The city of Portland is resisting calls from the Justice Department to racially profile its residents; predictably, right-wing pundits are enraged.
Disdained by the majority culture, Muslims turn for self-respect to absolutism.
'Modernity' isn't the archfiend. But as often preached, it appears so to many.
Anthrax scare reveals racial denial: workers on Capitol Hill are evacuated and given protective drugs while exposed postal workers, most of them black, are forgotten.
On the eightieth anniversary of the riot in that city, we commemorate the report written for this magazine by a remarkable journalist.
Puerto Ricans of all stripes question the Navy's presence there.
There was a short note in the New York Times a few months ago reporting that Governor Jeb Bush wept while speaking to the Southern Regional Conference of the National Baptist Congress of Christian Education. He was crying, it turns out, for a press aide of his, a black woman who he said had been scorned by other blacks because she worked for him. "I'm not crying for me, I'm crying for you, Leslie, and others who have to make the ultimate sacrifice." The woman in question then mounted the podium and handed him "a tissue for his eyes." It was an affecting little story in its narrative elements, the strong but kindhearted white statesman who cries for the lost society of his black aide, while she, the brave moral soldier, risks all--race, face, culture, friends--for her beliefs.
I'd like to succumb to the feel-good sentimentality of it all, but when Republicans say they are going to reach out to the black community, as they have made such fuss about doing of late--well, frankly, I cringe. I remember George Bush the elder getting all choked up about Clarence Thomas's "ultimate sacrifice." I have awful recollections of the Republican Party courting Sammy Davis Jr. so that he could weep, or was it laugh, with Richard Nixon. Oh, the highs, the lows.
In any event, despite the Bush team's race to pose with black church ladies and black mayors and black children enrolled at failing inner-city schools, a recent Gallup poll shows African-American optimism about race relations is lower than it was thirty-five years ago. While seven out of ten whites say that blacks and whites are treated the same, a similar number of blacks say that blacks and whites are treated very differently. The poll also shows that since Bush's election, blacks have grown substantially more pessimistic about their political future, even as 70 percent felt positive about their personal lives. While some commentators found this contradictory, it was a statistic that struck home with me. I am a black person who feels personally content; I am grateful for what I have and work hard to protect my little status quo. But at the same time, I am just plain scared of what the future holds for dark-skinned people in the political arena.
Perhaps the Bush team will read of my dejection, perhaps they will read this much and weep. Then again, perhaps not: As David Bositis, of the Joint Center for Political and Economic Studies, has said, reaching out to African-Americans most likely wouldn't win many black votes but could help Bush expand his base. "I think the strategy has less to do with getting black support than with making Bush appear more moderate to swing voters, particularly white women in the suburbs, who have a sense that the GOP is an antiblack party."
It is interesting to compare how well the Gallup poll's documentation of divided racial perceptions corresponds to actual conditions. After all, a recent Harvard study shows that US schools grew more segregated during the 1990s for both blacks and Latinos. A study conducted by the Washington Post shows that blacks experience more discrimination than any other ethnic group by far. (The "ethnicities" specified in the study were black, white, Asian and Latino. Native Americans weren't mentioned, and the complicating factor that Latinos are sometimes categorized as either black or white was not addressed. Nevertheless, if one accepts that these labels reveal more about our society as a pigmentocracy rather than about ethnicity in the strict sense, then such data are still extremely interesting.)
This deep division is not a matter of whether we see the glass half-full or half-empty--a cliché that minimizes the irrationality of what is going on as just a matter of conflicting opinions. In the face of nationwide statistics that establish that dark-skinned people of whatever ethnicity are stopped, searched and arrested more frequently and sentenced more harshly; in the face of statistics showing that blacks across the socioeconomic spectrum get much less comprehensive medical treatment for illnesses ranging from asthma to AIDS to cancer to heart attacks; in the face of figures revealing that banks, employers, restaurants and real estate agents still routinely engage in redlining and other discriminatory lending and business practices; given the realities of environmental racism; given the gutting of civil rights laws to the point where Congress is now debating handing money to religious groups that "believe" in discrimination; given marginalization in the voting process and given fears of a recession... well, it's no wonder blacks are a little less positive. The only wonder is how deeply race rather than citizenship affects the ability to hear this bad news.
On a recent radio program, I heard a woman describing a reunion of family and friends that had been planned for a resort in South Carolina during a time when the NAACP had called for a tourism boycott until the Confederate flag was removed from state property. She said that the extended family had "never" discussed race before, and so they consulted with one another about what to do and whether to go. They did go, but passed the hat and contributed the money to the NAACP. I didn't hear the woman reveal her race, but it's a safe bet that group was white. How else do you go through life "never" thinking about race?
I thought about race when I found myself at Boston's South Station last week, at midnight, vainly trying to get a cab to the airport. The fact that black cabbies pass blacks by as often as white cabbies is no more comforting than, say, having Clarence Thomas joy ride the freedom train right on past black precincts with the same blithe blindness as Antonin Scalia.
But, hey. If it's any comfort to Jeb Bush, my sense is that black people don't revile his black press aide any more than they revile old Jeb himself. And if there's weeping to be done about lost black regard, common decency demands that big brother George should lead the doing of it.
As for Jeb's press aide, the one with Kleenex to spare, I do believe she was last heard trilling, to the tune of "Oh, Susannah": "Oh, young Jeb Bush/Oh, don't you weep for me/For I'm going to make some big bucks/As a black con-ser-va-teeeev!"
The NAACP is back, and it plans on being heard.
The census makes clear about Latinos what many of us have known for a long time: The power of culture and character is now reinforced by demographics. From a small minority struggling to achieve legitimate power, Latinos have become a very important group politically, one that must now learn how to use power. At this point the role of Latinos in the public world changes. They begin to appear more often in the general media, although not yet in what anyone would consider equitable proportion, and the marketers pay even greater attention to Spanish-language media. Democrats want to know what Latinos can do for them and Republicans want to know what Latinos are willing to trade for their votes. The question of what Latinos want for themselves is seldom raised. Even in the left/liberal press, coverage of Latino issues has been sparse. And what has appeared has been limited mainly to reportage.
There should, of course, be more reporting about Latinos rather than less, but there must be other kinds of writing as well. The reason for this seems obvious: The use of power is more complex than the struggle to obtain power. The dialogue among Latinos--rather than merely about them--on issues that affect the Latino community and the rest of the world should now appear with some regularity in the national left/liberal press.
There are many questions best debated by Latinos: What are the intergenerational conflicts, and how do they affect politics? Should ethnic loyalties trump political values at the polls? What is gained and what is lost by assimilation? Should Latinos criticize Latino elected officials? Will such criticism strengthen the community or tear it apart, vitiating its hard-won power? How can people of differing national origin within the community link with each other, and how can Latinos link with blacks, Asians, Jews, Native Americans and other minority groups? How should left/liberal Latinos deal with the growing Latino middle class and its rightward turn? These and other issues should be debated openly by Latinos, in a way and in publications that will also inform the thinking of non-Latinos.
Unfortunately, Latino voices have been little more than a whisper in the left/liberal press, including The Nation. And the kind of essayistic pieces born of the desire to influence the use of power are virtually unknown. Yet, there are more than enough good Latino writers, with an interesting variety of opinions. What must happen, in my opinion, will require some effort from Latino writers and from the national left/liberal press. The writers must make their ideas known to the editors, and the editors must try to discern the importance of the work presented to them.
In the great tradition of the left/liberal press, the result will be rages and rancors, but there will also be some incremental advance toward freedom and social justice. Perhaps the disagreements over the language and timing of this piece will provide a useful beginning.
The urban rebellion in Cincinnati's Over-the-Rhine neighborhood that followed the April 7 death of yet another black man, Timothy Thomas, at the hands of police shocked city residents. Mayor Charlie Luken lamented the "violence" as "unthinkable" and at a press conference pleaded for it to stop. At times like these it is vital to think clearly about how social problems, especially violence, are defined. In Cincinnati the media identify the core problem as "police-community" relations. But reducing the myriad and interrelated forms of violence in the inner city to a problem of police-community relations misses an opportunity to understand such issues in a deeper and more systemic sense. We need to understand how violence has been waged against people of color for a very long time.
Since the late 1940s a series of moves on the part of government and the private sector have reinforced an American form of apartheid. Ushering in the explosion of the suburbs for the white middle class, the Federal Housing Authority's liberalization of the mortgage market, its regulations favoring new construction of single-family detached houses and its appraisal process helped insure that neighborhoods continued to house the same social and racial classes. Under "urban renewal," many black neighborhoods were razed to make way for freeways, sports arenas and corporate redevelopment. Global restructuring of the economy then gutted the black working class's job base in the manufacturing sector.
Add to these the rise to power of neoconservatives, who divest the state of responsibility for meeting social needs, evidenced by rollbacks of affirmative action, the elimination of welfare and cutbacks in housing, combined with more punitive measures like increases in police forces and prison-building and a continued militarized economy.
The "hypersegregation" of blacks in the inner cities is now a structural reality. As sociologists Douglas Massey and Nancy Denton note in American Apartheid, "One-third of all African Americans in the United States live under conditions of intense racial segregation.... No other group in the contemporary United States comes close to this level of isolation within urban society."
Recent census data show that Cincinnati is the ninth most segregated city in the United States, with Over-the-Rhine, about 77 percent black, being its poorest neighborhood. This extreme social and spatial isolation exacerbates the effects of poverty, making it difficult to sustain neighborhood institutions and social organizations. These trends take a particular form in Cincinnati. Consider that in 1996, at the request of an alliance of corporate, business and city power, the Urban Land Institute came to Over-the-Rhine bearing gifts of a homeownership agenda for a community where approximately 75 percent of the population have incomes well below the reach of the rental market, let alone homeownership. Consider Cincinnati Pops director Erich Kunzel's "dream" to build the Greater Cincinnati Fine Arts and Education Center near Music Hall, which, after originally promising no displacement, called for the removal of the Drop Inn Center, the area's largest homeless shelter and lead institution in the Over-the-Rhine People's Movement.
And consider the motion passed by the City Planning Commission last July not to fund additional low-income housing units on Vine Street in Over-the-Rhine, a motion that discriminates against a particular race and class and ignores the city's own Consolidated Plan, which identifies the need for 30,000 affordable housing units. Further, city records show that between January 1995 and the first quarter of 2000, 60 percent of the $8 million invested by the Department of Neighborhood Services in housing programs in Over-the-Rhine supported market-rate rather than affordable housing development.
Last, consider the mayor's about-face decision last summer not to support the $4.5 million tax-credit package of ReSTOC, a community-based, nonprofit housing cooperative, intended to finance construction of economically mixed housing in Over-the-Rhine, a project that qualified for state funding. The mayor then forced ReSTOC to sell one of the buildings in its package to a private owner to develop dotcom enterprises.
These examples of institutional violence have one thing in common: the way they market Over-the-Rhine as an idealized version of itself, effectively erasing it as a place for poor people of color. Revitalization efforts are selling an image that has no place for the poor who actually live there. "Development" means attracting people of higher incomes to live and play and work.
I am not suggesting that the neighborhood keep out newcomers, including people of higher means. The point is that the city fights to deny resources to community-based organizations while promoting renovation that caters to white, wealthier residents. And in this process, the buildings and urban ambience are sold like a stage set to folks who want to consume an urban night out. Over-the-Rhine is being Disneyfied, and this requires pushing people who don't fit the postcard image out of the way. No wonder Over-the-Rhine residents feel resentful.
Gentrification is often advocated as an antisegregation measure. This may be true in the short run, before poor residents are displaced. But community development today is rarely conceived outside the ideology of corporatism, with its lingo of public-private partnerships, enterprise and empowerment zones, tax incentives, and abatements and deregulatory legislation, all of which are ploys to advance privatization and subordinate social movements to the interests of business and the profit system. Community development has been reduced to a kind of plea bargaining with the powers that be, and thus what gets constructed as hope within the community is the desire to have a little more money funneled in its direction. That community institutions persist at all in these circumstances is an amazing testament to their perseverance in meeting desperate need.
Urban disruptions like the rebellion in Cincinnati are indictments of entrenched patterns of police-community relations and community development. Gentrification that produces displacement is an act of violence. Economic development that neglects to provide jobs for Over-the-Rhine residents is an act of violence. Building stadiums and supporting corporations at public expense while closing inner-city schools are acts of violence. We should not be surprised when communities erupt in righteous anger against the bonds of their oppression.