Initial Research into Relationships between Somali and Caribbean Descended Young People in Inner-City Manchester

This report is prepared by

Jonny Wineberg (Youth Researcher) Consultant for Not-for-profit Organisations

along with Peer Researchers

Dario Austin, Mahdi Sharif and Samira Yonis supported by Youth Workers

Paul Mattis, Michelle Udogu and Ahmed Yonis

funded by

Trinity House Community Resource Centre

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Introduction This research is the initial stage of work to engage with young people of Somali and Caribbean origin, who reside in deprived wards of inner-city Manchester, to identify the key drivers for their exclusion which perpetuates their lack of cohesion and work with them to make better choices for more positive lifestyles and outcomes. It looks to build on existing cohesion initiatives already being delivered by both Trinity House and the Hideaway Youth Project, taking a more in-depth and holistic approach to identifying issues and presenting solutions to support young people in gaining more positive outcomes for their lives. We set out to identify needs of young people from Somali and Caribbean communities related to living in inner city, diverse communities and identify solutions needed from local decision makers and service providers so they can design and implement policies that support these groups of young people more effectively. The research was designed to explore and develop a richer understanding of the multiple factors that contribute to, or too often undermine, cohesion for different racial groups in very deprived areas. In particular, we looked to enable young people to describe their hopes and expectations, and the realities of racism and exclusion that they experience in their everyday lives. The planned outcomes for the project are:

• Young people have increased awareness of their life situations and make better lifestyle choices. • A greater understanding amongst the wider community/local officials of the issues that young people face in difficult circumstances. • A greater understanding by people who make decisions about the issues faced by young people from deprived communities.

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Methodology 4 Peer Researchers were employed and trained to undertake qualitative and quantitative research with peers from their communities. Together with an experienced Youth Researcher, and a youth worker from both Trinity House and Hideaway, they designed a qualitative and quantitative questionnaire to explore the factors affecting young people’s lives identified for the project. The initial questionnaire design was piloted with a small group of young people of minority ethnic background from outside the immediate area. A small redesign then produced the final questionnaires.

The Peer Researchers were each tasked with interviewing 5 of their peers of the same ethnicity and gender. 24 young people from some of the poorest communities from Moss Side and Rusholme were interviewed. One of the Peer Researchers dropped out at this stage, but we were still able to fully continue the project. Their qualitative responses were collated by the research group and quantitative responses analysed by the Youth Researcher. This analysis was then considered by the research group. A further Focus Group of young Somalis and Caribbeans not part of the initial research was undertaken and focussed on issues identified from the initial research analysis.

It was accepted that there would be no attempt to get a random sample of respondents but, rather, to elicit responses from an equal number of young people from each ethnic/gender group. Validity was enhanced with the use of the Focus Group to focus on some of the issues raised.

Care was taken to ensure that the young people understood the confidential nature of the survey and that no names were recorded or wanted. It was stressed that no attempt would be made to identify any respondent. It was felt that most respondents did accept that their replies would be confidential and, judging by the disclosures that many people made, it would seem that the findings reflect reasonable trust in our assertion that confidentiality would be upheld.

All the data was then collated into this report, with recommendations drawn out by the research group. These were checked against both the qualitative and quantitative input to maximise their validity. It is recognised that some recommendations may be debated and this is healthy as we wish people not only to take them on board but also to draw their own conclusion to benefit young people.

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Qualitative Research Findings Area Feedback Cultural and personal influences and perceptions on life.

Young people were able to clearly enunciate both positive and negative aspects of living in a multi-cultural and diverse city. Several talked positively regarding learning about other people’s cultures through meeting and talking with them, trying foods, listening to music and hearing languages. They enjoyed learning about other people’s lives, gaining knowledge of other cultures and religions and understanding what they have been through:

“I feel more advanced learning from others and I’m not as inclined to discriminate because now I’m not ignorant to other people’s cultures.” “You only find about other people’s cultures if you ask questions, but then you get to know.” “You can gain an appreciation of other people’s family values that you can then implement into your own situation.” “You become more tolerant because once you lived in a multicultural society you become more accepted and appreciative to other people and start to respect them more.” “It helps bridge the gap of cultural knowledge in regards to other cultures and it may lower the level of racial discrimination.”

Use of the second person by a few young people may indicate some barriers over engaging with other cultures. On the bad aspects, some young people raised racism as an issue, whilst arguing against it, whilst a few criticised those of other racial or religious groups. The majority had an impressively balanced perspective but recognised the racism and ignorance towards other people’s backgrounds from both sides and the problems this causes.

“Some racial arguments (but countered as people at some people realize we are in the same boat).” “Some cultures think that they are better than others.” “Somalis might think that they are higher when they are in Rusholme but not in Moss Side. But I don’t think anyone is higher than anyone else.” Talking about both cultures: “A certain majority of people only stick to their own beliefs. They are not willing to learn about other cultures.” “Pakistanis think that they are better than Somalians.”

There was some thought that the closeness of communities meant that they were fighting for space and, because of differences, sometimes clashed.

“In areas like Rusholme you have more Somalis than afro-Caribbean’s so that creates tensions when afro-

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Caribbean’s come to the area. When Somalis go to Moss Side it’s vice versa.” “Everyone wants to do what they used to do back home. There is no trust between different communities. Once that trust is lost it will be very hard to regain it.” “In areas like Bradford you have the people who used to live there, the so called indigenous, and now there are many ethnic minorities in those areas so they feel threatened.”

One young Somali man raised the issue of feuds, such as between Pakistanis and Indians, because of tensions between their home countries. He also felt that the council could not provide for every community because of the workload, even though it was important to involve them. There were differences within the Caribbean young people’s responses around cultural influence, with one saying that they did not think they had a culture, whilst others recognised a diverse make-up of cultures:

“I am British. If born in Jamaica, I would feel different.” “I am made up of many cultures and this makes me open to appreciate difference.” “I have a white culture and black culture but no religion in my culture. Dress is youth culture, food is black culture.”

Only one Caribbean young person made any reference to faith or religion. In the focus group, it was felt that there were few ‘rules’ for young Caribbeans except where they had an additional identity, such as Catholic or Rasta. Somalis all said that culture was important and that religion was a fundamental part of that.

“We see ourselves as Somali even if born here. “Somalis do see this as temporary home but it may be slightly changing.” There was a slightly counter view from one Somali man: “My culture is not just a Somali culture. I have lived here all my life and have to adapt to this country’s culture and make it work.”

In the focus group, the importance of family & Muslim faith were emphasised. Most don’t do things that are frowned upon, such as drinking, although a few do, depending on the peer group they are mixing with and the strength of views. There is an issue of longevity within the Somali community both on an individual but also a community level, with length of stay being seen as a positive feature in achieving integration. Within the community they call people who are new ‘Farha/Halimo’ (Fresher).

“ Stick together at school as do all communities. True to some extent that Somalis picked out.” “More about Black people rather than Somalis specifically.”

In the focus group, Somali men raised a lack of feeling a sense of acceptance: “Branded as “Somalis” with a negative connotation in the media. Was same for Caribbeans.”

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“Somalis can be deported after serving sentence, even if British Citizen. If we know that we’re not wanted, we can’t be expected to be assimilated. ‘They’ (Govt etc) don’t want us here.”

In the focus group, Caribbeans said they see Somali culture as a strict culture and a sort of ‘Can’t do culture’. One young woman said that she does see Somalis being picked out rather than being seen as Africans. On values, there were both tolerant and challenging responses from young Caribbeans:

“I treat people how I want to be treated.” Young Caribbean man. “I treat people according to how I perceive them.” Young Caribbean woman.

There seems to be a much more coherent sense of cultural identity among young Somalis. Caribbean young people clearly feel more ‘British’ but some Somalis are moving towards this. There seems to a difference from other ethnic groups’ experience of immigrating, with young people being more prepared to integrate and the older communal leaders not pushing this to happen.

What are the realities of inter-ethnic conflict, racial and cultural discrimination they experience?

All Somalis could identify at least one incident of racism personally and several that had happened to others. “Used to live in Beswick and people used to call Somalis ‘Pakis’. I didn’t know what the word meant. When I moved to Moss Side I thought it would change but unfortunately it didn’t change. Then, when they realised we weren’t Pakistani, they started to call us Somalis as an insult.” “September 11 changed a lot – I see 3 categories of stereotype for us: Black, Muslims and then Somalis.”

3 others said they had been racially abused but didn’t want to go into detail. Somalis not knowing the language get easily picked on – elders face this. Most Caribbeans also had personal experience of discrimination. One young Caribbean man had been told by an FA Official in Cheshire that he hoped his team was not full of Black Caribbeans at a tournament. Another had an example of getting kicked out of Top Man.

“Is postcode area discrimination for jobs – if you are from Moss Side you have less chance of getting a job. When we go clubbing, we go through more searches than white people.” Somali Male

In the focus group, several young Caribbeans said that they had been called ‘niggers’ etc. by white people.

Both Caribbeans and Somalis recognised that there had been much racism from Caribbeans towards Somalis. “I have been called names by white people in cars and on the street. I have also called Somalis ‘Sambo’ and ‘Haggler’ although I get on with them.” “I have called Somalis ‘Sambos’. In high school there have been fights and it’s the Somalis versus everyone else.” Now he realises it was ‘dumbness’ - “there was no real point to it.” Caribbean Male “Racist name calling comes out very easily – ‘You Somali this, You Somali that…’” Somali Woman “Generally Afro-Caribbean young men from Moss Side stop Somalis because they are Somali and because they

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think that all Somalis are from Rusholme. One time I was on the bus and some Afro-Caribbean were using the word Haggler as an insult, inferring Somalis were cheapskates.” Somali Male.

One young Caribbean woman had not suffered racial discrimination. She had heard about discrimination between Somalis and Caribbeans but not seen it. “I used to hate Somalis before coming to Trinity House but know I realise that they are not all the same, some are quite nice.” Dual heritage White/Caribbean young woman said she had been mistaken for different races in past and discriminated by white people. Has never had discrimination from Somalis. Has seen trouble but not know what it is about. Some of her peer group have been derogatory to Somalis but not to their face. It was commented that the cycle of insults and discrimination is causing young Somalis to join gangs. However, there was also a feeling that attitudes had improved.

What skills do they have that would help with building positive relationships?

Almost all young people mentioned good communication skills as being important. This included listening, body language, asking questions, explaining and observation. They felt they had the skills to build positive relationships. Other skills mentioned were patience, friendship building, non-Judgemental, politeness, being respectful, finding commonalities and understanding cultures. One young Caribbean woman said that she was not good at talking to new people. She also saw the headscarf as a barrier when talking to some Somali women. She saw herself as a negative person but didn’t care what people thought of her.

What are your hopes and expectations?

Nearly all Somali young people talked about having a good career and a happy family life. Somali young men said: “Study Business and be a successful young man with ambitions.” Somali Male “Stable life and good job.” Somali Male

Careers mentioned included Chemist or teacher; Mechanical Engineer; International Lawyer; Work for the UN. One young man had a slightly different take:

“Fast Money by any means necessary, even illegal. There are people who have been working all their lives and nothing. I don’t want to work 9 to 5.”

Somali Women mentioned careers including Criminologist or Lawyer; Midwife; Medicine or Teaching; Studying Biomedical Science; Working with young people in sport. Comments included:

“Working and family, probably still in Manchester.” “Finish University.” “Finish degree and get job.” “Be successful business woman and have a family.”

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Whilst there were high aspirations among all, except one, Somalis, with University featuring significantly, this was less true for Caribbean young people. Caribbean Men:

“Football Coach and Family that shares values, religion and culture.” “Play for Manchester City FC.” “Join Fire Service or plan B be a footballer.” “Successful in career and work till I get there.” “Go to University and do business and social work. Have child at 29 but be financially set up first.”

Caribbean Women:

“Youth Worker, travel and see world. Car and house.” “Security – life without struggle or stress.” Wants a career in music but needs to build up her confidence. Wants to settle down and have family and her kids not to go through what she went through. “Travel, Psychology – Job/training in IT. Expect to be in Moss Side/Rusholme but hope to be somewhere else.”

When asked who they saw as role models, responses had some differences. Caribbean Men: 1 said their Dad, another Sir Alex Ferguson, Paul Ince and any other Black football coach. 2 Somali Men said their father, one their Aunt, 2 Barack Obama and 3 Prophet Mohammed pbuh. All Somali Women said their Mum, with one also saying their Dad. 1 Caribbean Woman responded Beyonce, Oprah and Michelle Obama.

What would help you make better choices for more positive lifestyles and outcomes?

A general theme was for more, and easily accessible, advice and mentoring. This was across all groups and genders. “Buddy schemes with someone who has gone through same process. Practical side.” “A personal mentor would help me become the football coach I want to be.” “Someone to talk to, to look up to. I am this for my sister but need it for myself.” “Talking to someone who has ‘Been on Road’ (been through a difficult life) as well as someone who has been in a job.”

Two Caribbean women had a different perspective: “Rather learn from own experiences than get advice from someone and make a mistake. I am a private person.” “Getting to know family I don’t know at the moment would give me a better support structure.”

Other comments included:

“Less gangs and crime would help me make better choices for a better life because peer pressure sidetracks me from showing my true potential.” Caribbean Male “Money” Caribbean Woman

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“Better community that is less stressful.” Somali Male “More opportunities for women.” Somali Woman

What could local decision makers and service providers do to support these groups of young people more effectively?

Nearly all respondents had positive and progressive suggestions for getting young people’s voices heard and treating them better. However, there was also an under-current of frustration that issues had not been addressed. There was some scepticism whether young people would ever be properly listened to and that it could be a long time before progress was made. Key issues identified were perception of police, employment and cohesion. Somali Women:

“Need to see people as individuals instead of banding people together.” “More places for youth and more things for people 20+.” “Should speak to people in inner city areas. David Cameron doesn’t understand us.” “Better integration – areas where there is a majority of one group need to be mixed with others.” “Crime isn’t being addressed. People don’t see the police in a positive way.” “Addressing the problem of unemployment and helping people out of the rut they are stuck in.” “Need local people in own areas to get together, because they know best. I would like to feel that my voice matters, which I don’t think it does on its own.” “Stronger MPs to speak for us. Don’t feel that local MP does enough.”

Somali Men: “Integration is important – every community has their own community centre and people aren’t integrating. Schools need to talk about integration at earlier age. Communities are segregated now. Different youth centres are dominated by one culture.” “More youth projects where young people mix together. More resources in schools.” “Police need to be more friendly to residents. Young people have bad perception of police and see them as there to intimidate them.” “Police have absolutely no relationship with local communities. They need to bridge the gap with communities to work more effectively.” “Council need to be more involved with the community to know what is going on. They seem to be outside the community.” “None of this could help me in any way. People do not listen to anyone else. However, I think that they should focus on young kids. “I personally hate certain police officers who use wrong tactics to intimidate young people. They have a preconceived idea about you just because you are Somali.” “I don’t want my voice to be heard. I don’t care what these organizations do. They have nothing to contribute to me. Let those help people who want to get help. They don’t help real people that need real help such as, the

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poor, homeless people etc.” “My voice would not change anything really. People need to come together and discuss these issues and take this to service providers.” “Establishing something that can bring the youth in the area together, and maybe inviting someone from the council or local decision makers to speak to the young people. Maybe creating a youth forum so they can have a say about their future.”

Caribbean Men:

“Spent over £4,000 of my own money on football training for myself and Council should have supported me more financially.” “More advisory centres and youth clubs being open.” “Young people need help with jobs – Too many handouts being given out to certain people. Those opportunities are not for everybody and it’s not fair.” “Should be a Connexions centre in every college and in youth clubs.” “Employers should make exceptions for people who might need extra chances in life. Jobs/apprenticeships for young people. Recession is making it harder.”

Caribbean Women:

“Decision-makers need to find out what people are thinking – Youth Forums, drop-in sessions etc.” “The government should be doing more to get young people into jobs. My housing support worker should be doing a better job of supporting young people.” “I have attended meetings, been part of Youth Forums but the outcome has not been what was expected. These decision-makers need to think about what actually needs changing in young people’s lives; such as gang situations. People who we are asking to change things are not from that situation themselves.” “People in gangs should be asked personally what needs to be changed to get them out of the situations.” “People acting as idiots – it’s what they’ve grown up in. Young people need life plans to support them out of situations.” “Make young people work and teach them about themselves and their community i.e. community service with a reward. Role models to speak and support them.” “Invite Councillors down to speak with young people, but the people at the top won’t come so we have to look at other ways to get opinions to them – writing letters, sending pictures like we did with Save the Children.”

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Quantitative Methodology Alongside the qualitative analysis, a quantitative analysis was undertaken looking at relationships with the community and other ethnic groups, skills and what could help with community cohesion. There were 8 quantitative questions asked, with several items within some questions. Six questions used 5 point Likert scales. The two questions on confidence used a full 0–10 scale, with two point intervals shown (i.e. 0,2,4,6,8,10). Satisfaction in these areas would be measured by a score of 6 or above. However, the method also gave us the opportunity to identify an average and to see the spread of scores. There were a total of 24 respondents, 6 Somali Men, 6 Somali Women, 6 Caribbean Men (2 of whom are dual heritage) and 6 Caribbean Women (1 of whom is dual heritage). Analysis of the quantitative questions is presented below.

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Quantitative Research Findings

The first question asked whether people felt part of the community they live in. Over two-thirds of both Somali and Caribbean young people responded that they felt at least somewhat included. However, the minority who do feel excluded should clearly be of concern.

Over 90% of young people said that they felt comfortable in the multi-cultural area they lived in. Only one Somali Woman felt somewhat uncomfortable. This is a positive response that should encourage those working to ensure a cohesive community.

100% of Somalis and 75% of Caribbeans saw culture as important in the way they lived their lives. However, the two-thirds of Somalis indicating that their culture was extremely

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important shows that this is an important factor to take account of when working with young Somalis and that more should be done to foster understanding of their culture.

The multiple item question on obstacles that exclude people from mixing with other ethnic groups showed that gang culture along with gun and knife crime were key obstacles. Alcohol showed so high because two-thirds of Somalis reported it as totally excluding them. No Somali indicated that it included them. Other significant excluding factors were racism, language, lack of role models, poverty and unemployment, with several more having an impact. At the other end of the scale, it is confidence that showed up as a key inclusive factor, both as general self-confidence and confidence in mixing.

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The majority response on several factors that they neither include nor exclude could be seen as an opportunity to turn these into strengths. This also reflects the qualitative feedback where young people were quite neutral to many factors, having only encountered difficult issues infrequently. The results indicate that improving people’s confidence could be a key to increasing cohesion. However, practical work to reduce concerns around gangs, guns and racism also has a key role.

The two questions exploring confidence in engaging with other ethnic groups show that all the young people are confident to some extent but there is more work to do to further increase the confidence to engage.

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Responding to the question on skills shows young people with confidence around communication and socialising as when as advising friends. This could be utilised within positive engagement programmes between ethnic groups. The weakness in financial, time management and cookery skills emphasises the need, and opportunity, for youth work to address these practical issues.

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It is clear from the final question that the opportunity to go beyond the local community is very appealing to these young people. This shows that utilising such opportunities, which exist both in Manchester and around the North West, could be an excellent way to engage these ethnicities together.

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Recommendations These recommendations are drawn from the research findings with appropriate extrapolations to make them practical within the context of the area. Whilst we recognise that validity could be questioned due to the small number of participants, the close correlation between answers given from the qualitative interviews, quantitative survey and focus group, strengthens the reliability of the findings and the validity of the recommendations. 1. Young people’s balanced perspective on racism, and their understanding of how this

comes about from ignorance towards other people’s backgrounds, gives an opportunity to create young people led peer education projects on this issue. These should be put in place by Trinity House, Hideaway and other inner-city youth organisations.

2. More opportunities for Caribbean young people to explore their heritage and culture

should be given. Black History Month would be an ideal opportunity for schools, colleges and, particularly, youth groups to undertake projects for this purpose.

3. Development of a project comparing the immigration experiences of Caribbeans and

Somalis into the UK could produce an exhibition or educational resource to help both ethnic groups better relate to each other. A Young Roots Heritage Lottery Project should be developed for this. Arts organisations and the People’s Museum could be partners.

4. Wider education on culture, religion and their inter-relationship should be delivered in

schools, colleges and youth groups. An informal approach, using peer educators or youth workers from different faiths and cultures, would probably work best. This should reflect the fact that the majority of young people do feel included and comfortable in their communities, but also that the closeness of ethnic communities means that they may sometimes clash.

5. Opportunities to develop communication, and other inter-personal skills, should be

maximised for young people. Accredited training around these skills should be explored by youth groups.

6. Work needs to be undertaken to raise career aspirations of Caribbean young people.

Use of role models, both well-known and local, should be a key element. This should be a key focus for both colleges and youth groups.

7. Mentoring projects involving successful Somali and Caribbean adults should be put in

place to support young people in education, entering work and developing own businesses as well as raising aspirations.

8. Youth centres should ensure they make advice and guidance as easily accessible

and available to young people as possible. Schools and colleges should embrace the involvement of youth and connexions workers in PSCHE lessons as well as extra-curricular programmes to give information, advice and guidance.

9. Residential experiences along with educational, cultural and social trips should be a

priority for youth provision. There should be a focus on planning several of these, with young people, throughout the year and that planning, along with development of

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young people to lead on this, should be an integrated part of youth programming. Schools and colleges may also wish to explore these possibilities and all should look at partnerships to maximise their viability.

10. Practical skills programmes on financial, time management and cookery skills should

be undertaken in youth groups, with the possibly of delivery through schools or colleges also explored. These programmes are easily accredited through the Open College Network or other bodies. A link could also be made with planning for residentials and trips.

11. A BME Youth Forum or Council should be established to enable these young people

to have their voice heard by local decision-makers. This should be a partnership between Trinity House, Hideaway and the BME Network. Young people themselves should be supported to develop its structure. This could also become a vehicle for peer education and peer mentoring projects.

12. A BME Youth Forum or Council would be the appropriate vehicle to engage with

police and other bodies to address the key issue of gang culture and gun and knife crime.

13. Further research should be undertaken to investigate how the perception of gang

culture and gun and knife crime as key obstacles to engagement is formed. This needs to explore how much is media driven, how much is hearsay and how much is personal experience. A realistic response is essential to ensure appropriate actions are adopted.

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© Trinity House Community Resource Centre & Hideaway Youth Project, 2011 Published by Trinity House Community Resource Centre, Rusholme, Manchester M14 5AA