From our Violent Disorder Correspondent
The violence which surrounded the ‘Kill the Bill’ protest on Sunday 21 March catapulted Bristol into national headlines. The predictable outrage and condemnation by politicians and business leaders was magnified by gruesome statements (now unmasked as lies) coming from Avon & Somerset Police of officers with ‘punctured lungs’ and ‘compound fractures’. Meanwhile, the reason for the demonstration, a Tory Bill to repress protests, and the numbers of protestors injured by police in full public order kit, armed with shields, clubs and pepper spray was usefully obscured
After the initial ‘outrage’ news items, journalists began focusing on feature articles which attempted to contextualise the ‘Bridewell riot’. One well-read article ‘A city of protest: Bristol’s history of resistance’ on the BBC website began with the questionable premise that the city was somehow historically exceptional. It claimed that “The city’s counter-culture identity reaches back through the centuries”. This somewhat ludicrous claim was followed by some of the worst historical analysis we have seen for a while. Claiming dubious validity by referencing Mayor Marvin Rees’s controversial History Commission, the article continued by quoting a University of Bristol academic who was “investigating the city’s heritage of protest”. They stated:
There is a long history of protest in Bristol and a radical self-identify is more prevalent here, but why Bristol and not other cities is a difficult point. Bristol has always been a city of protest with an alternative identity that pushes back on those mainstream or established narratives. Protest is very richly woven into the city’s history and I think the people of Bristol today are influenced by that narrative of protest.
Apart from not making much sense (radical self-identify?), failing to explain what period they were referring to and vaguely talking about ‘narratives’ they also claimed that Bristol had “always been a city of protest with an alternative identity”. This begged some questions. What is this so-called alternative identity that Bristol has had for centuries? And isn’t protest woven into the fabric of many cities? Ok…give them a break you might say…let them get into some detail. They did and it got worse.
Centres of protest like Stokes Croft or St Paul’s are a stone’s throw away from more affluent areas like Clifton, where you also have a high student population where people are very interested in a different way of living.
This statement tells us more about the bubble where this academic hangs out than making much sense. Bristol’s centuries long ‘alternative identity’ is reduced temporally and spatially to the last 15 years and to Stokes Croft (which most Bristolians regard as a street rather than an area) with the added bonus of ‘edgy’ St Pauls. A different way of living? Bristol University? Yes, maybe a route to top jobs and wealth for public school and middle-class kids, but hardly a hotbed of counterculture.
Rounding off their contribution, the ‘expert on protest’ jumped to the late eighteenth century claiming “the Bristol Bridge riots in 1793 as the first notable clash with the establishment in the city”. Writing off almost all the 1700s in Bristol suggests social peace in the supposed ‘deferent century’. In reality, as most local historians know, Bristol was riddled with confrontations between crowds and the ‘establishment’ in the ‘riotous century’. From ‘moral economy’ food riots led by women who reduced prices by force, to turnpike riots and wage riots led by the Kingswood colliers and East Bristol Weavers, ‘collective bargaining by riot’ was a fairly normal method of direct action in a deeply undemocratic society.
At this point the article began to really lose its way, Exposing more about the current politics of the BBC and some of the contributing historians than teaching us any coherent history. The following timeline was offered as a guideline to the exceptionalism of protests in Bristol:
(BBC) Timeline of protests in Bristol
1793: The Bristol Bridge riots
1831: Queens Square Reform riots
1963: The Bristol bus boycotts
1980: St Paul’s riots
2011: Stokes Croft Tesco protests and riots
2019: Extinction Rebellion protests
February 2020: Greta Thunberg climate change rally
June 2020: Black Lives Matter protests
As anyone knows who has looked at the history of protest in any city, anywhere in the world, deciding what to include and exclude in a timeline is very difficult as there is so much protest, in so many different forms. Even if we concentrated on one form, say riots, the list would fill several pages and that would be unfinished. Looking at the above timeline, there are huge glaring gaps and massive omissions. So nothing happened over the 132 years between the 1831 ‘reform riots’ and the Bristol Bus boycotts of the 1960s? Really? The number of struggles connected to protest wiped out by the timeline in this period alone is truly remarkable: labour history, women’s history, enfranchisement, education, housing, healthcare, socialism, poor laws, anti-fascism, LGBT history, unemployed marches, communists, soldiers strikes, anti-war demonstrations, prisons etc etc.
As for riots, clearly only those that ‘count’ are to be counted. If the one-day event in St Pauls in April 1980 is alright, why not the two nights of rioting in Southmead that followed immediately after? Or the three nights of rioting in Hartcliffe in 1992 in response to the killing of two residents by police? Or perhaps the Sidney Cooke paedophile riot at Broadbury Road police station in 1998 led by local women? And the Poll tax riots of 1990? If the so-called Tesco’s riot of 2011 gets a tick, why not the massive wave of rioting and looting that occurred a few months later in August 2011 across England?
Is the history of protest being sanitised on the basis of social class and to some extent ethnicity? When St Pauls rioted in 1980 it is justified, when Hartcliffe did, it must be condemned, ignored or belittled. After all, what have working class people got to get angry about? This stinks of liberal politicos and academics with a social-democratic narrative trying to control the historical agenda of what is acceptable protest and what isn’t. This becomes clearer later in the article when we are informed:
Protests like the Bristol Bus Boycott were organised with clear aims and strategies which minimises demonstrations turning into something different.
I guess the ‘something different’ was a reference to the Bridewell ‘riot’ on the previous Sunday. A pattern is beginning to emerge, sensible, peaceful, organised, Bus Boycott campaign good….Anti-police bill demonstration bad. This assumes, of course, that peaceful protest works? Does anyone remember the massive CND demonstrations of the 1970s and 80s when millions marched legally, sensibly and peacefully to try and stop the introduction of first-strike nuclear weapons and the potential for mass destruction? Failure. Or the Stop the War marches of 2003 when millions marched legally, sensibly and peacefully to stop the invasion of Iraq? Failure. Compare that with hundreds of thousands breaking the law by refusing to pay the Poll Tax, storming city councils and famously rioting in London in 1990 which finished off the ‘Community Charge’ and led to the fall of the Thatcher cabal of right-wing nutters. Or thousands of miners going on strike, shutting power stations down and physically confronting the police in the 1970s which brought the anti-Union Tory government down. Or the Black Lives Matter protestors solving a century-long festering sore by pulling down the Colston statue after years of failed petitioning and peaceful protests.
If you think the historical debate is irrelevant to the protests around the Police Bill then fair enough. However, Bristol’s elected Mayor disagrees with you. In a Facebook video addressed to the city the day after the first protest at Bridewell Marvin Rees stated:
I absolutely condemn the violence we saw in Bristol last night. It was a display of selfish, self-indulgent, self-centred violence by a group of people who were looking for any opportunity to enter into physical confrontation….We have a history of politically significant protest, like Chartists and Suffragettes protesting for emancipation, trade unions striking and campaigning for jobs and rights at work. This was not that. Last night’s action was politically illiterate and increases the likelihood of the policing bill passing. The riot is not worthy of being mentioned alongside the very legitimate debate about the bill…..We won’t allow these people to hijack our city’s story.
Despite the obvious fact that the violence outside Bridewell meant that the ‘legitimate debate’ about the ‘Policing Bill’, which had been hardly publicised, was suddenly all over the media and forced politicians to start commenting on it, there were some more worrying signs in Rees’s statement. Odd as it seems, Rees appears to have appointed himself judge of what is ‘acceptable’ protest both now and in the past, and guardian of the ‘city’s story’ (whatever that is). Several commentators have noticed this Orwellian turn from the present to the past (and we suppose to mapping out the future) and the contradictions inherent in his statement. My advice is if you are going to set yourself up as the judge of ‘acceptable protest’ then at least read some history.
If the Suffragettes are ‘good’ then is Rees suggesting that mass campaigns of criminal damage, arson and bombing are the way forward for the Anti-Policing Bill protesters? If the Chartists are ‘good’ then would planning for an armed Republican insurrection and forming your own organised and armed force to deal with the Police on demonstrations be useful strategy and tactics for the protestors? If Trade Unions are good then would Rees support mass strikes over Bristol City Council redundancies due to austerity measures?…. Like fuck he would. It looks to me like Rees has either swallowed a sanitised, social-democratic historical narrative or that he really doesn’t know what he is talking about.
There may be an explanation to Rees’ turn to the historical and that is his flagship committee. The ‘We are Bristol (University)’ History Commission set up in the wake of the pulling down of the statue of Edward Colston during a Black Lives Matter demonstration in June last year. Perhaps this has spurred him to learn about some ‘radical history’. The irony, of course, is that it was a ‘bad protest’ that forced the Mayor to take the issue of the city’s contested history seriously after years of ignoring it. Will the ‘We are Bristol (University)’ History Commission try to become the arbiter of ‘good’ and ‘bad’ protest history whilst itself being the product of what it would call a ‘bad’ protest?
For many of us who spent years challenging the sanitisation of the history of Edward Colston by City elites the move by Rees and his ‘academics in tow’ to now sanitise and ring-fence the history of protest in Bristol when faced by a real and vital protest movement is both ironic and dumb, but also boringly predictable.
Green party Mayoral candidate re-writing history! See his tweet – some hilarious comments
The Bristol 24/7 article demonstrates how desperate the bosses, state & middle class are to de-escalate the situation so we’re all peaceful –
– quote “Teams of officers with riot gear were poised well out of the way…”. Yeah like 75m away hiding in the NCP carpark next to Bridewell (with spotters on the roof), also 6 vanloads nearby in Deep St.
Despite the Covert Human Intellegence Source Bill;
Despite Police, Crime, Sentencing and Courts Bill;
Despite the introduction of I.D. cards- all be it by another/other names;
Despite ‘our leaders’ like Marvin first hiding then critising while true leaders address the crowds – as Corbyn did in Trafalgar Square on Saturday;
Despite skulls being broken by state deployed thugs,
Despite the clear and obvious signs of the rise of fascism;
Despite the tories giving more – much more, than £1 billion of our money to their friends;
Despite words of warning from less than a 100 years ago –
First they came for the Socialists, and I did not speak out- Because I was not a Socialist.
Then they came for the Trade Unionists, and I did not speak out- Because I was not a Trade Unionist.
Then they came for the Jews, and I did not speak out- Because I was not a Jew.
Then they came for me- and there was no one left to speak out for me.
Pastor Martin Niemöller
A few police windows got broken and a couple of vehicles got burnt.
Hey mods – rocker here. Will you join me in a celebratory drink ?
I’ve just heard top nasty shit has been given the boot (and hopefully a baton beating:)
Good riddens to Andrew Marsh fuck off and may they damn his eyes !