and my parents come from Pakistan’,
(‘white’, female) male)

because some of the people I know have not been as my friend who is black was being picked on and I
racist. broke it up.
(‘English’, male) (‘England white’, male)

Twenty (5 per cent) of the people said that there it has made me think about racist people I used to
should be more programmes like ‘You, Me and Us’ think ‘fine that’s there opion’ and I would let them get
because they worked: on with i. I won’t now.
(‘white’, female)
because they help and they work.
(‘White, Ginger hair, Brown eyes, Freckles’, female) I tell my dad off every time hes racist.
(‘white – C of E – 1/4 Chinese – 1/16 welch rest
after you-me-us project left people were acting
English’)
differently to each other.
(‘I am white, no religion and was born in England’, female) Racism isn’t a big deal.
(No answers to identity, gender questions)
Dealing with racism and standing up for others
However, 32 (8 per cent) said that there should
Fifteen per cent of the young people felt better
not be more programmes like ‘You, Me and Us’
equipped either to deal with racism themselves or
because they were pointless and there was no need
intervene in some way to protect others who are
for them because racism wasn’t that much of a
suffering from it:
problem:

30
 ‘You, Me and Us’, Peterborough

because it’s pointless when most people arn’t racist. ‘Racism is big in Peterborough’
(‘Athist’, male) Twenty-five per cent of the young people felt that
there should be more programmes like ‘You, Me
because racism isnt a big deal here at school.
and Us’ because racism was still a big concern.
(‘British’, male)
Some comments referred to troubling situations at
I say that because everything is fine their schools:
(‘White, aqua blue eyes, gold’)
because there are a lot of nasty people in this school.
(‘White, Christian, England’, male)
‘Nothing will change the way I feel’
Some responses suggest a small hard core of young because there is a lot of racism in the school.
people still dislike people from other groups and (‘I have freckles’, male)
behave in a racist way. Some young people said
because at dinnertime you here of fights that have
they felt no differently as a result of the
happened or are going to happen from the white
programme:
against the coloured.
it just didnt make me feel differently! (‘white, don’t have a religion, England’, female)
(‘White, English’, male)
Others spoke about racism in the city outside
no, my opinions are still the same. school:
(‘White, English from England’, female)
because teenagers and people who go to football are
Similarly, a few responded that they would not becoming more rasist.
behave differently: (‘I come from the Midlands’, male)

[No] because sometimes when your in public, people racism is big in Peterborough.
from other religions/countries just stare at you and (‘I’m white and come from uk’, male)
give you dirty looks.
because the brown people hit the white people.
(‘white’, female)
(‘I’m white’, female)
because I don’t care.
Four people clarified that some people were still
(‘Private!’)
racist despite ‘You, Me and Us’. One felt that racism
A few young people said that their behaviour persisted despite ‘You, Me and Us’:
hadn’t changed because they felt it was important
because some people are still being racist regardless
to retaliate:
to what we learnt.
I still call them packies and other stuff. But they still (‘I am English and I’m white’, male)
be racist to me so I am back.
Another took the more positive view that ‘You,
(‘[White] English’, female)
Me and Us’ might make things better:
if someone calls me a name then I call them
because some people are still racist and if you-me-us
something back.
come to our school different people would mix
(‘White and I have no religion’, male)
together and the racism might stop.
because they pick on me then I will pick on them. (‘I’m white and I’m English & me & my families from
(‘short brown hire, hazel eyes’, female) England C of E’, female)

31
The search for tolerance

One person felt that one visit a year from ‘You, specific cultural differences between groups in the
Me and Us’ was not enough to make an impact: local community. So, while proximity may not have
induced tolerance, it does seem to have led to a
because in 1 years is not enough.
little more knowledge. Something similar emerges
(‘White, Christian, C of E’, male)
from the Rochdale case study in Chapter 5, where,
One young person said more programmes like for example, some young white people had learnt
‘You, Me and Us’ were needed because the school insults and slang in Punjabi from their Pakistani
was not doing enough itself about racial abuse: friends at school.
Although most young people had enjoyed the
because the teachers are not very strict on racism.
‘You, Me and Us’ programme, many felt it had
(‘I’m white, Christian and I come from England’,
made little impact because they were not racist
female)
anyway. Nevertheless, a number reported that they
had changed their behaviour for the better towards
Summary young people from other backgrounds. Some also
said that they were, as a result of attending the
Many of the prejudices and opinions expressed by
programme, more likely to stand up for others
young people about people from different
experiencing racism and bullying. This last finding
backgrounds were similar to those expressed in
is different from Stafford and a significant extra
Stafford. Negative or intolerant attitudes, however,
achievement of this programme. The structured
seemed more prevalent in Peterborough, most
nature of the programme with clearly defined
markedly at schools with multiracial pupil groups.
objectives and a range of activities and presenters
So proximity to diversity seems to have made some
are some of the factors that have contributed to the
young people less rather than more tolerant.
success of the programme in a community where
However, those young people who attended
many local practitioners feel that racial tension
schools with relatively large proportions of Muslim
needs to be reduced.
pupils seemed to have a better knowledge of the

32
3 Diversity Awareness Programme, London

Context attitudes; to enable offenders to develop a secure

sense of their own identity; and to reiterate that
Since racially aggravated offences were created in
racist behaviour is criminal and that persistence in
the Crime and Disorder Act 1998, an increasing
these views puts offenders at risk of further
number of offenders have received sentences for
offending and the public at risk. The Diversity
crimes that refer specifically to the racial motive.
Awareness Programme draws on other probation
According to the Crown Prosecution Service,
offender programmes, most notably anger
between April 2002 and March 2003, 4,029 racially
management and thinking skills programmes. It
aggravated offences were prosecuted, of which 84
also uses theories that inform work with other
per cent were convicted. Thirteen per cent of
targeted offending like domestic violence and sex
prosecutions were for racially aggravated assaults,
offending.
such as the cases discussed below. Forty-four per
The programme is for offenders who have
cent received fines, 67 per cent received community
either committed a racially aggravated offence or
sentences and 8 per cent received custodial
whose behaviour indicates that they have
sentences. Just under 11 per cent (442 out of 4,029
entrenched racist attitudes, as well as behaviour
prosecutions for racially aggravated offences) were
that may have implications for their offending.
pursued in the London Metropolitan and City
Offenders of all ages participate in the programme.
Crown Prosecution Service area. The Probation
The programme has been piloted across a number
Service has responsibility for addressing
of London boroughs and in one young offenders
underlying causes of offending and to reduce the
institution. At the end of 2003, over 30 offenders
risk of reoffending. The Probation Service in
had undertaken the programme, the two
London has developed programmes of one-to-one
mentioned in this research were worked with the
work with convicted racially motivated offenders.
most consistently in a young offenders institution.
Merseyside is among other areas of the Probation
The programme is facilitated and delivered by a
Service that have developed similar programmes
probation officer (trained by the programme’s
for work with racially motivated offenders.
developers) in around 20 one-to-one, one-hour
sessions with the offender over at least ten weeks.
Diversity Awareness Programme The first module explores the offender’s childhood
and family experiences and their history of
London Probation Service practitioners and the
offending, to encourage the offender to reflect on
London Probation research department, have
the influences on their views that have contributed
developed an in-depth one-to-one programme for
to their offending behaviour. It also explores the
working with racially motivated and racist
offender’s family’s origins and begins to explore
offenders. The aims are to reduce the risks of
their own sense of identity. The second module
potential harm caused by racially motivated
explores the offender’s sense of identity in more
offending and racist attitudes, and of reoffending.
depth and discusses the fixedness and fluidity of
The specific objectives are to confront the offender
identity in general, and definitions of Britishness
with the effect of their attitudes and behaviour on
and Englishness. This module also explores the
victims and also the impact on the wider
ways in which the offender ‘allows himself to
community; to show offenders how and why their
offend’ and their motivation to change themselves.
beliefs were formed and how this contributes to
The third module covers thinking skills and how
offending behaviour; to challenge offending
different ways of thinking impact on racist
attitudes and to develop new behaviours and
attitudes. The fourth attempts to develop victim

33
The search for tolerance

empathy and break down the offender’s denial and ‘Bobby’

minimising of the seriousness of the offending
Bobby had a previous conviction for racially
behaviour and its consequences. It also seeks to
aggravated assault:
clarify the difference between fact and opinion, and
develop a questioning attitude towards I had a fight with some Asian people in a shop.
information received from the media and family
Prior to his participation in the programme, he
and friends. The fifth encourages the offender to
felt all Asian people stuck together and were
think about their own experiences of being a victim
powerful or aggressive (reflecting to some degree
to encourage victim empathy. It also encourages
views expressed by some of the schoolchildren in
them to think about how they choose their victim.
Stafford and Peterborough). The programme had
The sixth module attempts to make the offender
helped him comprehend that his understanding
aware of whether they employ unconscious racist
was neither full nor accurate:
stereotypes whenever they become angry or
resentful. It also attempts to challenge negative I used to think that Indian people and Asian people …
myths associated with minority communities. The stick together and that they are powerful people and
final module encourages the offender to consider things like that. I learned that … it’s just the way they
the advantages of non-offending and the are. And because of what they have been through in
consequences of further offending. It also attempts the past – that makes them more closer … That
to develop more positive images of black and Asian makes me feel different now – if I got caught in a
people, and to encourage the offender to think situation like that again, I’d realise what is happening.
about influences that might put them under
The programme had also helped him to realise
pressure to offend. In particular, it looks at
that people of different backgrounds were equal,
strategies that will help the offender resist peer
something that he didn’t believe before:
pressure.
By comparison with the programmes in What I have got from this – I realise that people are
Peterborough and Stafford, this programme is far equal basically.
more intensive, in depth, sustained over a longer
That he was considered a racist had not
period of time and, most important of all, designed
occurred to him before:
to address serious racist behaviour in people with
hardened beliefs and a history of aggression. The I didn’t know I was like that until I started talking to
programme is the subject of ongoing evaluation. her [the probation officer] and then we spoke about a
few things and I realised that I was what they called
racist … I didn’t feel too good.
Research approach
When asked if he felt he was still racist, he said:
Joint interviews with two participants in the pilot
programme at the young offenders institution were No, I don’t think I am now, no I don’t think I am now.
conducted with researchers at the Probation Service
He had volunteered to participate in the
in December 2003. The discussions explored the
programme because he wanted to learn more about
young persons’ experiences of being on probation
himself:
and their views about the programme. In the
sections below false names are used for the two I wanted to learn about myself, basically what sort of
young offenders to protect their anonymity. a person I am … Like there’s things that I learned in

34
 Diversity Awareness Programme, London

there I didn’t know before about myself … so it’s I don’t think … if I’m honest I can’t say that I will not
done well for me. come back here, that I won’t commit another crime
’cause I don’t know – but I doubt that I will come
When asked what he had learnt, he said:
back to jail for a violent offence, but I can’t say never.
There are a lot of things that I know I need to sort out
Bobby felt that the programme’s success for him
– to make sure that I don’t come back to jail – things
was because of the skill and dedication of the
like family issues, drugs, alcohol, a lot of things. But it
programme leader:
doesn’t just cover that one thing, it covers a lot of
things, from when you were young all the way until [The programme leader’s] good, I know that, I worked
… it was good. well with her – it’s the main thing, it’s the person
doing it.
The programme had helped him control his
anger and resolve problems by talking rather than He also acknowledged the strength of the
by the use of violence: material:

Every time I went to the programme, it was like a The programme itself is good, I think the programme
release for me, ’cause I am an angry person – when I will work, if they do a lot more – they should use it a
went to these courses, these sessions, they have lot more – they need to use a lot more things like that
taken that away from me so I can talk about things, sort of scheme.
and let things out, and then you feel better … I
There was nothing about the programme he
learned a lot about ways to deal with problems apart
disliked and he felt nothing was missing from the
from with violence … Rather than shouting and
programme. In his view, it worked much better on
slapping people, I learned how to talk to people,
a one-to-one basis than it would in a group:
things like that, instead of just going straight in and
being stupid. I think it would be better one-to-one. I don’t think …
the thing about a group, I don’t think people are
He was then asked how he had changed his
honest – they’re trying to act smart themselves
behaviour. He replied.
because of other people in the room, and don’t like to
Altogether, violence and the way I act towards admit what they done. And then if you are not
people, the way I talk to people. I think I come across honest, the course ain’t going to work … One-to-
friendlier these days here on the wing, a bit more one’s a lot better, a lot better – people are a lot more
easier to talk to. honest.

Participation in the programme would help him

avoid violent confrontations in the future: ‘Tom’
I have been in confrontations obviously, but I just deal Tom had been involved in an incident in an Indian
with it differently, I just think about things that restaurant:
happened in the programme and I remember things
I didn’t actually do anything when it actually happened
to do, what to say.
– it was my co-defendant, he just kicked off in a curry
He also felt that the programme had reduced house, starts fighting and that, and I couldn’t just stand
the chances of him reoffending, though he still felt there and watch so I went and helped him basically –
uncertain: and I only hit one person ’cause he went at me with a

35
The search for tolerance

knife so I went and hit him and we went after that … it There were loads of complaints and stuff like that
weren’t no peer pressure, it was more a loyalty kind of about me being racist and that, people would get into
thing – in that situation he would have helped me, I a conversation about it when I’m there and I think
would guarantee 100 per cent he would have helped they deliberately do it to get me into trouble, they
me, and ’cause I could see them pushing him about start conversations about Indians peoples and stuff
and that, I weren’t angry or nothing at first, but I like that, and then someone says ‘so what’s wrong
started to get angry when he pulled the knife out, with them?’ to me, so, me being me, I didn’t think
that’s when I got angry, ’cause they rushed me in the and I say the first thing that comes into my head,
actual shop from behind the door, and there was eight that’s what I say, so I was stitched up for that.
of them just kneeing me, and my mate kicked the door
Tom drew attention to the influence of his
open and dragged me out.
immediate family on his negative attitudes towards
He had committed other racially motivated Asian people:
violent attacks:
My dad’s the same and my brothers, they don’t like
I beat up my next-door neighbour, I don’t think they’re ’em either, because they all think they’re arrogant and
Indian, I think they’re something else, but they look all that, and I suppose they’ve just taught me that as
Indian, but they’re not, they are like Mauritians or well, and I’ve looked up and thought ‘I’ll think that
something like that. way as well’.

Tom knew he was racist before he participated Tom drew a clear distinction between Asian
in the programme: people and black people. He believed all black
people were thieves. Nevertheless he could get on
I asked for a job down on reception, I think that’s how
with them. Asians, on the other hand, had no
it started, yeah, and they said ‘you have to do a
respect for him:
course first’ because they said I was racist and that,
and so I was, although I wasn’t as bad as people I get on … what I’ve always said … I talk to black
were making me out to be, but I admit I was. people, I get on well with them all right, but I never
trust them … I don’t trust them, they can be your
He used to think all Asians were arrogant and
best mate but they’ll shit on you and steal from you
had little respect for him. These views were based on
and that’s a guaranteed thing, they’ll always steal
his interpretation of those he had known in the past:
from you. But Asians, you can’t talk to them ’cause
I used to think that all Indians are the same basically, they’ll talk down to you and I don’t like being talked
’cause I’ve always thought they were arrogant, they try down to by people.
and look at you like you’re a piece of crap really, and I
Tom felt the programme had helped him to
didn’t like it and I used to basically think they were all
recognise that not all Asians are the same and not
the same, ’cause the ones I’ve had contact with, the
to prejudge them:
ones I’ve had fights with and what have you, that’s
what’s happened, that’s what they’ve been like. I still think the people I have fights with, I still think
they’re probably arrogant or whatever, but I will look
Tom illustrated his dislike for Asian people
at other people and I won’t judge them from the
again when talking about the conversations he had
people that I had fights with before, but I will take the
been involved in at the young offenders institution.
chance to like, the first impression or that kind of
Knowing his views about other racial groups made
thing.
it easy for others to goad him:

36
 Diversity Awareness Programme, London

This change in attitude was partly brought He felt anger management would be a useful
about by recognising that, for most of his life, he addition to the programme.
had a positive relationship with one Asian family:
Me I just kick off, I mean the big things I can handle,
I’ve got a friend, like, well he’s my brother’s friend, yeah, it’s the little things that annoy you, like your
he’s an Indian bloke as well, and he’s got two children brother comes in and takes one of your fags out your
and he lives about five minutes from the pub and I box and he takes them without asking – that will bug
see him in the pub all the time and he’s like an elder me for days on end – if he took the whole box it
brother to me as well, it’s like, if I’ve got no money wouldn’t bug me so much. But we was working on it,
then he’ll give me the money, and I’ve been round his she was helping me on how it all leads up like – the
house for dinner and that so, but I don’t really eat argument will start with a member of me family or
Indian food and that, it’s not for the fact I don’t like my girlfriend, or – because I’ve never hit a girl, I don’t
Indians, it’s that I don’t like spicy food kind of thing … hit girls or me brother or that, I go out and start
but he made me some sort of mince chapatti thing, drinking and where it’d pray on my mind I’d get angry,
his wife’s special thing, it was bloody lovely, he went and the first person that says anything to me, I’d go
‘go on, take this home with you’, and I was eating it whack, and that’d be it – so she’s helping me realise
on the way back, and I was thinking ‘shall I go back how it all starts off and that.
and get another one?’ It was lovely … I’ve cut his
He expanded on this theme again later in the
back garden and I play with his, like his little children –
conversation:
he’s got a little girl that, I don’t really know her name,
I’ve always known her as princess, so I have got I’ve never actually done an anger management
some friends who are like Indian and that … they are course, I think that’s why [the programme leader] put
people I’ve known since I was little, since I was three it in as an extra bit of work kind of thing, and it helps
or four years old, but the people now that I first meet me to realise how it’s all started and that … ’cause
I do find arrogant, some of them. I’ve never looked at things like that, but when she
comes out with it, it makes it sound a lot clearer,
Learning that people were all different and
’cause when I try to say things like that I confuse
could not be seen and treated as a homogeneous
myself and that.
and indistinguishable group had been the hardest
part of the programme for him: Tom felt that the best part of the programme for
him had been understanding how his
The hardest part was looking at the fact that they are
misperception of a situation leads to anger and
all different … that was the hardest part because I’ve
then to violent confrontation:
always believed that they are all the same … so
putting it in a different perspective is harder than I think the best bit was, as I said earlier, when she
what I actually thought. made me look at it all in a different way by the way
she was explaining it to me and the way it all leads to
As well as coming to see things differently, he
the actual fight – I think that was the best part.
had also learned to better control his anger:
He also felt he had learned some important
The way she’s explained it to me, it’s made me look
things about himself – that he was a difficult and
at it all in a different way so, and it’s like she’s been
selfish person:
helping me, and she’s been doing a bit of anger
management – it’s not in the course or nothing. I realise how much of a pain in the arse I’ve been … I
was a selfish person, I never thought about what

37
The search for tolerance

anyone else wanted, it was all about what I wanted, Tom thought the positive impact of the
and if I didn’t have it I’d break something, round my programme on him was largely the result of the
mum’s house I’d smash the door in or something like effort that the programme leader had made to
that. It weren’t drinking, it were if I’d got a problem assist him with the specifics of the programme, as
I’d get angry over a stupid argument, you know, like I well as helping him more generally:
told you about the little things that wind me up, I’d go
Yeah – the way it was written down, the way the
for a drink, I’d wind myself up in the head … I’d be
questions were written down, I can’t understand
drinking and when I’m getting more and more drunk
most of the questions, so she’ll help me by explaining
and that, I’d be thinking about that little thing, and I’d
it in a different sort of way so I’ll understand it, so it’d
think worse and worse about it, and I’d make the
make it a lot easier, and it did help, and I’d start to
situation a lot worse than what it is, and I’d just make
think about things as well – she’d come in and say
things worse for myself, so, that’s the main thing that
‘did you think about the things we did last week?’ and
I was, a selfish person.
I’d go ‘yeah’ – she was probably thinking to herself
Although he may have learnt not to stereotype ‘he’s such a lying little git’ … but I did, I thought about
Asian people, his views about black people had not it quite a lot, I thought ‘well she’s putting in a lot of
changed as a result of the programme: effort to help me’ so I thought it’s only right to make
the effort back to try and think about stuff and to try
I don’t trust them [black people], no … ’Cause they’re
and get myself back together and that.
thieves, they’re thieves … my friends have had
experiences like that, my cousins, all my family, my He also valued the way the programme leader
aunties, uncles and stuff like that have had their had listened to him without making judgements
houses robbed by black people … but anyway the and treated him with respect. He said that, before
people that I would associate with that are black I these discussions with the programme leader, no
know full well are thieves to start off with, so they one had ever really listened to his version of the
never come near my house. No … you’re either a events for which he was convicted:
thief or you’re not – people can’t change, it’s in their
No one ever listens to it … my solicitor, when I told
blood, you’re born that way.
him, he went up to court and gave a completely
Tom was uncertain whether the programme different bloody thing to what I said, so he obviously
would lessen the chances of him reoffending: didn’t listen to anything I said.

I couldn’t actually say that or not. I couldn’t actually Tom was sure that the programme would not
say that I plan things ahead, I just take each day as it work in a group rather than one-to-one:
comes. I suppose I’d look at it in a different way, I
I’d feel uncomfortable in a group, ’cause fair enough
wouldn’t bite straightaway where normally I would
they’d most probably tell me their problems, but I feel
before – before, if anyone said something, I’d
insecure or things like that. I don’t like being in a
probably just go for them, I wouldn’t even think about
group when I tell people how it is and that, so I’d
it, I’d just swing my fist at them, where probably now
prefer it one-to-one, it makes it easier on yourself as
I’d just look at ’em and laugh, depending on what
well. When you’re in a group, it’s like there’s a lot of
they’re actually saying like – if they just say to me
pressure on you ’cause everyone’s staring at you and
‘you’re a prick’ or something like that, then I’d most
stuff like that, but when you’re by yourself you
probably just walk away, but if they said something
haven’t got to worry what everyone else thinks, so
about my mother or called me a white bastard, I’d
it’s a lot easier … I would have refused to do it if it
most probably break their hair off or something.

38
 Diversity Awareness Programme, London

was in a group, when I’m in a group I just muck about well-received and successful intervention, at least
anyway, that’s what I’ve always been like, it’s like at in its immediate impact on the individuals. The
school I’ve always been the class clown kind of thing. impact on future offending remains to be seen. A
sustained, in-depth, one-to-one programme that
encourages reflection on experience and
Summary
strengthens a positive sense of identity, challenges
The Diversity Awareness Programme evidently myths, encourages a questioning attitude towards
corrected some stereotypes and misconceptions, sources of information and helps people to manage
increased self-awareness, including empathy with angry and violent behaviour can evidently mitigate
the experiences of others, and helped participants racist behaviour. However, a programme such as
to see themselves as others see them, as well as this may have less impact on extreme racists with
influencing future behaviour. For all these reasons, entrenched and unapologetic views.
the programme should be regarded as a

39
4 Tower Hamlets Summer University, East
London

Local context from Chinese brush painting to ‘DJing’. The

Summer University organises a volunteer
Despite the revival of the Docklands and the
programme that trains and involves young people
building of Canary Wharf, Tower Hamlets in the
as peer motivators and to assist in the activities
East End of London (where most of the young
throughout the summer programme.
people who participated in this case study live) is
In 2003, as part of the summer programme, a
still characterised by high proportions of social
week of workshops covering social issues,
housing, poverty and the largest concentration of
collectively named ‘Street Life’, was piloted. A
Bangladeshi people anywhere in the UK. Indeed
session exploring race and racism was led by
the majority of the UK Bangladeshi population live
Tolerance in Diversity – a group that trains young
in Tower Hamlets. The heart of the Bangladeshi
people to deliver workshops for other young
community is in the west of the borough, centred
people. According to the organisers, these
on Brick Lane and Bethnal Green. Many social
workshops explore attitudes to and experiences of
housing estates in this area have a majority of
diversity, prejudice, cultural myth and division.
Bangladeshi residents. In the east of the borough,
The workshops seek to promote mediation,
around the old docks, there is still an ageing white
conciliation and reconciliation of disputes, and the
community with few young children. Recently, new
understanding of the nature and causes of disputes
migrant communities have come to the area,
and how to bring about peaceful resolution.
including Somali families and many refugees and
asylum seekers from central Africa, the Middle East
and elsewhere. The combination of an older white Research approach
community with few young children, large
A participatory approach was developed. Young
Bangladeshi families and new migrant
people were involved in designing interview
communities with a young age profile means that
questions and were trained in interviewing. They
young people meeting together are a highly diverse
then interviewed each other. With the help of the
group with Bangladeshi young people often in a
peer motivator co-ordinator, researchers organised
majority, or alternatively in exclusively Bangladeshi
two all-day training workshops on research skills
groups – in either case there are few white young
during the half-term week of October 2003. Ten
people around.
participants who were involved in the Summer
University’s activities in 2003 took part. Seven of
Tower Hamlets Summer University, ‘Street the ten had been volunteer peer motivators. Of the
Life’ workshops ten young people who participated in the research,
half were boys and half were girls. Their ages
The Summer University was first organised in 1995
ranged from 12 to 20 years of age. Seven had been
in Tower Hamlets to offer constructive and free
peer motivators. All were from black or minority
learning activities to young people during the
ethnic communities and they lived in different
school summer holidays. By 2003, about 10 per cent
neighbourhoods in East London, all of which had
of the young people of the London Borough of
several different communities living in them.
Tower Hamlets attended the Summer University’s
The workshops offered training in research
activities. Activities held during the school summer
methods including different methodologies; how to
holidays include classes on a wide range of subjects
structure interviews; open, closed, probing and

40
 Tower Hamlets Summer University, East London

leading questions; sensitivity and confidentiality; Another young person focused on attitudes and
and recording information accurately. beliefs. This young person was 12, the same age as
The objectives of the research were outlined and many of those who completed the questionnaires in
the young people worked in small groups to devise Peterborough and Stafford. She made the link
questions for a structured interview. They then between prejudice being the thought and
used the agreed version to interview each other, discrimination being treating people unfairly,
exploring their views about the challenges they saying that racism was:
faced; the area they lived in; relationships between
the way people think or treat each other from
local communities; their understandings and
different ethnic groups.
experiences of racism and identity; and their views
(British/‘person who is open minded/12’)
of the Summer University scheme, the workshop
on anti-racism and the experience of being a peer Another commented:
motivator. Once the interviews had been completed
people who believe stereotypical views of other
a group discussion took place. As an incentive to
groups and act upon them.
take part, the young people received a £10 HMV
(British/‘Muslims women/17’)
voucher and a certificate of participation in a
training course on research methods. Others spoke more explicitly about abusive or
aggressive behaviour:

Young people’s opinions Abuse which can be physical verbal and social
because of your background, realigion.
What is racism and how big an issue is it?
(Congolese/‘Human, Black African, Christian/16’)
The young people generally understood racism to
be about disliking or abusing people, either Swearing words (verbal), Fight (physical), different
verbally or physically, because they had a different skin colour, ethnic groups, feel sad.
skin colour, belonged to a different ethnic group or (Bangladeshi/‘Bangladeshi, Muslim/14’)
practised a different religion. Definitions given
I would describe (like) racism like, verbal, physical,
included:
emotional er social abuse – swearing, violence,
Disliking of a whole group of people without meeting graphics, no equality.
everyone of them. (British/’Hindu Bengali culture/18’)
(British/‘Myself, everything in my own way/18’)
Racism was mentioned by five of the young
When a person dislikes another. Reason due to their people as among the biggest issues facing young
race/religion. people, but it was only one of many serious
(British/‘Me – muslim Bengali/15’) concerns including finance, low self-esteem, peer
pressure, education, vandalism, drugs and alcohol,
One definition focused on a lack of
crime, bullying, anti-social behaviour,
understanding:
homelessness, affording university fees, sexual
someone who doesn’t understand, or hasn’t taken health and teenage pregnancy, and family troubles
time to understand some eles. No respect for other including divorce. When asked to describe the
persons belifes, cultural background. neighbourhoods they lived in, five of the young
(British/‘Somalian – British/20’) people described their areas in positive terms,
drawing attention to peacefulness, cleanliness,
security, activities, facilities and places to visit and

41
The search for tolerance

an involved and friendly community. No one Physical against same group. Bengali against Bengali.
mentioned concerns such as racism or tensions Black against Black. I see tension between Bengali
between groups from different ethnic backgrounds. culture and western culture, there way of life.
This theme was expanded on in the subsequent
Four people said that they had experienced
group discussion – many participants agreed that
racism in their local community and seven said
racism was not the most pressing problem they
they knew other people who had suffered racism.
faced. Some from a Bangladeshi background
One young man with a Hindu Bengali background
clarified that this was particularly the case in areas
had experienced verbal abuse:
where they lived and spent most of their time –
racism became more of a problem if they went to like white person asking me to go back to my country
other areas where people with a Bangladeshi ‘why don’t you go there?’
background were not perceived to be the majority.
One person spoke of verbal abuse that others
One participant from a Bangladeshi background
had suffered:
commented:
Verbal comments about the food they eat and the
It depends on the area – if you went to a different
way they speak.
area that was dominated … [where] either white or
black people were the majority … and someone from Another spoke of the impact of racist graffiti:
the dominant group was rude to you, you would see
Friends – everyone I know has experienced racism.
it as racism, but if someone was rude to you in your
Physical – verbal – writing on walls.
own area and they were a member of the same
group, you would just think they had a bad attitude. In the views of the participants, racism was not
always perpetrated by white people. One young
When asked in their interviews whether there
man with a black African background said an Asian
were tensions between different groups, six people
friend’s behaviour had upset him:
did not think so, while four people thought there
were: A friend of mine at school, he was Asian, he drew on
my hand with a black crayon and said ‘I did that
There could be some tensions – physical (fighting
’cause that’s what colour you are’ … I felt very hurt
between different races), verbal (swearing), almost
that my friend had done this.
young kids, teenagers (racists).
One Bangladeshi girl commented:
The others suggested that tensions arose over
small incidents – one young person said there was I saw a group of blacks boys chasing one Asian boy.
‘gang violence about stupid stuff’ and another
The same girl said she knew her brother had
commented ‘sometimes a fight occurs just for a
attacked a white person:
simple reason’. The third said, ‘different groups
don’t get along and a fight can start over girls and My brother beat up a white man because he was
over little dirty looks’. Tensions sometimes arose drunk.
within individual communities and not just
The experience of one family suggests that the
between them. This young person thought that the
level of racism suffered in a particular
differences between the Bangladeshi and western
neighbourhood can vary over time. Two sisters said
way of life could be a source of disagreement:
they had not experienced significant racial abuse,

42
 Tower Hamlets Summer University, East London

but spoke about the experiences their father had A strong sense of their own identity and a clear
told them about, which happened a long time ago: grasp of which groups lived close to them
One person described himself as both Somalian
My father told me in 20 years, white people were
and British. Three people described themselves as
beating, attacking them after the football games.
Bengali and two others described themselves as
My dad, when he was younger, got ganged up on by British Muslims. Only one person mentioned his
a group of people (long time ago). skin colour, describing himself as ‘Human, Black,
African, Christian’. One person mentioned her
The older sister expanded on these experiences
gender.
in the group discussion:
The young people were asked at the beginning
I haven’t really suffered from racism, but my dad has of their interviews to describe their nationality and
– he was beaten up by a gang of white men about 20 subsequently to describe their identity. They drew
years ago – he didn’t want to go to hospital so a attention to the importance of their religion in the
friend had to sew his head up. construction of their identity, along with the culture
and/or place of origin of their parents or family
Causes of racism and their own place of birth. The strength of these
The responses suggested many influences on self-definitions did not seem to vary with age or
young people’s racist attitudes and behaviour, gender in this group. Religion seemed to be a key
including previous personal experience, perhaps factor – seven young people mentioned their
leading to generalised prejudices; influence of religion: Islam for five young people, Hinduism for
parents and family members; belief that certain one and Christianity for another. One young man
groups think they are superior; lack of who described himself as ‘Bangladeshi Muslim’
understanding of other cultures; lack of tolerance of commented:
other cultures; fear of other groups through lack of
My religion is very important along with where I
understanding; historical events and peer pressure.
come from because my parents hold these cultural
Set out below are some of the reasons given by the
traits.
respondents for the existence and persistence of
racism: For another, place of family origin was set
alongside religion as the most important thing.
family, peer pressure, ourselves – personal
Describing herself as ‘Muslim Bengali’, this young
experience.
woman went on to say:
Family, culture (culture of there group and your own
My religion is Islam, my family and I are Bangladeshi.
group), religion, experiences, history.
For another, it was religion and country of birth.
Parents can contribute like when they don’t like other
A young woman aged 16 who described herself as
people from different backgrounds. Brothers and
Muslim British gave as her reasoning:
sisters – the brother may protect their sisters against
other people. History: some people still hate Because Islam is [my] religion and [I] was born in
Germany. Britain.

Racism is caused by peer pressure but not always. It In the group discussion, several people agreed
sometimes comes from their family. with a comment that ‘religion matters more than
race’ when thinking about their identity. Their
spreads through friends.

43
The search for tolerance

country of origin, or that of their parents, as well as As well as their strong sense of their own
living in the UK was also important. Some identity, they also had a strong grasp of who else
participants discussed the complexities of the idea lived around them. The more obvious and well-
of home. One young person felt her mixed racial known communities living in the area are
and cultural background allowed her to ‘choose Bangladeshi, Somali and Pakistani. Many young
what you want to be’. Her father was Bengali and people mentioned these groups. In addition, they
her mother was Filipino. She said she had not felt mentioned Chinese, Filipino, African, Caribbean
Filipino during the three years she had lived in the and Vietnamese communities. Some people
Philippines. Similarly she did not feel Bengali when mentioned the range of religions, referring to
mixing with the Bengali community in England. Christians and Muslims. One young man, who
She, along with her sister and her mother, all described himself as British with ‘Hindu Bengali
thought of Britain as home, whereas their father culture’ and lived in Ilford, mentioned the range of
still considered home to be Bangladesh. Some places of worship:
young people discussed the distinction between
In my area there are 55% Asian like Mosques –
their Bangladeshi identity and Bangladesh the
muslims, temples – hindus, churches, synagogue,
country, particularly pointing to their practical
Indian, Pakistani, Bengladeshi. 45% English.
discomfort when visiting Bangladesh:
The Bangladeshi young people perceived
You go there, they treat you like a princess, they think
themselves to be in the majority. This appeared to
you’re rich because you’re from London, but I don’t
strengthen their own sense of identity as well as
like it there because it’s dirty.
reduce the likelihood of them being the target of
I could never live there because they don’t have racist behaviour.
proper toilets. Some may see segregation by choice as
undesirable and a barrier to community cohesion.
While these two young women felt more at
Others, including some of the young people who
home in London than Bangladesh, despite
attend Tower Hamlets Summer University, seem to
identifying themselves as Bangladeshi, one young
feel that strength in numbers can mean that
man was less sure whether he felt at home
identity is strengthened and safety increased.
anywhere:
The biggest challenges of racism for this group
We don’t belong anywhere, it’s just a place where of young people seemed to be ameliorating the
you’re born. influence and behaviour of peers and family
members. Although these young people expressed
Another person responded however:
a strong sense of identity and self-confidence, at
I do feel I belong here … home is where I am – you least within their own group and local context, they
adapt to where you are, you get used to it. seemed less certain about how they might
approach unfamiliar groups of people and
The group were asked whether they were
situations. So among the priorities for challenging
encouraged to think of their parents’ country of
and changing racist attitudes and behaviour are to
origin as ‘home’. Some young people responded
strengthen their ability to challenge others, and to
that, while their parents encouraged them to think
be as self-confident in communicating and forming
of Bangladesh as home, they did not feel this as
relationships out of their own group and context as
strongly as their parents, although they still felt
they are in it.
they had a strong link with the country.

44
 Tower Hamlets Summer University, East London

Impact of anti-racism workshop question ‘what did you learn?’, young people
commented:
The anti-racism workshop had an impact on a
minority, but limited impact on others If you don’t know a person, don’t prejudice.
Eight of the ten participants said they were not
People can judge easily.
racist in the first place so the workshop had little
impact on them: Treat everyone fair and be kind.

I’ve [never] treated anyone badly due to their race. Comments in the group discussion suggested
that the anti-racism workshop had been rather
I was good before.
general; it had not been specific enough or
I’ve always understood how to treat people right. I’ve demonstrated how the material was relevant to the
never treated anyone badly for no reason. participants. One person commented:

However, two of the ten people felt that others Most of the stuff I knew already. Everything was
might now behave better: basic.

they are aware of what is going around them, and Another said it had been boring – there was ‘too
they don’t take things for granted. much talk’. Another person said:

they’ve taught the consequences of treating people It was boring, sorry to say. There was only sits and
badly and have been put in the shoes of people being chats.
treated badly.
Some felt it would have been more effective if it
Several young people felt they now had a better had been more sustained:
understanding of the subtleties and complexities of
I enjoyed it but I don’t think it would have changed
racism and cultural differences, or that previous
people’s attitudes – it was too short and there was
understandings had been reinforced. A number of
too much information.
people said they now had a better understanding of
equality: The participants were asked whether projects to
tackle racism were needed at all and, if so, how
We are one human race.
they might be improved. Eight people thought that
To be equal. more projects working with young people about
the way they related to other communities were
Several people said they had learnt more about
needed. Some offered the following comments:
concepts – two people had learnt more about
racism and discrimination and four others had Some people do not realise that they can be racist
learnt the difference between racism and prejudice. even through racist jokes that may be funny to one
Eight learnt about ‘inference ladder theory’, a person but not to the other.
concept discussed at the workshop, which
Because more information is always good and useful.
postulates that one negative experience with an
individual of a particular racial or ethnic group One person suggested that such programmes
influences subsequent opinions and interactions might help counter the influence of parents:
with members of the same racial or ethnic group. A
Parents think differently, it may influence kids.
number of people also said they had learnt not to
prejudge people or discriminate. In response to the

45
The search for tolerance

Two people felt that more programmes were not Made me think am more myself. Made me think
needed. One suggested young people were taught about my own identity and people asking me about
how to behave properly anyway: my ethnic origin, I get bored and I realize it doesn’t
matter at all to me, but it matters to everyone else.
People has been brought up to know what is right
(Islamic Bangladeshi father and Catholic Filipino
and wrong.
mother)
Some young people suggested possible
Those who said that the anti-racism workshop
improvements. A number of these involved using
had not helped them to think more about their own
more lively and interactive methods:
identity commented:
Make it more lively (music).
Because I still am a Bengali Muslim + it didn’t make
Have more outside activities. me change my mind.

Taking us to relevant trips (educational). Because I still think I am British and a Muslim.

It shouldn’t be completely different but they should They were also asked whether they felt young
use what teens enjoy e.g. music, art, going to people needed more help to think about their
cinema, to show curtain idea. identity: three said yes and six said no. One of the
people who said yes said this was because:
Some felt a more hands-on approach, which
allowed them to learn by participation, would be People don’t think about who they are and what their
more effective: identity is.

More hands on stuff, more activities, more places to However, those who said no did not see much
visit. point in exploring this. One suggested identity was
obvious:
More active. Getting people with more experience
beforehand (had first hand experienced). Learn more I’m sure people know who they are.
actively (hands on experience yourself).
Another said race and religion were fixed and
Another person added that its approach needed defining factors:
to be more rooted in real-life experiences:
Because they’ll always describe their identity related
More real life situation. to their religion or/and their race.

The young people were specifically asked One of the others thought identity was more a
whether the anti-racism workshop had helped matter of choice:
them think more about their identity. Three said yes
They pick their identity as they grow and they stick to
and seven said no. Of those that said yes,
it, it’s for them to choose their identity.
comments included:

Made me realise what things are important to me –

Building relationships
nationality, religion.
(British Muslim) One of the aims of the Summer University is to
build relationships, respect and mutual trust
This young person noted that the perceptions of
between young people from different backgrounds.
others of your identity might be more important
However, the young person with a Bengali Hindu
than your own opinion:

46
 Tower Hamlets Summer University, East London

background felt progress on this was limited Summary

because virtually all those who attended the
The relatively negative observations made about
Summer University were from the same cultural
the anti-racism workshop suggest that the focus
background – Bangladeshi Muslim:
was not quite right. The issue for many
First of all, in the Summer Uni there were all one Bangladeshi young people is not so much that they
groups of people from the same culture, background experience or perpetrate overtly racist behaviour.
as the majority. Instead, the lack of mixing between young people
of different cultural backgrounds and
He suggested:
intergenerational misunderstanding are perceived
Change programmes, make different people to come as greater problems. Future programmes will need
and join, like white or black people. to develop the skills of enquiry, listening and
empathy in young people so they may begin to
The organisers of the Summer University conceded
communicate across divisions and, by and by, build
this point. The peer motivators’ co-ordinator
trust and friendships.
commented:
The strengths of the Stafford and Peterborough
The majority of the young people in the Summer projects – that they had clear objectives, were well
University are Bangladeshis. We find it much harder structured and young people participated in a
to attract white, Somali and Chinese young people … range of different activities – appear to have been
This year we didn’t do any targeting in the less evident here. Exploration through discussion
recruitment of the volunteers, but we didn’t get a seems to have been less of a hit with some young
very balanced result – almost everyone was from a people. Although participants in the Summer
Bangladeshi background. Next year we intend to University are older than the school children in
target the recruitment of volunteers to get broader Peterborough, there is still a need for activity,
representation. interactivity and variety. The strengths of the
Diversity Awareness Programme (see Chapter 3)
seemed to be that it was reflective, one-to-one and
sustained, as well as being structured and
stimulating. Again, the Summer University
programme did not seem to have these qualities.
The anti-racism workshop had been led by young
people, but that does not seem to have led to a
more positive response.

47
5 Jubilee Football Tournament, Rochdale

Local context owner-occupied and private rented housing. Some

of the housing is owned and managed by a
Rochdale is home to a significant minority
relatively small Asian-led housing association. The
community – 10 per cent of the people who live
people in these two communities rarely mix and
there identified themselves as Asian or Asian
mingle socially, despite the close proximity in
British in the 2001 census. Eight per cent said they
which they live. The distance perceived by locals is
were Pakistani and 1 per cent said they were
as much social as physical.
Bangladeshi. Nine per cent said they were Muslim.
According to the community development
The south Asian communities in Rochdale grew
worker employed by the large housing association,
substantially in the late 1950s and throughout the
youth crime is generally high, committed by both
1960s. Many men arriving in Rochdale in the
white and Asian young people. Violent crimes have
period came from the Punjab region of West
also been committed. A group of predominantly
Pakistan and a relatively small proportion came
white young people are, reportedly, the main
from the Sylhet region of then East Pakistan, now
perpetrators and ‘dominate’ the area.
Bangladesh. In the main, they came to take up
work in the textile industry, which then declined
sharply in the 1980s. Background to the Jubilee Football
As in many northern towns, Rochdale’s Asian Tournament
communities are concentrated in a small number of
The objective of the organisers of the Jubilee
inner-city neighbourhoods, creating de facto
Football Tournament in 2002 was to build and
residential and social segregation. Ninety-six per
strengthen relationships between white young
cent of the borough’s Pakistani community live in
people from Newton and Asian young people from
the five inner-city wards that are among the most
Fern Street. Despite the close proximity in which
deprived wards in the North West. Despite
the two communities lived, familiarity and
dissatisfaction with the old Victorian, privately
friendship were not much apparent and some
owned, overcrowded terraced houses, there is still
tension was evident. The immediate stimulus for
a strong loyalty and affection for these areas,
organising the football tournament was to improve
particularly because of strong family and
the chances of receiving funding to develop the
community ties, and proximity to mosques and
football pitch. Originally, two separate funding
shops. There is also a widespread fear that moving
applications were planned to lay football pitches on
to other areas will increase the likelihood of racial
open spaces on both the Newton estate and in the
harassment.
Fern Street area. The two funding applications were
For the purposes of this case study, the area of
in effect in competition with each other. It was
Rochdale in which the football tournament took
believed that the chances of success would be
place has been given a fictitious name: ‘Newton’. It
increased if the two communities worked together
is a small estate of modern, low-rise street housing
and made a single application.
owned by a large national housing association.
The project was organised by a community
Most of the people living in these properties are
development worker employed by the large
white, many of Irish descent. This small estate
housing association, a local authority youth worker
backs onto the area called here ‘Fern Street’ (again
and the residents’ association for the Newton
fictitiously) and other streets of small Victorian
estate. The project was aimed at young people
terraced houses. Most of the people who live in
between nine and 15 years old from the two
Fern Street are of Pakistani background, living in
communities. Parents assisted with training and

48
 Jubilee Football Tournament, Rochdale

community premises owned by the large housing about the area where they lived; the facilities
association were used. available for young people in the area, particularly
sports facilities; experiences of the football
tournament; friendships; experiences of racism and
Research approach
fights out of school.
With the help of the community worker from the
large housing association, a Saturday afternoon
Young people’s opinions
football session was arranged in March 2003. Young
people from the Newton and Fern Street estates Friends at school
were invited to play football on the Newton estate Young people from both communities described
and afterwards to participate in a group discussion. how they all knew each other at school, but did not
As an incentive to participate, a session at local socialise much outside school. Some young white
evening football facilities for the young people who people told us, for example, about the young people
attended was booked and paid for. Ten boys and they knew at school who lived in Fern Street:
one girl between the ages of ten and 15 took part in
Boy 1: Two of them are in my class.
a discussion in the Newton community house. All
were white and lived on the Newton estate. The Boy 2: I used to go to school with them so I
young people from Fern Street were not able to know them.
attend, apparently because they had commitments
Facilitator: Do you have any close friends from Fern
at the local mosque.
Street? Are you really good friends with
The young people who attended discussed their
anyone from Fern Street?
views on the neighbourhood and what it was like
to live there; other neighbouring communities and Boy 7: Yes, this boy from my class.
estates; attitudes to racial and cultural difference
Facilitator: But apart from playing football, do you
and racism; and what the young people felt about
hang out together?
the football tournament and the proposed pitch.
After the discussion, some of the young people Boy 7: No.
walked round the neighbourhood with researchers,
Some of the Asian boys also had white friends
describing points of interest.
who lived on the other estate. Some older boys,
As the Asian young people from Fern Street had
aged around 14, said they knew people from
not been able to attend the discussion group, their
Newton at school, but didn’t hang around with
views and perspectives needed to be sought on
them at home:
another occasion. After some difficulties and
delays, a discussion with the Asian young people Facilitator: Do you mix with the white lads?
who live on Fern Street took place in the local
Boy 5: Yes.
mosque in December 2003. Fifty-five young people
attended a facilitated discussion with a researcher, Facilitator: Right, but you don’t mix outside of
Mosque leaders and two members of staff from the school?
Asian-led housing association. Three boys were
Boy 5: No.
aged 14 and the others were 11 or 12 years of age.
There were approximately 35 boys and 20 girls. Facilitator: Why’s that?
This discussion focused on similar issues to those
Boy 5: Don’t know.
discussed with white young people: how they felt

49
The search for tolerance

Some of the Asian girls who attended the competition with each other, some intermingling
discussion at the mosque also said they had white nevertheless took place after the match:
friends at school:
We just played their estate against ours. But we have
Some of them go to my school and are nice to me. mixed up before, after a proper match, we mix up
They’re nice, but some of them are bad. and have a kick around.

Some of the young white people knew how to Boys from the Asian community around Fern
say insulting phrases in Punjabi, which they said Street confirmed the sense of social segregation.
they had learnt at school from young people who They told researchers that, although they were keen
lived on Fern Street. One boy quoted a phrase in on football, contrary to the comment above, they
Punjabi meaning ‘your mother is a sheep’, for did not play on the pitch on the large housing
example. Another white young person argued he association’s estate. Some white young people
had been the victim of something like racial suggested that the two communities didn’t mix
discrimination at the hands of his school teachers because they had different interests – in particular,
when he had shown an interest in learning Urdu: Asian young people preferred cricket whereas the
white young people preferred football:
We got this leaflet in our school saying we had to
choose whether to do German, Urdu and French, and Boy 7: Everyone one is football mad – crazy.
I ticked Urdu, and then when I started school they
Boy 8: Except for them, they like the old cricket
wouldn’t let me do it – I had to do French. They don’t
business … We went there and said to
want you to do Urdu, they think you might be taking
them ‘do you want a game of soccer?’.
the mickey out of them … Because we’re white.
And they said to us ‘do you want a game
Notwithstanding these positive reflections on of cricket?’. But we don’t know how to
friendships at school, one of the younger white play cricket.
boys suggested that relationships at school weren’t
One of the Asian boys from Fern Street
quite as good as others were suggesting:
confirmed that, in his view, the white boys from
Just yesterday a gang of whites and a gang of Asians Newton wouldn’t play cricket with them:
had a big fight.
They don’t play with us at cricket, they don’t like it,
they only like football.
Segregation outside school
By contrast to these friendships at school, young
Tensions lead to racial harassment according to
people from both communities painted pictures of
the Asian young people
distance, segregation and an absence of shared
Several of the young Asian people described their
interests outside school. The white young people
experiences of racism – they described verbal and
said that the Asian young people had a ‘practice
physical racist abuse they had suffered at the hands
football and cricket place in the mosque’, but only
of their white neighbours:
two of the 15 young white people said they would
go there to play. According to the white young When we go [to the playing field] they start causing
people, some young people from the Asian area fights … when we go and play they start calling us
had come to Newton to play football while the ‘Pakis’ … the white people call us names and we get
tournament was on. Although the two racism if we go there to play football.
communities were organised as teams in

50
 Jubilee Football Tournament, Rochdale

Some of the Asian girls described the racist The kids from Fern Street, the Muslims, they used to
abuse they had experienced. They described being come up and play us but now they don’t bother. They
called names and in some instances violence: ain’t got a pitch, we have a pitch here. They aren’t
white and they aren’t British. We’re not racist, we’re
Facilitator: What do the bad ones do?
all mates, that’s the best bit about living around here.
Girl 1: They’re racist. [We] get called names and
The white young people consistently
stuff.
maintained they didn’t dislike their Asian
Girl 2: Sometimes they might bang you up. neighbours, although they did note a number of
reasons why they wouldn’t want to live in Fern
Facilitator: Does that mean you get beat up?
Street – these reasons reflected local factors, rather
Girl 2: Yes. than more general racial prejudices:

Facilitator: Has that happened to other people here? The roads are really busy there, and Muslims live
there … and smack dealers.
Children: Yes. [Several]
One boy commented on the security
The girls clarified that both boys and girls
arrangements that the Asian residents of Fern Street
perpetrated the racism they experienced.
made:
The Asian boys were also sceptical about the
idea of mixed teams: They’ve got cages on them … ’cause they get their
windows smashed.
Facilitator: ‘Do you think it’s because it’s like Asians
and whites playing? If it was mixed-up Some of the young boys went on to complain
teams do you think it would be better?’ about the smell of curry:

Boy 15: They won’t pass you the ball, they’re And it stinks down there as well – of curry.
selfish.
On the other hand, the white young people did
Facilitator: If it was six-a-side and it’s three whites not think that the local fish and chip shop gave out
and three blacks in the same side – the any distinctive smells.
whites won’t pass you the ball? Some of the young white people’s comments
suggested a fear of being outnumbered by their
Boy 15: Yeah, and then, we have to pass the ball
Asian neighbours, that there were ‘too many’ of
between ourselves. They won’t pass it.
them, as in the following exchange:
But racism was not a problem according to
Facilitator: Would you take any of the kids from Fern
white young people. The young white people also
Street onto your team? Would you like to
talked unprompted about racism but from entirely
have a mixed team?
the opposite perspective – they stressed that they
knew it was a bad thing and they weren’t racist. Boy 25: Yeah, but there’s too many of them,
The reason Asian people from Fern Street didn’t there’s loads of them when they’re all
come to play football anymore, according to the together.
white young people, was not racism – though,
confusingly, it was at least in part the result of Tensions between young people and adults
racial differences: Some of the white young people made negative
comments about staff at the local Asian restaurant.

51
The search for tolerance

While the boss at the restaurant, they said, treated evidently influenced by the racist behaviour they
them well, the other staff did not. These local had been subjected to, as already described.
concerns were linked to international themes being However, their community leader perhaps
discussed by the media at the time: weapons of reinforced their sense of apartness. He sought to
mass destruction in Iraq and the arrest of Muslims protect his community from not only racism but also
in north London for making the chemical weapon, cultural influences that threatened the values of their
ricin: community as he perceived them. He suggested that
young white people behaved badly by comparison
Facilitator: What about from the Indian restaurant,
with the young Asian people because the Asian
would you go down there and get a
people had a strong community and good parents,
curry?
where the importance of good behaviour and
Boy 22: Yes, yes, the Balti, but it’s the ricin! respecting Islamic values was stressed, whereas the
white people had none of that:
Facilitator: The ricin? What’s the ricin?
They [the young white people] have not any religious
Boy 22: A poison, anthrax, it poisons you.
activities, they just go to school, come back, they
Facilitator: The rice is poisonous? don’t have activities – these, our children, they have
activities, here, in their houses, their parents they tell
Boy 22: No, ricin … ’cause there might be a big
you ‘Pray. Do not do any wrong things.’
war. In London, there’s ricin in the curries
in Indian restaurants, so that’s why we In his fashion, the community leader had
don’t go down there, and those cans, sought to build bridges with their neighbours by
they’ve got rats in them, rats behind the holding an ‘Open Mosque’ day, but he was
fridge. nevertheless keen that the young Asian people
should be able to have their own football facilities
Facilitator: Where did you hear about the ricin?
rather than share with the young white people:
Boy 23: On the news, in London – they’re making
Why you bringing to the again these people, all your
bombs!
discussion ‘go to there’? … All is not right, you calling
Facilitator: They’re making bombs – do you think so? these people ‘go there’, why not make round here?
… People pay council tax, people pay tax, they live
Boy 23: We’ve seen them making bombs in the
here, they work … You are not providing this facility
restaurant. We went into the Balti House
to your tenants … these are your tenants!
and they said ‘get out before I break your
legs’.
Impact of the Jubilee Football Tournament
Facilitator: What, the owner?
The young Asian people suggested young people
Boy 24: No, not the owner, Mohammed, is on
from the two communities did spend time together
holiday in Pakistan, so the others just
and relationships may have been strengthened
reckon they’re the boss. They speak in
during the football tournament. Once the young
their own language and they start
people started to spend time with each other in a
laughing at us. But Mohammed is okay.
non-structured and non-supervised context,
The young Asian people’s dislike and sense of however, the young Asian people reported that
separation from their white neighbours was they began receiving racial abuse again:

52
 Jubilee Football Tournament, Rochdale

Boy 11: We don’t go in there no more, we used Facilitator: If there was another tournament, would
to play but they started fights with us a you make a team and enter the
lot. competition?

Boy 12: We stopped, like three months after the Children: [Some say yes, some say no.]
tournament … They started to give us
Facilitator: Why not?
trouble, we got called names, and they
kick you. Boy 26: We’d just get racial abuse again.

Boy 13: They foul you. Some had come to the conclusion they would
rather just have their own football facilities:
Boy 14: When you go there, it’s like the only
people that are allowed to play football Boy 27: Can’t you make another pitch round our
are the white people. end?

The white young people felt the project had had Facilitator: Why would you rather have a pitch over
a positive influence, strengthening friendships, here?
although they were not specific. They also said that
Boy 27: It’s not fair to make us go over there.
they were already friends before the project
anyway: This young person qualified his reasons after a
moment’s thought, arguing that young Asian girls
Facilitator: Do you think that when you had the
shouldn’t be in the same company as older white
competition last year you learnt more
boys:
about the people from Fern Street?
Boy 27: It’s not fair to make girls go there, it’s not
Children: Yeah.
nice for these girls to be around big lads.
Facilitator: Do you think that playing Fern Street has
The comments of some of the Asian girls also
brought the two estates closer together
suggest that the project focused on boys’ interests,
in any way?
needs and relationships, ignoring those of girls.
Children: Yes. When the Asian girls were asked about football,
very few were interested:
Facilitator: Have you learnt about one another? Have
you made any new friends from Fern Girl 3: Can’t we have a park? It won’t cost as
Street? much as a football pitch.

Children: No, we already knew them. Facilitator: How should it be improved, to make it a
park?
Some of the young Asian people were keen to
become involved in another football tournament, Girl 3: Get swings and a slide, seesaws.
but others were more wary, fearing more abuse,
Facilitator: Are there any girls who would like to play
suggesting that perhaps the way the football project
football?
had been organised had actually made things
worse, deterring some of the young Asian people Girl 3: Not me. [Two say yes.]
from thinking about getting involved with the
white people ever again:

53
The search for tolerance

Events following the football tournament Summary

Following the tournament, a steering group to The football tournament does initially seem to have
develop the joint football pitch was set up, brought young people from the two communities
including some young people who had closer together for the duration of the tournament,
participated in the football tournament. The perhaps building on friendships and contacts that
youngest was 12 years old. Six Asian young people already existed at school. The extent of the mixing,
and four white regularly attended – again possibly however, was limited. The two neighbourhoods
evidence of growing familiarity and trust. This had separate football teams in the Jubilee
steering group participated in the Newton Tournament. Young people from both communities
Community Development Group, which was expressed little enthusiasm for mixed teams, so
leading applications for funding to develop the those bridges had not been built. The football
football pitch. tournament did not have as its ambition the wish to
As a postscript, between the first discussion challenge prejudice or combat racist abuse and
with young white people in Newton in March 2003 behaviour – nor evidently did it succeed in doing
and the second with young Asian people from Fern so. In this sense, this project lacked the specific
Street in December 2003, the funding application clarity of anti-racist purpose noted in Stafford (see
for a football pitch in Newton got the go-ahead. Chapter 1), Peterborough (see Chapter 2) and the
The application for the football pitch in Fern Street Diversity Awareness Programme (see Chapter 3).
had been rejected. The reason given for this was Perhaps building bridges was hard enough, though
technical – the council was not willing to some discussion on these issues as well as playing
underwrite new public spaces because of the football does not seem completely inconceivable
potential expense and risk associated with public and would certainly have been welcome in the
liability. In Newton, however, the large housing light of comments from the young Asian people
association was able to take responsibility for the about their experiences of racism. In virtually all
public liability associated with the pitch, which areas of discussion there were significant
meant it could go ahead, while, because of these differences of perception between the white and
problems, no football pitch was to be built at Fern Asian young people. That alone represents a
Street. This success for Newton removed the significant problem. Inaction is regrettable.
incentive to continue with a football project – they Nevertheless, building trust and friendship is an
now had a new pitch. However, while there was to important and serious goal in itself and the absence
be physical investment in a new ‘public space’ for of this aspiration in the other more explicitly anti-
all the young people of the area, the comments racist activities already described in the other towns
above suggest that significant social barriers might is, in a different way, also a matter of regret. But the
prevent young people from the Asian community most important missed opportunity in terms of the
being able to benefit from this ‘public space’. This football project’s stated goal of bringing
remains, at the time of writing, unaddressed. communities together was that the bridge-building
sports activities (and others more inclusive of girls)
did not continue after the end of the football
tournament. A well-established building block was
regrettably not built on. The community builders
appear to have rejected a building block that might
have become a cornerstone.

54
6 Findings and implications

Findings of the entire group – in some instances, other

communities too. Events in local communities –
Young people’s prejudices
well-publicised racially motivated crimes, for
The significant minority of young people who
example – can also fuel prejudice and intolerance.
admitted to disliking members of other groups
Beyond immediate personal, local or domestic
were asked which groups they disliked and why.
experiences and influences, the media, particularly
The reasons were many and varied. Muslims and
in its reporting of international affairs and the
Asians, as well as Afghanis and Iraqis, were
views of politicians about international affairs,
considered by some young people to be potential
bears a responsibility for allowing misconceptions
terrorists following the attacks on the US in
to grow. These misconceptions can then be
September 2001, and the wars in Afghanistan and
inaccurately applied across whole groups in
Iraq. The surrounding publicity and political
society. These many sources of prejudice and
debate may have had as much impact on the
hostility can intermingle, like the tributaries of a
attitudes of young people as the events themselves.
river, producing a confusing torrent of images and
Refugees and asylum seekers are also perceived by
ideas where fact merges with fiction, television
some young people to be potentially hijackers or
images interchange with reality, personal
terrorists. Refugees and asylum seekers are thought
experience coalesces with half-understood received
by some to receive preferential treatment.
opinions.
Perceptions persist among some young people
Although the influences are similar, a greater
that minority ethnic communities are not entitled to
proportion of boys than girls admit to intolerant
live in Britain and should be in their own country.
attitudes. Girls seem, on the whole, also to be more
Some young people feel that the UK will be
aware of the intolerant attitudes of others, believing
overwhelmed by minority ethnic communities.
that there is more dislike and unfairness around
They are also said by some not to obey the widely
than boys do. Nevertheless a significant proportion
accepted laws and norms of British society. Some
of girls also express prejudices.
also see minority ethnic communities as the source,
not the victim of hostility. Asian people are
Young people’s understanding of racism
believed by some young people to look down on
Young people who participated in the range of
white people.
research methods in these five case studies think of
Some young people say they just dislike
racism as prejudiced and intolerant attitudes that
difference. Black Caribbean communities continue
can lead to unfair treatment or racially motivated
to be associated with crime in the minds of some
abuse or aggression: racist name calling and
young people. On the other hand, some black and
bullying, for example. They see racism as bad
minority ethnic young people believe many white
thoughts and worse behaviour. Racism, in the way
people are nasty, arrogant and racist.
they define it, can be perpetrated by anyone, not
just by white people. Nor do they think of skin
Sources of prejudices
colour as the only provocation to racist attitudes
Family and friends are among the most powerful
and behaviour. Religion and cultural differences
influences; perhaps adults might have expressed
can also be sources of intolerance. Religion as a
views rather like those expressed by young people.
signifier of intolerance appears to be growing in
Some young people had been on the wrong end of
importance in relations between young people.
a bad experience with a member of another
Skin colour as the main way of dividing the races
community. That experience had tainted their view
appears, on the other hand, to be receding. One

55
The search for tolerance

young person noted that, for them, ‘religion is more Impact of activities to challenge and change
important than race’. This reflects wider changes of the racist attitudes and behaviour of young
perception in politics and the media particularly in people
relation to members of Muslim communities. The
What is being achieved
attacks on the World Trade Centre and the
Many formal education initiatives undertaken as
Pentagon as well as the wars in Afghanistan and
part of citizenship or PHSE education seek to
Iraq have inflicted collateral damage on relations
impart a powerful core message: racist name
between young people in communities in the UK
calling and bullying is wrong and hurtful. This is
with substantial Muslim populations – even though
admirable and the message seems to successfully
in the main the Muslim communities in the UK
get through. Many programmes also contain an
have their roots in countries that are not involved
implicit and often explicit message that all are
in international disputes. This is unsurprising, but
equal. Again an admirable thought and, indeed,
depressing.
half of the foundation of universal human rights,
Young people do not, on the whole, think of
the other half being freedom.
racism as a system of power relations in which
Among young people, beliefs about tolerance
white people tend to hold the superior positions
appear to be spread across a spectrum. Some young
and people of colour hold the inferior positions;
people seem to be very open-minded as well as
they see it as bad thoughts and worse behaviour.
being aware of the unfairness of others. Other
young people have a less clear-cut positive outlook,
Multicultural communities do not necessarily
but do not necessarily harbour deeply held
inculcate more tolerant attitudes in young people
prejudices that lead them to act unfairly or
Comparing the results from the diverse city of
aggressively. At the other extreme, some young
Peterborough with the results from the smaller and
people appear to be committed to prejudices and
more monochrome town of Stafford, it seems that
intolerant attitudes and behaviour. Educational
the proportion of young people with intolerant
activities and community projects intended to
attitudes is greater in places where communities of
combat racist attitudes and behaviour seem to have
different racial backgrounds live in close proximity.
the greatest effect on the middle group. Among the
In Peterborough, as in Rochdale, proximity has not
projects evaluated in this research, key factors that
led to familiarity or friendship. Young people live
have a positive impact on the young people’s
segregated social lives outside school. Contacts
experience of the project seem to be:
between families are few and friendships between
young people from different background when • well-defined objectives, not necessarily about
outside school are far between. Despite this, a only anti-racism
significant minority think they know enough of
• a clear structure
each other to harbour dislike. On the other hand, in
places like Stafford with few minority ethnic • a range of activities, presenters and
residents, smaller proportions of young people facilitators
expressed explicit racial or religious prejudices.
• sustained activities over time; one-off events
make less impact

• encouraging reflection on personal

experiences and inquiry into local
circumstances

56
 Findings and implications

• encouraging different attitudes and their differences or what they would

behaviour in the future. make of the answers.

Stage 4 Common ground needs to be found;

What is not being achieved
shared values agreed on.
Unfortunately the messages that aggression is
wrong and everyone’s equal do not reach the heart Stage 5 Friendships must grow.
of the matter. Since many young people do not in
Stage 6 Mutual obligations must be created.
any event believe that they are guilty of racist name
calling or bullying, this is reinforcing an existing
belief. The message that all are equal can, if not Implications: what would help reach these
carefully presented and handled, slide easily into higher ambitions?
the message we are all the same. Since it is evident
Reflect on personal experience; debate local
even to very young children that we are not all the
events; learn through experience
same, this message is confusing and misleading,
Activities that encourage young people to reflect on
perhaps leading young people to think that adults
their own experiences and debate local events and
are hiding from the truth or, worse still, hiding the
concerns are more likely to have a lasting impact than
truth from them. The conclusion that may be
presenting general information about racism, which
drawn therefore is that the best way not to upset
seems distant and superficial and therefore of little
adults is to abide by their taboos, even though they
relevance. As well as discussing personal experiences
are plainly wrong. Young people may not have
and local events, experiential learning, which has a
learnt right from wrong; instead they have learnt
greater capacity to surprise or to reach less rational
what adults can and, more importantly, cannot
beliefs, or beliefs that people are reluctant to admit to,
cope with, which was not the idea at all.
is also likely to be an important component. If the
Combating the contemporary manifestations of
intention is to seek to remove entrenched or
racist and religious prejudices and discrimination,
aggressively held prejudices, one-to-one activities are
and building the social capital between
more likely to work than group activities.
communities that would characterise community
cohesion would require greater ambition. A
Strengthening everyone’s sense of identity
sustained educational initiative with an outcome of
Activities designed to explore and understand
reducing racism would need to follow a trajectory
difference are not just in order to increase
something like the following.
understanding of other people. They should also
Stage 1 Prejudiced attitudes (not just bad help young people to understand themselves better
behaviour) would have to be and thereby strengthen their own sense of identity.
challenged and uprooted. Talking about myself might reveal to me how little I
know about myself and my own heritage and that I
Stage 2 Insight and empathy into the identity
might benefit from finding out more, for myself as
and experience of others would have to
well as in order to discuss questions of identity
be induced.
with others. That does, of course, require young
Stage 3 Difference would need to be people from majority communities to give up the
understood – currently young people, space marked ‘normal’. Thinking of oneself as
among others, simply don’t seem to normal and everyone else as different is not a
know what to ask each other about stimulus to curiosity, much less learning.

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The search for tolerance

Going beyond challenging discrimination: discussions and activities in which they can build
bringing young people together to build empathy shared experiences and aspirations. These activities
and trust over a sustained period should appeal to girls as well as to boys. These
Challenging unfairness is an important ambition, need not necessarily be focused on anti-racism.
but in changing times more is needed. Diversity, Sport and arts activities, or activities to the general
though valued by many (usually those who are benefit of the neighbourhood, sustained over an
well off and not threatened), has in some places led extended period may well produce the deeper
to division. Young people from divided or bonds of empathy and trust that will build durable
segregated groups that live in close proximity coalitions against intolerance. Empathy and trust
without much familiarity (whether the divisions lead to a sense of mutual obligation. That coalition
are racial, religious or have some other source) against intolerance and those mutual obligations
need to be brought together in a structured and might, in an old-fashioned way, be called
sustained way, perhaps by participating in friendship.

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Appendix 1
Questions asked in Stafford schools

Sport
1 Write down your favourite football team in the box below or,

2 If you don’t have a favourite team because you don’t like football then tick the box below.

Music
3 Which ONE of the following bands/singers is YOUR favourite?

Religion/faith
4 Do you recognise any of the following religious symbols? Beside each picture write down what
religion/faith you think it belongs to?

5 Where do you and your family regularly go to pray?

People, groups and communities

6 What are the main different racial communities that live in Stafford? (Try and list three groups if you
can.)

7 Do you think that any of the different groups of people are DISLIKED by other groups of people in
Stafford?

8 Which groups of people are most disliked and why?

9 Do YOU think that there are …

a … too many different people from different racial communities in England
b … a good mix of different people from different racial communities in England?

10 If you think there are too many different communities or groups of people in England which one(s) do you
think there are too many of?

Behaviour and attitudes

11 What is prejudice?

12 What is discrimination?

13 What is racism?

14 Are there any particular racial communities or groups that you dislike?

15 If YES, what racial communities or groups do you dislike?

16 Why do you DISLIKE those groups of people?

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The search for tolerance

17 Do you think it is okay to dislike or call people names because they happen to be a different colour,
religion or from another country than you?

18 Why do you say that?

‘Show Racism the Red Card’

19 Did you enjoy the video, Show Racism the Red Card, and the activities with PC [name] when she came to
the school?

20 What did YOU enjoy the MOST about the video and the activities with PC [name]?

21 What did YOU dislike the MOST about the video and the activities with PC [name]?

22 What did you learn from the video and the activities with PC [name]?

23 Do you think that the video and activities with PC [name] have made you think and feel differently
about people who may be a different colour or religion from you?

24 In what ways has it made you think and feel differently about people who are a different colour or
religion from you?

About you
25 Are you …? Boy/Girl

26 How old are you?

27 How would you describe YOUR racial identity?

28 How would you describe your parents’ racial identity?

29 How many of your friends are from the following racial communities?

30 Where do you live in Stafford?

31 Do your parents go to work?

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Appendix 2
Questions asked in Peterborough schools

First questionnaire
Sport
1 Write down your favourite football team in the box below or,

2 If you don’t have a favourite team because you don’t like football then tick the box below.

Music
3 Which ONE of the following bands/singers is YOUR favourite?

Religion/faith
4 Do you recognise any of the following religious symbols? Beside each picture write down what
religion/faith you think it belongs to?

5 Where do you and your family regularly go to pray?

People, groups and communities

6 In YOUR view, what are the main different racial groups of people that live in Peterborough? (Try and
list three groups if you can.)

7 Do YOU think that there are … ‘too many different people from different racial communities in
Peterborough’?

8 If you ticked Box 1 (i.e. there were too many different people from different racial communities) which
racial communities do you think there are too many of in Peterborough?

9 Do you think that any of the different groups of people are DISLIKED by other groups of people in
Peterborough?

10 Which groups of people are most disliked and why?

Behaviour and attitudes

11 What is prejudice?

12 What is discrimination?

13 What is racism?

14 Are there any particular racial communities or groups that you dislike?

15 If YES, what racial communities or groups do you dislike?

16 Why do you DISLIKE those groups of people?

17 Do you think it is okay to dislike or call people names because they happen to be a different colour,
religion or from another country than you?

18 Why do you say that?

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The search for tolerance

19 Have YOU ever been unfriendly or aggressive towards people from other racial communities or
groups?

20 If YES, which racial group(s)/communities were you unfriendly towards and why?

21 Have people from other racial communities ever been unfriendly or aggressive towards YOU?

22 If YES, what did they say/do and WHY do you think they were unfriendly towards you?

About you
23 Are you …? Boy/Girl

24 How old are you?

25 How would you describe YOUR racial identity?

26 How would you describe your parents’ racial identity?

27 How many of your friends are from the following racial communities?

28 Which part of Peterborough do you live?

29 Do your parents go to work?

Second questionnaire
‘You, Me and Us’
1 Did you enjoy the workshops and activities on the YOU-ME-US project when it came to the school on
Monday 10th March?

2 Why do you say that?

3 What, if anything, did you learn from the different workshops and activities on that day? If you learned
nothing, say why you didn’t learn anything.

4 What part(s) of the YOU-ME-US project did YOU enjoy MOST? Briefly say why you liked that/those
part(s) the most.

5 What part(s) of the YOU-ME-US project did YOU dislike the MOST? Briefly say why you disliked that/
those part(s)

6 Has the YOU-ME-US project made you THINK/FEEL differently about racism and people who may be
a different colour, have a different religion or be from a different country than you?

7 If YES, in what ways, if any, has it made you think and feel differently? If NO, why do you say that?

8 Has the YOU-ME-US project made you BEHAVE differently towards other people who may be a
different colour, have a different religion or be from a different country than you?

9 If YES, in what ways has your behaviour changed? If NO, say why not.

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 Appendix 2

10 Would you like to see anything done differently on the YOU-ME-US project? If YES, say what you
would change. If NO, say why you said NO.

11 Would you like to see more projects, such as YOU-ME-US, that deal with the issue of racism come to
YOUR school?

12 Why do you say that?

13 Do you have anything else you would like to say about the YOU-ME-US project? (You can say
whatever you want.)

About you
14 Are you …? Boy/Girl

15 How old are you?

16 How would you describe YOUR racial identity? (Racial identity refers to a person’s skin colour, their
religion, their culture and/or the country they or their parents come from.)

17 How would you describe your parents’ racial identity? (Racial identity refers to a person’s skin colour, their
religion, their culture and/or the country they or their parents come from.)

18 Which part of Peterborough do you live in?

19 Do your parents go to work?

63