I believe in trade unions but the Unite machine alienated me

I joined the union as a fresh-faced student idealist but the camaraderie which I expected never materialised.

As the fallout over Falkirk continues and Labour calls in the police to investigate its biggest financial backer, some sections of the media can barely contain their glee at Unite’s troubles. The reactions of ordinary union members have, as usual, been excluded from the discussion. They cannot be heard over the cacophony of middle class media pundits and Oxbridge observers who lack a grassroots understanding of the problem.

As a former Unite member, news of the alleged scandal was accompanied by a familiar sinking feeling. I left the union earlier this year under a burden of disappointment and anger.

I’d joined Unite at the start of 2012 as a fresh-faced student idealist, one of the first to join under their pioneering community membership scheme, which embraces students, the unemployed, the disabled and others outside the traditional workplace.

Before I hear you groan, I was not - and am not - a fair-weather student revolutionary. I was raised in a working class, trade unionist family. My father was a night sorter for the Royal Mail. As a child I watched my parents struggle under the financial burden of regular strikes, ensuring that my brother and I had dinner while they discreetly went without.

We were brought up to believe in the justness of trade unions and the necessity of sacrificing short-term income for a greater collective good. When my brother was diagnosed with autism and his care requirements became clear, it was our father’s union which helped him negotiate family-friendly hours. It was in this context that I joined Unite, with a childlike belief that unions could do no wrong. I was quickly disabused of this idea.

Soon after joining I began to involve myself in Unite’s activities. I attended a training weekend and later stood for election on a committee of young members. I planned to attend a conference and, in the time-honoured tradition of democracy, give a speech about my suitability for the role. When illness prevented me from attending at the last minute, I tried in vain to contact the appropriate union official to pass on a speech to be read in my absence. When nobody replied in time, I was angry that I had been denied the right to stand for the committee position.

My anger turned to confusion when, weeks later, I received a letter congratulating me on winning my committee place and inviting me to the first meeting. How on earth, I wondered, did I win an election in which I was not present and had no speech? I now held some executive power over the youth policies of Unite’s London and Eastern branch, without attending a single Unite conference. A little discomfited, I didn’t attend the committee meetings. The invitations kept coming, and nobody contacted me regarding my absence. Looking back now, it seems extraordinary.

There were murmurings of unease among other young members I encountered. Even the most strident  muttered about the indifference they encountered from higher-ups regarding queries and problems. Such criticisms tended to be couched in the more gentle language of "communication difficulties" and the need to "update infrastructure", but their meaning was clear. These observations would be briefly acknowledged and quickly glossed over without progress being made. Unity was our watchword and we were all comrades in the good fight, but there was an unspoken understanding that being too direct about the union's problems would make you appear disloyal. Members quietly assumed that individual thoughts and opinions should automatically play second fiddle to a wider purpose. To criticise was to mark you out as an individual in an organisation deeply focused on the collective. Everyone, myself included, yearned for a place within this good and noble collective. To be an individual was, fundamentally, to be selfish.

There were other moments of unease. One training day took an awkward turn when a young member dared ask why we were given an equalities monitoring form where everyone was lumped into either "white" or "BME" (Black and Minority Ethnic). The workshop leader simply ignored her and changed the topic. The girl who’d rasied the question was visibly disgusted.

Greater disappointment was to follow. When Unite advertised an admin apprenticeship within their offices, I was keen to apply. Unfortunately the link to the application form was broken, so I notified the union. I did receive a reply, assuring me it was being looked into. As the days ticked by and the application deadline loomed, I emailed again and again urging them for answers before time ran out.

There was no further reply, and the deadline passed me by. My point of contact never got in touch to explain her silence or apologise for the missed opportunity. I began to regard Unite as a vast and ponderous machine, rumbling on, regardless of its members’ needs, in aid of some more obscure purpose. The camaraderie with which I expected my union to enfold me never materialised. With deep sadness, I cancelled my membership.

After witnessing firsthand Unite’s relaxed attitude to democracy, the accusation that it manipulated the selection contest in Falkirk is sadly not a surprise. I hope for the sake of the trade union movement that Unite is innocent of the accusation. Trade unions still have a crucial place in the modern world in helping people fight back against unscrupulous employers, low wages and poor conditions. If you believe that all employers will simply be saintly without checks and balances, then you are a far bigger idealist than me.

All the same, it isn’t hard to understand why unions might feel compelled to opt for underhand methods. Look at their relationship with the media: there isn’t one. In a recent conversation with a friend who had worked for a national broadsheet, she complained that in her experience, unions had failed to reach out to journalists and put their side across. They were aloof and surly towards outsiders.

As a result, a generation has grown up with a mainstream press that promotes ambivalence or hostility towards unions. Myths have sprung up: unions are bad for business, they are troublemakers and, that old chestnut, they promote "health and safety gone mad". We live in a country where many have never encountered a pro-union opinion in their lives and think of unions as a sinister cabal.

The truth is that they have failed to do the legwork to secure support the proper way - by building relationships with the media and communicating with the ordinary people they claim to represent. It’s no wonder that people are mistrustful.

In perhaps the greatest irony of all, Unite continue to send me ballot papers for their referenda and leadership elections. It is a good thing, then, that I throw these away and do not choose to exercise the undue influence of which they stand accused.

Demonstrators take part in a TUC march in protest against the government's spending cuts on October 20, 2012 in London. Photograph: Getty Images.
Photo: Getty
Show Hide image

Leader: History is not written in stone

Statues have not been politicised by protest; they were always political.

When a mishmash of neo-Nazis, white supremacists, Trump supporters and private militias gathered in Charlottesville, Virginia on 12 August – a rally that ended in the death of a counter-protester – the ostensible reason was the city’s proposal to remove a statue of a man named Robert E Lee.

Lee was a Confederate general who surrendered to Ulysses S Grant at the Appomattox Court House in 1865, in one of the last battles of the American Civil War – a war fought to ensure that Southern whites could continue to benefit from the forced, unpaid labour of black bodies. He died five years later. It might therefore seem surprising that the contested statue of him in Virginia was not commissioned until 1917.

That knowledge, however, is vital to understanding the current debate over such statues. When the “alt-right” – many of whom have been revealed as merely old-fashioned white supremacists – talk about rewriting history, they speak as if history were an objective record arising from an organic process. However, as the American journalist Vann R Newkirk II wrote on 22 August, “obelisks don’t grow from the soil, and stone men and iron horses are never built without purpose”. The Southern Poverty Law Center found that few Confederate statues were commissioned immediately after the end of the war; instead, they arose in reaction to advances such as the foundation of the NAACP in 1909 and the desegregation of schools in the 1950s and 1960s. These monuments represent not history but backlash.

That means these statues have not been politicised by protest; they were always political. They were designed to promote the “Lost Cause” version of the Civil War, in which the conflict was driven by states’ rights rather than slavery. A similar rhetorical sleight of hand can be seen in the modern desire to keep them in place. The alt-right is unwilling to say that it wishes to retain monuments to white supremacy; instead, it claims to object to “history being rewritten”.

It seems trite to say: that is inevitable. Our understanding of the past is perpetually evolving and the hero of one era becomes a pariah in the next. Feminism, anti-colonialism, “people’s history” – all of these movements have questioned who we celebrate and whose stories we tell.

Across the world, statues have become the focus for this debate because they are visible, accessible and shape our experience of public space. There are currently 11 statues in Parliament Square – all of them male. (The suffragist Millicent Fawcett will join them soon, after a campaign led by Caroline Criado-Perez.) When a carving of a disabled artist, Alison Lapper, appeared on the fourth plinth in Trafalgar Square, its sculptor, Marc Quinn, acknowledged its significance. “This square celebrates the courage of men in battle,” he said. “Alison’s life is a struggle to overcome much greater difficulties than many of the men we celebrate and commemorate here.”

There are valid reasons to keep statues to figures we would now rather forget. But we should acknowledge this is not a neutral choice. Tearing down our history, looking it in the face, trying to ignore it or render it unexceptional – all of these are political acts. 

The Brexit delusion

After the UK triggered Article 50 in March, the Brexiteers liked to boast that leaving the European Union would prove a simple task. The International Trade Secretary, Liam Fox, claimed that a new trade deal with the EU would be “one of the easiest in human history” to negotiate and could be agreed before the UK’s scheduled departure on 29 March 2019.

However, after the opening of the negotiations, and the loss of the Conservatives’ parliamentary majority, reality has reasserted itself. All cabinet ministers, including Mr Fox, now acknowledge that it will be impossible to achieve a new trade deal before Brexit. As such, we are told that a “transitional period” is essential.

Yet the government has merely replaced one delusion with another. As its recent position papers show, it hopes to leave institutions such as the customs union in 2019 but to preserve their benefits. An increasingly exasperated EU, unsurprisingly, retorts that is not an option. For Britain, “taking back control” will come at a cost. Only when the Brexiteers acknowledge this truth will the UK have the debate it so desperately needs. 

This article first appeared in the 24 August 2017 issue of the New Statesman, Sunni vs Shia