Trigger warning. This review recounts abuse and violence, the book more so.
“D. Hunter is a an ageing chav, whose first 25 years depended upon the informal economy including sex work, robbing and dealing. For the last 12 years he has been an anti-capitalist motivated community organiser.”
“This book is built on the backs of those who walked alongside in the first 25 years of my life. The dead, disregarded and the disgraced. Forever in my heart, always on my arms.”
“Whatever psychological scars I carry with me today would have been far worse were my skin a different colour. I honestly believe that had I been anything other than White I’d be dead.”
This self-published autobiography is, for the most part, about the earlier life of an anarchist comrade in Nottingham who most local activists will know. Some will even know snippets of his testimony now written down for the world to see.
It’s a blunt story of survival along with generous acknowledgement of how a young working class person’s life is moulded, good (in this case to being formed into anarchist) and bad (very), by family, friends, fellow travellers and circumstance. An abusive father who rejected the state whilst horribly tormenting those closest, community defence in the midst of terrible social distress, escapism via drugs and booze and suicide - attempted and achieved. A political book given at the right time, a moment of care after prison abuse, revenge meted out at the time of abuse or years later, sex workers looking out for each other and an account of serious racism with tacit recognition of the existence of a white supremacist patriarchal capitalist system. The writer doesn’t shy away from their own role or make excuses – we read how he used white supremacy to get advantage in boxing ring using racist slurs, did better (relatively) than Black or Brown men in youth offenders institutions and prison, got stopped and searched less.
The working class solidarity in the title of this amazing book really shines through. But there is a big challenge to the anarchist movement which is framed in terms of the vast majority of us now, especially after widened educational opportunity (but also then), having so many more choices and so much more ‘cultural capital’ than in the chav world the author identifies with but has managed, in part, to leave behind. In an increasingly unequal society, with a continued viscous attack on welfare, and the total disregard of the humanity of poor and working class people of colour such as with the Grenfell fire and an increasing racialised discourse during Brexit, many more people could soon be facing reduced choices, abandoned by the state. There is also the challenge to activists to really understand the 2011 riots, and to respond properly and practically to the critique of the former Black Panthers Lorenzo Kom’boa Ervin and JoNina Abron-Ervin) who visited the UK a few years later having been invited to the London Anarchist Bookfair in 2014 - whose meetings at the Sumac Centre (Nottingham’s anarchist social centre) and an afro-Caribbean community centre were hosted locally by the author and members of Nottingham AF, amongst others. Anarchists, the AF included, have yet to help make a real difference, in spite the much higher awareness of intersectional oppression.
The book is very well written and in accessible language. To find out more and get the book go to: chavsolidarity.com ■
You can read the titular essay here:- Chav Solidarity
Chav Solidarity Things by D.Hunter, Self Published, 2018.
When people say chav, they mean only one thing.
They'll have different definitions, but they'll mean the same thing.
They'll mean scum, they'll mean those not educated in the right way, they'll mean “keep away from my family”, they'll mean criminal, and they'll mean you are worthless and it's your own fucking fault. The first time I heard the word was when I was called a chavvy twat by a pig who'd arrested me for going equipped to rob. I didn't follow the press in those days so I didn't know how regularly the word was being used in the mid 90's, but eventually the idea trickled down and I understood what they meant. They meant you're not good enough, you have none of the qualities we're looking for in a human being, you're a disgrace, you're a violent thug, you're lazy and stupid.
Chav was a shorthand way of dehumanising a large group of people who responded with indifference towards those who had benefited from their dispossession. There are worse things to be called then a chav for sure. The thing about being called a chav is that it's shorthand. Before, people had a tendency just to call you violent, lazy, stupid and criminal, which, if said to you every day by teachers, social workers, pigs and other state administrators, has a far more violent effect on your psyche. Being called a chav, well that was alright, because you could reclaim it. If me and my friends were being called chavs then that shows we're together, we're a family, we have a fucking bond.
I'm 37 pushing 50 now, and it's been a long time since anyone called me a chav as a way of stripping me of my humanity. To those around me I imagine I'm more like a librarian who shops at JD, and that's fine, but I still identify with the chav name. I take it as my duty to have an eye for the latest generation of young people who are labelled in such away. It's a class thing – you get called a chav and you're being told you're not working class, you're beneath that, and you'll never escape it; you are the underclass for ever and for always. Many of the essays that I've included in this book try to highlight the humanity of the underclass/chav communities, the things that have to be done within them to survive and thrive, and how neither pity nor disgust are relevant responses to those communities' experiences. Most of all I've tried to emphasise the values of solidarity, mutual aid and self-defence that exist within those communities. I'm gonna talk about a few more examples of this just to get ya in the right frame of mind for all of this.
I spent several years in various young offenders institutes before I was 17. These were cages where I experienced incredible loneliness and desperation, where so much of my anger that had built up during my life flared up on a daily basis, and I spent my days with dozens of other boys of a similar age who felt a similar way. During one 6 month sentence in a Y.O.I. in Derbyshire, I lived alongside twenty-something other boys. I was 14 and one of the youngest and smallest of the prisoners. I walked around like a lit fuse just waiting to kick off, but knew no one. My only visitor a social worker, who came to tell me how and why I was there, and what I had to do to avoid coming back. Inside there were small groups of other boys who, based on experiences outside, towns they were from or the colour of their skin, stuck to each other like glue. The groups constantly fought amongst each other, and battled for supremacy over each other. Whilst some of us were on shorter sentences, others knew that they were only biding time before they got starred up, and were willing to take more risks in order to either establish their dominance over the other inmates or to build their reputation inside and outside of the prison. One of the oldest boys, who knew he wasn't getting out until he was at least 21, was particularly determined to achieve these two goals. He had built some credibility because of his connections on the outside and his ability to bring in supplies, including trainers, gameboys and booze, which he sold onto other inmates. In order to get these inside he or someone on the outside was paying at least one of the guards a decent amount of money. This boy was universally reviled on the quiet, to his face the other boys showed him respect and some faked fear in order to curry favour with him.
Towards the end of the summer (which had seemed particularly hot, and was always the worst season to be locked up for obvious reasons) I had begun to develop a tenser than usual relationship with one of the screws. He had demanded pleases and thank you's for unlocking my door in the morning and locking it at night, pleasantries which at best I spat out. This had gone on for a bit until I'd told him to fuck off and he'd given me a swift punch to the gut that had me doubled over and spitting blood. A day later I tripped him up near the stairwell, and he'd very nearly gone tumbling down the stairs. I'd been severely sanctioned for this, and been forced to clean the toilets with a toothbrush everyday for a week. Each day as I cleaned the toilets he would come in and piss into the bowl I was cleaning, spraying onto my hands and face. My planned retaliation meant I had to get my hands on some sharp metal, and having been banned from both the kitchen and woodwork room for various other offences, I felt that my only alternative was to ask the older boy with the connections on the outside.
Our only interactions had been the occasional game of pool, so I assumed approaching him and soliciting his help would be difficult. He would be aware that I would be unable to afford to pay for anything with money, and I was aware that even approaching him without money might lead to him and his friends kicking the shit out of me. But during lunch I saw him alone staring out the window and went over to ask him. He stared at me, laughed, and told me that I'd taken my fucking time. The next day, me, him, and three of his friends ambushed the screw, pinned him down and beat the crap out of him and whilst he screamed for help the other boys all body-checked, tripped and grappled with the other screws who tried to go to his aid. It took them about 20 minutes to restore their order, but by that point my knuckles were bloody from hitting the screw so hard, and his face was going purple. It turned out everybody had seen how the guard had been fucking with me, and some of the older boys had already talked about intervening, but the general consensus had been that I had to step up first; I had to reach out and ask for the back up I needed before anything else got done.
None of my mother's family had “jobs”, most of them worked, but it was not in their mentality to go around factories, shops and bars asking if any jobs were going, it was not in their mentality, either, to go to the job centre. My grandfather's belief was that in no circumstances would he take handouts from the country that had done so much damage to his own. I bring this up not as an indictment of those who do take state benefits, but as an indication of the man's belief system and the culture he instilled in his family. We were told to work for ourselves – no bosses, no state. We would ensure that food was on our plates and roofs were over our head in our own way. This own way included hijacking lorries along the M62, killing and stealing livestock in the large industrial farms around Lancashire and Yorkshire, organising bareknuckle boxing and dog fights, and a host of other things.
Those identified as males in the family were expected to help out, as were those who, like my dad, fucked their way into the family. As a seven year old I was shown how to be a lookout during a robbery, and not long after, my cousins taught me how to steal a car. All of the rewards for this were collectivised, except that my grandfather took as much as he wanted. Everyone else got according to their need, not their ability. One of my uncles was fiercely respected for the amount of money he brought into our family, but he lived in a one bedroom flat which was furnished with a mattress, TV and nothing else. I only have a thin recollection of the flat but I'm not convinced it had a bathroom. This was acknowledged, but never challenged, it was raised by others as an example of how we all should be. Just because you can make a lot of money doesn't mean you need a lot of money. I'm sure my uncle had enough to drink and feed himself, but in comparison to some of his siblings he lived a frugal life. The money went to uncles and aunts with children instead, so that those kids wouldn't go short. One of my grandmother's brothers was placed into what everyone called a “top special place for spastics” because his physical and mental needs were such that the family could not cope, but they would not see him suffer inside anything cheap and nasty.
There were discrepancies to all of this. My grandfather took whatever he wanted from the collective pot, and I'm sure he would say, that as the responsibility for everyone else was with him, it was only right. He was also a violent and abusive man, who let outsiders abuse and violate his family if it suited him, but the culture of collectivisation he instilled was still real to the rest of us. If one of my cousins was given something, they would share it without a second thought. Nothing was saved for later; nothing was personal property. With my mother unable to take care of me and my sisters, we were viewed as temporary orphans who slept in the master's house. My grandfather did not need to take direct responsibility for us; his culture meant that every other family member who was able took responsibility for our food, clothing and general well-being.
Living in Radford in the early 90's wasn't always the easiest. The state had been on a mission to destroy communities like ours, poverty was high and there were a lot of angry people but there were still many moments in which neighbours stood together. We found ways to make it clear that, if we were gonna be fucked with, we would not provide the lubricant. One typical incident involves a couple of friends of mine, a brother and sister who were 12 and 13 years old. They lived with their aunt and her boyfriend who had severe drug and alcohol problems (I know because a few years later I would become their dealer). Their uncle and aunt were not in a position to pay much attention to my friends, and just as I don't judge my own mother for being unable to do this, I don't judge them. So the brother and sister spent most of their days doing what they wanted, going to school if they wanted an easy hot meal, or not going to school if they wanted to nick someone's wallet and go get a Happy Meal. My life was pretty similar, but unlike myself, these two were placid and gentle. They didn't get into fights and they didn't scream at adults who looked at them funny. I doubt they ever smashed a window of a shop the day after they'd been caught stealing from it. The brother even went to church every Sunday on his own. He said it was the most peaceful place in the world. I'd see them most days, and at least once a week we'd spend large portions of the day together. They had other friends and I had other friends so we weren't inseparable or anything like that. But we lived real close, and were bonded because of that.
One day they both came running over to where I was at the corner of Bentinck and Peveril, drinking with a couple of sex workers on their lunch break and a big dude called Malcolm, who I was tight with, on and off, for several years. The brother was screaming, panic all across his face, and his sister was clutching his arm tight, telling him that they had to go back home. He explained that they'd got to the hallway outside of their flat and saw that outside their house were three men with baseball bats and crowbars. They'd bolted looking for help. Malcolm didn't think, just started running to the flats, with those on their lunch break and us three kids trailing behind him. I haven't a fucking clue what was going through my head, other than I'm gonna have a fight. We ran to the tower block, up the five flights of stares, down the hallway and into the flat which now had the door hanging off it's hinges. I was a few paces behind Malcolm and the brother, but when I got in, the uncle had blood pouring from his head and the aunt was screaming in the corner, as one man with a baseball bat pinned her to the wall. Malcolm had another man pinned to the floor and the brother appeared to be shadow boxing as another man swung his baseball bat at him. There was a lot of screaming, but not a lot of sense being made. The two sex workers ran at the man pinning the aunt to the wall, the first got hit so hard around the mouth that a tooth flew out, but the second ran her head into his chest. I followed up leaping onto his head and pummelling him to the ground, at which point we both started kicking him in the head and balls. The uncle had at this point pulled himself up off the floor and joined his nephew in going at the third man. Malcolm had apparently got bored of sitting on his man and decided to pick him up and carry him outside, not via the door but via the window. He held him over the edge and shouted out for everyone to pay attention. Everyone kinda did. Malcolm let it be known that if the men didn't leave now he would drop their friend to the ground. The men did as they were told, and Malcolm dropped their friend anyway (he landed on a balcony just one floor below).
We spent the next few hours fixing up the door, sorting out the cuts and bruises picked up during the fight and drinking a hell of a lot of whiskey. Malcolm slept over on the floor of the flat, and we told the neighbours about what had happened and that some men might be coming back. Most of them said they'd keep a look out and lend a hand if they saw anything. It was what you did – you looked after each other, even if it was from men with baseball bats. The men had been loan sharks, people trying to make some pounds by preying on the poverty that had been inflicted upon whole communities up and down the country by a government and economic system which we often felt powerless to defend ourselves from. But it was in incidents like these that I learnt that self-defence from those with more might than you is possible and that those of us who have lived close to the bottom are the most able to do it.
These moments of collective organising and resistance were carried out by people in this country who live on the margins. I have experienced hundreds of moments like them, and I can only speculate how many others have occurred across the country, just in my life time. The people involved are pathologised and demonised in mainstream culture, as broken people who need to be remade in the image of the good citizen of a capitalist society. I disagree. I think these people and the moments that they create need to be the building block upon which we make a better society. I don't know where many of the people I've talked about have ended up. I know they will have been fighting against the ongoing attacks of the transnational neo-liberal process and it's servants, and that this will have caused unbelievable damage to their hearts and minds. Because of this, many may no longer be able to think or act with the collectivised tendencies of mutual aid, self-defence and solidarity. Of course there will still be many who can, and who need more people in their corner as they seek to survive emotionally, psychologically and materially. ■
Hunter is an ageing chav, whose first 25 years depended upon the informal economy including sex work, robbing, and dealing. For the last 12 years he has been an anti-capitalist motivated community organiser and spent too much time watching football. He is currently flogging a book about himself, poverty and anarchism, whilst finishing his first crime fiction novel. He pays his bills by working as a mental health support worker. He thinks everyone should stop recycling until they've collectivised and/or redistributed all their current and future economic resources.
To the political left Hunter's people are the ignorant and the ill informed, to the victorious right they are the unwashed and discarded waste product of the labouring class. Chav Solidarity is part autobiography, part meditation on trauma, class and identity, part one finger salute into the face of respectability politics, but mostly an articulation of the contradictory heart of Chavvy shit heads across the U.K.
Chav Solidarity is a collection of essay's which pick apart the lived experiences of its author. Hunter uses his experiences as child sex worker, teenage crack addict, violent thug and community activist to examine the ways in which our classed experiences shape the ways in which we think and do our politics.
Photography © Kelly O'Brien
Look for the book at chavsolidarity.com
Contact: [email protected]