 I have been tasked with talking about a world beyond racism, a world after racism, a world without racism. When I was posed this challenge I was really truly stumped because I have never imagined my life without racism. I don't think anyone in this room can imagine their lives without racism. Felly mae'r rhan boedd arall o everybodyd a maen nhw i'r ffrindau'r rhan iawn. Plwn yn gallu speydd ac yn gweithio bywyd. Mae'r rhain wedi bod y gofyn yn gyda'r gweithasol ohol oed. Felly byddwn yn sefydlu ar ffau. A'r ddigon i'r ddywedd i, mae'n ddigon i'r ddweud oherwydd ein bod y dyma hefyd. Felly rydyn ni'n go i ddifwyr i'n smenedd, mae'r ddigon efo ar Ffawr falch. Llyfr thysgu chi ddweud â'r ddiddoriaeth a thysgu dyma. O Beliede, Beliede, we've got like at least six ethnic minorities in this room. Yes, I can see one in the back! Hands up! She's in the room. Can I just see by show of hands, how many of you growing up got called smelly? How many of you got compared unfavourably to food feces? Perhaps. Anyone compared to feces? Was that just me? Okay, moving swiftly on. How many of you were made to feel ashamed of your home? Of the way your family spoke? How many of you were made to feel that you would never be as harmonious, as clean or as beautiful as your white school mates? Everyone in this room. In all things, to be a person of colour living here in the global north is to be made to feel like dirt. And I'm not just talking about feeling shitty, I'm not just talking about feeling sad. I'm talking about an intimate bodily relationship with the soil and indeed the soiled. What I'm saying is that is to exist as a person of colour is to exist as a social contaminant. And as the anthropologist Mary Douglas has said, dirt is matter out of place. And how strange it is that race, that taxonomy which sought to pin down skin tone to continental origin makes itself known most sharply when out of place at the contact zones of what Fanon called the system of compartments to make up the colonial world, the dividing line in the frontiers which speak the language of pure force. The language of pure force. From the French paratroopers storming the Casbah in 1957 to the Briggs Plan of Malaysia. Have you heard about the Briggs Plan this week? Just a bit of light reading about the Briggs Plan was where half a million Malaysians were forcibly displaced and put into essentially concentration camps by the British in the 1950s. The colonial ordering of the world made itself known to barbed wire. And yet at other times white supremacy was pulled upon the contact zone like bleach upon the colonised body inexorable, clinical, caustic. But before I button you out too much, memory as well is a kind of matter out of place. And no matter how white washed in history were taught at school or at university or from Mary Bidd or from James Butler, there's always that disorderly voice. Some scrap of a story half remembered maybe staining the bleached pages of your history books and for me it was my grandmother. My grandmother telling me about her own histories of dirt. The fact that she came to this country in 1917 was cleaning up after people in hospitals or her father who was imprisoned for sedition against the British and had been called at the height of the famine. He was a really fashion food out of dirt from rotting peelings, etc. He was a real magician and he dealt with dirt like so many of us in order to stay alive. And so Kojo Caram, who is excellent friend of Navarra, you should read his work, he's the best. He called this a transnational model of identity but instead I want to call it dirty epistemology. Dirty epistemology is kebab shop knowledge. It's mini cab knowledge. It's auntie G saw you at the bus stop with a boy knowledge. It's hood knowledge, it's street knowledge, it's half factual but almost entirely true knowledge. And I think that it is this particular kind of hood knowledge, this dirty epistemology which can subvert as well as help us survive the conditions in which we live. Dirty epistemology is what takes us from morning to desiring subjects. And if you want to know what I mean by desiring subjects you could do worse than listen to Kendrick Lamar backseat freestyle. All my life I want money and power. So, five years in power. How do we get that money, brown people? What do we do with five years in the pristine corridors of parliament? It seems to me that the fatal flaw of multiculturalism in addition to the garbage fire that is Trevor Phillips' race politics was to insist that the inherent dignity of people of colour would somehow magically be recognized on the basis of some shared human understanding. No such shared human understanding has ever existed but that doesn't mean that it can't and to racism is at heart utopian demand. And so rather than being recognized as human I now demand to be recognized as dirt that is claiming is place. So, what does that mean to claim a sense of place? I think there are three aspects to it. The urban, the border and the prison. Any anti-racist movement is by definition an urban movement and I think that that's been exemplified nowhere better than the justice for grandfather movement. And we can have a load of demands about protecting our limited stock of social housing or building more social housing. But I think that there needs to be a much more foundational and simple demand simple borduring on idiotic that no person can be forcibly removed from a place which they call home. No evictions, no foreclosures, no increases in rent that don't keep up with your pay, no shipping containers magically turned into cocktail bars next door. I mean not necessarily kits you out etc. And maybe we need to reinterrogate what the state is for in the city. Before the state was merely the custodian of managed decline, organised social abandonment whereas now it can do things like support community landbiz in which housing and the generation of truly affordable housing is itself a political act. And the right to place, this right to place means no more deportations. In five years we can shut down detention centres, we can process all claims in the community, we can even move away from this whole shambles of citizenship towards residency. Why can't you have rights simply because you're here? Why can't you? Does that make sense to any of you? Makes no sense to me. We can get rid of no recourse to public funds overnight if we want to do and it's still be cheaper than detaining and supporting people. It's more affordable to the taxpayers, people really like racism so that's why they don't do it. And finally, on the theme of the social contaminant we must empty our prisons. By this I don't just mean the physicality of prisons at Pentonville, not just talking about Wandsworth prison, I'm also talking about the structures that immiserate people on probation that keep them from seeking work, keep them from being happy. Wandsworth prison also means disempowering the police. It has to. Too many young black men in this city have died following police contact and there has not been one single successful conviction of a police officer. And what does that do? That robs mothers of their sons, wives of their husbands, sisters of their brothers and it can't go on anymore. We thought that 2011, the riots, which also took place not that far from here, would have to be some kind of breaking point. In fact what we saw was the failures of insurrection in many ways and the brutal truth that life will drag on regardless, pretty much unchanged, only people will be more dispersed. And I think another simple demand is that the families of those who have lost people to the stage should be able to have the power to call for an independent investigation of that death. They should have the power to remove officers from active duty. I don't understand why this is not the case. And so I guess to sum up, because I guess I've bummed you all out like a little bit and I'm sorry, that's because racism is really sad. It's, for the first time in my political life I feel truly hopeful that some portion of these things might be achieved within my lifetime. I grew up thinking that racism was a life that it was unchanging and it would just be this loadstone that I would wear around my neck until I die. It doesn't have to be that way and I think that we need to trust ourselves a lot more to map out a racism which is, sorry, an anti-racism, which is shit, anti-racism. That's the one we like, anti-racism which is essentially future orientated and no longer about haunting and the past and mourning. Thank you.