Gus John and the Moss Side Defence Committee

Gus John lived through the 1980s as a community activist and youth worker in Moss Side, having arrived in the UK from the West Indies in the 1960s. In the aftermath of the 1981 Moss Side riots, he was a key figure in the Moss Side Defence Committee, which assisted with legal support to the youths charged by the police, challenged police violence and attempted to convey to the press and public a different interpretation of the events which had taken place. The committee would later undertake a detailed critique of the Hytner Report, established by the government to investigate the disturbances and their causes. Here Gus recalls his experiences of the times, in an interview carried out by Andrew Bowman just a week before the outbreak of rioting across England’s urban centres in summer 2011.

1981 was the year in which British people of African descent protested against racism and police oppression as never before in modern history. The Black People’s Day of Action on 2 March 1981 brought around 25,000 people onto the streets of London to protest against the massacre of 13 young Africans in a fire, suspected to have been caused by racists, at a birthday party in New Cross in South London. Protesters also attempted to highlight the misconduct of the Metropolitan Police force in their subsequent investigation, the bias of the press, the inadequate response of the government to the tragedy and the generalised racial discrimination in British society. Added to the problem of racial discrimination, the Conservative government’s economic programme was making conditions worse in many poorer communities in inner city areas.
Between April and August that year there was violent urban unrest in St Paul’s in Bristol, Brixton in South London, Toxteth in Liverpool, Moss Side in Manchester, Handsworth in Birmingham, and elsewhere in the country.

Gus, what were conditions like when you arrived in Moss Side?

I arrived in Moss Side on the 1st January 1971, having worked on youth and race in Handsworth in Birmingham for the Runnymede Trust. There was a vibrancy about it, in that people had organised themselves around a campaign to do with housing. The local authority was doing compulsory purchases and knocking down houses which were actually rather sturdy – some of them had fallen into disrepair but structurally they were pretty fine. There were campaigns to save these houses because people were not enamoured with what they had seen in Hulme – these deck access crescent buildings, which were not just an eyesore, they became very dangerous after a while.
But the two things that stuck out for me were, first, a lot of young people coming out of school and being unemployed for a long time. It was taking the average school leaver about six months to find any employment, and some of them simply joined an earlier generation of fathers or siblings who had not worked. The second thing that was obvious was the way in which the police operated within the community – they tended to see black people as exotic … and generally formed the impression that the older people were safe and sound: they shared commonly held values, they were disciplinarians keeping the children under control, and it was really the youth which were at odds with the establishment, and the police as the most visible arm of the establishment.
It is true that at that time many parents didn’t want to see the police having cause to come near their home – it was seen as a massive stigma.  It took a long time for parents to understand, based on their own experience, that your child didn’t have to do something wrong for the police to appear on your doorstep. It wasn’t always that young person’s fault that the police got involved in their lives.
In 1972 I had got some money from the British Council of Churches to set up a hostel for young black people, because they were sleeping on their friends’ floors or sleeping rough in Moss Side, the reason being that their parents had been decanted to places like Sale and Partington, as part of the whole so-called ‘regeneration’ business. And they continued to gravitate back to Moss Side, they would be here until after the last bus left, some of them would be in the night time dives – shebeens as we used to call them – and there was generally a sense of drift and disaffection among them. That made them even more in danger of getting involved with the police.

How similar were things in Moss Side to other areas of the UK you had worked in?

The four issues I just mentioned were present in all inner city areas I had worked in. I had just come from Handsworth, and one of the reasons for the Runnymede Trust commissioning the research I did there was that the Birmingham Evening Mail had run a series of stories called ‘The Angry Suburbs’, and one of them I remember was called ‘Must Harlem come to Birmingham?’ There were issues highlighted in those reports of unrest between black and white people which I have to say were not what I found in Birmingham.
Yes, there were tensions, with some white people feeling that black people were coming in numbers, taking homes etc, but what happened in Birmingham as in other parts of the country, was that the newcomers, black people from the Caribbean especially, were coming to find employment in areas where there was already an established working class, a neglected working class. So the quality of accommodation that local whites had was pretty poor anyway. As is typical of these situations, and not just in this country, the incoming black people were blamed for the squalor that had existed for generations.
So there were nuances, but generally you could identify issues which were common to most of those former industrial towns and cities. Many black children were being sent to schools for the educationally subnormal, not because they were in any way deficient, but because the schooling system refused to believe that those children were coming with a language of their own that was not Standard English.
That early period of 1968-73 was also the time when psychologists were propounding theories of scientific racism – suggesting that the intelligence levels of black people were lower than that of whites for genetic reasons. You had to battle against that gunge, especially as it was being taught in colleges that were training teachers – it really was horrendous.

What kind of police harassment did youngsters face in Moss Side?

I remember the first situation in which I personally intervened after arriving here, the police had stopped a young boy of about 13 cycling along Moss Lane West by the Hyde Brewery for riding his bicycle without lights. They were aggressive, and he was frightened. Rather than calming the situation, they started telling him to “stop being cheeky”, and before long there was a confrontation. As you went up and asked what was going on, they would tell you to “mind your own fucking business” or they would arrest you as well, for “obstructing the police in the course of their duty”.
We became aware of how vicious the police were to young people, so that when an incident like this happened, we would begin to gather, because the community wanted the police to know that we were watching what they were doing. The police became very on edge about that, very intolerant of the idea that anyone would witness what they were doing and question their conduct.
Here in Moss Side, as I had also witnessed in Oxford, Birmingham and London, it was not just happening to young people. Caribbean families, the men in particular, were proud of their cars. To own one was prestigious, and these men worked hard and bought their cars, and they were regularly being stopped by the police, for daring to own a vehicle like that: “Is it yours? Can you prove it is yours? What is your address? What is the proof of your address?” Constant petty harassment! There was a level of crime in these urban centres anyway, petty criminals as well as organised criminals – who were white. That criminality had not contaminated the black community in any measure when I came to Manchester.
Yes, some people got involved in crimes, burglaries etc. I used to teach black history at Wakefield Prison, and I was astounded by the zeal and zest with which prisoners there took to an understanding of black history and its relevance to them. They were interested in what was happening in the United States at the time, as they were about the 1962 Commonwealth Immigration Act, the 1968 Race Relations Act.
I told them about the work that I and others who were members of the Campaign Against Racial Discrimination did. How I would pair up with a white person and we would go looking for a room to rent or something. The black person would go in first and typically would have the door slammed in their face: “The room’s gone.” Your mate, the white person, would then go and was told, “It’s five shillings, when are you moving in?”
We did the same in relation to job applications. The black person would present a form with the best qualifications, the white person would present a form with lower qualifications, and the white person would automatically be given the job. We did this research up and down the country, and we were able to present the government with incontrovertible evidence of the extent of visceral racial discrimination, and that caused the Harold Wilson government to enact the 1968 Race Relations Act and establish the Race Relations Board which was the precursor of the Industrial Tribunal.
All those people in Wakefield Prison had what I called arrested growth: very bright people. Some could give you the most horrendous stories about their schooling, and why they dropped out of school. In some cases they had had physical altercations with teachers, and were either expelled from school or never went back.
The fact is, there was not a high degree of engagement in delinquency or criminality among the African-Caribbean population … Now relative to our numbers in the population overall, the highest proportion of people in the prisons and young offender institutions are black people.
Ever since the beginning of the 1960s there has been systemic structural and structured exclusion of black people within the society, and that has got certain consequences. It becomes easy to believe that that is because black people don’t have brains, which of course is complete nonsense. All of that is an important back-story to what people in Manchester were experiencing and grappling with in the 1970s and 1980s.

How active were organised racist groups in Manchester during the 1980s? Groups like the National Front?

Very active. In the year of the disturbances in Moss Side there were running battles between us and the NF. They had the temerity to come and hand out leaflets in Moss Side and Hulme, trying to inflame the passions of white people and encourage them to blame black people for whatever social deprivation they were suffering. What was pleasing about that was that the white community determined that they wanted nothing to do with the NF, and joined political activists such as myself, deciding that they as a white community would not allow the NF to get one inch of space within the white community, and physically booted them out.
So you had the harassment of the police, and then you had the planned collective attacks by white racists – people would be physically attacked, have excrement and firebombs put through their doors, or there would be NF signs put up around the place. That didn’t come from nowhere – the neo-fascists became emboldened by the lead politicians gave…

Such as Enoch Powell?

Yes, such as Enoch Powell, but he could be seen as the extreme end of the spectrum. His problem was that he was open and honest about those matters. It was the people who were passing laws in Parliament, one more draconian piece of immigration legislation than the one before, who were constantly conflating immigration and race relations and holding up the spectre of an alien black force destabilising an assumed settled and cohesive society.
It was like a mantra: “You can’t have good race relations unless you control immigration”.  In other words, if you don’t control immigration, the white population will get fed up that you’re expecting them to be too tolerant of these blacks. Or the black population would start creating mayhem. As a consequence, every year at a certain point, even before the Office for National Statistics published their reports; you would find some newspaper, principally the tabloids such as the Sun and Daily Mail, publishing figures about the number of live births to immigrants. It was all scaremongering, a moral panic about black people, and an insistence on keeping Britain white. And people talked openly about the need to keep Britain white.
You have to situate the 1981 uprisings in that broader context, and if you don’t, you fail to understand the structural relationship between the way black people experience living in the society, and the way they choose to resist.
And the resistance took many forms, it took political forms, it took cultural forms, through music, art, publishing or through soundsystems and travelling discos – people find ways of surviving, and not allowing their essential humanity to be debased, and expressing and affirming their creativity. Cultures of oppression inexorably spawn cultures of resistance.
Given all this background, how surprised were you when the riots broke out? A lot of the press coverage at the time, and now in reflection, talks about the riots being a ‘spontaneous’ event.
It wasn’t a surprise to me nor many other people in Moss Side. It could have happened any time before that July. It could have happened in March that year, when a cache of illegal weapons were found stashed in Moss Side police station. Those weapons were found to be knives, hatchets, coshes, clubs, and a considerable quantity of cannabis was also found.
We were alarmed because we knew the police planted cannabis on unsuspecting citizens, and would then throw the book at them for drug possession. They also used to give cannabis to prostitutes to sell, and if they didn’t comply they would be dragged in for prostituting themselves. Typically, when people got arrested and taken to Moss Side Police Station or Platt Lane Police Station, they were likely to get a good hiding from the police, to reveal the names of others or confess to some crime, or just for being ‘lippy’ and standing up for themselves, whether they did or did not commit a crime.
So it was alarming that this cache was found in the police station. What were the police going to do with them? No sooner did the reports come out than everything disappeared. That was on March 12-13 1981. Ten days earlier, six coach loads of people had left here for London, to go to the biggest march black people here have ever organised, the New Cross Massacre Black People’s Day of Action, on 2 March 1981, following the murder of those 13 young people in that Deptford fire.
That massacre did not take place in Moss Side, but it could well have. That became a metaphor for the experiences that we were having at the hands of the racists and fascists across the country, and the way the police dealt with those things. So the events in July in Moss Side could have happened at any point that year.

Gus, what was the reaction among the press and political elites to the Moss Side riots? The MEN’s recent coverage refers to it as ‘an orgy of violence’ and a ‘spontaneous eruption of hatred’. Is there a sense in which there was, and still is, an attempt to depoliticise what happened?

Yes. And it is for that reason that I do not refer to those disturbances as riots, because that is to devalue and detract from the righteous political component of the whole thing. It was a violent eruption of protest, on the part of principally black people, but lots of white people as well, because they too had experienced for generations lots of vicious, disrespectful oppressive forms of policing.
The coverage in the media of Manchester, Toxteth, Brixton and St Paul’s, was just totally racist. The tabloids have a lot to answer for. They were echoing what senior police officers were saying. They were always eager to claim that it was pure criminality – that it came from nowhere. As if these criminals suddenly drank something and decided to go and create mayhem.
I say about that, as I say about the gangs and knife crime now, I cannot believe, I refuse to believe that black people have some kind of congenital propensity to evil. If you don’t believe that, you have to ask some searching questions about what predisposes people to do this, but that’s too sophisticated for these hacks. They display their prejudices, and in a sense mirroring the bigotry of the people in leadership positions in the country generally.
How did you attempt to get your message out about what was happening when the mainstream press was like this?
There is an invention called the Gestetner. Do you remember it? No? That places us in different age bands! The Gestetner was a domestic printing machine. You typed onto a stencil, and attached it to the machine, turned a lever to make sure ink covered the drum, and then you start rolling off your hundreds of sheets of paper. Political activists of my age were friends of the Gestetner. You always knew which people were very active, because they were always covered in ink!
So, we had meetings, for the Moss Side Defence Committee, we produced masses of leaflets and handed them out door to door, outside cinemas, and indeed outside the magistrate’s court. Picketing and handing them out. And we physically hand-delivered our statements to the news media. Some of them ignored it, some of them printed stuff. On a good day, the MEN wrote respectable articles, on other days, they had some very stupid headlines. There were some good journalists at the MEN though – Paul Horrocks was a good staff reporter, more reflective than the others who just wanted to print rubbish and get a story in the paper.
So that’s what we did: loads of community meetings that were very well attended and we handed these leaflets around. And that was our political practice. We organised and campaigned around education issues, we had anti-deportation campaigns. The man in this community, Anthony Brown, who now is one of the organisers of the Manchester Carnival – he was facing deportation in the 1970s, and we launched a campaign and succeeded in having him stay here.
What kinds of people were getting involved in these protests?
Lets differentiate a bit. The anti-fascist demos drew just about everybody: old and young, black and white, as well as people from the Asian sub continent. There were large groups of women, large groups of young people, the core of whom were political activists who were running organisations or members of organisations, who came together to work in solidarity with us to work towards particular ends.
That was a regular pattern. When we established the Moss Side Defence Committee in 1981, we decided there would be a subcommittee called the ‘Labour Movement and Trade Union Committee’. We tried to visit their meetings to get individual unions to pass resolutions and donate funds to the particular campaign.
For some causes, we had university students unions supporting – materially, and with cash. Some union offices allowed us to run off leaflets, some organised coaches to demonstrations. It became a loose coalition of progressive forces, including the Haldane Society of Socialist Lawyers. Particularly in the aftermath of the disturbances, when the police were just dragging people indiscriminately off the streets, we, the Moss Side Defence Committee, met the Haldane Society, and got pretty horrific reports about the how the courts were getting the probations service to write quick reports on individuals – used by the judge before he passed sentence. This was being done in a sausage machine mode, and the people were not getting the personal treatment they needed. It was all aimed at demonstrating to the public that the situation was in hand, and in the firm grasp of the state. As a result of protests, they discontinued this practice.
As far as the disturbances themselves were concerned, there was clearly not a conscious political decision made that this would be a form of resistance that we were going to engage in on this particular night. In any event, people would not do that, because they would be too scared of a Guy Fawkes movement: someone squealing to the police. So it was spontaneous, but attracted people who felt that they had been hard done by for a long time, and that they would take on the police.

On reflection, how successful was Moss Side Defence Committee?

We were moderately successful. Many of the people who were arrested trusted us implicitly to go and assist them in putting their case together, and in getting legal representation. We introduced a way of working with defendants where we ensured that the defendant remained in charge of the case. We took statements from people, saying we don’t care what you have told the police, you can make a statement here not under duress but it has to be truthful, and we will use that statement to organise your defence.
It sent a powerful message to the magistrates, and that was that we as a community are watching the decisions you make. We want to see evidence that you are taking as seriously the submissions of people from Moss Side as you are taking submissions from the police, and we will expose whatever endorsement you as a court give of police malpractices.
We organised ourselves and went to the court. Some of us went and sat in, some were outside giving out leaflets, and that worked pretty well. The only other thing I would say is this. We worked with individuals that had been arrested, and I believe the whole programme would have accelerated quicker if we had worked with other organisations to build a wider body of mass support. There ought to have been many more people on demonstrations outside the court.
It was a politically volatile period, but politically rich in a whole number of ways. I really had hoped that given the careful work we had put into challenging the Hytner Enquiry, boycotting the enquiry and writing a critique of his findings, having all these meetings around the place, picketing the courts every time somebody was on trial, I was rather hoping we might have built a mass movement around all of that, in pursuit of justice and against police brutality and harassment.
But I think people were happy to come together from their organisations as an alliance, which was effectively what the Moss Side Defence Committee was, rather than seeing themselves as integrally part of one collective group, seeking to build a movement of working class people around these issues. And I suppose people got tired: it had been an exhausting few months.
It has always been a regret to me that I personally and others didn’t return to our critique of the Hytner Enquiry and look at it more analytically, making the links to all that stuff I have been sharing with you, to make a more complete story that others today could look at. Young people particularly, should not be encouraged to see the so-called riots in isolation from everything else.

What changed after the disturbances?

Many, if not most young people developed – however temporarily – developed a greater sense of their own power. Many had the feeling that even if the state didn’t sit up and take account of the message they were giving on the street through these disturbances, they had made their presence felt. Not least to James Anderton and his Greater Manchester Police.
The fact that William Whitelaw, Heseltine and Thatcher introduced a range of projects around the place trying to consolidate the black voluntary sector and links with business, with the support of the banks, they gave start up grants for small entrepreneurs.
And then there was a large amount of refurbishment … and the regeneration of the centre radiated outwards towards Hulme and Moss Side, but while there has been a lot of physical regeneration, not as much has been spent on rehabilitating people.
And the demography of the community has changed: large numbers of Somalis coming in, Lebanese as well, even before the Polish started to arrive. There has been a process of constant adaptation to that.
I get a sense though that there is much less community cohesion now than there used to be. I just don’t get a feeling that communities are working together, with a sense of common purpose and a vision of the future. It is not that people are defeated as such – though Thatcherism had a toll on us all God knows – it’s that the climate is not necessarily conducive to civil action or protest, or change coming about through people becoming adamant that the status quo must change.
Maybe people don’t have a sense of their own strength?
Exactly. I tell that to young people all the time, I say, “You have got the capacity to be as organised as the teaching unions are, and within your schools you have got to sit down talk about issues, and find ways to hold the school to account. You don’t have to do it in a belligerent or antagonistic way, but simply to assert your right to comment on and influence the way the community of which you are a part functions.”
Headteachers run a mile when they hear that kind of thing. But I do feel that if all those young black people who are knifing and shooting one another on the streets had had their energies directed into serious political activism, where they consciously attempting to get their voices heard and influence policies on whatever issue it is, there would be such a sense of empowerment of the capacity to get things done and of achievements to be celebrated, people would have neither the time or the stomach for the kind of violence within our communities.

What can reflections on the disturbances tell us in the present? For people who are looking at problems of racism and police violence

Let me preface my answer by saying, I believe the greatest disservice the state does to its population is through the crappy schooling system we have. When you consider that there is such an emphasis on high level exam results, as if that’s the only mark of schools’ effectiveness, the debate about schooling is always about providing labour for the market, Britain’s economic competitiveness, and the extent to which schools and universities are churning people out.
It has nothing to do with giving people the tools to take control of their own lives, equipping people to act collectively to bring about change, and it is certainly nothing to do with understanding the evolution of British social history, such that we can as a society learn from our advances and defeats. That kind of discourse is seen as a throwback to the days of ‘red-led’ protests of the past for lefties. The assumption is that it is not necessary to think in terms of class or the individual up against the state, and that we should be counting our blessings. Meanwhile, stratification within society becomes more entrenched. Those who are poor are not just disenfranchised by lacking wages through which they can live dignified lives; they are also denied the tools by which they can organise in defence of their lives.
People fall prey to an opaque sameness, an assumed consensus in terms of the values we commonly share. Which allows clowns like Cameron to talk about the ‘Big Society’.
It is very important that we understand what led to 1981, and what gives rise to the peaks and troughs as far as the emergence of neo-fascist organisations are concerned. I would not be surprised if in the coming period as European economies begin falling in on themselves you have another upsurge of pan-European fascism.
We need to see ourselves as being in a continuity of struggle, and the struggle is never won until we are living in the kind of social democracies that do not place on a pedestal the market, with all the neo-liberal values that come with it; the rampant individualism, the greed, the abandonment of hope, the abandonment of idealism, the sense that the state has no role in regulating forces within society so those who want to prey on the weak in society have full vent to do that.
It has been taken to extreme lengths in terms of the way schooling is going now: the privatisation of everything that moves. Academies, trusts, and Michael Gove’s assertion that you can open schools all over the place, with no concern about cohesion, no concern about social inclusion.
And in due course all of that must implode upon itself, because it is not just in dictatorships that you find people being oppressed, it happens within so-called democracies as well, and we ignore that at our peril.
I’d like to think in reflecting on 30 years ago we can reflect on what happened since: why did the labour movement that had all these giants, why did it all suddenly get eclipsed? What happened to trade union basic education projects and the workers education movement? What are young people in Moss Side today grounding their sense of identity and purpose? What connection do they have with these lessons of the past? How are they being primed and equipped to make their mark in this present age as each generation has a duty to do?
If anyone tells me that those who are educated will find a way to do that because they have the social capital to do that, I would say that is complete nonsense. Mark Twain said, “I never let my schooling interfere with my education”. The fact is, schooling is dumbing down people’s sense of history, if not their aspirations as human beings working together to shape a future. I believe the country lost a trick when there was a concentration on building a citizenship curriculum, without concentrating on the need to teach British social history: we need to understand the society, how we have come to be as we are, that rich tradition of fighting for rights. Expanding rights in the society, and with that the responsibilities people have in the present, to build a better future for those coming after them.
I don’t get a sense right now, that there is that level of awareness or political literacy.
I don’t know why people don’t ask the question more regularly, if the centralist tendency within the government is leading to the collapse of local government in safeguarding the rights of citizens, then if what matters to me is how my life in Manchester is regulated by those at the Town Hall, then why should I be concerned about what happens in Whitehall? And yet people in Whitehall feel they have the right to cut off local government and leave people to all kinds of forces without understanding that not everyone has the capacity to engage with the market in that way.
I find it a not very hopeful scenario, and that is why I spend a lot of time trying to connect people with that long sweep of historical struggle, and giving them some tools of analysis so they can better understand what is going on around them.

Article by Andrew Bowman

This article was originally published in The Mule online newspaper in August 2011, and is reproduced by permission of the author.

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Hulme Community Garden Centre – A Green Regeneration

After decades of social and economic decline, Hulme was regenerated in the 1990s with the demolition of problematic flats such as the Crescents and some improvements to social housing. However, the regeneration failed to create green spaces which were open to all so in 1998, four local residents came up with the idea of establishing a community garden centre. Richard Lockwood, Geraldine Wall, Andrew Stewart and Neil Francis got together to work on securing land for the garden and in April 2000 they opened Hulme Community Garden Centre on Old Birley Street just two miles from Manchester’s city centre. Whilst only one of the four founding members – Richard Lockwood – is still part of the project today, the ethos of sustainability and a belief in the role that green spaces can play in the well-being of the community still leads the organisation.

“What you have now is a very mature and established garden but originally it was a brownfield site – just a patch of wasteland,” explains Jamie Dickinson, the manager of the centre, as we sit in the garden. “The land is still council-owned and we basically pay a peppercorn rent because, in fairness, the council realise that we add value to the area and sees the benefit of what we do.” As well as selling cheap seeds and plants to green-fingered locals, the garden centre is a maze of trees, willow arches, allotments and classrooms where free workshops are held for local residents, school children and a wide range of socially excluded groups such as ex-drug users and those who have abused alcohol.

Jamie explains that the Centre has worked with over 200 organisations ranging from the usual green and environmentally focused groups to allotment societies, mental health agencies, housing associations and refugee support network. “What we’ve found is that access to green space and horticulture covers such a broad cross section of needs. On a basic level, there’s mental and physical well-being of just growing and planting… It can help people in so many ways, whether it’s exercise, being with nature, healthy living or even how it connects to people’s faith,” says Jamie.

A not-for-profit organisation, the Hulme Community Garden Centre employs ten members of staff and welcomes over 5,000 visitors every year, all of whom have access to free expert horticultural advice. “We get the yummy mummies of Chorlton, an 80-year old African Caribbean through to Iraqi refugees walking through our doors. It’s such a broad group of people and that’s the strength of what we do,” adds Jamie. “It’s not a passive space – I mean, yes, you can come here and just read a book or have a sandwich – but we actively work to help people and that’s what’s really important.”

As well its role in the wider community, the centre has become an education hub, promoting the importance of growing food and biodiversity and wildlife habitats. Schools and college groups visit the centre regularly and although Jamie states that they don’t focus on any age group in their community outreach, he admits that it’s important to get people into healthy living and sustainability sooner in their lives. “This centre was founded on principles of sustainability,” says Jamie. “I read the various documents that were submitted to funders before this place opened and what you see all the way through it is the principle of sustainability, maybe not in those terms but you see the three Rs again and again… Recycle, compost, growing organic- all these things are now what we would class as sustainability and they were the ethos at the centre of this place which we still follow.” In fact, on my way in to find Jamie I witness a local resident quiz the staff (who seemed very knowledgeable) on everything from the best organic feeds to the best season to grow your own ginger.

When I ask Jamie if he thinks growing our own food in an urban landscape is important, he replies, “Well, I don’t mean to sound dramatic but it’s a matter of life and death. Growing food and being green is a big part of what we’re about and people are going to have to learn how to do it because otherwise they ain’t going to eat! In terms of sustainability, local food is going to be the only food and so we want to skill as many people to do that as we possible can. It’s not that we bully or hector people about this – we don’t feel that’s our role or how we will educate and improve people’s lives – we’ve just have to show and explain.”

Indeed, the garden centre was recently granted permission to take over a council-owned car park right next door, again on a peppercorn rate on a ten-year lease, to expand the garden. On May 15th 2011, a community discussion and design day was held to gather ideas about what to do with the acre of land they have acquired. “We invited all the community and I mean ALL the community – we leafleted every house and flat, we contacted every organisation we work with, we told everyone – so that the local community could come in and say ‘well, this is what we want’,” says Jamie.

The main requests put forward by the locals includes things like renewable energy generation, wind turbines, community allotments, a performance space and green workshop where they could make things out of wood without using any energy. Many gardeners also pointed out that they would like more space for growing food. “We are a community organisation, and we need people to give us our mandate to go forward,” explains Jamie, “At the end of the community design day we had a clear idea of what people want to see and the nice part was that it was what we thought should be there in the first place, which means that we’re getting something right!”

Looking into the future, the Hulme Community Garden Centre faces the same problem that many voluntary organisations are now struggling with: funding. Or to be more precise, long-term funding which allows an organisation to plan ahead, develop and exist without the threat of financial ruin. “We’ve been lucky because we did get a pot of funding for five years in 2007 which has been a springboard and helped us get from 3 staff to ten and do stuff like put up the green roof, refit the classroom and the staffroom and plan to eco-retrofit the shop,” says Jamie. “We’ve also done what lots of other organisations do, which is build our resilience by selling things…We sell plants and seeds and that, hopefully, means we’ll always have something to fall back on to help keep this community garden open.”

Article by Arwa Aburawa

Leaf Street: Radical gardening in the city

The Leaf Street Community Garden in Hulme was set up in 2000 when local residents from the Bentley House (‘Redbricks’) estate decided to transform a grassed-over pathway between two rows of three-storey flats into a communal garden. After a 72-hour permaculture course and community consultation, the layout of the community garden was decided and locals got on with making the garden a reality. Although they have faced opposition from the council, which has threatened to turf over the garden on a couple of occasions, as well as leadership issues, the garden remains an example of successful radical gardening in Manchester.

In 1999, residents in Hulme decided to transform a wide pathway on Leaf Street into a community garden which grows food and also provides an open space for neighbours to meet and interact. Based on permaculture principles which take wildlife, food and people into consideration, the locals dug up the pathway and started planting trees and herbs with very little funding. Mick Chesterman, a local volunteer at the garden, states that at the time the local authorities weren’t very helpful and insisted that the project secure written consent from 80% of the residents living in the vicinity.

Even so, locals led by Angus Soutar, ‘Jungle’ Jen, and Rob Squires got on with their plans and planted (what they insist is) the world’s largest herb spiral, made using reclaimed railway sleepers, raised vegetable beds between wood-chipped pathways, fruit trees and shrubs as well as art sculptures. Unicorn Grocery in Chorlton provided a small grant to help pay for the fruit trees but other than that, the garden came together due to the efforts of the locals.

Over the years, however, the garden began to lose direction and in 2002, it was decided to raise funds to employ a project co-ordinator for the garden who would take the lead and help organise volunteers more effectively. This lead to a shift in focus away from growing food to creating an environment where locals can socialise and supporting biodiversity and wildlife. As Mick notes, “We wanted to take a low maintenance approach to gardening. We’re not afraid of it being messy and creating a natural habitat where food is grown, birds and insects are supported and opening up a space for the community to enjoy.”

However, in 2008 the council reportedly showed concern over the appearance of the garden and so volunteers helped to get it back in order. Leaf Street works with volunteers from the local Hulme Community Garden Centre and has also developed an uneasy alliance with the housing association which controls the surrounding estate.

The issue of land and land ownership is a contentious issue at the heart of radical gardening and especially ‘guerrilla gardening’ where activists plant on abandoned land without permission. However, Leaf Street Community Garden is an example of action taken for the community’s benefit that was later positively acknowledged by the landlords themselves. “Leaf Street was built by people just taking it and doing it literally without the will of their landlord,” says Mick. “And actually ten years down the road, it’s become an asset to the landlords and they’re now really happy it’s happened.

“So just because you’re experiencing resistance doesn’t mean that you shouldn’t just go out and do it. In the same way that direct action maybe against the law but morally justified, it’s the same for radical gardening. I mean you may not have direct consent but you’re in the right and once you’ve done it you can’t really argue against it.”

This radical background is reflected in the volunteers’ strong sense of ownership of the garden which has meant they have found it hard to work with established organisations such as housing associations. “I mean we do get a lot out of it but at the same time the garden has a strong sense of identity and we’re reluctant to give that up,” remarked Mick. Radical gardeners have also noted that housing associations, some of which own huge quantities of empty land, could do more to support and encourage community gardens.

Community and radical gardens have recently witnessed a resurgence due to the role that they play in building resilient communities that are able to deal with the impacts of climate change. Moving away from a dependence on supermarkets and food that is flown from all over the world by growing food locally is an aspiration of many climate activists. And despite the move away from growing food, the Leaf Street Community garden still grows pears, apples, plums, berries, squashes and pumpkins.

Taking a wider perspective, Mick states that working with the community garden is a ‘coping mechanism’ that allows him to deal with the enormity of climate change. “It’s very easy to get quite apocalyptic about the changes that are going to happen so being able to grow my own food locally and work with my neighbours is one way of dealing with climate change positively and constructively.”

Article by Arwa Aburawa

Hulme Mural: From Tranquil Pastures To A High-Rise Age

The 84-foot long mural at Hulme Library is an impressive work of public art which chronicles the history of Hulme from Roman times up until the present. Capturing the constant battle for decent homes, immigration following World War Two and the tumultuous periods of regeneration, the mural is a reminder of the transformation of Hulme across the ages.

The Hulme mural was designed and made by the staff and students of the pottery classes at Adult Education Services, which is currently located in the same building as Hulme Library on Stretford Road.. They originally wanted to make a sculpture to display inside the building but they decided that a mural on the outside wall would have a greater impact. The mural took two years (from 2000-2002) to complete and the history was carefully researched to make the mural factually accurate.

Brigitte Soltau, a local pottery instructor who was involved in the mural, explains why they chose to record the history of the city. “There was a lot of changes happening in Hulme as we were planning the mural. New housing was being built opposite the education centre and we felt that we were in the middle of an important time of change for the community. So recording a longer period of other significant changes for Hulme felt like an obvious subject matter for us.” The mural consists of six panels and is accompanied by a poem commemorating the changes that Hulme has been through.

From Hulme all blessings flow, in this valley there is scope for motion… flowing forwards from tranquil pastures to angry winding rivers…
Hulme received its name from the Norse (Scandinavian) word for a small island surrounded by water or marshland as it was encircled with water on three sides during the time of the Norman invasion of 1066. In fact, Hulme was a separate community from Manchester in the 15th century and was a predominately farming community until the 18th century. This is depicted in the first panel of the mural which shows Hulme as rural community with cottages surrounded by water, trees and nature.

When shadows danced like leaves across childhood…And angel raged across glittery moon… when silver cloud shadowed steel heartbeats…
Industrialisation swept into Hulme in the 18th century when the Bridgewater Canal brought trade into the surrounding neighbourhoods of Castlefield. This is illustrated in the second panel of the mural that shows the expansion of the village into a town with a library, factories, shops and inns. The canal supported the rising textile industry, which boomed at the time, bringing people into the city to work. The number of people living in Hulme multiplied 50-fold in the first half of the 19th century as they flocked to the mills and homes were built rapidly to help accommodate the rising population. However, many of the homes were of extremely low standard and poor sanitation meant that diseases such as cholera were rampant.

The situation got so bad that Manchester Borough Council (now Manchester City Council) passed a law in 1844 banning the construction of any more houses in Hulme. Even so, homes which were more accurately described as slums continued to exist and were inhabited up until the mid 20th century. Hulme’s link to the Rolls-Royce company is also depicted in the mural with a model of the car in the second panel. In 1904, Henry Royce and Charles Stewart Rolls met in the Midland Hotel in central Manchester and decided to start their own company making a unique version of a new invention – the motor car. They opened the first Rolls-Royce factory in Hulme and many nearby streets now commemorate this bit of history, including Royce Road and Rolls Crescent.

Remembering wartime, endless years of hot fire… Safe houses ‘homes fit for heroes’…
The third panel of the mural looks at the Second World War and calls for decent homes following an extended period of austerity as well as the rise in immigration and the development of a multicultural Hulme. There was a concerted effort to clear slums in the post-war period and Hulme’s slums were eventually demolished in the 1960s after local resistance delayed their clearance by a generation. Once again, however, a rush to build the homes meant that they ended up with a unique variant of the high-rise tower blocks named the Crescents. Four sets of curved low-rise buildings, the Crescents were completed in the 1971 and were architecturally based on terraced housing in Bath and Bloomsbury. More than 5,000 housing units had been built in less than eight years and the redevelopment of Hulme was said to be on a scale surpassed only in Rotterdam, Warsaw or Hiroshima.

From the sea, a rush wind blowing…Embers turn to carnival glow, universe spinning strong below our feet…
The fourth panel of the mural is of the annual carnival that paraded through Hulme following the Second World War. Migrants from the West Indies and Asia came to the UK and settled in the large cities such as Manchester and in particular areas such as Rusholme, Moss Side, Cheetham Hill and Hulme. “Immigration after the Second World War had a huge impact on the area and we wanted to show that in a positive sense…” remarks Soltau, who helped to design and make the mural. “The carnival scene was important to us as it showed the resilient and positive aspects of Hulme and I think lots of people had many fond memories of the carnival procession. Loads of local people were involved in the planning of it so we wanted to show that and the creative sense of community during the 70s and 80s, before the redevelopment phase.”

In a high-rise age, in a delicate rage, we do not shrink before them… Demolition like thunder, all ears stiffen to the vast flooding scream…
The fifth panel records the rising concerns around housing, demolition and the regeneration of Hulme in the 1990s. Housing is a recurring issue in the mural and reflects the fact that Hulme became is widely known for its social and economic decline during the 1970s and 80s and (questionably) more successful regeneration in the 1990s. As Soltau explains: “Hulme was re-developed three times in a short period of time, so that means that buildings were razed to the ground three times which is a significant amount of upheaval for such a tiny place. To be wiped out and reinvented that many times over is quite unusual.”

Shortly after residents began moving into the Crescents in 1971, it became apparent that the buildings were poorly designed (cutting Hulme off from the rest of the city), the workmanship of low quality and the houses required a level of maintenance that was not forthcoming. The oil crisis of the 1970s made the homes almost impossible to heat for the low-income residents, families moved out of the Crescents by the 1980s and were replaced by students, artists and travellers as well as drug addicts. The Crescents became notorious for being cold, damp and riddled with cockroaches and crime. In 1977, people living in Hulme were seven times more likely to commit suicide compared to the national average and thirty-one times more likely to be a victim of crime. In 1986, over 59% of adult males in Hulme were unemployed and youth unemployment was recorded at 68%.

The situation got so bad that reports state that “there must have been times when simply abandoning Hulme to the forces of nature would have seemed the easier option.” (cited in Alison Ravetz, Council Housing and Culture: The History of a Social Experiment, 2001, p230). The sense of community and neighbourhood friendliness of the former slums of Hulme had been lost, to be replaced by a huge social and economic problem. Within a decade of their construction, the Crescents were declared unfit for purpose and new plans were under way to try and resolve the issues that they had thrown up.

In the 1990s it was agreed that the best solution to Hulme’s problems was an extensive programme of physical, economic and social regeneration. Manchester City Council secured £7m from central govermment to raze high-rise buildings and replace them with new Housing Association homes. The Hulme City Challenge was also launched in April 1992 with £37.5 million of government money to bring together the various players in Hulme to help regenerate the town. High-rise flats were replaced with better planned homes (both council and privately-owned) and Hulme’s reputation as a socially deprived area declined. Local amenities such as the Zion Arts Centre and the Hulme Community Garden Centre give the area a friendly community atmosphere and illustrate the important role that locals played in turning the city into a unique and desirable area to live in.

Reconstruct an order on the other side of chaos, there is scope for motion, flowing forwards once more…
The sixth and final panel depicts modern day Hulme at the millennium. As Soltau explains, “there have been a lot of questions about the future of Hulme but we didn’t want to end the mural on a negative and pessimistic note as there is a lot to be hopeful for in Hulme.”

Manchester City Council recently announced that Hulme Library was under consideration for closure due to the difficult financial circumstances and will be replaced with either new or alternative provisions. Many have shown concern that if the library closes, the other remaining tenant in the building – the Adult Education Services – will be put under great financial pressure. As Brigitte Soltau explains: “the Adult Education Service have been struggling massively themselves and they’ve been winding down with cuts to staff and courses already so if the library goes, it does make the others future more difficult…
“If both the library and the Adult Education services leave, the issue is what does the council decide to do with the building. If they let it out to another group than all well and good for building and the mural but if they decide not to, than that would be quite worrying because these days it seems that in Hulme one day a building is closed and then the next day its been demolished. That would be extremely worrying for us.” The £20,000 mural is made out of 2 tonnes of clay cannot be removed from the building without damaging it.
Neil MacInnes, Head of Libraries insisted that no final decision has been made on the future of Hulme library and added that the concerns about the mural are being taken into consideration. Comedian Johnny Vegas, who unveiled the mural back in 2002, has backed a public campaign to save the mural from destruction and Soltau and the team behind the mural are attempting to get the public art piece listed by English Heritage. “We built the mural with every intention that it would be there as a lasting tribute to the community and what Hulme is about,” says Soltau. “We want it to always be there as a record of the city’s history.”

Images of the mural by Arwa Aburawa can be seen in this gallery.

The consultation on the libraries in Manchester, including Hulme Library, is running until midnight on Sunday 5th June 2011. To take part log on to www.manchester.gov.uk/libraryconsultation.

Sources:
Ex-Hulme
Alison Ravetz: Council Housing and Culture: The History of a Social Experiment, 2001, Routledge, London.
Cletus Moobela: From Worst Slum to Best Example of Regeneration: Complexity in the Regeneration of Hulme – Manchester’, 2005, International Journal of Emergence, Coherence and Organisations

Sustainability and Spirituality: Levenshulme’s Eco-Mosque

In 2003 the Muslim Bohra community of Levenshulme started thinking about replacing their makeshift prayer hall – a former Maternity & Child Welfare Centre in an old Methodist chapel – with a brand new mosque. However, fitted with solar panels, recycled wood, reclaimed stone, under-floor heating and other energy saving measures this wasn’t your average mosque, but an eco-mosque.

Opened in 2008, the new building was the culmination of a lot of hard work, curiosity and a belief that it is possible to create a mosque which positively impacts both the community and the environment. At the time, the mosque’s opening was reported in both the local press and amongst international Muslim and environmental publications. Mustafa Abdulhussein, vice-president of the mosque, told the Manchester Evening News at the time of the mosque’s opening that “We had been using the building as a makeshift mosque for many years, then about five years ago we started thinking about building a new structure. The eco-element arises out of what a mosque is meant to be. It is meant to be friendly in every aspect, which includes being friendly to the environment. We should set an example and having eco-friendly features makes those congregating there aware of the issues. It hasn’t really been any more costly than if we were to do it any other way and there is a much greater gain to be had with a mosque which creates its own energy.”

He also added that “The building is two completely different architectural styles – one side is inspired by modern Mancunian architecture, with glass and zinc, and the Mecca-facing side uses traditional materials like stone.”

In 2010, Abdulhussein told Manchester Radical History’s Arwa Aburawa that initially green concerns were not on the agenda when the mosque was being built. “It started off with us saying that we should have some solar panels as green buildings are encouraged and we had to have some green aspects by law. So I looked into it and got more interested with the green aspects and although I wouldn’t call the mosque completely eco- it’s really a step towards a fully eco mosque.”

Learning To Care For The Environment

The new mosque was fitted with solar panels, under-floor heating which is efficient as most of the congregation sit on the floor, infra-red sensitive taps so water isn’t wasted and energy-efficient lighting. The eco-mosque was also built using sustainable wood, reclaimed stone and an energy-efficient glass façade with allows natural light in. Abdulhussein explained, “the glass retains the heat in the cold and in summer it creates an environment which requires less heating. When I started I was not aware that such glass even existed!”

In fact, it has been a learning curve for all the community, which is discovering the ‘green’ aspects of Islam. “All the issues that are important today such as the issue of global warming and polluting- all these aspects are very much within Islam’s concerns, in fact there are imperative, a requirement for us to think about,” explains Abdulhussein. “A lot of these things don’t get taught about any more although I’ve noticed that in the last twenty years there has been a change and Muslims (like any other ethnic or religious groups) are also learning to think about environmental issues.”

Abdulhussein also noticed that the younger members of the congregation had particularly embraced the green aspects of the mosque as it showed that their faith recognised modern day issues. The concept of ‘Khalifa’ or stewardship is rooted in Islamic thought and states that mankind has a responsibility to protect the whole of humanity and the planet. However, Abdulhussein admits that it it still up to the Muslim community to take environmental awareness seriously. “To be frank Muslims have a lot to worry about, the political agenda is dominating the Muslim world and issues that ought to be at the forefront of our thoughts are pushed to one side. It all depends on how seriously imams take the issue,” he says.

Building Bridges Between Communities

The eco-mosque in Levenshulme, which is known as ‘Al-Markaz Al-Najmi’ mosque, has also been praised for helping to build bridges between different communities. “When a mosque is built in an area the standard reaction is ‘not another mosque’, there are concerns about parking and disruption,” says Abdulhussein. “So when we decided to build the mosque we wanted it to be different because if the community can’t get behind it then what’s the point of building a mosque? If we want to build a house of worship then it has to benefit the entire area- that was our aim from the beginning… For example, we try to make sure that the mosque parking never disturbs the neighbours- we police it ourselves. We make sure that the neighbours have our number in case there is a problem of any kind and what we have found is that in return they look after our mosque. When we have trespassers in the mosque surrounds who are not meant to be there we tend to get residents ringing us up to tell us- they look after us in many ways.”

In 2010, the Bohra community also donated over £50,000 to Levenshulme Inspire, a local community centre also based in a former church, which will include a stylish café, social housing apartments and space for clubs and local groups to meet. Inspire was due to open in October 2010. Abdulhussein explains that this is just part of the Muslim community’s contribution to the locality and its future development. In fact, he adds that all mosques should be integrated with their communities and also positively contribute to their environment. “I really do feel that if there was some organisation in Manchester which could influence the building and design of mosques then they really should encourage them to bring in some of the measures that we did- both in terms of eco-friendliness and community-friendliness,” he emphasises.

Article by Arwa Aburawa

Stephen Kingston and the Salford Star

Uncovering the darker side of regeneration and social housing, the Salford Star has been rocking the boat in Salford since 2006. The only independent, radical and community-orientated news source in Salford, it’s “produced by Salfordians for Salfordians with attitude and love.” It won the 2008 Plain English Campaign and was runner up for the Paul Foot Award for Campaigning Journalism in 2007. Taking its name from the popular radical newspaper the Northern Star, Salford Star has not only been writing stories but jumping in with two feet to help residents fight their battles. Manchester Radical History spoke to founder and editor Stephen Kingston.

Tell us a little about yourself and how the Salford Star started…

SK: Well, I’m not a trained journalist and I didn’t become a journalist till I was 28. For fifteen years I wrote for style and music magazines, in the Evening News, but you don’t get into journalism to interview Coronation Street stars and celebrities. That’s not why I got into it anyway. In the end, although I was getting very well paid to write for the national papers, I couldn’t get the real stories across which is housing, regeneration – things that mattered to people.

So I took a back step and started teaching journalism in the community and I did that for a few years, then I got offered the chance to help on a magazine called ‘Old Trafford News’ which is a community magazine which we revamped. So I did that and it was very successful. People saw the magazine that we were doing in Old Trafford and the community invited us to do one in Salford. But I said to them ‘hold on second, Salford is a city whereas Old Trafford is one square mile’. As Salford is a big city, we’ll need a big magazine to go with it! So Salford Star was born.

What was the initial reaction from locals. Was it positive or did they not really believe it was going to last?

SK: Well before we started, we went to a lot of public meetings and I went to one guy called Guy Griffiths who is notorious in Salford because he’s the only person to have been forcibly evicted from his house. I went to him with the idea for the magazine and I said ‘well, what do you think?’. He says ‘I don’t want anything to do with it. You budget journalists are all the same’ and this and that. But he did say ‘I’ll give you one bit of advice, if it looks anything like the council magazine everyone will put it in the bin.’ So I took that advice and ran with it.

The response to the first issue was phenomenal, I’ve never seen anything like it. What we first did was to take a copy to the town hall to Council Leader John Merry and within ten minutes he was on the phone screaming blue murder so we knew we’d got something right! The second call was from a women whose mother had a house about to be knocked down and needed some help. I mean the calls, the email that we got, I’ve not seen anything like it. Reactions were phenomenal and they are continuing to be. The only problem is that we only had the funds to print 15,000 copies but Salford has a population of around 300,000 people so there are people who have never heard of it. Out in Worsley, Walkden and Swinton they are not aware of it. What we do know is that each copy is read by about 100 people as it gets passed round.

With Salford Star now only being online it’s more complicated. We do get a lot of readers but we know that two thirds of those living in Salford don’t have the Internet so we’ve excluded a lot of people before we’ve even started. The advantage is that it is more accessible to those outside of Salford and we know that we get readers from all over like London and even Devon. The stories are getting out of Salford and that’s good – apart from when journalists nick my stories and then call them exclusives which I don’t like!

What have been some of the biggest campaigns that Salford Star has been involved in?

SK: There’s a lot. One of the first that we did was to take a group of normal kids from Salford to the Lowry Centre in their street gear. They said ‘no, we’ll be kicked out’ and we thought ‘get lost’. So we took them down there with hidden cameras and lo and behold two minutes later they were kicked out. It was shocking but what happened after that was that the Lowry realised that they weren’t reaching the local community and their policy changed, not a 100% percent but now they are aware. There were groups that wanted to use the space in the Lowry but they were charging eight thousands pounds. But after that people were getting in just by waving the Salford Star and saying ‘hey, come on’! They were giving it to them for nothing so that was a real benefit that we got.

In Langworthy, just opposite the Urban Splash development, people were being offered £52,000 for the houses whereas the ones on the other side of the street were going for £90,000. So we interviewed the leader of the council, John Merry, and we told him what was going on and he said that if it was true it would be illegal. And lo and behold they all got £90,000 so that was another result. Another one was keeping the Salford Film Festival going and also getting the Tree of Knowledge in Salford listed when it was due to be demolished. We don’t just write the stories like the Evening News or an Advertiser journalist, we jump in with two feet and give people in Salford the information to fight these battles.

Housing and regeneration have been huge problem areas in Salford, could you talk us through some of the major issues the Salford Star has been looking at?

SK: If you open your eyes and you walk round so-called ‘Langworthy Village,’ there are shutters on the newsagents. Another newsagents up the road shut down a few year ago- they couldn’t even sustain a corner shop. I mean when you consider that £88 million of private and public money (that was the last time we looked, it’s probably more now) has gone into this immediate area..Where’s it gone? There’s nothing here. A report has just come out from the Manchester Independent Economic Review and it say that nothing’s changed, so where has that money gone?

If you look at where the regeneration money is going, a hell of a lot of it – I’m not saying all of it by any stretch – is going into sweeteners for developers to keep their profits high and salaries for the regenerators who don’t even live here. I interviewed the chief executive for the URC which is the regeneration company responsible for Salford regeneration and I asked him how many in his office actually lived in Salford. There wasn’t one. They don’t have a stake in the plan, but we do and so do our readers and writers.

You have been quite dubious about the council magazine ‘LIFE in Salford’. Why is that?

It’s called accountability! At the end of the day, if you go through the Evening News and any other newspaper – I used to do that when I taught community journalism – and I can tell you that’s a press release, that’s another press release. It’s all press release journalism. The council or whoever will put out a press release and then people just cut and paste it and stick their name at the top, whereas I question it. Which is what you’re supposed to do as a journalist.

We’ve lost that community journalism. I mean there is virtually nothing in the country. There are things on-line and in print but a lot of things called community magazines are just shams. They just push the council line, or the housing association line because it brings advertising. I could water that [Salford Star] down tomorrow and say ‘isn’t it wonderful what Salix Homes are doing’, ‘isn’t Urban Splash great’ and they’d all advertise with us. They’ve millions of pounds in budgets and I could be a millionaire by now!

Talking of money and advertising, how do you fund the Salford Star?

SK: What happens is that the real community places in Salford like the Langworthy Cornerstone, The Angel and small community organisations that have a bit of money will advertise in it. Small businesses that can see the magazine flying out – I mean we get a thousand copies just on this road here in Langworthy- they know that the community is looking at it and they want to be a part of it. So we do get a bit of advertising but those organisations don’t have huge budgets and they can’t afford to take pages and pages out. But through those and donations we try to get half the printing costs covered and we think that we should get public funding for the other half to keep us going.

What’s in store for Salford Star and the future?

SK: Well, we want to get a printed issue before the next election but whether we’ll be able to do that I don’t know. We’re hoping to do that through donations but I guess we’ll see. My problem is that I don’t get paid to do any of this and it takes up so much time – my wife’s had enough! We keep putting in applications to all sorts of trust funds and grants but they get ripped up every time because people perceive us as being too controversial. Yet, I don’t see what’s controversial about asking where our money is going and we’re always professional, non-political and balanced.

We have no agenda whatsoever. What we do is also different to normal journalism, where they’d go to an area, dip their toe in, get the best story and then get out again. They’re not interested in the people. Well, we live in this community and we’re still talking to those people so it’s different. We’re not playing at this, we’re for real because at the end of the day it’s our community.

Article by Arwa Aburawa