A ‘Staircase’; A Lacrosse Case; and Durham (Gilead?)

  1. Conversation between Annie Savoy and Crash Davis:

Annie Savoy: What do you believe in, then?
Crash Davis: Well, I believe in the soul. The cock, the pussy, the small of a woman’s back, the hanging curve ball, high fiber, good scotch, that the novels of Susan Sontag are self-indulgent, overrated crap. I believe Lee Harvey Oswald acted alone. I believe there ought to be a constitutional amendment outlawing Astroturf and the designated hitter. I believe in the sweet spot, soft-core pornography, opening your presents Christmas morning rather than Christmas Eve and I believe in long, slow, deep, soft, wet kisses that last three days. [pause] Goodnight’ (From ‘Bull Durham,’ (film), 1988).

2. Description of Gilead:

The lawns are tidy, the façades are gracious, in good repair; they’re like the beautiful pictures they used to print in the magazines about homes and gardens and interior decoration. There is the same absence of people, the same air of being asleep. The street is almost like a museum, or a street in a model town constructed to show the way people used to live. As in those pictures, those museums, those model towns, there are no children.

This is the heart of Gilead, where the war cannot intrude except on television. (From The Handmaid’s Tale (Book), Margaret Atwood, 1985).

**

Last year, I wrote about the myths of the ‘New South’; the buried ghosts of race, class, and history that lie just under the freshly-paved surface of places like my hometown of Durham, North Carolina. The contradictions and juxtapositions where it is possible to accidentally stumble across a slave graveyard while playing frisbee-golf, artisan coffee and bagel in the other hand. Where the rustic decay of tobacco curing barns shares space with the upturned red clay of a luxury subdivision construction site; where you might, if jogging through the woods, come across the remains of a stock-car speedway: the ‘Cheerwine’ and ‘Pepsi Cola’ signs still visible through the thick loblolly pine trees. And we could digress into the tropes of the Southern writer: air so heavy with humidity that you can’t breathe; grandma smoking a cigarette on the back screened-in porch; the way cicadas sound in July; the roll of thunder in an afternoon storm. I remember how that air smelled like tobacco on some days, or how it smelled right before the rain. The way you could hear at the same time the “crack” of a baseball bat hitting a ball and a passing train.

Ok, enough nostalgia.

Amazon.com and Apple Computers – two of the world’s largest and wealthiest companies – are looking at my modest hometown for their East Coast headquarters locations; Durham was one of the NYTimes’ “41 Places to go in 2011”, and I hardly recognize the place. There are condos selling for millions and new ‘mid-century modern’ hotels with swanky pool decks where I can’t afford a cocktail. Damn, Durham. Damn.

But let’s wind the clock back to 2001-2011,  10 years that really shook the ‘Bull City’: one ‘Staircase’, one ‘Lacrosse Case’; two popular documentary films; corrupt district attorneys; and a whole lot of dredged up skeletons of race, class, sexuality, and just pure Southern-Gothic weirdness. An exotic dancer accusing rich white boys of racially-motivated rape. A mansion that is a movie set and a real-live crime scene. Even the image of a woman (possibly) getting attacked by a bard owl, and slowly bleeding to death as her bisexual husband drinks wine by the pool. ‘The Staircase’, and ‘The Lacrosse Case’, three years apart, and linked by a creepy, dystopian movie filmed on-location that features, in one scene, a man’s body torn to pieces by angry handmaids.

If that ain’t Southern Gothic, I don’t know what is. You got nothing on this, Harper Lee.

**

Durham, the little tobacco town that punches above its weight, has had a few representations in film. One of these films, ‘Bull Durham’ (1988) was actually written for, set in, and filmed on – location in Durham. For that movie, Durham’s (then-abandoned) tobacco warehouses, old-school minor league baseball stadium, and kudzu-covered telephone poles made for a cutesy, wholesome backdrop for the love story between Crash Davis, the veteran ball player (Kevin Costner), and Annie Savoy, the no-bullshit, superstitious, Southern belle (Susan Sarandon). This year (2018), Durham celebrated the 30th-anniversary of the film, with a local screening at the Carolina Theater and on a big screen in outfield of the original ballpark. The ‘Hit Bull, Win Steak’ sign in the outfield that was erected as part of the movie set, still graces the outfield in the new (larger) stadium for the Durham Bulls Triple-A baseball team.

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Scene from 1988’s ‘Bull Durham’, Kevin Costner and Susan Sarandon (Pictured), Filmed in Durham

Some other movies were filmed locally (but set elsewhere) due to North Carolina’s film tax-credits, which, for a time, made the state one of the most popular filming locations outside of California. These tax credits are no longer, and film-making has moved to other (southern) states like Georgia and Louisiana. But Durham was the backdrop, strangely, for some pretty dystopian films (a sign of things to come, since life imitates art?)

For example, ‘Firestarter’, with Drew Barrymore, based on the Stephen King book, was filmed on-location in the Durham area in the early 1980s, taking advantage of the modern architecture of the ‘Research Triangle Park’.

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Shortly after ‘Bull Durham’, the original film adaption of Margaret Atwood’s ‘The Handmaids Tale’ was filmed in / around Durham, released in 1990.  Much of the story involves the relationship between the Handmaid known as ‘Offred’ (or ‘Of Fred’, played by Natasha Richardson), her ‘Commander’ (played by Robert Duvall), and the Commander’s wife, Serena Joy (Faye Dunaway). The filming location for much of the story was the 1935 mansion at 1810 Cedar Street in Durham’s ‘Forest Hills’ neighborhood, a graceful area of mature trees and winding roads. The home was designed by noted local architect George Watts Carr for the prominent local Buchanan family (pictured below in a scene from the film).

Handmaids Tale

Scene from the 1990 ‘Handmaids Tale’, filmed at 1810 Cedar Street, Forest Hills, Durham (Pictured: Robert Duvall, Faye Dunaway)

In the dystopian city for which Durham provides the backdrop in the ‘Handmaid’s Tale’, the mansion (pictured) is the home of a high-ranking officer (Duvall) in the post-apocalyptic ‘Gilead’, a monstrous theocracy that replaced the United States after religious extremists staged a coup. In the mansion, we see the ‘ceremony’ take place: a horrific monthly religious ritual where the handmaid (Richardson) has sex with the Commander (Duvall) while lying between the legs of the commander’s wife (Dunaway). In Gilead, Handmaids are able to bear children, while most women are not (because of an environmental-toxin related infertility pandemic).

Other scenes filmed around Durham include public hanging of traitors to Gilead (downtown), and a graphic and dramatic public execution scene filmed at Duke Chapel on Duke University’s campus, where the handmaids are urged to rip apart a man accused of rape. This, as it turned out, is ironic on many levels.

We will return to Duke in a moment.

***

In 2001, Kathleen Peterson was found dead at the bottom of a staircase in her home, 1810 Cedar Street (the same mansion as used in Handmaid’s Tale filming). Life imitates art.

Peterson’s husband, Michael Peterson, a local author, newspaper columnist and once-mayoral candidate, was accused of murdering his wife, and after one of the longest murder trials in North Carolina history, was convicted of first degree murder and sentenced to life in prison. Peterson and his defense team maintain that Kathleen died as a result of an accidental fall, while prosecutors (and the jury) claimed she was murdered by Peterson by blows to the back of the head. Adding to further intrigue and controversy in the case was that the state presented as evidence both Michael Peterson’s bisexuality (sexual liaisons with local men), and the death of a family friend under similar circumstances in Germany in the 1980s. Michael Peterson served 8 years in prison before being released under house arrest. Later, the court determined that evidence had been mishandled and prejudicial, and Peterson was offered a re-trial. Rather than face the unknown outcome of a second jury trial, Peterson opted for an ‘Alford Plea’, in which he plead guilty, but maintained his innocence, having already served his time in prison and thus, walked away a free man. Questions remained about how, if not by murder, Kathleen Peterson died in such a bloody way. One local theory involves a possible owl attack, since the lacerations on Peterson’s head could match those of an owl’s talons, and micro-fibers were found on her corpse. The owl attack alone would make for a great Southern Gothic short story.

The case and surrounding publicity was gripping and macabre, generating much international press. It was also personal for those of us from Durham, since the Petersons were a well-known local family. I went to college, incidentally, with Kathleen Peterson’s biological daughter Caitlin, who initially maintained her stepfather’s innocence but later came to the personal belief that he was guilty of murder and sued her stepfather (Michael Peterson), successfully, for wrongful death.

In 2004, the French filmmaker Jean-Xavier de Lestrade released ‘The Staircase’, a documentary about the Peterson trial and surrounding controversy. This was later followed up with a sequel, ‘Last Chance,’ in 2013, and the ‘Staircase III’, in 2017 – which followed the subsequent developments in the legal case and further trial proceedings. The whole series was picked up and released by Netflix in 2018, and has garnered critical acclaim and strong ratings.

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House of Michael and Kathleen Peterson, crime scene, 2001

I am not so interested in whether or not Michael Peterson is, or is not guilty; or whether or not Kathleen died as a result of accident or some other cause, including a possible owl attack. I am more interested in the Southern-Gothic tableau of the mansion itself, the scene of dystopian fiction (where Natasha Richardson’s character murders Robert Duvall’s character by cutting his throat) and also the scene of the bloody stairwell death of Kathleen Peterson. I am likewise fascinated by, and disturbed by, the undertones and fractures of race, class, power and privilege; homophobia and elitism; corruption and collusion that the case unearthed; Durham’s seedy and complex underbelly exposed for the whole world to see in the Netflix series.

But ‘the Staircase’ was only a precursor to another ‘case’ that also tore open Durham’s civic fabric, and has also been portrayed in film: the saga of the Duke Lacrosse case.

***

In 2006, just three years after the trial of Michael Peterson, scandal again erupted in the Bull City that again tore apart the fabric of the tobacco town and exposed some latent (and pretty ugly) simmering race, class, and cultural divides. This time, the focal point was the elite Duke University, one of the nation’s most prestigious (and also a filming location for The Handmaid’s Tale).

THE HANDMAID'S TALE, 1990, (c) Cinecon International

Handmaids Tale (1990) ‘Particulation’ execution scene, filmed at Duke University, Durham

The story, in a nutshell, goes like this: three white members of Duke’s lacrosse team, all from affluent suburbs in the Northeast / Mid-Atlantic USA, were accused by a local exotic dancer by the name of Crystal Mangum of violent rape and beating, along with racial insults and other detestable behavior. Mangum had been hired to dance at a party the lacrosse team was hosting on Buchanan Street, in Durham’s Trinity Park neighborhood (*incidentally, the neighborhood where I grew up). Trinity Park features historic houses and is across the street from Duke University’s Georgian-style East Campus, known as Trinity College. The neighborhood is a mix of student housing (in subdivided homes and apartment buildings) and single family homes, many of which are owned by Duke faculty.

In response to the allegations, the Duke Lacrosse season was cancelled by university president Richard Brodhead, and the team coach, Mike Pressler, resigned under pressure. Durham prosecutor Mike Nifong (who was also on the prosecution’s team in the Michael Peterson case, three years prior) suggested the alleged rape was a hate crime, due to the racial slurs (allegedly) overhead at the party and due to the racially-charged nature of several emails sent (about the party and the hiring of strippers, by other members of the team).

Once again, Durham was thrust into the national and international limelight, for all the wrong reasons.

duke lax53a06a2eacfd7_-_cos-02-duke-rape-scandal-xlEventually, it came to light that prosecutor Mike Nifong had withheld evidence that exonerated the three accused (pictured above); and further details emerged that the accuser, Crystal Mangum, had lied about being raped. Mike Nifong was subsequently disbarred; and state attorney general Roy Cooper (now North Carolina’s governor), dropped all charges. Still, the city, and the university, were tainted by the fact that the party did take place; that strippers were hired; that disgusting emails and misogynistic / racial slurs were indeed uttered. The fact remains that an elite university, full of (mostly) affluent students from (mostly) other places, can be an uneasy bedfellow to a Southern industrial city with a high African-American poverty rate and a city where nonwhite residents outnumber white residents.

Once again, the case was turned into a documentary feature-film that exposed Durham’s simmering race and class divides; poor town-gown relations; local mistrust of Duke’s elite students and administrators; and dysfunctional and incompetent (to a criminal degree) legal apparatus and court system.

The 2016 film ‘Fantastic Lies’, by Marina Zenovich, was the most recent of several other films and TV-documentaries about the scandal (including an episode of ESPN’s “30 for 30” devoted to the scandal.)

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Pictured: the legal analyst Nancy Grace with then-Duke student Stephen Miller, now special adviser to President Donald Trump, discussing the Duke Lacrosse case in 2006.

And the case had even bigger implications: it may have even helped to spawn the ‘Alt Right’ movement, which reared its ugly head in the election of Donald Trump and now has a place in the Oval Office. Stephen Miller (pictured above), one of the architects of the ‘Alt Right’ and some of Trump’s controversial nativist policies (such as the Muslim travel ban and the proposed wall on the US / Mexico border), was a Duke student at the time of the Lacrosse scandal and an outspoken campus conservative. He appeared on shows like Nancy Grace to decry the way the lacrosse players were being treated and what he thought was a culture of blame and antagonism on campuses like Duke and elsewhere. This, of course, is a conversation that is racking college campuses today, as angry white conservatives react to the proliferation of identity-based movements such as #metoo and #blacklives matter and have sought to bring conservative and controversial speakers like Richard Spencer and Milo Yiannopoulos to speak.

**

Now: would you like a sweet tea with your biscuit?

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Mapa literari Català – Catalonian Literary Map

I wanted to comment on a project by Espais Escrits (Written Spain), an association grouping other institutions promoting Catalonian literature. They developed started developing in 2006 a project called Mapa Literari Català (Catalonian Literary Project), mapping the biography of writers from Catalonia, Spain, and their presence in different parts of the world. The project allows for us to visually locate common geographical places, read parts of diaries, journals, and read extracts of their literary work. It also includes multimedia content such as photographs and videos. It was redesigned and improved for tech updates, and released during the Spring of 2018.

Moreover, it also adds information in different languages, including what these authors produced in English, Castilian, and Catalan. The institute receives funding from the Generalitat de Catalunya and the Fundació Lluís Carulla. The project can be accessed at http://mapaliterari.cat/ca/ and the organization at http://www.espaisescrits.cat .

In the Rutes Literàries (Literary Routes), http://www.mapaliterari.cat/ca/api/guia/30/josep-pla/ruta-josep-pla-a-calella-de-palafrugell several distinct routes walk you through the important monuments and physical spaces that have literary importance for those writers. In the Route of Josep Pla, in Costa Brava, Spain, the institution organizes a walking tour around the places of literary importance for the works by Pla in Palafrugell, a fishermen village where he would spend the summers with his family. His writing describes several important places in that small town of Calella de Palafrugell. Below is a small extract about his perception of the village, and its change with time:

“El que queda encara a Calella és obra dels vells, graciosos mestres de cases. La població, per altra banda, s’ha modificat totalment. El nombre de pescadors és reduïdíssim; si en queda encara algun deu ésser perquè no gosen posar una perruqueria per a senyores o perquè no tenen prou veu per a cantar amb Pepet Gilet, en Tianet i en Blau. Això no és obstacle perquè Calella –que és un agregat de Palafrugell- sigui un dels pobles més bonics del nostre litoral –potser el més bonic vist del mar estant.”

“What remains in Calella is the work of the old, graceful house builders. The population, on the other hand, has been totally modified. The number of fishermen is very small; If there is still some ten it is because they would not like to start a hairdresser’s shop for ladies or because they do not have enough voice to sing with Pepet Gilet, in Tianet and Blau. This is not an obstacle because Calella, which is an aggregate of Palafrugell, is one of the most beautiful villages on our coast, perhaps with the most beautiful view of the sea.” (my translation)

Rhythm and light in Le Corbusier’s Paris archives

“Light conditions the ways in which we perceive – guiding what we are able to see, inflecting visible colours and informing our sense of the shape of space” (Edensor, 2015a, p. 331).

The play of light and dark, the contouring of shadows, and unease with gloomy spaces mediates our experience of landscapes. As Edensor (2015b) has argued, darkness and light should not be viewed as neutral entities, but rather as carrying cultural values and meanings. Our interest in Edensor’s work is matched by our engagement with Sarah Pink’s (2015) treaties on sensory ethnography, leading us to consider how the affects of light can transform the emotional and social meaning of place. Of particular interest has been the theatricality of the light/dark duality: the use of urban illuminations to create spectacle such as the Nuit Blanche arts initiatives in France and beyond (Evans, 2011), the advent of dark restaurants where you eat without light to heighten other senses (Edensor and Falconer, 2015), and the selective use of lighting to flood heritage sites with bright colours at night (Di Salvo, 2014). While appearing subtle, playing with light and dark can speak to a highly orchestrated encounter. This is exemplified in the nuanced rhythm of natural light and purposeful shadow of Le Corbusier’s architectural designs.

Well known for his modernist reinforced concrete structures, Le Corbusier’s work at sites such as the Villa Savoye in Poissy, France, the celebrated Unité d’Habitation in Marseille, France, and the Chandigarh planned city in India, encapsulated his vision of a new, efficient, and rational urban life. While ranging in scale and scope, Le Corbusier’s work often makes use of floor-to-ceiling or blocks of horizontal windows, slender columns, and showcases the texture of poured concrete design. Deliberate in his use of colour, carefully positioning windows and decorative wall cut-outs to create a pattern of daylight and its shadows, Le Corbusier uses light to transform interior spaces. This approach is on display at the architect’s Maison La Roche and the adjacent Maison Jeanneret in Paris, France, which together form the Fondation Le Corbusier. Here, the notation of archive has a dual meaning: it indicates both the collection of printed materials generated by Le Corbusier during his lifetime and held by the Fondation, a form of traditional archiving; and also treats the buildings themselves as architectural archives and entities that enliven and exemplify the principles contained in the boxed-up designs and notes. Vising the Foundation and other sites that Le Corbusier designed, therefore, becomes an immersive experience; one that allows people experiencing the sites to make connections between documented words and the physical manifestation of those ideas. For example, the layout of Maison La Roche links directly to the Five Points of Architecture espoused in Le Corbusier’s handwritten notes, while reading the architect’s meditation on the interplay of light and dark is augmented by the ability to experience first-hand the built outcomes of these approaches.

The photographs and text that follow aim to capture the sensory experience of reading one site in Le Corbusier’s architectural archive, 24 rue Nungesser et Coli. In recognition of the experiential nature of sensory ethnography, the comments are drawn from the research findings of one of this post’s co-authors (Kathryn Travis), with deliberate use of personal pronouns.

Reading space through light and shadow:

Having started to research in the paper archives at Maison Jeanneret, and having twice visited Maison La Roche, I sought to experience first-hand the Apartment-Atellier where Le Corbusier lived for 31 years. Having designed and built the structure with his cousin Pierre Jeanneret – their professional partnership spanned almost twenty years and included numerous collaborations – Le Corbusier received the top two floors of Nungesser et Coli as payment.

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On Rue Nungesser et Coli, Le Corbusier and Pierre Jeanneret’s design still stands out. Contrasting neighbouring structures that follow a more traditional 19th century Parisian style of architecture, the horizontal windows that expand the entire width of the building and the use of glass blocks point towards the unique Le Corbusier style. The brilliance of the day intensified the light reflecting off the window panes and magnify the presence of the building. Light reflected from continuous walls of glass outshines that caught by encased and recessed windows.

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Having used the intercom to speak with the attendant, I was buzzed into the main floor entrance and told to follow the signs and use the back stairwell. Walking through the front doors, a long pause was needed to adjust to the stark and sudden change in light. It proved difficult to adjust to the interior and orient to this new atmosphere, let alone while needing to locate directional signage. If not for the mirror with the collaged reflection, I might have completely missed the ambient blue glow of the stairwell.

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Ambient light filters into the space. Having adjusted to the drastic shift in light when first coming inside, the stairs were relatively easily to find in the small, cramped interior. Climbing the half-shadowed stairway, there was a surprisingly somber mood radiating from this shared space. Separated by slightly ajar, bevelled glass windows, sounds of dishes being moved could be heard from one of the private apartments. These sounds followed me each step to the seventh floor.

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The door to Le Corbusier’s apartment opened and I was smacked with natural light. Compared to the immense brilliance outside and the strained light of the interior, this brightness was specific and contained. Pockets of light pull one’s line of sight in very particular movements across each room. Spatial design is sculpted with light; in/direct, reflected, ambient and spectral. Every angle, line and point appears masterfully placed.

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The view from above is breath-taking; an uninterrupted expanse of green tree-tops, cream and stone facades and living roof-top patios. Standing seven stories from the ground, there is calm and tranquility, only the hint of a crane and the hum of vehicles from the periphery highway reveal human activity and bustle. After an immersion into Le Corbusier’s apartment, it is clear that the sensory experience of the highly structure interior space affects one’s perspective outwards. From high above, it is easy to imagine how his rhythmic organization of objects, textures, and light could extend out into Parisian landscapes, where buildings seem to sit stoically in their planned locations and, overtime, the naturalized relief of foliage grows between man-made structures.

Kathryn Travis and Roza Tchoukaleyska

 

Works cited:

Di Salvo, S. (2014). Innovation in lighting for enhancing the appreciation and preservation of archaeological heritage. Journal of Cultural Heritage, 15(2), 209-212.

Edensor, T. (2015a). Light design and atmosphere. Visual Communication, 14(3), 331-350.

Edensor, T. (2015b). The gloomy city: Rethinking the relationship between light and dark. Urban Studies, 52(3), 422-438.

Edensor, T. & Falconer, E. (2015). Dans le noir? Eating in the dark: sensation and conviviality in a lightless place. Cultural Geographies, 22(4), 601-618.

Evans, G. (2011). Hold back the night: Nuit Blanche and all-night events in capital cities. Current Issues in Tourism, 15(1-2), 35-49.

Pink, S. (2015). Doing sensory ethnography(2ndedition). London: Sage.

Golden Gate Going, Going, Gone.com? A Review of Richard A. Walker’s ‘Pictures of a Gone City’ (2018)

Review: ‘Pictures of a Gone City: Tech and the Dark Side of Prosperity in the San Francisco Bay Area‘ (PM Press, 2018) (by Richard A. Walker, Prof. Emeritus of Geography, UC Berkeley). 

***

On Thursday, June 14th 2018, London Breed was finally declared mayor of San Francisco, after a hard-fought campaign and close election that would have been historic in any  possible outcome: Breed is the first African-American female mayor of the city, but opponent Mark Leno would have been the first gay male and third place finisher Jane Kim would have been the first Asian-American woman. As such, the birthplace of American identity politics revealed a very identity-political outcome. All three candidates shared a similar platform – namely, cleaning up the streets and dealing with the large homeless population and addressing the housing affordability crisis – though Breed offered a slightly more aggressive approach toward the homeless, a hot-button issue and one around which liberal San Franciscans are losing patience. The intractability of the homeless problem is just one of the reasons that Breed has a daunting job ahead of her. San Francisco, and many of its suburbs, are in danger of slipping completely out of reach to not only the poor and working class, but the middle (and even upper-middle) class as well, fueled by a relentless economic boom that has come to be known as ‘San Francisco 2.0’. Yet, as an historian knows – booms don’t last forever, and the Bay Area has always hit higher-highs, and lower-lows, than many other American city-regions, back to its early days as a rough-and-tumble gold-mining and shipping center. Creative production here is more fervent, but creative destruction, all the more violent.

Gone City

Fittingly, and in this context, Geographer Professor Emeritus Richard A. Walker released what may be his magnum opus a few months prior: ‘Pictures of a Gone City: Tech and the Dark Side of Prosperity in the San Francisco Bay Area‘ (2018 PM Press). ‘Gone City’ reads in some parts like an election primer, thematically organized around many of the key issues facing San Francisco and the wider Bay Area, a Manichean and messy urban conglomeration which Walker presents as a double-edged sword of unimaginable progress and innovation alongside incredibly troubling poverty, homelessness, and inequality.

The professor of Urban Studies at the University of San Francisco and gentrification scholar Rachel Brahinsky rightly accused Walker of being something of a ‘Marxist Booster’ (while reviewing the same volume at the AAG Annual Meeting in New Orleans, April 2018): Walker seems torn between a lifelong love affair with the Bay Area’s golden mythology and promises at the same time that he skewers and vilifies the current state of the region. This is one rather strange contradiction in a book full of (economic) contradictions, and there are a few other drawbacks, which I will return to later.

Yet, as an anatomy of the economic geography of America’s tech hub, the book succeeds on many levels. It is timely, ambitious, and thorough, realized through Walker’s decades-long expertise in the region and avuncular familiarity with the region’s key players, politics, and quirks. Firstly, the (urban) scale addressed in the book is comprehensive and larger than many studies of San Francisco, which tend of focus on and fetishize the 49-square mile city which is really just a dot in a massive sprawl of more than 8 million people. Walker takes a bird’s eye view from Santa Rosa in the North, devastated by wildfires in Fall 2017, all the way down to Gilroy (and beyond) in the South, a distance of more than 100 miles (for British readers, a slice of land that would extend from London to Birmingham and beyond). It is at these far-flung exurban clusters, Walker argues, that the new, multi-racial working class and working poor are increasingly gathered, serving the economy of the network of cities comprising the Bay Area. Likewise, Walker’s overview spans from the beaches of the ‘Penninsula’ – that silicon-encrusted, moneyed hub often representing the core of the tech industry and ethos (Palo Alto, Mountain View, Cupertino, et al.,) – eastward beyond Oakland to Stockton and Modesto, fringe cities that have suffered in poverty and structural sclerosis at the same time that San Francisco has gone from ‘rich’ to ‘super rich’. This region-level thinking is welcome, and missing in planning, policy and politics in an area where topics like housing and transportation often end (inefficiently and frustratingly) at municipal boundaries and county lines. It may be that only an economic geographer and lifelong Bay Area resident like Walker can zoom out, and in, so effectively, and the book succeeds thus.

Secondly, the book covers a lot of topical ground, peeling back layers of the tech economy that span the social, structural, spatial, environmental, and political. What gentrification looks like in San Jose versus Oakland; the texture of the region’s unique multi-racial dynamic (majority non-white, and increasingly so); the ecological and natural consequences of so much money concentrated in one place; and perhaps most thoroughly, why the Bay Area housing market (and associated problems) has no American (and few global) comparisons. For example, Walker has the best explanation I have yet come across of why the local housing market is a demand, rather than supply, problem. Walker argues, convincingly, that too much demand (at the high end), fueled by an overheated tech job market, means that no amount of housing supply will result in socially-just housing processes. This needs to be argued more frequently and forcefully,  and as convincingly, among local policy circles and among the chattering classes of the pseudo-progressive, pro-growth governing elite – including the new mayor, London Breed, who maintain that increased supply is the key to curing the affordability problem. This is also the line of the dominant local urban think tank, known as ‘SPUR’, and what has become known as the ‘YIMBY’ (‘yes in my backyard’) coalition. Few, other than Walker, are suggesting that there are simply too many high-paying jobs.

Where the book falls short, in addition to Walker’s somewhat rose-tinted glasses of the overall allure and innovation of the region over it’s history (an attitude that is frequently ingrained among those remaining Marxist-daydreamers who struggle to move beyond Berkeley, 1967) – is its optimistic assumption that ‘Left Coast Values’ will win the day and present unified, radical solutions. Walker identifies, in early chapters, a vast, multi-racial, multi-cultural working class, which, in his framing, spans restaurant workers, teachers, delivery drivers, and even mid-level professionals who would be ‘elite’ in any other metro but in San Francisco struggle to pay basic housing costs. This Bay Area working coalition will, in Walker’s hope, unite across racial, class and cultural lines and implement a more equitable future (or, ‘tech-uitable’, to use local parlance). To make this case, he points to several turning points where various cities have taken steps to roll-back some of the excesses in development and growth (such as San Jose / Santa Clara County putting in anti-sprawl regulation, spending on light-rail, and densifying in a new-urbanist way from the 1980s-present; or the rent controls and workers’ protections erected in cities like San Francisco, Berkeley and Oakland). Walker seems to buy into the current California self-image of being a sort of progressive reaction to all that is wrong with the rest of America, but this viewpoint is too temporal, too ‘Trump vs. the West Coast’, and too reliant on the flickering, dimming candle of Governor Jerry Brown, finishing his final term. It is no accident that Brown was first governor in the 1970s, when Walker was enjoying his Marxist reading group as a young Berkeley scholar. Walker writes (what may be) his last book as Jerry Brown finishes his last pieces of idyllic legislation. Walker acknowledges that Brown, and other California progressives, have not exactly shied away from neoliberal tendencies like increasing the prison population, rolling back environmental regulations, and maintaining a pro-growth (business-friendly) agenda – but he could be even more expository of the multitudes of hypocrisies, back-peddling and self righteousness that are endemic to Northern California politics. And a little self-reflection, Richard: how lovely is the view from your home, high in the Berkeley hills (or wherever it is?)

I am not convinced of the (social, economic) resilience of the Bay Area, nor of California’s potential to be a progressive beacon moving forward. I have come to know too many desperate souls who would live anywhere else, if only they had the means to do so. I have also come to know my own students, many of whom are immigrants or the children of immigrants, and who do not share the 1960s-Summer of Love or Berkeley-radical values set of Walker and his cohort. These students, quite understandably so, want a better life for themselves and are aiming not to transform the region in some sort of unified working class uprising, but to pay off their debt and bring home a paycheck.

Finally – Walker may be slightly (and only slightly) nearsighted to overlook the racism that permeates, sometimes violently, the interstices of the Bay Area’s fabric. Walker paints a picture of a harmonious (if unequal and structurally-divided) metropolitan example of a post-racial America, a vision of things to come, when whites will no longer be a majority. I see, almost daily, a deeply suspicious white community; an equally suspicious community of color; and feel that racial strife is never far beneath the surface (here or anywhere). Just this week, a white woman was caught on camera verbally lambasting a Filipino-American family at the checkout counter of a supermarket in working-class (and extremely racially diverse) Daly City, in San Mateo County. I often tell my friends, and believe strongly, that if there is a race war in America, it may just as easily stem from the Bay Area as from Michigan, Alabama, or the Texas-Mexico Border. There may be a time, in the future, where Bay Area residents are ready to move beyond their identity politics, but I am not convinced that time is soon.

But even though this on-the-ground view may be obscured in Walker’s bird’s-eye-approach, the book is important, and should be required reading for London Breed and all others seeking to understand this complicated, beautiful, ugly region. And lessons learned in the Bay Area can, and will, apply to other cities and regions- especially as information which is defined and developed in these silicon circuits increasingly comes to shape and define humanity, delivered by a drone.

homelss

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[reposted] Digital | Visual | Cultural event on 28 June 2018

Digital | Visual | Cultural is a series of events happening over the next two years, curated by Professor Gillian Rose and Sterling McKinnon III, and funded by the School of Geography and the Environment and St John’s College, University of Oxford. The first event will be at 5.30pm on 28 June 2018. Prof Shannon Mattern, professor at the New School in New York and author of Code and Clay, Data and Dirt: Five Thousand Years of Urban Media, will deliver a public lecture followed by a reception. Find out more about the project, and book your tickets for the lecture, via the website dvcultural.org.

Biking Seattle’s Redlining: An Interview with Merlin Rainwater

Redlining Map of Seattle from 1936

“The policies that created segregation have been so successful, that if you live in a white world, it’s kind of hard to see out of it. You just have to learn to see it.”

-Merlin Rainwater

Consider the following language. When was it written? Where was it written?

No person or persons of Asiatic, African or Negro blood, lineage, or extraction shall be permitted to occupy a portion of said property, or any building thereon; except domestic servants may actually and in good faith be employed by white occupants of such premises

No residence property shall at any time, directly or indirectly, be sold, conveyed, rented or leased in whole of in part to any person or persons not of the white or Caucasian race.

Tracts or parcels of land in this plat shall be used or occupied only by members of the white or Caucasian race, excluding Semites, and no other persons shall be permitted to use or occupy said tracts or parcels, except employees may occupy the premises where their employer resides.

From the 1920s to the 1940s, this language was widely written into deeds in housing stock not in Detroit, or Chicago, or St. Louis, but rather in Seattle. Now documented on the “Racial Restrictive Covenants” section of the Seattle Civil Rights & Labor History project at the University of Washington, much of this language—although outlawed by the 1968 Housing Rights Act—still exists on today’s home deeds, acting as a vestige of the racial restrictions that pervaded Seattle in the early 20th century. Despite that past ubiquity, many Seattle residents remain unaware of the ways in which the city was (and arguably still is) systematically racially segregated: through these restrictive covenants (private agreements made by white homeowners to exclude non-white and ethnically white residents), and through redlining.

Redlining, as many have documented, was the system begun in the 1930s by which the federal government worked with banks to spur the economy during and after the Great Depression. They did so through homeownership; in particular: racially restrictive homeownership. Banks drew up color-coded city maps based on existing and desired racial segregation. Banks then offered white residents seeking homes in white areas (areas drawn on the maps in green and blue) the best mortgage rates, and contrastingly, black residents seeking homes anywhere, but especially in black areas (drawn in red — hence the naming redlining), either no option for home loans, or exorbitantly high rates. Redlining took place in 239 cities across the U.S.; the process was backed by the federal government, invested money and wealth-making property into white people and neighborhoods, and divested from black and other non-white people.

Many residents of progressive-ish Seattle remain unaware about restrictive covenants redlining and their effects on the city today. Due to the growth of Amazon and other companies, Seattle has been the fastest growing city of the last decade. But that population growth took place without equitable urbanist policies in place. As such, many residents have dealt with drastically increased rents, lack of protections for vulnerable residents, displacement of non-white neighborhoods of color including the historically black Central District, and increased homelessness (an estimated 41% of Seattle’s homeless population is black). These changes and their racialized impact dialogue with past urbanist practices that dispossessed people of color from neighborhood space.

Merlin Rainwater, a Seattle-born resident, has been trying to change how Seattleites—in particular mostly white Seattleites—understand the history of race and racial dispossession within Seattle’s neighborhood spaces. Earlier this year, she launched the Red Line Rides, a bike tour (and subsequent walking tour) of redlining in Seattle. So much of her tours are about teaching white residents to, in her words, “learn to see” how and where white Seattle was built by systemic and racially restrictive practices, and the strong residues of those practices today.  I interviewed her to learn more about the what, when, why, where and how of the tours.

Interview edited for clarity. 

JASMINE MAHMOUD: Tell me about your history in Seattle. Where did you grow up? What are your initial memories of the city?

MERLIN RAINWATER: I was actually born in Seattle, but I grew up mostly in a little town … about 16 miles out of Seattle: Edmonds. We belonged to the Quaker meeting that met in Seattle, so I had a strong connection with the neighborhood around the University [of Washington], the University District. Both of my parents were born in Washington State. My father’s grandparents on his mother’s side were pioneer settlers outside of Seattle. And my mother’s parents homesteaded in Eastern Washington.

When I moved back to Seattle in 1974, Seattle was in the middle of a major recession, and it was pretty cheap to survive here. When I got married, my husband and I were able to buy a house, a very reasonably priced house in an area that had been redlined and that was on the margins on the Central District, the historically black part of Seattle. Looking back on it, almost 40 years now, we were really the first wave of white gentrifiers moving into the historically black part of town.

Central Area and Mount Baker from Beacon Hill, 1955 (seattle.gov)

MAHMOUD: What was the Central District [historically African-American neighborhood] like when you moved there in the 70s?

RAINWATER: The neighborhood had been very hard hit by the recession. I had a girlfriend who bought a house nearby in 1976 for $3K. [Before she bought it], it had been repossessed and had stood empty for several years, and there were a number of other houses in similar conditions that young, liberal, white people had been able to buy. So by the time we bought our house, the neighborhood had stabilized quite a bit. … The people who’d lost their jobs … were gone. It was just a cusp of a boom in this area. So a couple of years after we bought our house, I counted 14 new houses that had been built within a three block area that were all fill ins of these undeveloped blocks.

MAHMOUD: Around what year was that?

RAINWATER: That was 1986 to ‘88 probably, when those houses were filled in. And when we moved here, probably about half of the families on the block were black, and then little by little those people left, moved out, sold their houses. As all these new houses were built and new people moved in, all of the new neighbors were white. One black family moved in next door to us, the year after we moved in here, but that’s the only black family that’s purchased a home. We have a long block with probably 30 houses. so it’s been a gradual but dramatic change. So when you’re in the middle of it, you don’t really see it.

Looking back on it, I recognize that one of the things that really struck me as I’ve been was trying to educate myself about all the issues related to segregation, I realized that my family and I have directly benefited from both the impoverished and the disinvestment in this neighborhood that happened over many years. Then the legislation that the city council passed in the 70s to outlaw redlining so by the time we were ready to buy a house in a previously redlined area, we were able to get a nice federally insured loan. Yeah, so that’s been a challenging bit of learning from the work that I’ve done.

MAHMOUD: How did you learn about redlining?

RAINWATER: We have a really wonderful project based out of the University of Washington called the Seattle Civil Rights & Labor History Project. They have a great little slideshow on Segregated Seattle, so I was aware of the general history, then I was aware of the campaign for open housing that had taken place in the mid sixties, but as a white person that knew about that, I was a rarity. And so when I went to visit the Douglass-Truth [Seattle Public] Library, which houses the African American collection and is located in the middle of the Central District, the historically black area, and I saw this nice display about the open housing campaign. I thought it’s great that they have this display, but this is not where it needs to be, people who live here and come to this library, they already know that. [Rather], it’s the people who benefited by the established by the fact that huge areas of Seattle were over 90% white until quite recently in its history.

If you look at population maps. Often, they are colored so that the presence of people of color shows up in more dramatic colors, but seeing a series of maps where what’s highlighted is the areas that are high percentage white, and it’s pretty much dramatic to look at all the parts of Seattle that were over 90% white until … If you weren’t white, you had no choice [where to live].

And so, people that lived within that little [redlined] sliver were forced into that part of the town. They knew what was going on. But if you were white and you lived in the vast rest of the city, you could be completely oblivious. Most people still are. Most white people still are.

MAHMOUD: Your tour animates what scholars like sociologist George Lipsitz (author of How Racism Takes Place) and urban planners J. Rosie Tighe and Joanna P. Ganning point out: that divestment in neighborhoods of color has long accompanied investment in white neighborhoods. You have said: “I thought, you know, this is information that really ought to be in Laurelhurst. It should be in Broadmoor … Because black people in the Central District, they know this history. It’s the white folks in the segregated white parts of the city that need to know that there was a struggle for open housing in Seattle.” What connections do you see between white and black areas in Seattle? How are these ideas animated on the tour?

RAINWATER: The section of the redline that I feature in the walk is an area on Capitol Hill, where there is actually quite a dramatic boundary between the affluent white, by racially covenanted north part of Capitol Hill, north of Roy and Aloha, and the redlined area to the south.

The area of Capitol Hill that’s south of Roy Street, basically, the character of the housing stock is not that different as you move east to west. There are modest, middle-class, pretty nice houses, but east of Roy Street, it was redlined and the only excuse for considering that area a bad investment was that black people lived there. The only thing that the surveyors bothered to point out was that there’s black people here. So on the one hand just a lack of contrast and they’re still fairly similar on both sides, but the lack of contrast is interesting.

Then as you go further north, the north of Roy and Aloha, a huge number of those lots had racially restricted covenants on them. And the sense that you get is that … and the houses are generally much larger and they look affluent. The fact that so many of the white folks in that part of town were afraid that black people might infiltrate, that they went through the trouble of getting together with all their neighbors and hiring a lawyer and drawing up a covenant that says “no Negroes can ever live in this place.” That’s dramatic. So to see the contrast in actual investment … I mean, the Central Area it’s sustained a very vibrant, middle-class black community that was mixed in with people of all economic conditions, but it wasn’t a terrible, general hell hole. So people had to work really hard to hold onto their properties and maintain their properties.

But at the same time, the investments that allowed white people to move out of the city and into the suburbs, you can’t actually see that when you’re standing on the line, I guess is what I’m trying to say. And I think that really is the challenge because the policies that created segregation have been so successful, that if you live in a white world, it’s kind of hard to see out of it. You just have to learn to see it.

MAHMOUD: Where did your idea for this tour come from? Why did it first start as a bike tour?

RAINWATER: So I started doing a series of bike rides that I call SLOW rides, Senior Ladies On Wheels, which is a fabulously brilliant acronym–

MAHMOUD Yes, it is.

RAINWATER: –because I have always used a bike as my main transportation, and I think it’s really the only sensible way to get around. I don’t understand why the rest of the world doesn’t always agree with me. I was looking for a way to create an opportunity for tentative bike riders to learn how easy it is to get around on a bike in the city, and so I developed SLOW rides through the Cascade Bicycle Club Free Group Rides Program. I wanted it to also be a way for people to learn about the Central District and the history of the Central District.

And so I start all my rides at the [Northwest] African American Museum, and that way, if anybody who comes along … now they know, we have an African American museum which many white people don’t know. I did a ride called “An Introduction to Seattle Black History Through Parks,” so you go to a about dozen different parks that are named after important figures in black history and learn a little bit about them. [Figures include musician Jimi Hendrix, director of Urban League Edwin Pratt, Seattle’s first black female pediatrician Blanche Lavizzo, editor and reporter Susie Revels Clayton and Horace Roscoe Clayon, Mount Zion Baptist Church Pastor Rev. Samuel Berry McKinney, entrepreneur Prentis Frazier, second black settler in Seattle William Grose, dermatologist Homer Harris, musician Powell Barnett, children’s advocate and talk show host Flo Ware, and legislator Sam Smith.] So looking for ways for the rides to be subtly educational and I was just looking for another theme for a ride and I came across an article about the redlining maps that had just recently been made available online. And I thought, wow. That sounds like an interesting bike ride.

So when I first did it, I really tried to ride along the big section of the line, which made for kind of a challenging bike ride, and I had marginally too many people show up, and I was really not sure how to … I really wanted to do it again, but I wasn’t sure how to go about it. But just the fact that it attracted a lot of interest the very first time that I did it made me want to do it again and refine it. Also, it’s just by coincidence, one of the people that I know through the biking advocacy realm is a personal friend with the student who had written the essay on racially restrictive covenants for the Seattle Civil Rights and Labor History project.

MAHMOUD: Oh, wow. Yeah.

RAINWATER: Her name is Cat Silva, who is now in Berlin, Germany, unfortunately, but anyway, she got real excited about the idea of these rides, and she mapped out for me where many of the properties with covenants on them are. So that’s really a great prop to have for the tours, to be able to show people where the covenanted properties are. I also had a request from the Plymoth Congregational Church that were just fans of my SLOW rides and they heard about the redline ride, asked if I would do a version just for their intergenerational study group, so I did that and simplified the ride a little bit to really make it for anybody to participate.

[See here for “Segregated Seattle Visualized: Patterns of Enforcement in the Central Area” by Cat Silva.]

My daughter went to preschool with the son of a woman who is the president of the Seattle Black Heritage Society, and we’re still friends and neighbors, so she and I would get together, talking about what we were doing. She mentioned that there was going to be a major exhibit of photographs of the Central District at the Museum of History and Industry (MOHAI) – the photos of Al Smith. The photo collection belongs to the Black Heritage Society, but is housed at the Museum of History in Industry, and so Carol and I were talking about this exhibit and the work she’s doing with the Black Heritage Society. I kept telling her about my bike rides, and at some point we kind of went, “oh, the museum is looking for community activities in conjunction with the exhibit, so maybe you could do a bike ride in conjunction with the museum.” So I met with the people from MOHAI I met them … Carol was with me. We all thought that doing the redline ride would be a good thing to do, as part of public activities connected with that exhibit.

They asked me to develop a walking version, so I said, okay. We worked this out in October [2017] and the tours were scheduled for March [2018], in the weeks following a town discussion on segregated Seattle, from redlining to gentrification. And I think they probably posted the events in early February, and within just a matter of days, all the … So I did two bike tours and two walking tours and everything sold out instantly.

MAHMOUD: Wow.

RAINWATER: And we were all really surprised it was so popular.

MAHMOUD: What were some of the reactions to the tours?

RAINWATER: I haven’t got a lot of really direct feedback, other than that people just find it thought provoking. Since then, several people have contacted me, interested in the tours, and have asked me to do repeats and one organization that contacted me was Zillow, the online real estate [company].

MAHMOUD: Oh, wow.

RAINWATER: And they actually approached me through the Northwest African American Museum. And arranged for me to do the walking tour three times in order to accommodate almost 50 of their staff. They’re doing an educational series around the 50th anniversary of the Fair Housing Act. And they have recently started an equity initiative in the company. So anyways, the first time I did the tour, they had asked me to shorten it a little bit. I said it was going to take two hours, they wanted it to be an hour and a half. I asked for feedback and the only feedback I got was, well, you spent too much time in the wealthy areas. And I think they were expecting to see desolation or something? So I tried to be more clear about what I was intending to show them in the wealthy parts of Capitol Hill.

MAHMOUD: Right.

RAINWATER: And I didn’t change where I went, I just changed a little bit how I talked about it. Also, when they asked me to shorten it, I had left off a section by the site of the Liberty Bank, the black owned bank that was founded in ’68, and there had been a big controversy about attempts to preserve the building that had housed the bank. That’s a really interesting part of the whole learning about segregation and disinvestment, but in order to shorten the tour, I left out the Liberty Bank, and just mentioned the bank, and they said, well, you should have said more about the Liberty Bank. Okay, so I put that back in. But that’s the most direct feedback I’ve got. And there’s people during the tour expressing their surprise at things they didn’t know anything about.

Liberty Bank in 1968. Credit: libertybankbuilding.org/liberty-bank/

MAHMOUD: What are some important moments of places to you on the tour?

RAINWATER: So, I think the most dramatic place on the tour is the corner of 19th and Madison where the Mount Zion Baptist Church is located, because it’s not only right on the margin of the redline, it’s also on a boundary between two redlined areas that the surveyors described differently. So, to the east of 19th, there’s an area, both north and south of Madison, is the area that the surveyors described as “this is the Negro area of Seattle.” That was all that needed to be said. And to the west of 19th, there’s a band that was redlined, but included on the racial map Jewish, Oriental, and Italian residents, so from that corner on 19th and Madison, it’s an opportunity to talk about that, but the fact that parts of the Central District really had been a combination of different minority and undesirable groups, that’s such a complicated, fascinating history.

Mount Zion Baptist Church

Anyway, so there you are on this corner of redlined area, and then west of 19th and north of Madison is a section of the map that’s colored yellow, that the surveyors described as, “this is the twilight zone.”

MAHMOUD: Oh, wow.

RAINWATER: And so an area that really felt it was under threat by undesirable populations. Diagonally, across the street from Mount Zion, two entire blocks that in the [19]20s, the homeowners got together to establish a racially restrictive covenant. So Mount Zion moved to that location in 1920, to 19th and Madison, and this is an eminently respectable, historical institution in the black community. The neighbors diagonally across the street are terrified and hire lawyers to make sure that no Negros ever move into their block. That’s just really dramatic. I think that’s the most dramatic point of the tour.

When I do it as a bike tour, I also take people down into Madison Valley, and we look at the storm water management project down there; that’s an example of disinvestment, because in the 1970s, the city got a bunch of federal money to do various kinds of projects and they routed storm water from Capitol Hill down into Madison Valley. And there was supposed to be another component to the project that would take the storm water out to Lake Washington, but they ran out of money, and they ran out of interest in this whole thing, and for many, many years, once or twice or four times a winter, Madison Valley would flood and the sewage would back up into people’s basements.

MAHMOUD: Wow. Wow.

RAINWATER: Madison Valley was probably more than 90% black neighborhood. Very poor, very modest little houses down there, and people were having to deal with these sewage soaked basements, year after year after year. And it wasn’t until white people started moving into Madison Valley that it started to get the attention of the city. They ended up purchasing an entire block of houses to create a storm water retention facility, and they invested a huge ton of money. It’s a really lovely, lovely part, this storm water retention pond. But it didn’t happen as long as the neighborhood was entirely black.

MAHMOUD: You have said: It really is white people’s history. White people were the actors that developed and implemented the policies that led to segregation. And it’s really inappropriate to, say, segregate those aspects of history that black people suffered under, and label those ‘black history’ as if they weren’t relevant to the rest of us. How do you frame your own racial positionality as a white person in the making of this tour? What have been the reactions of white attendees? Black attendees? Folks of other races? How you see this tour as that, as part of a white people’s history, or as framing whiteness in Seattle. How is this tour in dialogue with that?

RAINWATER: Well, it’s really the focus of the tour. And I have to say, when I first did the tour, there were two women of color I of the 20 people who came, everybody else was white. And I was a little bit, almost apologetic, about being a white person talking about this, but I was talking about that with one of the black women on the tour, and she said, “oh my God, I’m so glad that you’re doing this.” She said she’s a university student in a class where she’s the only person of color, and she just hates being the one that everybody turns to when ever anything comes up that has to do with race as if she’s the only person that has a race. I’m just fed up with that. This whole idea that the United States has a “Negro problem.” Well, no, we don’t. We have a white people problem. And I’m so glad that the Lynching Museum finally opened, because that visualizes, that makes it concrete. You know very well that the reason that those stark monuments are hanging there. It’s not the black people that did that, you know?

MAHMOUD: Right.

RAINWATER: And that’s something that our country just has not come to terms with. It’s been very easy for white people to turn their backs and say, “no, this doesn’t affect me, this isn’t about me. I might feel sorry for those poor people that have suffered so much, but it’s not about me.” I just don’t agree with that. I think I mentioned … Or maybe I didn’t mention, that my senior year in high school, I spent in West Berlin. And at the time, the people around me really did not know how to talk about the Holocaust and the Nazi period and everything that had happened during that time.

Just a couple of days ago, I got a package in the mail from one of my friends in Berlin, with a brochure that describes the Stolpersteine project, the stumbling block project. It’s a project of identifying and memorializing the individual Jewish people that were deported and murdered during the Nazi era, by creating little brass plaques the size and shape of paving stones, and these little brass plaques are embedded in the sidewalks in front of the homes that people were forced out of.

And each little block, each little brass plaque has the name of the individual and a brief summary of when they were born, where they were deported to, and when they were murdered. And these are just embedded in the sidewalk. The brochure that I got discusses just one street that’s two blocks long in West Berlin and it contains about 25 of these little blocks.

And this is just one tiny component of a project that’s placed about 5,000 of these blocks in Berlin alone, and thousands others in other cities. And I just think it’s important. This project, this little stumbling blocks, they don’t tell you to do anything, they don’t pretend to fix anything. They just remind you that you’re walking through a landscape that contains this terrible history. I just think it’s important to acknowledge that and live with it.

MAHMOUD: I’d love to about your passion for biking and non-driving forms of transportation. Why do you feel it’s so important to emphasize them?

RAINWATER: I guess that the really fundamental reason that I think it’s important is that keeps us contact with a place, that if you’re walking or biking, you can stop and notice things, and you don’t have to look for a place to leave your two-thousand pound box that you’re carrying around with you, and you can interact with people and the environment. I think that the world of cars has taken something really important away from us in these tiny every day interactions that people have when they get around on foot.

Merlin Rainwater during the “Red Line Rides.”

And I’ve also found a really fun community of other people who love to bike and love to walk and are working to make the city safer and better for human beings. Bringing these interests into my commitment to racial justice and my passion for walking and biking, they don’t always easily mesh, but that’s what I’m trying to do.

MAHMOUD: Are there any other thoughts you’d like to share about this tour?

RAINWATER: Well, it’s really been a learning experience for me and just right from the beginning, just looking at the map, and walking and biking around this neighborhood, where I’ve lived for 40 years, and looking at it through that lens has been very thought provoking. I’ve thought for a long time, I’ve been curious about the people who were forced to leave this neighborhood before I moved here, and wondering who they were and what happened to them. And this has given me some more motivation to really explore that. Why did they lose their houses? What kind of financial arrangements had they used in order to be here in the first place? A lot of questions like that. I have these very general assumptions about what was going on at that time, but I haven’t tied them to the individual stories that they’re connected to. That’s an interesting next step.

The End of Public Space (Redux?)

people_s_park

Don Mitchell (1995, 2016) has debated the nature public space, and why under late capitalism, public space has a tendency to both ‘end’ and be produced again. Mitchell suggests that on one hand, capitalism (under neoliberal urbanism) destroys ‘real’ public space due to market pressure, while producing ‘abstract space’ (such as digital space). On the other hand though, and simultaneously, contestations and teritorrial struggles surrounding the ‘death’ of public space produce new ‘real’ public space (for example, as local governments are pressured into reaching agreements with developers to develop new public parks or urban plazas, or are forced to scrap development plans completely). So, as a space for publics is destroyed in the name of market-led development, a new space for publics is often born out of resistance to the destruction.

For Mitchell, there is no substitute for tangible, physical public space. The ‘homeless cannot live in the internet’ (1995), and therefore, Mitchell is somewhat disparaging of extending public space into the digital, or into the many hybrids formed by neoliberal partnerships and state-society-market interstices. Geographers like David Harvey (2012) are quick to note that resurgent activism around the world continues to be anchored to urban squares, parks and plazas, despite (and due) to the advent of a networked digital public.

Peoples’ Park, Berkeley (above) is a frequent referent for Mitchell, who has portrayed Peoples’ Park as both embodying what a true public space must – an open place for encounter, occupation and representation – but also, as a recurring site of struggle. Peoples’ Park is a 2-plus acre urban green in Berkeley that is technically owned by the University of California, but since the 1960s has been a site of homeless assembly (during the day) and also a symbol of the American free speech movement, which has its origins in 1960s Berkeley radicalism. Therefore, the site has taken on a larger-than-life meaning for free speech advocates, homeless advocates, and for anyone mythologizing the Berkeley ideal (and 1960s activism in general). Mitchell has argued that Peoples’ Park has faced challenges on several occasions over its 50-year lifetime (various threats and plans to develop and secure the site), but each time has generated activism in one form or another which has (until now) saved the park and retained its ‘public’ status. Some of these tensions have been dramatic, such as the riots in the 1990s when renovations (including more lighting and volleyball courts) were proposed for the park. These plans were scrapped.

However, faced with a severe housing shortage for students and with lingering (and growing) complaints over drug use and antisocial behavior in the park, the University of California decided in May 2018 to develop the park into student housing (1000 units) and also, permanent supportive housing for the homeless. A small amount of green space would be preserved. This decision came after extensive consultation between the U.C. Regents and the local community, and is viewed by some as a compromise – addressing the needs of both the student community, increasingly priced out of Berkeley – and also, providing supportive care for the homeless residents who use the park.

If Peoples’ Park – which has symbolized for decades the true nature of public space – is developed, then is public space truly dead? Was it ever a public space at all? Is there, or can there be, a definition and theoretical understanding of the nature, texture, scales, and forms of public space, suited to both the residual neoliberal urban era and the age in which digital technology has re-shaped socio-spatial relations? Is the dominant understanding of public space too tempered by dominant / Western frames of what constitutes the ‘public’ v. ‘private’ spheres? And whose / which public, anyway? Public space, even in its truest and most democratic form, has never been equally produced or accessible (for example, by women; people of color; the disabled or elderly; LGBTQ persons, the homeless; the poor; other peripheralized groups over time).

These questions do not have a quick answer, but certainly deserve further discussion by spatial theorists who often fall back upon Lefebvrian and neo-Marxist interpretations of the nature of ‘space’ under late capitalism and time-space compression. These explanations and arguments have done little to produce new space for the marginalized.

There is a dearth of literature (though it is now emerging), on urban ‘gray’ spaces – those informal spaces neither public nor private, with use that is pop-up and informal, away from institutions, structures, and policy (see for example Kimberly Kinder’s ‘DIY Detroit’, 2016, or Gordon Douglas’s ‘Help Yourself City’, 2018). There deserves to be a more cohesive and central ontology of black public space, given the absence of black bodies from literal public spaces but also from spatial theoretical discussion; on queer public space, given the oft-foretold ‘death’ of queer space (really?); a better and more humanist discussion on homelessness in contemporary public space and different forms/understandings of ‘home’ and belonging; and finally, a more fully-linked discussion on scale and the networked nature of contemporary public space as imminently local and fixed while also global, fluid, and temporal.

These tensions and debates have long existed, but are as of yet, unresolved.

Meanwhile, the standoff at Peoples’ Park continues – reactions to the university’s May 2018 announcement have been mixed, but in true Berkeley style, there is unlikely to be decisive action soon. Until the bulldozers arrive (or even after), public space lives.

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