In the previous chapter I discussed the ways in which whiteness and white identity work as a form of privilege in which whiteness is protected at the expense of others (notably those from black and minority ethnic backgrounds). While the main argument of this book is the notion that whiteness and white identity are manifested by protecting the status quo at the same time as maintaining the predominant position of white people, in this chapter I suggest that a particular kind of whiteness is privileged and protected, which I refer to as acceptable and non-acceptable forms of whiteness. Acceptable forms of whiteness are based on the perception of conforming to society’s expectations (for example paying taxes and being a good citizen). This form of acceptable whiteness is often applied to those from middle-class backgrounds in which other forms of hierarchies based on language, dress, education and taste distinguish one group from another. An example of non-acceptable whiteness is seen in the use of the word ‘chav’, a derogatory term used to describe those from white working-class backgrounds who have a penchant for designer clothing such as Burberry. The discourse that emerges around the use of the word ‘chav’ is based on describing those from working-class backgrounds as being uncouth, unworthy and unkempt. It is used as an offensive and derogatory term to demonise those from poor, white, working-class backgrounds.

In this chapter I argue that different shades of whiteness are related to non-acceptable forms of whiteness. I refer to unacceptable or illegitimate forms of whiteness to explain the position and experiences of Gypsy and Traveller groups who live in the UK. I suggest that the whiteness attributed to Gypsies and Travellers is a form of non-acceptable whiteness, which does not have the same status or privilege accorded to those from white middle-class backgrounds. I suggest that while many Gypsies and Travellers have a white ethnic identity, they do not have access to the same advantages associated with acceptable forms of whiteness (such as being seen as paying taxes, which equates to being a law-abiding citizen).

This chapter will begin by providing a contextual background of Gypsy and Traveller groups in the UK and Europe. It will argue that in all areas of society, Gypsy and Traveller groups remain positioned on the margins and periphery; they are disadvantaged in education, employment, housing and mental health.