Yeah, But…. Or, Economists do Postwar Metropolitan Segregation

Leah Boustan, an economist at UCLA and the National Bureau of Economic Research, published an Op-Ed in the New York Times last weekend that distilled the essence of her new book, Competition in the Promised Land: Black Migrants in Northern Cities and Labor Markets, described thusly by Princeton University Press:

Traditionally, the Great Black Migration has been lauded as a path to general black economic progress. Leah Boustan challenges this view, arguing instead that the migration produced winners and losers within the black community. Boustan shows that migrants themselves gained tremendously, more than doubling their earnings by moving North. But these new arrivals competed with existing black workers, limiting black–white wage convergence in Northern labor markets and slowing black economic growth. Furthermore, many white households responded to the black migration by relocating to the suburbs. White flight was motivated not only by neighborhood racial change but also by the desire on the part of white residents to avoid participating in the local public services and fiscal obligations of increasingly diverse cities.

I’m going to offer two caveats for my analysis right off the bat: First, the whole book is ambitious in scope, and proposes a provocative that migration was less clearly a Good Thing for the interests of Black advancement (reading the blurb, one might approach the book asking “compared to what?” but….). And second, it’s quite difficult to express complex research findings in short form. The book seems highly worth reading, among other reasons because of the kind of media traction it’s getting through, well, NYT Op-Eds.

That said, I found the article to be flawed in its basic assumptions about the definition and nature of racism in American urban areas, particularly as related to metropolitan real estate markets in the 20th century, and not very informed about the historiography of that phenomenon. Continue reading

Trumpism and the Suburbs

This is a very interesting article by Jesse Myerson, which addresses something that’s irritated me about the discussion of Trump’s “white, working class” base. Leaving aside the sloppy definition of “working class” by the proxy of lacking a college degree, the implicit thesis embedded in the terminology is that Trump’s support reflects the economic anxieties of people who have been left behind by the transforming post-industrial economy.  Continue reading

FOLLOW-UP: Research on Racial Resentment and Approval of Social Policy

In my last post, I argued that understanding Tom Price’s likely actions as the Secretary of Health and Human Services requires understanding the fierce and racially fraught metropolitics of greater Atlanta, where tax and service politics of all sorts, but particularly those surrounding medical care for the region’s poor (who are much more likely than the whole population to be Black). The long and short of it is that the region’s wealthy homeowners (who are much more likely than the whole population to be white) have developed a consistent grievance politics around the premise that Fulton County’s social services under Black political leadership take from deserving white homeowners to give to the undeserving (implicitly Black) poor.

I’ve made this argument inductively from archival research on movements for suburban secession in Atlanta since the 1960s. With varying degrees of overtness, one core premise–that catastrophe would result from Black Atlantans exercising political control over whites’ property–has animated white homeowner politics in Atlanta. This of course simplifies the story, but I emphasize that core idea because it’s easy to get lost in arguments about quality of life, fiscal responsibility, or local control that circulate in the political discourse but are dependent on the core idea.

Interdisciplinarity is useful for historians because social scientists working deductively on questions of the role of racism in decision-making help to ground what may seem like more ephemeral or constructed narratives about historical actions. In this case, I’m highlighting research by political scientists Christopher Federico, Matthew Luttig, and Howard Lavine, featured on sociologist Lisa Wade’s blog The Society Pages

Are some Trump supporters’ political views motivated by race?

One way to find out is to see whether the typical Trump supporter is less likely to support policies when they are subtly influenced to think that they are helping black versus white people. This was the root of a study by political scientists Christopher Federico, Matthew Luttig, and Howard Lavine.

Prior to the election, they asked 746 white respondents to complete an internet survey. Each person was randomly assigned to see one of two pictures at the beginning of the survey: a white man standing next to a foreclosure sign or the exact same photograph featuring a black man. Respondents were also asked whether they supported Trump. (Non-white people were left out of the analysis because there were too few Trump supporters among them to run meaningful comparative statistics.)

The first graph shows that white Trump supporters were eight percentage points more likely to oppose mortgage relief if they had seen a “black cue” (the picture featuring a black man) than a “white cue.” The opposite was true for white Trump opponents.

This mirrors findings by Jason McDaniel and Sean McElwee posted on the Wester Political Science Association’s blog in March. McDaniel and McElwee conclude noting correlations between education and economic status and Trump support in a US county, that strongly held resentment against racial minorities by whites, defined in terms of a zero-sum or something-for-nothing understanding that gains for minorities come illegitimately at whites’ expense, was the stronger predictor:

While we accept that all of these factors help explain Trump support, we find that racism is the main driver of support for Trump. The model presented here accounts for all of these attitudes and still finds an incredibly strong relationship between racism and support for Trump. The centrality of racism to the Trump phenomenon should not be obscured.

This research is disturbing, but perhaps, in reference to the likelihood of drastic actions by Tom Price, hopeful. On one hand, the reality that the Republican Party has an ideological core of white nationalism or racial resentment evokes horrifying prospects. But, if the party is guided less by a rigid free market ideology and more by a perception that government largesse is simply going to the wrong people, that could mean that social safety net legislation like the Affordable Care Act, with its substantial constituency of white beneficiaries of Medicaid expansion in states like Ohio, Michigan, and Kentucky, could be very difficult to repeal. I’m not a policy wonk by training. I’ve been taught how to pick stuff apart after it’s happened, not to try to evaluate the process as it unfolds. But, it seems as though the difficulty of recrafting the ACA to exclude the “other” while legitimating and preserving benefits to whites may stop the new Congress from repealing it (Sarah Kliff explains).

Thinking About Urban Sociology, Somewhat Historically

I haven’t had much to say about the controversy over Alice Goffman’s On the Run. I do here, but for a rather different purpose. To state my positions on the core of the matter, I find the critiques of Goffman’s veracity compelling, and defenses of her work considerably less so, but I’m more interested in thinking about how the affair illuminates the way that knowledge about cities gets produced. Since Goffman’s book was praised by many non-academic reviewers as being like The Wire but (ostensibly) true, I’m reminded of the last season of that show, particularly since I probably rate that season much higher than the typical fan. What I found most compelling about the arc of the season was its reflection on the way that a wide range of imperatives–Scott’s compulsion to fabricate, his bosses’ encouragement of his pursuit of “Dickensian” aspects of Baltimore life–make a newspaper a grossly limited source of understanding. The assassination of one of the most important men on the west side, after all, gets cut. Because it doesn’t mesh with what some people think they already know about Baltimore, Omar’s death, which actually caps a truly Dickensian story arc, gets lost to the history that’s fit to print.

And, while the problem is most definitely larger than a single book, the On the Run controversy should be cause for some deep thinking about how we know what we’re talking about, and what the prior assumptions of our methods and theories are, particularly for academic ideas associated with Chicago School sociology that have been profoundly influential to other academic fields, to public policy, and even to public common-sense about metropolitan communities. It’s beyond me to offer a critical history of an entire academic discipline in a blog post, though thankfully it’s not beyond others. And it seems to me that On the Run intersects with another sociological bombshell offered by a critical history of the discipline. Which I’ll discuss below.

But first, a few (admittedly half-cooked) thoughts about urban ethnography. Paul Campos, both for himself in the Chronicle of Higher Education (paywalled) and blogging at Lawyers, Guns & Money, has been one of the more tenacious and acute critics of Alice Goffman’s On the Run and of Goffman’s defenders. Campos, among others, raised serious questions about the plausibility or veracity of several of the key incidents that Goffman recounted as evidence of the pervasive reach of the criminal justice system into the lives of young Black men in a low-income Philadelphia neighborhood.

[Note: To be sure, that reach is a serious problem for social justice, and a problem which many powerful interests in American society would prefer to conceal. Which is all the more reason why academic and popular analysis of it should be rigorous and diligent, and why the apparent “truthiness” of Goffman’s book may prove detrimental to efforts to meaningfully reform rules of probation, parole, and criminal detention.]

Campos’s critique met with praise and counterattacks, but it strikes me that most of Goffman’s defenders have engaged with (and indulged in) metacritical debates–is the intrusiveness of policing on Black men’s lives a core truth that stands regardless of the veracity of the evidence used to demonstrate it? Is it legitimate for a young white woman with academic pedigree and Ivy League credentials to relate the stories of poor Black people? Does the scholarly imperative of concealing respondents’ identities (or IRB rules requiring such concealment) make accuracy impossible? Is sociology losing influence as a discipline and desperate to restore it by supporting more “dangerous” ethnographies? Are sociologists overly impressed by the social distance traversed by the researcher to observe her subjects? Are attacks on Goffman attempts to silence the voices, conveyed through her, of low-income urban Black men?–and ignored the rather large elephant in the room: Did Alice Goffman make a bunch of stuff up?

Gideon Lewis-Kraus’s recent NYT Magazine piece on the Goffman controversy performs this dance, acknowledging the publication of Campos’s and others’ critiques but, by and large, ignoring their substance. Lewis-Kraus shields Goffman from questions about her integrity by painting her basically as an autistic-savant who forgets to plug in her phone or what year major life events occurred, who also makes keen and reliable observations of other people’s lives. One supposes the intention is to encourage the inference that Goffman confused her field notes rather than fabricating them, since unless the question of deliberate deception were in play, no ethnographer would probably want to be portrayed this way in the Times. Elsewhere, he focuses on “discipline,” implying on one hand that Goffman has been a victim of jealousy on the part of some fellow sociologists who resent her success and pooh-pooh her methods, which eschew much of the reflexivity on the social distance between observer and observed that characterizes contemporary ethnography, and on the other, that Goffman has been unable to rebut charges against her because of her strict adherence to methodological safeguards of her subjects’ identities. Since this is the way this story goes, there’s also a third hand, on which Lewis-Kraus argues that the controversy’s spread outside of the academy reflects a gap between the methodologies of journalism and sociology (a formulation that would make Goffman a brave interdisciplinary boundary-crosser, assuming that there’s a significant difference in each discipline’s toleration for making stuff up).

To be fair, Lewis-Kraus tries to write about the inherent difficulties and contradictions of outsider ethnography as communication across social divisions, though his reluctance to consider the veracity of Goffman’s accounts of the lives of her associates undermines that effort considerably–the charge of making stuff up speaks directly to Goffman’s credibility as a conduit of those associates’ experiences and views and to the premise that Goffman was guided by imperatives determined by her solidarity with her associates rather than by the expectations of her audience. If, ultimately, Goffman and her defenders want to base the legitimacy and importance of her work on the premise that Goffman became part of the Sixth Street community, described it accurately, and thus gave voice to its inhabitants, the veracity of her accounts could not be more important to judging her work.

Campos wrote an interesting reaction at LGM yesterday. Part of it is a critique of Lewis-Kraus’s account. But Campos closes with a perspective that, I think points us productively away from thinking about the internal politics of a discipline or the particularities of events Goffman described, and toward thinking about the way that academic research has and may shape what we “know” about urban America, particularly the parts of it that are, for all intents and purposes, foreign to the kind of people who inhabit the sociology departments of Hyde Park and Penn, increasingly separated from south Chicago or west Philadelphia by demilitarized-by-redevelopment zones.

As Campos writes in a follow-up today:

This is another example of how Goffman seems to constantly confuse her “positionality.” The whole point of the anecdote [in which Goffman stiltedly describes her efforts to exchange a “look of solidarity” with a young brown man detained by TSA at the airport] is that she (supposedly) has white privilege in this particular context, so there isn’t any solidarity here between her and him, much as she might want there to be. But Goffman has a habit of forgetting that she’s a very privileged person in a wide variety of ways: hence her complaints that doubts about her veracity are attacks on the credibility of low-status informants, such as the residents of Sixth Street.

This line of defense echoes a certain strain of cultural masquerading by the young, white, and privileged seeking authenticity, as Campos argues.

Any reader who has gotten this far is by this point probably as sick of the Alice Goffman saga as I am. What continues to intrigue me, however, is her apparent ability to get supposedly hard-headed journalists to believe her. Part of the reason for this, I suspect, is that what makes On the Run an initially compelling read is, ironically, its apparent authenticity — the glimpse it provides into a demi-monde that has fascinated upper class white people for a long time, as captured most memorably in Norman Mailer’s 1957 essay “The White Negro.” That Goffman explored and chronicled this world was, above all, really cool.

This has shown up in prominent stunt-ethnographies, indicating that neither academics nor peri-academic audiences are immune, the contempt with which they might treat the blatant racial essentialism of Mailer’s essay notwithstanding.

But the twist that occurs when these immersions are presented as scholarly research is that the imprimatur of the academy positions the researcher as an authority uniquely able to research the story (by sharing the experiences of the subaltern) and to tell it. It’s this elasticity of positionality, more than whatever tendency toward vicarious danger might excite the hipsters of the sociology department, that are problematic. And, to be sure, though contemporary sociology certainly teaches critical reflection on positionality, this development is a relatively recent adjunct to the core of the discipline. If a high-impact work like Goffman’s can exhibit such a slippage, sociologists may be inconsistently examining an important aspect of racism–not the presence of different groups or the observation of differences in their experiences, but the maintenance and nature of the boundaries among them–both social and spatial (Douglas Massey refers to “boundary work” in the abstract, while George Lipsitz describes “racism taking place” to call attention to the practices that inscribe boundaries, rather than presumably bounded identities).

This point leads me to an article by Julian Go in the Berkeley Journal of Sociology. Both a review of Aldon Morris’s 2015 book The Scholar Denied, a history of the concealed and quarantined influence of WEB DuBois on the development of American sociology, and a reflection on Go’s own training as a sociologist, the post does two things. First, it makes me determined to get my hands on Morris’s book (and not just the online metacommentary) ASAP. Second, it should make anyone concerned with urban and metropolitan studies consider very seriously the dialectical relationship between knowledge and the implicit premises of research methods. What we know about urban and metropolitan life and communities after all depends quite a bit on the core premises of our investigations, and sociological perspective–that is to say, a particular sociological perspective, embracing both the scholarly authority of the ethnographer and the ethnographer’s ability to transparently observe and describe an otherwise distinct community–has been tremendously influential.

What if this perspective has been narrowed and constrained? As Go argues, summarizing Morris, the gravest limitation of canonical sociological methods has been the diminishment of DuBois’s role (and the role of his “Atlanta School” of researchers working from the city’s historically Black colleges) as the discipline’s most important founder.

In short, the elevation of the Chicago School has served to marginalize Du Bois, even as Du Bois was profoundly influential for his time. Narrating this tension is one of the many virtues of Morris’ book, and it marks the tragedy that The Scholar Denied writes for us – that we have erased the history of Du Bois’ profound influence upon sociology from our most influential histories of sociology. We assume Weber taught Du Bois. We herald Frazier as the most influential black sociologist. We herald Robert E. Park as the innovator.

The intentionality of this erasure, as well as its effects, concern Morris greatly. The pervasive racism of the early 20th century mattered of course, but so did institutional factors. Robert Park and others obviously secured prestige for themselves as their discipline’s leading lights, but by marginalizing DuBois, they also marginalized a scholar whose purpose as a sociologist stemmed significantly from his famous observation that “the problem of the 20th Century is the problem of the Color Line.” While Park’s sociology emphasized ethnicity and difference, his school’s presumptions tended to naturalize difference, to identify racial conflict as a matter of friction between different and incompatible groups sharing space, and to evade DuBois’s call to recognize the construction and policing of color lines as the fundamental and indeed generative core of race and racism. Go, again summarizing Morris:

Still, there is another explanatory current amidst the flow. It is not only that Du Bos was black and other sociologists were white, or that Du Bois suffered from lack of capital, it is also that he had dangerous ideas. To be sure, Du Bois innovated by his empirical orientation and methodology. But Du Bois also innovated substantively, birthing a sociology of race that aimed to wrestle discourse on race away from the Darwinistic, biological and frankly racist sociological episteme of the day. Participants and promoters of that episteme included most all other white sociologists, and Morris pulls no punches when pointing out how the Chicago School was at the center of sociologically racist thought. In riveting swaths of The Scholar Denied, we learn about Robert Park’s racist sociology, for example, a sociology that “portrayed African Americans” as “handicapped by a double heritage of biological and cultural inferiority.”[19] These views compelled Park to side with Booker T. Washington in suggesting that the best route for African-Americans was to become manual laborers rather than to try overcome their “savage” origins (in Park’s own terminology). These views also compelled Park to conclude that blacks should stay away from cities, for there they would “only succumb to the vice, disease, crime, and other evils rampant in city life.”[20] And Park’s own famous theory on the cycle of race relations was underwritten by Darwinistic thought on the inferiority of non-whites. Park’s thought was merely the “conceptual framework” that could explain and hence legitimate why the whites of Europe and the US were dominating the world through colonialism –and why race relations throughout the globe were so tumultuous.[21]

Du Bois would have none of this…. Du Bois’ work, using systematically and painstakingly collected data on communities about which Park had little inkling, instead showed the social production of racial inferiority rather than its biological or even cultural determination.

While these ideas have been most commonly associated with the work of Franz Boas and his students, Morris’s argument is that they were earlier propounded by DuBois in works and correspondence that influenced the later anthropologist. The obscuring of the link turns not only the history of the discipline but critical understanding of its purposes on their heads. Here’s what Lewis-Kraus writes about the development of sociology as a liberal and anti-hierarchical discipline.

People in Goffman’s camp trace their work to Robert E. Park and the so-­called First Chicago School, which set itself to the project of understanding the new vigor and clash of the American city, then driven by the dynamism of industrialization and immigration. Park had spent 10 years as a journalist and was working for Booker T. Washington at the Tuskegee Institute when he was asked, in 1914, to join the young sociology department at the University of Chicago. This was a Chicago that would produce new sorts of Americans, characters like Saul Bellow’s Augie March, and Park’s team went on to put together canonical, sympathetic studies of the city’s black, Jewish, Chinese and Polish neighborhoods…. Their painstaking empirical efforts, modeled on the anthropology of Franz Boas, were carried out in the hope that they might refute the reigning theoretical paradigm of the day, which looked to eugenics and social Darwinism to explain racial inferiority and the ‘‘social problems’’ introduced by immigration. The project was explicitly liberal and meliorative, of a piece with the work of journalists like Jacob Riis and early social workers like Jane Addams.

Although that’s what Robert Park may have claimed for himself, Aldon Morris would strongly disagree. Yet, the easy slipping of such a characterization into what passes for a deep journalistic account of sociology demonstrates how pervasive the assumption is, and the ease with which studies rooted in this paradigm, of discrete cultures bumping against each other in the space of the city, and trained observers acquiring privileged insight through immersion, has been among people who have sought to regulate, reform, or renew urban spaces and communities (I’ve touched on that here, for example).

It’s beyond the scope of this post to put forward a counterfactual of what would have happened if DuBois’s proto-constructionist interpretation of racism (which highlighted the role of white institutions and governments, and the relationship of color lines to capitalist exploitation as well as social segregation) had been the theory to influence immigration policy, urban renewal, housing, or employment law in the middle of the twentieth century. I’m going to go out on a limb and suggest that much of our world would be unrecognizable, and probably for the better. And, in a disciplinary climate more interested in understanding boundaries than in transgressive crossings of them, Alice Goffman’s efforts and talents may have produced a very different book and understanding of the criminal justice system’s role in reproducing racial oppression.

Digital History of Busing

Why Busing Failed: Race, Media, and the National Resistance to School Desegregation (University of California Press), Matt Delmont’s national history of busing is an eagerly anticipated (at least around here) book that connects to many important historiographical trends. It promises to carry forward the work of undermining the notion of a Civil Rights movement that won broad acceptance until its leaders became too militant and demanding (generally in an imagined time called “the late sixties”) by showing that resistance to school desegregation began in the immediate aftermath of Brown v. Board of Education. And, in an intervention that is intimately related, Delmont promises to dismantle distinctions between de facto and de jure segregation and regional mythologies that have obscured nationwide resistance by metropolitan whites and their political representatives to desegregation. And, Delmont’s book proposes to show the ways that both local activists and national politicians framed a media narrative around busing that fixated on an instrument of desegregation and obscured the injustices that made the instrument necessary.

Delmont’s also used the Scalar platform to produce a cool digital companion site to the book, which is now live.

The site’s intro frames the contentions of the whole book rather effectively through a list of suggestions about how to teach busing that are pointed and useful, emphasizing the gaping holes in conventional narratives about busing and opposition to it–notably that New York whites protested busing for school integration in the early 1960s, that those protests led to drafting the 1964 Civil Rights Act in ways that prevented school districts from aggressively desegregating (including by busing), and that that nexus of protest and accommodation by nominally liberal legislators gave institutional support to a deceptive and disingenuous distinction between de facto and de jure segregation that allowed school districts nationally to avoid and minimize the scope of desegregation while focusing public attention on the alleged unfairness of busing programs that, in the grand scheme of things, affected a small portion of students in segregated schools.

Perhaps most insightfully, Delmont explores the relationship between antibusing activists and news media that broadcast a manichean narrative when covering the South, but were “unwilling to depict school integration outside of the South as a present civil rights activity in the North with the same moral clarity.” Antibusing activists were able to present themselves with sufficient credibility as grassroots defenders of their own children, muddling public perceptions of school desegregation so that “the white defense of school segregation in the North looked much more reasonable and justified than similar efforts in the South.” Further, the technological and financial constraints that network TV news programs faced in covering Civil Rights issues in the field created institutional pressures to focus attention on the South and on a narrow set of Northern cities that came to define the desegregation struggle, and to report with an amnesiac lack of attention to the long histories of school segregation in the North and protests to dismantle it. Within this frame, busing appeared to be an arbitrary and sudden product of judicial or political fiat (rather than a measure necessitated by persistent political refusals to desegregate) and opponents merely defenders of their children’s right to education (rather than defenders of segregated schools). Further, the framing of desegregation around “busing” obscured the complexity of political views in communities of color about desegregation. Rather than a discussion of the issues of community control, inclusive curriculum, representation in administration and on school boards, racist school discipline and tracking, and equalization of resources for white and nonwhite students, none of which were congruent with a narrow discussion of integration, media either marginalized Black and other minority critics of existing busing programs, or enlisted them as supporting witnesses for an argument that desegregation was a judicial imposition without any true constituency.

It’s a great digital history project. Check it out.

Is The Suburban Persecution Complex Having Its Moment?

I wrote here a couple of years ago about a book published by Stanley Kurtz called Spreading the Wealth: How Obama Is Robbing the Suburbs to Pay for the Cities (and quoted at length a well-written takedown of same). Kurtz’s book generally used the spatial frame of city vs. suburb, which can be selectively interpreted as a set of spatial referents that help articulate a variation of the common core of the right-wing message: “regular Americans” are getting screwed over by liberals, bureaucrats, and social engineers to help minorities, which is futile because of the deficiencies of the recipients (they’ll waste the aid) and the inerrant truth of the market (which demands homogenous neighborhoods).

There is a strong basis for the appeal of this message. The suburbs are home to the largest number of Americans, and, while suburbs tend to be internally homogenous and differentiated from one another by racial, ethnic, class, and occupational distinctions, our most common image of the suburbs is of affluence and whiteness. The differentiation of suburbs from each other and from cities helps perpetuate economic inequality, organizes racial segregation spatially, and, most importantly, encourages affluent white suburbanites to develop deep emotional investments in the “quality” of their communities. Quality is very often defined by racial homogeneity as much as by uniform levels of affluence–recent research using video-based sociological experiments shows that whites subjects’ perception of the quality of the same neighborhood changed significantly for the worse when the otherwise identical scene included black people. When members of minority groups (and to a lesser extent, the white poor) challenge the identity of a community through their presence, those emotional investments are threatened–people perceived as “outsiders” can, by their presence in the community, trigger intense resentment and even repression by the authorities.

Which is why the timing of the Supreme Court’s recent decision (halfheartedly) supporting the application of disparate impact standards under the Fair Housing Act was so serendipitously timed with the release of the tape of the McKinney, Texas pool party police riot. McKinney was identified by the fair housing advocacy group that sued the State of Texas over the practice of distributing low-income housing tax credits in ways that concentrated low-income housing options (and thus, virtually by definition and certainly by design, racial minorities) in a small number of urban and suburban neighborhoods. The segregation of the community and the organization of public policy to consign affordable housing to one side of the city are essential contexts for understanding the McKinney police riot, which in turn graphically illustrates what happens without the aggressive pursuit of housing integration.

The Supreme Court’s decision by itself was by no means a mandate for an aggressively integrationist low-income housing policy. Anthony Kennedy’s opinion suggested that “redevelopment” was a goal equal in merit to “integration,” and that local housing authorities could satisfy the requirements of FHA by revitalization projects that set aside a number of affordable housing units in projects that otherwise gentrify and displace existing low-income populations (where the displaced are to live is unanswered). But by upholding the disparate impact standard, the decision did send the message that the practices favored by local and state governments with regard to distributing low-income housing can no longer expect to concentrate the poor and minorities in ways that protect property value, “character,” and emotional investments in affluent and mostly white communities with complete impunity.

What may potentially give the Supreme Court’s decision teeth was a subsequent policy directive from HUD that the department would require communities receiving HUD funds to “affirmatively further fair housing.” This language has been part of the legislation creating HUD from the beginning, though it’s been mostly ignored until now. It should be noted that HUD’s plan to promote an AFFH agenda is not unduly radical, requiring the creation of a central database of community-level socioeconomic and racial and ethnic data, which will be used by communities receiving HUD funds to set targets for reducing segregation. In extreme cases, HUD could withhold funding from communities that don’t participate or don’t succeed in reaching desegregation targets. Which, technically, the department has always had the authority to do.

So, while AFFH is hardly the fulfillment of the Black Panther Party’s Ten Point Program demands for “Land, Bread, Housing, Education, Clothing, Justice And Peace,” Kevin Drum notes that the rather clunky acronym of AFFH has begun to catch on as a boogeyman.

Mostly I just wanted to let everyone know that this thing called AFFH is the latest outrage among the conservative base. It fits in perfectly with their hysteria over Agenda 21 and their general belief that Obama wants to round up every well-off white person in the country and pack them like sardines into high-rise buildings in big cities. Now you know.

Drum’s not exaggerating much here. Kurtz, perhaps eager to have his book receive the attention it missed three years ago, writes at the National Review’s “The Corner” that

the regulation amounts to back-door annexation, a way of turning America’s suburbs into tributaries of nearby cities.

I wouldn’t otherwise link to the article on general principle, but you might otherwise think I’m making this up.

For Kurtz, there are two types of people: urbanites and suburbanites. Many of the latter used to be the former, the window of legitimacy for city-to-suburb migration has closed; indeed, while past migration was apparently democratic and free, any movement of current “urbanites” to the suburbs could only occur through the dread Government Social Engineering.

If you press suburbanites into cities, transfer urbanites to the suburbs, and redistribute suburban tax money to cities, you have effectively abolished the suburbs.

Revenue sharing, public or non-highway transportation infrastructure, and particularly dispersed affordable housing programs are, of course, not really tantamount to “abolishing the suburbs.” There have always been many kinds of suburbs, and different kinds of public policies, hand in hand with the market, have made some kinds of suburbs predominant at different times–the affluent enclaves enabled by road-building and the validation of exclusionary zoning at the turn of the twentieth century, the industrial suburbs enabled by municipal utility building and lax zoning outside the city limits, black and latino suburbs shaped by racial segregation and community-building efforts (by the way, read here for a story about how Hamilton County, Ohio essentially stole the wealth of a black suburb by annexation), and today’s inner-ring suburbs bypassed by successive waves of highway development, for example.

It’s more accurate to say that AFFH represents a threat to the particular sort of suburbs that Kurtz values: those in which the cost of housing ensures social homogeneity and protects privileged access to the networks of educational opportunity and social capital that develop there. Of course, it’s no longer entirely acceptable to declare one’s preference to exclude. Ideals like local control, harnessed to the slippery-slope fallacy, become useful:

It will take time for the truth to emerge. Just by issuing AFFH, the Obama administration has effectively annexed America’s suburbs to its cities. The old American practice of local self-rule is gone. We’ve switched over to a federally controlled regionalist system.

Michael Barone contributes an obtuse effort at defining “segregation” as complete exclusion, which would virtually define segregation out of existence while labeling actually-existing segregation through the market and “color-blind” institutional practices as something else entirely.

An approach more appropriate for a society where there is no significant forcible resistance to desegregation was advanced by Justice Clarence Thomas in his dissent. “We should not automatically presume that any institution with a neutral practice that happens to produce a racial disparity is guilty of discrimination until proven innocent,” he wrote. “The absence of racial disparities in multi-ethnic societies has been the exception, not the rule.”

Keep in mind, Thomas’s opinion in dissent from the Inclusive Communities decision included the rhetorical gem that, since the majority of NBA players are black, disproportions in other industries must be above suspicion.

Nolan Finley uses his Detroit News column to rail against the specter of quotas and forced integration.

The intent here is to make every neighborhood “look like America,” the popular buzz phrase for arranging society by racial percentages.

More likely, the rule will make every neighborhood look like Detroit.

The Motor City should have settled the question of whether forced integration works. Its abandonment was accelerated by court-ordered school busing and government efforts to reorder neighborhoods.

These objections to AFFH are based in a highly selective and ahistorical interpretation of the development and settlement of metropolitan America: white and affluent suburbanites are innocent players in the market who have secured valuable property through their own efforts, property that would be unjustly devalued by government mandates for inclusive housing (as it was by the prior bogeyman of “forced busing”). My own work on the blog and in published work has touched on the ways in which this innocence narrative is bunk. But I’m certainly not the only scholar on that beat.

One of the most relevant recent books for illuminating this issue is UC-Irvine Assistant Professor of History Andrew Highsmith’s Demolition Means Progress: Flint, Michigan and the Fate of the American Metropolis (University of Chicago Press, 2015). Highsmith’s thesis is that while Flint is often understood as a cautionary example of what happens when industrial elites and white workers abandon a city, the reality is more complex and both more hopeful and more frustrating. Rather than a product of abandonment and indifference, Flint’s current struggles are products of a series of efforts to improve the city and the metropolitan area. The problem of course being that the discourse of progress and improvement is fragmented; victorious plans for progress did not reconcile, but only temporarily concealed deep structural conflicts among metropolitan constituencies. The results of improvement initiatives have institutionalized the faults and omissions inherent of different actors’ vision of progress.

If we take Highsmith’s argument seriously (and we should), the fatal moment for metropolitan Flint was not when General Motors undertook workforce cutbacks in response to oil shock and recession in the 1970s, but when a plan for large-scale metropolitan government consolidation in the late 1950s was defeated by suburban voters. When General Motors lost faith in its ability to organize and order metropolitan government according to its understanding of progress, its commitment to keeping metro Flint as its center of production also waned (although dispersal to the Sun Belt and conflicts with the UAW contributed, Highsmith makes clear that the effects of the failed consolidation were more immediate). While one group of “suburban capitalist” property owners protected their immediate interests by preventing the central city from annexing their suburban neighborhoods (and consolidating school districts), they ultimately lost the war because the region’s truculent localism proved to be economically dysfunctional in the long run. This is an argument made by many New Regionalist social scientists, and Highsmith puts some historical meat on those conceptual bones.

I can’t do full justice to Highsmith’s argument here, but his book is a great achievement. It’s truly metropolitan in scope, linking the actions of Flint, Genesee County, and suburban politicians, the spatial practices of General Motors executives who distributed production around the metro area in the hopes of leveraging their economic power to consolidate metropolitan government, and the regional effects of federal housing policies on the distribution of property wealth in the region. Highsmith also draws connections between institutions that are frequently studied in isolation (schools, industry, lending, urban renewal) to construct a complex narrative of how and why a relatively small metropolitan area dominated by one employer still developed deep sociospatial divisions. The effects of GM’s contraction of its Flint workforce are only the final act of this story, and Highsmith never lets the dramatic end of industrial prosperity in the Vehicle City obscure the very serious problems that that prosperity helped create.

Notably, and quite relevant to the AFFH controversy, Highsmith argues that segregation in Flint was not just tolerated as a de facto consequence of the market, nor was it an unfortunate consequence of communities falling through the cracks of prosperity. Rather, segregation was encouraged as a development strategy and adopted as an administrative priority by government, philanthropy, and capital, both before and after the passage of the Civil Rights and Fair Housing Acts. Indeed, political leaders both in the city of Flint and in surrounding Genesee County worked actively to preserve white neighborhoods, even after Flint voters became the first electorate in the country to support open housing in a referendum. Sadly, fair housing law in Flint did little to change what Highsmith terms “popular” segregation–the preferences of white individuals, families, and neighbors to maintain homogeneity–or “administrative” segregation–the enforcement, implementation, and crafting of policies that may be race-neutral, but work to expand and protect segregation–including the location of public housing, urban renewal, and the actions of organized real estate boards. Highsmith describes decisions about the construction, form, and location of public housing, urban renewal, and highway construction as examples of administrative segregation that shaped Flint’s segregated housing market. At the federal level, the decision not to enforce the AFFH mandate of fair housing laws is an excellent example of administrative segregation. And, in particular, the application of affordable housing policies in the 1970s through administrative decisions that concentrated low-income housing in a small number of inner suburbs and offered ostensibly “subsidized” mortgages that turned into predatory debt traps for lower-middle class black buyers in Flint predicted the effects of the 2000s subprime lending bubble in combination with the distribution of low-income housing tax credits in conformity with “popular” segregation mandates to preserve affluent and majority-white communities across the US. Although Kurtz or Finley might look to Beecher or any number of similar “suburban ghettoes” and conclude that forced desegregation was the cause of decline, Highsmith shows how deeply both federal and local policies were implicated in the extension of segregation beyond the city limits.

In Highsmith’s account, these two modes of segregation worked alongside “legal” segregation in the city until judicial decisions outlawed public segregation or segregation by private contract, but also continued well afterward. Highsmith relies on the interplay of administrative and popular segregation to demolish (pardon the pun) a false binary between “de facto” and “de jure” segregation. This binary is precisely the false dichotomy that Kurtz, Barone, and Finley apply to attach the AFFH initiative–if there is no explicit law requiring segregation, or no declared intention to discriminate, then patterns in the housing market, whether they be the architectural style of a neighborhood or the wealth or complexion of the people in it, are innocent and legitimate.

Highsmith offers a compelling historical account of why this isn’t so. Read the whole book.

“Persecutory Enemies” and Emotional Economies in the Suburbs

One quick thought on Paula Ioanide’s The Emotional Politics of Racism (Stanford, 2015), which I wrote about a few days ago.

Ioanide offers a very useful discussion of how gendered and raced persons can be made through mediated discourses and social practices like discrimination and segregation to embody threats to things that are emotionally important to whites, such as suburban neighborhoods and the perceived safety and security thereof. When social practices work to exclude African Americans, for example, from privileged spaces, the excluded have a structurally different relationship to the emotional value of the spaces.

Clearly, people who are overdetermined by dominant popular and political culture to be persecutory enemies of national and community enjoyment cannot inhabit ideological fantasies in the same way as those who presume themselves to be entitled to state representation and protection. A Black man constantly subject to police harassment cannot stage his identification with law and order in the same way as a white man who constantly enjoys police protection and preferential treatment. The Black man’s experience with the realities of state violence does not allow him to idealize and fantasize his relationship to state power in the same way. (21)

If a picture is worth a thousand words (I’m not convinced that’s so), we can demonstrate the utility of this formulation by heading back to McKinney, Texas and paying attention to the way that White Guy in Shorts stages his identification with Law and Order (and it’s quite literally staged, as the cop is viewing the Black teens as his antagonists in an action movie and the White Guy in Shorts as more of an inanimate and nonthreatening piece of scenery).

McKinneyWhiteGuyInShorts