We Need a National Discussion on Race and Racism

We as a people have never had a conversation about race.  That is a sad fact.  Race and racism have of course been discussed by groups and between people, but we have never had a national discussion.  There has never been a national reconciliation about race and racism.  Not even after the Civil War. 

Given all the challenges we currently face stemming from confrontational polarized politics, it may seem like the wrong time to bring up this topic.  But nevertheless for the future health of our country and for the future wellbeing of the 12.7% of our population which is black, this discussion must take place.  And in order for it to take place, people need to have a clear understanding of the history of the African-American experience in this country.

Many books have been written on this topic, or at least with such a title.  Many of the books tell about all the contributions of African-Americans, whether it be in science, government, music, etc.  To me, these books seem to be trying to convince both whites and blacks that African-Americans deserve to be valued.  But this tact has not and will not change white America’s attitude because it does not address white feelings of difference, feelings of fear, or feelings of superiority.

Then there are books which very clearly and in great detail tell the facts about slavery, the civil war, emancipation, and the more recent past including of course the Civil Rights movement.  The most moving and insightful of the books that I have read was W.E.B. DuBois’ The Soul of Black Folk.  These books powerfully relate the injustice that African-Americans have as a group suffered over the centuries.

But surprisingly, none of the books that I have seen, except for books about African-American radicals like Malcolm X, provide a frank assessment of the lives of blacks, especially average blacks, in modern America.  How they are treated by white America.  

This is an essential part of waking America up and having the discussion we need to have.  For there is a general impression among many whites that African-Americans have been given so much preferential treatment and have so many rights that it is their fault if they are still living in poverty and ignorance.  According to a 2016 PEW report, 38% of whites feel that the country has made the changes needed to give blacks equal rights.

What follows is a very brief attempt to clearly outline the African-American experience in this country.

First of all, who were these people who became enslaved?  They were free people living normal lives, having various roles in their mostly rural communities, who were captured by either black or white slave traders.

In 1790, just after the adoption of the Constitution, there were 680,000 black slaves (19% of the population) and 58,000 black freemen.  By the outbreak of the Civil War, there were 1.8 million black slaves (approximately 12% of the population) and 360,000 black freemen.  The vast majority were plantation slaves and their life was toil, fear, and degradation.  They were the property of their owners and could be used, bought, sold, and killed at the whim of their owners.

After the Civil War, after emancipation, there was a brief period in the South where some blacks started coming into their own, owning land and attaining political office, but that quickly changed as the Federal government supported the white power structure, Reconstruction ended, and the era of Jim Crow laws came into being.  While no longer slaves, blacks had no de facto rights and could be summarily punished or even lynched for offending the white power structure.  They were poor and downtrodden, with nowhere to go.  Their hopes that came with emancipation dashed.

In the North, the 13th Amendment didn’t really change the lives of blacks much, except in the border states of Maryland, West Virginia, and Kentucky where there had been substantial numbers of slaves.  Blacks in the North were mostly, with several well-known exceptions, looked down upon before and after emancipation by the general population.  It’s true that abolitionists didn’t think anyone should be a slave; it was immoral.  But like pro-life Evangelicals, they didn’t think much about what happens to the freed slave.  The assumption was that if you are free you can take care of yourself.

The Great Migration of blacks to the North that began in 1915 changed their lives in many ways and did open more opportunities, but they were mostly segregated in slums and had few opportunities beyond manual labor or service.  Their lives were certainly materially better than living in the South, but they were still a mostly uneducated, looked-down-upon class by white America.  The “American dream” was not available to them.

During the 20th century, a black middle class and professional class did grow that was able to materially partake of the “good life.”  But this accounted for a relatively small percentage of blacks.  Most were stuck in the ghetto living under terrible conditions and with only minimal educational opportunities.  In 1966, 41.8% of African-Americans were poor.  Life was still a dead end for many.

The Civil Rights movement brought more rights for African-Americans and improved the lives of many:  23% of blacks aged 25 and older had college degrees in 2016, 50% of black households had incomes over $43,000 in 2014.

But it did not substantially change the lives of many blacks.  While the poverty rate fell, 26% of blacks were still poor in 2014.  

So where do things stand today?  Regardless of the metric … income, education … black Americans still lag substantially behind white America.  College degrees: 23% blacks v 36% whites.  Median household income:  $43,000 blacks v $72,000 whites.  Poverty rate:  26% blacks v 10% whites.   Unemployment:  10.3% blacks v 4.5% whites.  One statistic makes the stubbornness of this inequality despite improvement very clear:  median black household income today, while almost twice as high as in 1967, is just what white household income was back in 1967.

Putting aside material advancement, which is undeniable, the Rights movement did not much change the attitude of white Americans towards black Americans.  Discrimination is still pervasive although often less obvious.  Thus even if one has “made it,” blacks are still conscious of their unequal standing in the eyes of whites.  According to the 2016 PEW report noted above, only 8% of blacks think that the country has made the changes necessary to give blacks equal rights, while 43% think that the country will never back the necessary changes,

Even before the empowerment of the ALT-right movement by the Trump administration, discrimination against blacks and a feeling that blacks are not as smart or good as whites, or were “different,” was endemic in America.  Republicans even want to take away their vote whenever possible.  While surveys show that whites generally approve of the principle of racial equality today, when it comes to implementation in the workplace or schools, for example, less than 30% think the government should take action to insure equality.

Many whites, especially Republicans, and some blacks as well, place a large share of the blame of poverty and the lack of advancement on blacks themselves.  And to some extent this is true; for most people, education and advancement must be gone after, it’s not given to you.  

But after having been beaten down for generations, lower class blacks need to grow up in a culture that encourages you to have thoughts of education and advancement and provides the means to implement your thoughts.  Middle and upper class blacks go to schools and have role models that do that.  But lower class blacks live in a culture where neither their family and peers nor representatives of the government power structure they have contact with provide that encouragement or the means to implement.  For them, life experience makes it very difficult to imagine that their lives could be different.  A large new study of intergenerational effects on social  mobility makes this clear.

Now let me address the feelings of fear, of difference, of superiority that lie behind continuing racism, whether at a very low or aggressive level.  First of all, what is there to fear?   Even assuming that blacks would rise up in violent revolt, this is not the 1860s South where black slaves accounted for 38% of the population.  As to fear of individual black men, our fear is based on the knowledge that we have mistreated blacks and made many prone to violence.  If we treat blacks like human beings, then there would be no reason to fear.

It is true that African-Americans are different from WASPS and most other ethnic or racial groups in this country.  But then they are all different from each other.  At one time, that difference caused discrimination and even violence between groups.  But we’ve gotten over that for the most part.   The time has come to get over that regarding blacks as well.

And as for superiority, if a group that has the advantages that white Americans have enjoyed for centuries doesn’t score better, have more degrees, and make more money there would be something amiss.  There is no inherent intelligence difference between the various races.  That canard of race “science” has long ago been debunked.  Give blacks the same social support and opportunity that whites have enjoyed since the Civil War and in time they will reach the level of education and income of whites.  There will always be blacks who are poor and uneducated, just like there will always be whites who are poor and uneducated.  It has nothing to do with race, it has mostly to do with opportunity,

The point of this short primer is that despite emancipation, despite all the laws that protect civil rights, despite integration, and despite the undeniable improvements in the material living standards of large numbers of blacks, most African-Americans have never realized the true fruits of freedom because they have never experienced equal opportunity in anything from the government or society at large.  Starting most importantly with equal opportunity in primary and secondary education.

They are still not truly free in a very important sense of the word.  We are still far away from Martin Luther King’s dream of one day all people being able to join hands and sing, “Free at last!  Free at last!  Thank God Almighty, we are free at last!”

The American Dream?

We all know what the “American dream” has been.  As the phrase is generally used, it has meant the material benefits of freedom … upward mobility, financial success, home ownership.  That hard work will pay off and that each successive generation will be better off.  

African-Americans have never as a group had that dream for obvious reasons … their history of slavery, Jim crow in the South, segregation and discrimination in the North.  These facts … ongoing discrimination, segregation, and poor education, with the resulting lower income and for many poverty … form the context of their dreams or better put, lack thereof, for most blacks.

But this dream is what drove the tens of millions of immigrants who came to this country after the Civil War and in the 20th century, including more recently Latinos.  Since immigrants and their descendants now form the majority of Americans, their view of the American dream has predominated.   

It was thus with great surprise when several days ago I read an article in The New York Times based on data from a National Opinion Research Center survey that found a very different concept of the American dream to be current among Americans.  I should start by saying that NORC is one of the most respected survey research organizations (note I did not call it a “polling” organization) in the country.  (I must also note that I am a former NORC employee.)

The survey found that for the vast majority of Americans today, regardless their income, ethnic, or racial group, the American dream was “freedom of choice of how to live” and “a good family life.”  About 40% felt they had achieved that dream and another 40% said they were well on there way to doing so.

Huh?  This was a surprise in two respects.  First, not lusting after material prosperity seems almost un-American.  Second, given what has been happening to people, what the majority of people have experienced, in this country over the past four decades (starting with the Reagan presidency), most people feeling positive about their lives was unexpected.

But on reflection, that very fact … that excepting the top 20%, most Americans have been so battered financially over the course of the past 40 years … plus the fact that blacks have been constantly disappointed by the promise of the American dream ever since emancipation, offers an explanation for the survey’s surprising findings.  I believe that in order to cope psychologically, the definition of the American dream for most Americans has changed to something that they feel they either have or is within reach.

The good news is that most people report feeling pretty good about their lives.  The bad news is that this is mostly based on an illusion.  First, they don’t really have “freedom of choice of how to live;” one of the things that made America exceptional … that very freedom based on upward mobility …  is no longer the case.  Most people only have freedom of choice of how to live today in the sense that the government doesn’t tell them what life to lead, as in Communist countries of old, and they have choices regarding what to buy and what services to use.  And “a good family life?”  If surveys and anecdotal stories are to be believed, this is also an illusion; there is much dysfunction in the typical American family.

So despite the article presenting a very rosy take on this transformation of people’s definition of the American dream, this report is not something to feel good about but rather something to read with concern.  

If my take on the survey results is correct, it may be the explanation for the phenomenon that has been noted often with concern that so many young men are little better than slackers.  It is women who have more drive today, and that also makes sense against the backdrop that women are more emancipated today than ever; they can see themselves being more than their mother’s were.

What has made America great and powerful over the years has been the American people pushing the envelope of their lives as well as pushing the envelope of what is known, what exists.  They have done this within the context of American democracy and freedom, but it is what they have done with their lives which has made the real difference.  If Americans lose the drive to make their lives better by pushing the envelope, America will deteriorate into a second-class nation.

Donald Trump does not understand what has made America great, so nothing he is doing will fix what is currently wrong.  It’s not as simplistic as creating jobs or fixing trade imbalances.  

There are many things that are currently wrong in America, but what most impacts America’s greatness is paradoxically it’s corporate culture.  Rather than strengthening America, as it did for many decades, corporate culture is now bleeding America.  It is the corporate culture which must change if America is to regain its greatness, if young people once again are to have hope in the future and thus have the drive to push the envelope.

And how do we accomplish changing corporate culture?  Part of it certainly starts in the business schools that educate future executives.  Part of it comes from a change in the general culture which has elevated greed … one of the seven deadly sins … into a virtue; that wanting as much money and material things as one can amass is a good thing. 

It means a return to values that served America and its citizens well for 200 years.  Progress is not always to be found in going where no man has ever gone.  Sometimes, progress is returning to the past.

More Proof That the Problems of Inner Cities Are Not Caused by Black Culture

In an earlier post of mine, “The Cause of Urban Ghetto Violence Cannot Be Placed on a Failure of the Black Community,” I argued that while many, especially Republicans, criticize Blacks for the violence in the urban ghetto community, that causal connection is false.  It is not a function of Black culture.  It is instead the product of poverty and the soul-crushing experience of life in the modern urban ghetto.  This is what has caused the supposed “failure” of Black culture and families.  An argument supported by the existence of violence and gangs in every urban ghetto around the world.

Here's more proof.  Recently a friend shared with me something startling from a book he was reading, There Are No Children Here, about the devastating life in a broken Chicago housing project - the Henry Horner Homes - in the 1980s.  This project was completed and first occupied in 1957.  Describing her experience as an early resident in the 1960s, the children’s grandmother, Lelia Mae, “told the children, to their disbelief, that families used to keep their doors unlocked at night.  During the summers, she told them, they might even spend the nights outside, sleeping on the lawn.  The old days she spoke of seemed bright and cheery.”

And Lelia Mae’s experience was not an anomaly, as shown by a New York Times article in 2009 about lives in the early years of the city’s housing projects.  Here two quotes:  “In the 1940s, ’50s and ’60s, a sense of pride and community permeated. Far from dangerous, the projects were viewed as nurturing.”  “Doors were kept unlocked as kids bounced from one apartment to the next on rainy Saturdays to watch Laurel and Hardy and Hopalong Cassidy on television. People did the right thing, or they could force you to leave.”

What a difference from life in the projects in the mid-80s when the book was written.  What a difference from life in the projects, or generally in the inner city ghetto, today.

What has caused this extreme deterioration in the quality of life for everyone living in the inner city ghetto?  (I know that’s probably not a politically correct phrase, but that is in fact what it is.) 

Once again, it is not a function of Black culture or a failure of Black one-parent households.  Or even just of poverty.  All of that was present in the 1950s.  The experience of Lelia Mae when she first lived in the Henry Horner Homes, together with other stories such as those noted in The New York Times article, is proof positive that the cause of the problem does not have the word “Black” attached to it.

Actually, just the opposite.  It was the strength, faith, values, and resilience of Black culture that enabled generations to endure poverty and discrimination in the aftermath of slavery and still retain a remarkable life-affirming attitude and quality of life.

So what happened?  The deterioration was caused instead in large part by the morphing of black social gangs with their limited turf violence into criminal drug syndicates.  This had two consequences.  It brought the violence that marks the battle for money and turf in any criminal environment, whether it’s within the Italian-American mafia or between Black gangs.  And it made drugs readily available to vulnerable ghetto residents.  When gangs such as El Rukn, the most notorious and violent of the Black Chicago gangs of the period, brought heroin into the ghetto in the mid80s, followed by other highly-addictive drugs, things got even worse … the violence more pervasive, the addiction darker.

The reader may ask, “Why haven’t Italian-American neighborhoods been devastated by mafia-related violence and drugs like inner city neighborhoods?  Isn’t the difference due to the nature of Black culture?”

No, the reason is that the mafia kept their drugs and violence mostly away from where they lived, seeking out instead vulnerable communities.  But the zone of activity of El Rukn and other Black gangs was limited to the inner city ghetto because that was the only community available to them, as Blacks, to infiltrate.  Also, the poverty and joblessness in the ghetto created a vulnerable group susceptible to the addictive quality of drugs, despite the strength of Black culture.

The other prominent cause were changes in the way the housing projects and welfare were administered.  Incomes were capped in 1971, forcing less poor tenants to move out.  Funds were cut in many housing agencies creating serious, ongoing, maintenance problems which degraded the buildings and apartments.  In Chicago, because of funding cuts, tenants were no longer carefully screened resulting in people with criminal records moving in.  In general, the projects stopped being tightly administered.

Also, until the early 1960s, the black family had been stable for decades, with roughly 80% being headed by two parents.  That changed dramatically in the 1960s due to a combination of the disappearance of jobs traditionally held by many low-skilled Black men and the new welfare rule which prohibited aid to families if there was an able-bodied man in the house.  This rule forced many unemployed men to move out so their families could receive aid.  

Although the rule was declared unconstitutional by the U. S. Supreme Court in 1968, it continued to be used in many localities for years.  For example, I know for a fact that it was used in Chicago, where I was a Legal Aid lawyer in the early 70s, even if a man visited occasionally.

All of this combined to greatly change the nature of the housing project community and the environment they lived in.  It changed it from safe and nurturing to dangerous and demeaning, open to infiltration by the gangs and drugs.

Previous eras of inner-city ghetto poverty were hard, and certainly many black men found it impossible to have a semblance of self-esteem in that environment.  Lorraine Hansberry’s Raisin in the Sun is eloquent testimony to that struggle.  

But this was something new. This violence turned the ghetto into a war zone, both in the sense of people fearing for their lives and in the sense that the worst-hit neighborhoods looked like war zones.  That and the epidemic of drug addiction the gangs fostered turned the ghetto into a truly degrading place for humans to live and it has spawned generations of damaged, highly dysfunctional children who grow up to be lost adults.  

How could anyone grow up in that environment and not be so impacted?  Yes, of course there are those who manage to rise above it and escape, whether it’s because of an exceptional parent or the good fortune of having had a mentor in school who believed in them.  But no part of society should be so structured that it is the exceptions who grow to become healthy, reasonably fulfilled, responsible adults and citizens.  

It should be everyone’s birthright in our democracy to have an equal opportunity to pursue life, liberty, and happiness.  And as the Declaration of Independence states, it is the role of government to secure that opportunity.  It is society’s responsibility … for government is just an expression of the society from which it springs.

But as I said in the previous referred-to post, society prefers the ease of finger-pointing at Black culture to place blame.  “If it wasn’t the fault of the poor, if the problem wasn’t self-inflicted, then the larger society would have both a social and a moral obligation to correct the situation, to remove or at least ameliorate the causal factors.  

But we do not want to drastically change the way our societies are structured, the way resources are distributed by government, the deeply embedded racism against the ethnic poor, and the pervasive discrimination directed towards all poor.  And so life for the poor continues more or less as it always has, even while receiving meager assistance in the U.S. and other countries from the government.

This is just one more example of the impact of the lack of humanity in our society  (see my post, “Healing Our Nation, Healing Ourselves”).  And our nation, as well as the rest of the world, will not move forward unless the essence of humanity is rediscovered by us humans, individually and collectively.”

We have so far to go.  And after the recent election, we have just taken many steps backward.

Understanding Rage and Bringing Us Back from the Brink

Many people would look at the phrase “understanding rage” as an oxymoron.  To them rage is irrational.  It’s craziness.   And because it’s not a rational state, it cannot be understood.  It’s true that there is no reasoning with rage.  The rational forces of democracy are not only helpless to hold it in check, the democratic process gives rage the opportunity to assume the ascendancy and control.

But while the emotion of rage is irrational and there is no reasoning with it, the experiences that trigger rage are very rational.   Those experiences can be countered with reasoning if combined with heartfelt mea culpas and action that counters the rational source of the rage.

What is behind rage?  Whether one looks at the white, formerly middle-class now unemployed/underemployed, worker or people of color or Muslims, regardless of country, the cause of rage is exploitation.  People either feel that they have not been given a chance to get what they deserve or have been promised, or they feel that they have lost what they rightfully had.  In either case, an economic or political force is blamed as the exploiter.  

People in general feel used and abused, regardless of their color or status in life.  One could probably safely say that 90 - 95% of people in the U.S. feel exploited in some way.  What they mostly don’t realize is that it’s the top 1% who is doing the exploiting (except for Blacks where the percentage is much higher).  It is they who control the wheels of international commerce and government.  It is they who have brought about the sad state of human life that most of us suffer from.  In a very important way, while circumstances among people vary greatly, most of us are all in the same boat … we just don’t know it.

Those in that top 1% will denigrate such comments as promoting class warfare.  The U.S. has historically been said to be a classless society.  And so to promote class warfare is un-American.

While we have never had a class-structured society as in England or India, to say that we are a classless society is to ignore reality.  At some point, it is necessary to call a spade a spade.

The reader might say, “OK, I can see that this make sense in many situations, for example why Blacks can get so angry, but how does exploitation explain Muslim extremist rage?”  That very pertinent question is actually rather simple to answer.  

The exploitation, or just as important the feeling of exploitation, exists on many levels.  I shall proceed from the more global to the narrower concerns, the former of which feed the latter.  

The forces of Islam controlled or had great influence in much of the Mediterranean region from around 600 - 1200 AD.  Later the Ottoman empire controlled much of the Eastern half of the Mediterranean region for centuries.  Only as the European states became more powerful in the 19th century and colonized northern Africa did the empire weaken.  It finally collapsed after it was on the loosing side of WWI; it’s lands were carved up and controlled by the British and French.  

So after almost 1300 years of great political/military power and cultural preeminence, the Muslim world shrank and sank to a rather insignificant hovel controlled/exploited by the Western powers.  During much of the 20th century, the Muslim countries were treated no better than the European colonies of Africa and Asia.  This is global exploitation #1.

The other aspect of this defeat by the West was religious.  While the conquests of the 19th Century and WWI were political in nature, to the Muslim mind they were a continuation of the Crusades of the 12th century to free the holy land from “infidels.”  And for a Christian, who is an infidel to the Muslim mind, to call Muslims infidels is a great insult both to themselves and their prophet, Muhammed.  This is global exploitation #2.  

We have seen the seemingly irrational rage when western writers or cartoonists, or fallen Muslims such as Salmon Rushdie, have in some way blasphemed or shown a lack of respect for Muhammed and Islam.  Such violent rage, while never condoned, can be understood against this backdrop of historic exploitation and conquest.

These are the main factors that shape the forces of Jihad against the West, only recently  enabled to be vast and deep-reaching through the power of the Internet and other modern technologies.  Layered on top of these global exploitations/defeats, lies a more direct exploitation that explains why movements such as al-Queda or ISIS or Hamas find so many young people willing to both sacrifice themselves to the cause and kill so many innocent people in the process.

Throughout much of the Muslim world, as well as in the West, many young Muslims find themselves at loose ends … they see no future, are poor, and are politically powerless.  In their own countries, there has been little economic development and the problem of income inequality is even worse than in the U.S.  Poverty and the lack of education is widespread.  For most Muslim young people, there is little cause for hope.  This domestic lack of hope lay at the core of the Arab Spring uprisings in 2010-12.  It also, layered on top of historical and current exploitation by Israel, lies at the core of the various Palestinian Intifadas.

In the West, the terrorist threat from domestic Muslims has varied greatly.  The greatest terrorist expression has been in France, fed by France’s historically notorious failure or even lack of interest in absorbing North African immigrants into its society, and complicated or augmented by the fact that France was the former colonial power and exploiter in the countries from which these immigrants come.  While England has seen one major terrorist attack, and white Britons are certainly seething, Muslims seem to have been treated better there than France.  

Germany was the home of Muhammed Atta, the leader of the 9/11 attack, and has seen several small isolated terrorist attacks, but it has not experienced what either France or England has.  Muslims seem to be better integrated into German workforce and society.  Also, Germany was not a former colonial power for them.  

In the U.S., while there certainly have been individuals who have volunteered for the Jihadist cause, either abroad on in the U.S., there seems to be far less alienation among young Muslims here both as a result of their greater access to education and opportunity as well as the religious freedom here.  But while we are not part of the historical record I noted, our support of Israel and our more recent post-9/11 military forays into the Arab world aggravate many even more than history.

So given this understanding, how do we move forward?  How does the world come back from the violent, chaotic brink that we seem to be standing on?  The past is past.  We can’t change it.  However, every society can and must clearly acknowledge the past and be heartfelt in their mea culpas.  For example, in my post, “Reflections on Yom Kippur and Mideast Peace,” I noted that Israel must do this, as well as the Palestinians.

But it cannot stop there.  Words or laws will not suffice.  The injury lies far too deep.  There must be action that reverses past decades or centuries of indifference, discrimination, and exploitation.  What that will be will vary for each country.  But until Muslims and all people feel that they are respected and treated as equals, there will be no peace.

The Cause of Urban Ghetto Violence Cannot Be Placed on a Failure of the Black Community

There are many, especially Republicans, who criticize Blacks for the violence in the urban ghetto community, which mostly falls on themselves.  The point is either made or implied that it has something to do with Black culture, that it is a failing of Black mothers to raise their children properly, or that there are too few two-parent households.

While there can be no arguing against the facts of ghetto violence, the causal connections often made have only superficial merit.  If one looks at urban slums/ghettos around the world, one finds gangs, drugs, and violence.  It makes no difference if one is in Asia, Africa, Europe, Los Angeles or New York City.  

Regardless what the race, color, or ethnicity of the urban ghetto dweller is … the incidence of violence in the urban ghetto is a universal fact.  It is instead the crushing, de-humanizing impact of urban ghetto poverty that creates a seedbed for violence.

In most global urban ghettos, the poor are also predominantly immigrants or migrants.  One could even argue that Black Americans are still to a large extent immigrants (forced) because they have not been successfully assimilated into important aspects of the larger culture.  This aggravates the crushing impact of the urban ghetto because people also feel, with good reason, that they are not welcomed, that they have no place in the larger society.

That the combination of poverty and urbanization should produce such an outcome should not be surprising.  And the impact of globalization has actually made it worse.  

Maya Angelou, in her book Wouldn’t Take Nothing for My Journey Now, says that the children of the ghetto are the way they are because they do not experience caring, self-respect, and courtesy in the home.  That has much validity, but that experience itself is in turn the product of poverty and the soul-crushing life of the urban ghetto.

I’m not going to go into the sociological reasons why the combination of poverty and urban ghetto produce violence.  Untold books and articles have been written on the subject.  The reasons are well known and the facts inescapable.  Yet we as a society, and all societies around the world, choose to point the finger at the people themselves and/or their cultures rather than the situations the poor find themselves in because that is what is convenient for us.  

If it wasn’t the fault of the poor, if the problem wasn’t self-inflicted, then the larger society would have both a social and a moral obligation to correct the situation, to remove or at least ameliorate the causal factors.  But we do not want to drastically change the way our societies are structured, the way resources are distributed by government, the deeply embedded racism against the ethnic poor, and the pervasive discrimination directed towards all poor.  And so life for the poor continues more or less as it always has, even while receiving meager assistance in the U.S. and other countries from the government.

This is just one more example of the impact of the lack of humanity in our society  (see my post, “Healing Our Nation, Healing Ourselves”).  And our nation, as well as the rest of the world, will not move forward unless the essence of humanity is rediscovered by us humans, individually and collectively.