Uber & The 606: The Worth and Work of Women of Color in the Neoliberalism Era

While riding with my daughter the other morning, we traveled down the new above-ground park-slash-bike/jogging trail called conversely The Bloomingdale Trail and The 606. While grabbing some water on the way up the 606, I noticed the trail was extra busy, with many joggers and walkers as it was such a brilliant, nice day. Two joggers I noticed in particular were white women just coming out of an Uber driven by a black woman. The moment was too delicious for simple irony, yet too bitter to b satisfying.

For those unfamiliar with the history of the Bloomingdale Trail, a railroad line heavy with cargo used to pass through the Chicago neighborhoods of Bucktown, Logan Square, and Humboldt Park. While the lines it adjoins to the west are still in heavy use, over the last fifteen or so years, the nearly three mile stretch grew weeds and would occasionally host the straggling jogger.

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Bloomingdale Trail pre-park via Field Guide to Nature

About ten years ago, members of the Logan Square and Humboldt Park communities would meet to discuss plans for how to use the railway to benefit the neighborhoods. At this time, both neighborhoods were largely working class LatinX and – with the exception of the large and beautiful Humboldt Park and the boulevard system running through it – possessed very little green or public space. So they began a dream of turning the infrastructure of the railway into a pedestrian park.

This dream was fast-tracked some years later under Mayor Rahm Emanuel when he realized this park was a way to build up a tax revenue base. Which is to say it was a good way to build more outside interest in an area already facing massive gentrification. The months surrounding its opening saw people being priced out of their homes as nearby rents dramatically increased 40-100% and long-term homeowners were scared off by the prospect of substantially higher tax rates.

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Normally not as festive. Credit: Adam Alexander Photography via The Trust for Public Land

What is becoming common knowledge in gentrified Chicago is that our city uses good things to draw in wealthier and wealthier people – not just to build a tax base, but to drive the poor apart from their collective actions so there is little recourse left but to give up. It is systemic disengagement and disunion of Black and Brown communities. This is especially lethal as Black and Brown communities cannot rely on common or familial wealth, nor of basic services. Thus they must and do rely on support networks in their communities. 

So gentrification isn’t making the community better, it’s using long-delayed improvements of the community which were called by the community to displace and fracture that same living and fighting community and replace it with a permanently mobile economic force. One that either cannot or does not need to fight back.

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Logan Square Neighborhood Assn protest against gentrification. Photo by Tyler ReViere via Chicagoist

What gentrification does to black and brown communities, however, the Sharing Economy as highlighted by Uber does to worker communities.

The taxi business has largely been run by immigrants and, while far from perfect, has been a means for people of color to survive when few other options are available. Because of the intimacy of the ride, the dangers of the road, the semi-freelancing of the gig, the potential violence that drivers face, the taxi business relied on safeguards such as unionization, licensing, and medallion-winning to protect the consumer and the worker.

Most of these regulations have been sidestepped by the would-be taxis in the ride-sharing business. When Uber and Lyft, et al, came to Chicago, the neoliberal administration headed by Emanuel did away with most of those regulations. But they came with technology that made it easier and faster to hail a cab, as well as an economic structure that made too much sense on the face of it. In its introductory phase, the cost of a ride in an Uber was considerably cheaper than one in a taxicab. Outside of the share that is given to Uber for the technology and use, the rest is given to the driver-owner, who is not leasing a car but using their own. Of course, this model is only possible because the driver is not an employee (and thus the costs of living are transferred to someone else, such as other employers, the drivers, and the government) and thus Uber gets to have and eat its cake.

However, in a model learned from Wal-Mart, as this cheaper model of taxiing begins to saturate the market, it forces out the old cab drivers and their unions – the communities that they built up. As the competition is being gutted, Uber raises the fees for both the consumer and the contractor. This has already started happening at certain peak hours, where costs are exponentially higher.

So Uber will eventually out-Uber itself as a de-unionized, untrained, and even unvetted workforce rises to replace an older community of working class people of color, only to themselves be ushered out by more desperate people looking for even fewer scraps.

In short, more working class women of color will be driving more professional class white people to a park dreamt up by working class women of color but implemented by professional class white people in order to drive out the working class women of color – but for less and less payout.

The Age of Late Neoliberalism is especially adept at not just taking crises and turning them into opportunities for the Investor Class, but also at taking lovely things – often things we create – and turning those against us. See for instance how the city of Chicago turns neighborhood parks into music festivals (often featuring artists of color from working class roots) as an aid in gentrification and homeless erasure. Or how art, artists, and art fests have been used to displace Logan Square residents (while LatinX and Black art are still drastically underfunded starting at the school level). Notice how a Logan Square developer/evil landlord boasts about investing in neighborhood as a means to drastically raise rents.

Despite these tactics, enjoy the beautiful and the lovely. I travel the 606 with pride, as do many WCPOC. This is our neighborhood. We’ve lived here and suffered the worst through disinvestment and we should have good things available to us without guilt. Like your music and your coffee shops. But it is to say that the tools of the Neoliberal Age toward its anti-communal goals are tricky, and we must recognize them to navigate them and beat them to the punch.

Enjoy your day. Party. And fight.

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If the Good News Isn’t Good News for the Poor…

This weekend I witnessed – mostly through Twitter – my town being taken over by two gatherings for justice, both of which themselves included diverse voices. One was an Evangelical Christian seminar called The Justice Conference, held downtown and featuring an array of Christian voices on issues of justice as identified from a largely White Evangelical perspective. The other was a series of protesting actions to get a trauma center in the South Side, which would be used to save people shot within range as there are no trauma centers for adult victims of shootings on the South Side of Chicago.

I would not argue that one was more important or justice-y than the other. Both were calls to justice but for different audiences. Evangelicals need to be called to economic, sexual, gender, and racial justice. There were problems as Ryan Kenji points out. It largely centered on white and male voices, framed conversations in the problematizing nature of White Privilege, disappeared LGBTQ issues and speakers, and included only one Woman of Color for the mainstage, etc. But at the same time, for many it was revelatory and even earth-shaking to hear voices speak loudly and prophetically against capitalism, patriarchy, prison-as-justice, and White Supremacy.

But the problem was that while the protestors at the University of Chicago were directly confronting White Supremacy, detainment control of poor black communities , and capitalism in order to get a much-needed trauma center open for victims of gun violence in the South Side and save lives, attendees and organizers of The Justice Conference were largely operating in a mode that takes White Supremacy and Heteropatriarchy as norms. We could see this in some of the problematizing of the very definitions of Justice, or in how the conference was arranged in the first place. Calling men “pastors” while calling women “sisters” is a capitulation to a male supremacy ever present in the majority of Evangelical churches – whether or not they call themselves Complementarian* or even know what that term means.

Christianity Today hosted this chalkboard asking "What Your Justice Looks Like"

Christianity Today hosted this chalkboard asking “What Your Justice Looks Like”

At heart was a re-defining of justice to fit into a highly individualistic framing. Oddly enough for a culture at-odds with post-modernism and a society they consider too relativistic, Evangelicalism redefines justice not to movements of people righting societal injustices, but to people individually helping to curb things they consider wrong or unjust. Because there is little room for community-based action and little understanding of corporate responsibility (everything is broken down to individual sin and individual responsibility), it’s a mess for the foreseeable future**.

All of this to say that, in some respects, justice is often a word applied to the top of specific interests of Evangelicals (I believe Daniel spoke about this) and in line with Evangelical priorities (worship, missions, sex trafficking) that either are directly a part of Evangelicalism or can be neatly aligned with it (White Privilege, as opposed to addressing White Supremacy). I’m thinking about this as I’m writing my book on Evangelicalism’s roots and how it nose-dives with neoliberalism, but also as my church is partaking in a several-week-long sermon series on reclaiming Evangelism. And, for a variety of reasons, this discussion gets me in an uncomfortable position.

I don’t necessarily like to be uncomfortable, but I do like to interrogate what could make me squeamish, and why something may be making me uncomfortable and what to do about that.

Being a Christian means – in some aspect – in evangelism as an outpouring of care. I believe that some sort of sharing of my faith, some public performance of it that can be communicated is necessary. It’s an outpouring of love. It’s reproduction, and reproduction is vital to life.

And yettttt, Christian witness of our faith has largely sided against life. It has been and still is a message steeped with death, and given in ways that reflect that. Rich recalled going to a Hell House when he was a youth. For those not familiar with Hell Houses, it’s a Halloween-themed church gathering that uses imagery left over from Dante’s epic poems and Carman’s music videos to scare people away from hell and into the abusive Jesus who would send them there for not believing that he could and would send them there.

Most churches despise this form of evangelism, however. In light of more friendly and effective Evangelists like Bill Bright, Billy Graham and megachurches following in the footsteps of Willow Creek Church, seeker-friendly churches do not pound on doors, do not preach condemnation, rarely-if-ever talk about hell, and go out of their way to show visitors and would-be Christians that they are welcome at the church.

I remember when seeker-friendly was seen as a denigration by my more fundamentalist peers. They were seen as “not preaching the truth”, being afraid of “man’s approval rather than God’s”. I felt then that they may have a point.

I think I agree with them now. Not that the truth is that every person is on their way to hell without affirming some four or five points about doctrine and then saying a prayer. But that their seeker-friendly message was just a veneer, a sleek cover for the same old thing and therefore dishonest.

Gospel was, in early Christian times, a message from the courts of power that meant (in an Orwellian sense) “good news”. That good news was usually the ascension or birthday of a new emperor. Or the conquering of a city.

This was certainly not good news to the colonized. That good news was of suppression and oppression.

Which is why the good news of Jesus was upsetting to that order (and why he was killed by that same state power). Because Jesus’ good news was good for the poor, for women, for the indentured, for the slaves and the nobodies and the prisoners. This was the message when reading from a synoptic gospels-centered view at least (there’s great stuff in Acts, the epistles, Revelations, and John’s Gospel, but I’m convinced that trying to read those outside of the framing of the gospels first is a huge mistake and leads to a recontextualization of the texts that over-spiritualizes them, robs them of their liberating power and upholds current, violent, dominant power structures).

The gospel message of the seeker church is delivered in a nice package, but inside the package is the dominant, oppressive system’s Gospel. It is Caesar’s gospel of war, empire-building, fear, hell, torture, suppression, oppression. Anti-LGBTQ. White Supremacist Euro-American theology with abundance of shame and guilt. Capitalism-entrenched. Patriarchal. Abuse-as-central to salvation. Eternal suffering and torture to justify unnecessary suffering…

When so many White Christians are justifying child abuse that happens in their own communities (whether it happens when a Duggar male child sexually abuses Duggar female children or when cops target, harass, beat up, throw down black kids attending a pool party in a white neighborhood) but blaming LGBTQ people for imagined abuse – or at the least being silent about such abuse coming from their own communities – the “nice” Christianity doesn’t appear so friendly to those on the margins.

As long as the Christianity that we offer to the world is fundamentally capitalist and abusive, then perhaps it’s not a message that needs to get out so much? If the good news that we have to offer to the people is like the good news of empire and dominion and violence, then how does it differ from Caesar’s good news?

Also, if our good news is tied together with a culture that seeks to superimpose over other cultures – if it aligns godliness with whiteness or consumeristic spirituality, for instance – then is it actually good news?

Because if the good news isn’t the good news of liberation, if the good news isn’t good to the poorest and the most oppressed, then it isn’t good news for anyone but the wealthiest. And that is not a gospel worthy of Jesus, (as far as I’m concerned).

So, a new evangelism needs to be tied in with a liberating gospel.

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* Complementarians believe that women and men are essentially different and that each has an assigned gender role to facilitate the other in a heteronormative marriage relationship. Shortly, the man is the head of the household and the woman is his helper.

**Though we can hope for better in the future, yet this may encapsulate structural theological problems within Evangelicalism that will need to be addressed before it may be able to be an effective engine for justice.

Continuing Settler Colonialism into the 21st Century

 

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Heather Phillips via Flickr (Logan Square, Chicago)

 

Scholar and activist Andrea Smith talks about colonialism and the disappearance of the Indigenous as one of the three pillars of White Supremacy. In this type of logic, the indigenous is constantly being removed from the land so that the settler can claim rights to it. We see it in Western myths about the Bad and Savage Indians and in current myths about the Terrorist Palestinian. We see it in the mascotry of Indian peoples, customs, costumes, and tribes for sports teams, and in the appropriation of spiritual practices of Native peoples.

To expand a bit further: Gentrification is a form of and repetition of settler colonialism. Which is to say that gentrification is a method of stealing land and disappearing native peoples from their property, institutions, history, and even cultures. It’s wealthier, typically white people actively disappearing poorer, typically people of color from their lands and their own communities. The similarities do not end there, though. When we try to argue that gentrification is actually a bad thing, white pro-gentrification forces argue that they are there to improve the neighborhoods. The implication argument, is that people of color and their cultures and institutions are intrinsically inferior. They will ask for proof of the worth of black and brown communities and receipts as if the only piece of value is how much to get from real estate. As if the only thing Black and Latino folk do is gang-bang1 and sell drugs. And as if those are more violent actions than intentional financial destabilization and wealth-denying of white institutions of power for the last five hundred and twenty years.

People of color as individuals, as communities, as institutions are not trusted to have value. Their restaurants and churches and businesses schools2 and social clubs are bulldozed, swept out, shut down, overcome because they are judged inferior by the very forces that want them removed. Settler colonialism needs to continually harvest cheap workers, and so keeps destabilizing the communities of its cheap labor force so as to keep them disorganized, to keep them from demanding more, to keep them from speaking of injustice in ways that will eventually lead to justice.

Are white people ok with these acts of displacement, whether they occur in Australia, or Bolivia, or Palestine/Israel, or Humboldt Park, Chicago3, or within the mostly White missional and emergent church experiences, because we’ve never made peace with the fact that we have and are constantly disappearing Native people from North America? In the process of stealing their lands and constantly stealing their lands, we have said that their forms of education were not adequate, so we put them in the first public schools, with the aim of enculturating them to Middle Class Euro-American values and ways of seeing and doing. When we did not actively work to physically and psychologically erase and shame their languages and customs from existence.

And this process continues, and is always continuing. In the same ways where Israeli propaganda claims that Palestine was not an actual possessed land outside of Jewish occupants and that there is no such thing as  Palestinians; in the same way that the First Nations did not have rights to the land since they did not operate by European laws and feudalities; in the same way that White missional churches enter into heavily churched Black and Brown neighborhoods to “bring the Gospel”; in the same way that children are being adopted out of Indian Country and into White families; so White hipsters, investment bankers, real estate agents, business bureaus, city halls, and developers converge to continually erase the identities and culture and institutions of Black and Brown communities to turn a profit and keep poor people in line.

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1 Remember that the KKK was the first and the biggest racialized gang. Remember also that POC gangs in the Northern urban centers grew out of reaction to the strolling and violent actions of white gangs entering into black and Latino neighborhoods looking for black and Latino youths to beat up.

2 In one year, Chicago’s Mayor Emanuel closed down fifty elementary schools – almost every last one having a population made up almost entirely of Black and Latino students. Almost all of them in poor black neighborhoods. But two of these neighborhood schools were closed in Humboldt Park, where gentrification is building steam. A neighborhood middle school in West Logan Square (also on the fast track for gentrification) that had seen huge investment from the community and was a source of pride and joy for all was turned into a military academy against the community’s wishes. Because we can’t trust non-violent forms of Latino organizing and educating.

3 Where I grew up and there was no investment from white people then. But years later, a white coffeehouse owner would ask me if the neighborhood was getting better while White Supremacist Fox News was playing overhead on his screens

Like a Wheel Within a Wheel: The Kyriarchy Economy

Kyriarchy is a way of understanding the interwoven systems of oppression and hierarchy – those of patriarchy, classism, heteropatriarchy, white supremacy, and ableism. It is one – albeit shortened – way to understand how solidarity can happen under such varied and disparate circumstances among people who are not supposed to get each other, let alone work together to dismantle specific oppressions. If the main tool of patriarchy is misogyny, though, I’d like to suggest that a main tool of and reason for (its MacGuffin, so to say) kyriarchy may be the economy – as it largely has existed, but particularly through capitalism. And a main tool of and reason for most economies is, in turn, the kyriarchy.

To not recognize that the capitalist economy and kyriarchy need and feed each other is to not recognize how either capitalism or kyriarchy exist and operate. It is to erase the impact and wealth that slavery, Jim Crow, and underpaid/unpaid domestic labor have been producing while managers and capitalists – those who have enough money to gamble on ventures and profit from those – are praised and rewarded for the work that others produce. Kyriarchy is both funded by and is skewed towards a warped economic reality in which those who work hardest and produce the most benefits have the least amount of wealth. Consider migrant harvesters and housewives – how would modern Western society survive without them?

Vintage Bank Vault

“Vintage Bank Vault” by Brook Ward via flickr

Of course the most obvious way this works – and yet still denied by much of the US – is that the closer one identifies with the kyriarchal ideal, the more capital one has – the more the economy favors that person. While not every white person is wealthy or even middle class, the more one is part of the predominant White, Middle & Upper Class, Heterosexual, Cisgender, Able-bodied and Psychologically Normed, Educated, and Male Elite structure, the more one has access to what Amaryah Shaye recently configured as “inheritances” – the more capital one has access to. This capital comes in monetary form (inherited wealth and the things one can do with that), educational form (not just blanket “education” as something to be picked up, but as a way of knowing how to respond in a specific culture and among a specific people who can get you nice things and as a way of presenting that culture and your work within that culture as being of utter value even though its real-world equivalence is pushing around numbers and may actually have negative influence upon the world), social form (knowing who is who and knowing the who’s who through familial relations), and even ethnic and racial capital. It is easier to gain trust with the Powers That Be if you were to talk like and look like and write like them.

The system works to keep the system – and the elites – in place. And those elites look a lot like those who show up as members of Congress and the Supreme Court and in the Oval Office, as political pundits, as board members of not only huge multinational corporations but also the non-profits they help fund, as Christian conference speakers, as history writers, as managers, as megachurch pastors, as police, as – yes – those who teach our children. They are the brokers and gatekeepers of the kyriarchy. The various institutions which they populate have as their primary function the guarding of the kyriarchy of which they are members.

We can see how Western Economies (all capitalist, whether large-scale capitalist like libertarian USA or small-scale capitalist like the social democracies of Northern Europe) have benefited from and are benefiting from what Andrea Smith calls the Three Pillars of White Supremacy: Slave logic (via anti-Blackness), Genocide land-grabbing (anti-indigenous), and War (anti-Asian/Middle Eastern Orientalism). In the US, we recognize it as the land of Indian Country fueled by the genocide of Native Americans, the enslavement and perennial lower-class-ness of Black people, and the perpetual wars in Those Countries of Orientalism to provide the fuel to continue the system of perpetual capitalism. The capital made from the land and bodies of the enslaved and disappeared, Smith argues, in turn, funds the perpetual state of war that the US is in. It’s a cyclical machine of economic enslavement. IOW, kyriarchy economy.

The kyriarchy economy needs heteropatriarchy in order to survive and has created this myth of the Nuclear Family in order to fuel its endless consumptive consumerism. It needs the families to stay intact so it makes it harder for women to survive apart from a male partner, and uses children (as bait/anchors), the church, and even extended families to prevent this dismantling, even in the face of severe physical violence and psychological abuse. This is how much it needs the future consumers that are children and the free labor that is provided by many women in these situations.

When the number of consumerist 1 Mom 2.5 Kids 1 Dad-To-Rule-Them-All Families started dying out, the Kyriarchy Economy stretches its borders to include middle class same sex marriages, but under the same auspices (Now you can have 2 Dads or 2 Moms with options to adopt). Not that this is a bad choice. People should have the option to join in or opt out as they choose. But notice how few rally around the cause of homeless LGBTQ youth, or trans rights in the workplace or public place. But Pride parades are increasingly being heteronormatified in order to be more open for Coca Cola and Target advertisements, even as leather pants are being erased.

However, this isn’t to say that kyriarchy only works in capitalism, but that capitalism is where we best see it exemplified. Many socialists and communists here in the States erase and ignore the plight of people of color, feminists, and other oppressed peoples, telling them that once the capitalist system is overthrown, then true equity will flow. But that is striving for an equality without justice, a racial and sexual hegemony without recognizing the present social realities that exist when brocialists try to take over pro-black solidarity rallies by erasing racial injustice and grievances from POC. They are instituting their own kyriarchy in a system they haven’t even realized and wondering why so few will join their cause. Precisely for the very reason that it is their cause and others are not welcomed.

The Threat of Melanin and Property

This morning, a Black pregnant woman walking on the sidewalk was shot to death by a white man who warned her and two brothers to get off his property. She was shot in the head and one of the brothers is paralyzed from trying to shield her. She was, because of the color of her skin, seen as a threat to the man’s property even as she was not on it. To further cement the idea that property and white people are more important than the lives of Black folk, the woman’s name isn’t even released in the initial story.

White people of all political persuasions all over the interwebz are arguing that Zimmerman had his time in front of Lady Justice, that the courts were fair and unbalanced, that the jurors objectively weighed the evidence and found Zimmerman innocent of murdering Martin. But the fact that this outcome is based on a very selective whitewashed reading of the law and evidence that the court and the judge forced upon the jurors – one that erases everything leading up to the decisive killing moment – tells those with ears to hear and experience to know that the verdict is not fair, Lady Justice is not impartial, the justice system is not just.

Trayvon Martin

If we pull back to see the prevailing trends in the US in terms of racial profiling, we see that Zimmerman was deemed – as most privileged White people are – innocent until proven guilty; but people of color are condemned guilty until proven innocent. Often, like Trayvon Martin, the innocence of people of color is taken from them by innuendo even after justice is denied. And justice denied after lives are nullified.

So we find ourselves, again, where the White man’s property – not just the rich white man’s, but the poor white man’s as well – becomes more important than the lives of black and brown people*. This we see in justification, still, for the slave-holding American South and its secession. This we see in the strange fruit of violent mob actions – Black bodies lynched for the slightest infraction. A glance, a whistle done upon the white woman, who’s “purity” is also a property of the white man and must be protected at all costs from the Black man, who has been treated and projected as a sub-human, irrational beast so much that there is no escape from that imagery in the popular White imagination. This is Emmett Till. This is Trayvon Martin. This is Texas Death Row. It matters not how one behaves or acts in US society – we are judged on the basis of our skin color. The lighter skin projects more innocence; darker skin projects evil intent.

So, somehow, Trayvon posthumously becomes a thug, a thief, a criminal, a drug-selling and -abusing threat to society.

And Zimmerman, according to the Black Threat narrative, had the foresight to see him as the thug he was.

In other words, George Zimmerman had the foresight, in his delusional visions of White culture vengeance, to see Trayvon Martin, in his hoodie and black skin, to be a potential threat to White male property rights. The capitalists and their lapdogs see these threats and try to neutralize them through closing down schools, through apartheid and gentrification, through disinvestment, through psychological warfare portraying Black people as criminals, buffoons, or entertainers – but rarely as fully-realized, embodied, intellectual human beings. Poor white people see these threats and justify direct or indirect, physical or economical, solitary or social violence – and sometimes commit it. Sometimes fatally.

We expand the circle and we see this violence enacted upon not just the African American man, but upon the Black woman, upon the indigenous, upon the Latina, the Chicano, anyone who appears Muslim or Arab. Upon all those with a deeper shade of melanin.

From the moment the first colonist Europeans jumped off the Santa Maria, the indigenous was seen merely as a means to or a hindrance to property – whether as a route to gold for the Spaniards, trade for the French, or land for the English settlers and the official US policy. The First Nation woman was such a threat that she was wiped out, lied to on paper after paper after war after war. Dislocated and then disempowered. Even now, she is blamed for her high poverty state when she is seen at all – except as a cartoonish sports mascot or through colonial gazing movies that center on White protaganists, her people are not recognized. They are depoliticized, for though they are promised autonomy, they are denied the ability to self-rule by a White Supremacist US government threatened by their presence and political voice, by ghosts and ever-present evil. For even when she complains about how she is denied agency to seek justice for the unfathomably high occurrences of rape (most by White men), she is ignored or pushed aside. She is seen as a threat to the very property she was large-scale murdered and vanquished for.

The Muslim is seen as a natural terrorist, prone to violence by nature of his culture, nationality, place, skin color. He is deemed suspect and a threat to US property not due to his or his family’s actions, but by the thinnest connection to a small subset of a fraction of a percentage of a population by the fact that his skin color is roughly the same shade  or who carries a vaguely similar name as a handful of men that blew some shit up. And by extension – because White Supremacy does not deal with precision of any sort – any person who appears to look Middle Eastern, North African, South Asian is suspect. No one suspects that all White Christians are Klansmen or Inquisitors. We blow up entire countries. And yet, the price of being the Orientalized Other remains and one-fifth of the entire human race is deemed too dangerous to be allowed on public transport vehicles without intense scrutiny.

Shocks of Recognition

The Latin American migrant is deemed a threat to US property and is denied access, though her property and work has been stolen by that same nation. She is deemed dangerous and interrogated at every turn, always under watch, always terrified of being detained. She has fears that the European immigrant does not need concern himself with. But again, the fears of her are not merely placed on her, for the animosity given to her is spread to all Spanish-speaking, Brown folk. Whether their families have been in the current United States since before the borders passed over and incorporated them or they are born US citizens by Constitutional right (a Constitutional right so-called Constitutionalists are consistently trying to repeal), or whether they have risked all for the treacherous, lethal pathway to the United States proper, they are deemed a threat in need of detainment, in need of lock-down, in need of fear, in need of separation from family, in need of depoliticization, in need of removal. Always a suspicious eye upon them. Always seen as a threat.

Stand your ground

The person inhabiting the dark skin is perceived a threat. Her experience negated by popular opinion, reviled as a Welfare Queen, despised as a negligent mother, rumored to be on crack, thrown to the nether regions by socio-economic practices. Depoliticized by courts and legislators afraid of her anger and ballot, disinvested by banks and financial institutions afraid of her gaining control of property. Underemployed for her worth is undervalued, underpaid for her work is devalued, bodily imprisoned for her skin is a threat to property.

Families of people of color have been and are being ripped from each other due to violence rained down upon the people of color. Because they are seen as a threat.

These are the sad realities of a nation of people raised to believe that property defines us, rather than character or humanity or justice or love or mercy. And when black and brown lives are perceived as less important than mere property, what makes white people with little property believe that their lives will be sacrosanct by those with much property – who through land and economic use “own” most of the property we inhabit? When will we all be shot for trespassing on their land?

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*This post was completely influenced by/cribbed by a twelve year old bell hooks’ quote you may have seen spread on the internet this week. An interview with Jet just happened, so you should also read that.