Angry young men? Neil Crabtree suggests an environmental home guard

‘Whatever comes our way is going to depend on the tenacity, skill and courage of working-class people.’

I am a conflict negotiator. In the late 1990s, then a mediator, there was alarm in the press about the behaviour of young people, mainly males. I devised an idea in response: a contemporary rite of passage for young people, especially with young working-class males in mind. It revolved around environmental rescue. I think that an initiative along these lines is urgently needed today.

Recently, a young male was stabbed to death by a group of eight youngsters – too often these days there are reports in the media of young people murdered by their peers. It appears that many of our young people, in particular young males, are arming themselves for protection from each other, and then being convulsed by group dynamics, of which they have no awareness, into using these weapons. The situation is due to worsen, especially if gun use spreads.

This is not fanciful thinking. Early on in my research I came to the conclusion that the danger would come when guns were fashioned into devices that looked like cellphones, with a similar fashionable appeal. Soon after came reports of such guns, passing as mobile phones, being intercepted from Poland, although the telephone aspect didn’t work. In my mind it will not be long before this can be rectified, to produce a lethal, functioning, highly-sought-after fashion accessory.

Many of these vulnerable youngsters do not see a future for themselves. This is the fault of an adult population within which many cannot see beyond their own desires. With regards to young males, it was traditionally the role of non-family men to guide them to manhood and acceptance into the community. This happened in the manual trades, for example, where a journeyman would look out for the welfare of the apprentice. In other words the young males would experience a rite of passage.

The term ‘rite de passage’ was coined by the French anthropologist and folklorist Arnold van Gennep, in 1909. He emphasised the structural similarities among various rites by demonstrating that all are characterised by three phases: separation, transition and reciprocation. Although he recognised that these categories were not developed to the same extent by all peoples, he nonetheless declared them to constitute a universal pattern.

A rite of passage can refer to any of numerous events or circumstances that mark the passage of an individual from one social status to another, with many of the most important and common ones being associated with birth, maturity, reproduction and death.

With regards to young males – and they have tended to attract most attention in this field– an ideal rite of passage into society should include: male elders who transmit knowledge and wisdom to the next generation; a body of knowledge that alters a young man’s state of consciousness; a path that men have travelled before; a route to adulthood; and a set of standards for social participation and personal behaviour.

Traditional forms of employment once provided this for many young males. But the system was by no means perfect in providing this phenomenon. It was riddled with sexism, homophobia and racism, and the rite of passage element was a random exercise, a by-product, which depended on the nature of surrounding workers and the type of industry involved.

In terms of young women, sociologists have described how most experienced a rite of passage through marriage and having children. Obviously, this neglect would not be acceptable today. Consequently, any effort to design a contemporary rite of passage would need to include young females involved in all activities as equals constituting half of the adult body.

To give an idea of what a contemporary model might look like, I will project fifty years into the future where climate catastrophe has impacted. Flooding, hurricane-scale winds and wildfires are a common feature of life. As a consequence, a ‘home guard’ of skilled volunteers has evolved to operate in emergency situations. This is made up of adults who work alongside organisations such as the police, fire brigades, search and rescue teams, the Red Cross, and the army. Skills training is offered, but just as important is the understanding that this home guard works with the public, and therefore needs to be sensitive to the needs of the wide range of people that make up a community in terms of race, gender, disability and age.

When young people reach their last year of school they are introduced to teams from this body with a view to recruitment. They are made to understand that their potential involvement with this organisation will be ‘heroic’ and will be rewarded in terms of generous subsidies from popular businesses, local entertainment and sport providers, and travel companies. This starts with talks, outside of the school environment, on the varieties of work needed, the nature of difference in society, and, in particular, the nature of group dynamics. It is hoped that the young people will take these lessons onto the streets, and there is an element of not bringing the organisation into disrepute.

After this introduction the youngsters receive the following training, often in purpose-built outward bounds centres: first aid, in particular around shock, burns and resuscitation; flood prevention: sandbagging in teams and boat handling; wind management: operating chainsaws and clearing up damage; searching for missing people: rope and tunnelling skills; and setting up emergency centres, including dealing with people under stress.

On completing the training course, the young people are welcomed into the organisation with a ceremony. They are awarded a certificate, and informed that they will always be members of the organisation. They will also receive a regular newsletter and will be called in for refresher courses. Some will become trainers themselves. A party is held in which the young people can invite family and friends.

Back from the future. Whatever comes our way is going to depend on the tenacity, skill and courage of working-class people. Perhaps Friends should get used to throwing darts and swilling back pints of beer.

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