Black on the Block, Mary Pattillo

Subtitle: The Politics of Race and Class in the City.

"This book is not a study in the causes and consequences of gentrification" p20. "This book is about gentrification and public housing and mixed income communities, but as contexts within which African American residents negotiate each other, the outside players, and various layers of public (government and civic) decisions that frame what is preferable and what is possible" p21

The author says that her intent as to "highlight the class and lifestyle fractures within black identity, while affirming blackness as a collective experience and endeavor." (p297)

This book is written by a scholar who is (was) a middle class African American taking part in the gentrification of my community (North Kenwood/Bronzeville) and simultaneously studying it.

She begins by retelling the history of the building she lived in -- 4432 South Berkley. She describes how and when and by whom the home was built, owned and occupied. Through the lens of this one home she retells the story of the community as it is built, becomes part of Chicago proper, goes through race riots (1919ff) [p31 has the cook county coroners report on a black man beaten to death by a white mob at 46th and Cottage Grove - visible from my rear deck]. These riots were part of the result of Chicago's black community doubling in size between 1910 and 1920, causing the black community which was restricted by "housing covenants" to spill over its historic "lines".

Between 1940 and 1960 the community went from 21% black to 99% black (p37). The story of "race mixing" at a local hotel (Ritz) is told (p40ff). The change in racial identity is viewed/described as "invasion". 1943 neighborhood association goes on the offensive to keep blacks out (p43 has agenda list).

1948-1965 as the Black golden era. Muddy Waters as resident. "Thelonious Monk, Max Roach, and Miles Davis (and his sidemen John Coltrane and Cannonball Adderley) all played the Sutherland Lounge. It is one of the few remaining venues of this heralded jazz age in black Chicago" p54. Description of addition of public housing to community, severely overcrowded public school, arrival of 30,000 blacks to Chicago annually between 1950 and 55. p61.

1965-88, the Low End. Term used to describe lowest income areas especially to the north of Oakland/Kenwood. From 67-87 Chicago lost 60% of its manufacturing sector (520,000 jobs!). Stores that had lined 43rd and 47th street disappear as poverty and unemployment skyrocket.

1988 to present. Black on the Block. Increasing presence of middle class African American's.

Chapter 2. The Black Bourgeoisie Meets the Truly Disadvantaged. description of interactions personal and community wide of a returning middle class and older, mostly lower income less educated long term residents. Poor residents like the lower crime and visible improvements in the community but worry about displacement. Newer residents have a sense of racial solidarity and more patience with low income neighbors but have conflict of what defines "respectable" and "responsible".

Chapter 3. White Power, Black Brokers. "This chapters is about that man or woman in the middle. The person in the middle, if she's good, speaks at least two languages in order to translate, has two sets of credentials for legitimacyand juggles a double booked calendar to keep all relationships cordial, memberships current, constituencies appeased." p 113.

Middlemen align themselves alternatively with the upper portions of society (perhaps by facilitating a grant from a foundation to perform work in the community) or with the "littleman" when "confronting the man". (aka governing bodies, corporations or developers, etc..) p118ff.

"When the middleman is downwardly aligned he must first establish genuine respect for the experiences and preferences of the littleman, fighting the urge and pressure to act as if he knows what's best for struggling community residents. . . " p119 The middleman role requires balance, compromise, negotiation and cunning. p 120 If she loses her ties with those with resources she can no longer deliver for the littleman. But total alignment with the man means losing credibility in the community. p 120

Chapter 4 - Remedies to Educational Malpractice. Story told of local schools (including King High where my son attends) . The school was shut down and limited new enrollment to those with high test scores. A bonus for the community in terms of having a good school in the area but exclusionary as it eliminated the possibility for the vast majority of youth in the community to attend. Huge financial resources were poured into the school --- very disproportionate investment in a relatively few students.

Also tells story of UC and Duncan family involvement in creating 2 new schools in the community -- North Kenwood Oakland Academy (NKO) -- a UC charter school and Shakespeare Elementary.

Chapter 5. The case against public housing

Chapter 6 The case for public housing.

Chapter 7 Avenging violence with violence.

Crime and violence are redefined around class identity. In the process of the community moving from concentrating on major crimes to loitering, barbecuing in the park or on front steps, and other lifestyle issues, many residents once part of policing became the targets of policing.

The Beloved Community, Charles Marsh

Subtitle: How faith shapes social justice, from the civil rights movement to today.

Author: Charles Marsh. (other work: God's Long Summer).

In 1956 at the end of the Montgomery Bus Boycott, Dr. King said that the goal that they had in mind was not just the end of segregation but rather "the end is reconciliation, the end is redemption, the end is the creation of the beloved community".

Marsh's point is to demonstrate that the faith of the black church, a self-consiously Christian faith, stood behind the civil rights movement's cry and work for social justice. This faith tradition remains alive and growing through the work of many intentional communities and organizations today, most of whom are a part of the Christian Community Development Association.

Part 1 -- Chapters on King, Koinonia Farm (Clarence Jordan), and SNCC.

1. King. This chapter traces King's movement from that of a young middle class, well educated pastor of Dexter Avenue Baptist Church (Montgomery) just out from under Daddy King's supervision, to the established national civil rights leader that most people remember him as. Marsh recites King's conversion experience (p32) in which he senses his calling to the work in a personal way that incites courage and trust in God that he will need to face all that will come against him.

Kings kitchen epiphany is grounded in the God of Jesus Christ (p36). Beautiful recitation of King's address to the crowd on the front step of his bombed out home(p38).

During this time King moved toward a commitment to non-violence (against Niebuhr) and though initially kept a loaded gun at home, soon rejected this as a result of his shift in theological consideration. As a result of the Montgomery boycott Kings' vision moved to one rooted deeply in the transformative power of love. (p38) King calls the Montgomery boycott a "spiritual movement" and a "Christian Movement" p42.

"King described the cross as the event that interprets the non-violent direct action". The cross is the event that enables resistence, the power of the non-violent resister to suffer and not to retaliate, and further the cross activates the mission of the church, its comphensive retelling of the human story, its pursuit of the peaceble kingdom." " In this context King understood Ghandi's great sacrifices for humanity as gifts to the Montgomery movement, parables of justice standing beside and complementing the long tradition of our Chrsistian Faith" p45.

So for King the motivation and power to pursue the beloved community is squarly anchored in the Cross of Christ.

2. Koinonia Farm/ Clarence Jordan.

This chapter summarizes the intentional community established in Americus Georgia. The communty was designed to create an environement in which Christians (black and white) could live and work together in true community, as equals.