While studying at the oldest public Historically Black College or University in Georgia (Savannah State University), and after participating in an African American History summer institute themed "The Many Worlds of Black New York" at Columbia University I coined the term, and theory of Reverse Gentrification. The Summer Teachers and Scholars institute opened my eyes to beautiful black culture that is hidden from history books, I learned about historic neighborhoods, and demonstrations. If I close my eyes, I can hear the eloquent words of Black Ivy League professors explaining the struggle that has always been. The African diaspora is experiencing centuries of structural racism, while having the fortitude to defeat and change the minds of those who continue it.
As I continued to reflect on what I learned from the institute, I was reminded of the charge placed on the teachers and scholars to go back into their communities, to teach, make presentations, and spread awareness of our rich legacy. One experience that black people especially in New York has been impacted by is gentrification. Most of us don't understand the implications of gentrification on a city, borough, or neighborhood. Gentrification effectively changes the physical and social environment of a location. The original culture, landmarks, and the demographic of an area is transformed. Therefore, not only is history omitted from history books, but it also removed in our localities. Gentrified areas also become more policed and new laws or ordinances are made to protect the residents who can afford to move into the buildings and businesses that have skyrocketed in value. Loitering, vagrancy, and no loud music ordinances take away from the original culture of the gentrified areas and serve as modern black codes strengthening mass incarceration and the criminalization of poverty.
I was shocked at the impact of gentrification and how it uniquely characterizes urban areas. I compared the strategic removal of black culture and artifacts in New York that changed community dynamics to the overwhelming presence of white supremacy that characterizes the South. In that same thought Reverse Gentrification is a theory that should be utilized to remove the culture of white supremacy not only by taking down Confederate Monuments, but other imagery and symbols that are counterproductive to diversity and inclusion. Southern white towns and cities should use Reverse Gentrification to discuss public symbols and cultural emblems (city seals, narratives, and etc.) that can contribute negatively to the social environment. By removing and properly changing the narratives of the remnants of white supremacy in southern cities it would encourage diversity. In the south there’s a collective memory about slavery, discrimination, and the exploitation of black agricultural labor after the Civil War. Cities actively promote these collective memories on their city seals, in the city squares, and reflect on periods of oppression as periods of economic prosperity.
On the campus of Savannah State in front of Hill Hall (the administrative building) the state flag of Georgia is erected. The state flag of Georgia is a mirror of the first national flag of the Confederacy. Walking on the sacred grounds of excellence, white supremacy still had a presence to provide insult. In the City Market in Savannah, GA the former Montmollin Building still stands without any recognition, historical marker, or memorial opportunity to identify it as a former slave market that many black lives passed through. In my hometown of Lake City, SC the city seal features a prominent Tobacco leaf. Tobacco was never ethically sourced. Black sharecroppers and day labors worked sun up to sun down and never were properly compensated and didn’t earn benefits. This exploitation of labor went on to create generations of poverty and interfered with education. In my undergraduate college town of Conway, SC (Coastal Carolina University) in the middle of downtown, residents refer to an oak tree as “The Hanging Tree”. The hanging tree stands across the street from the historic courthouse. The Hanging Tree was shown to me while on a walking city tour by the Conway Chamber of Commerce during a Canadian-American (CanAm) festival. The cultural and physical environment of a city is very alive and directly influences behavior. Artifacts and symbols can welcome or deter ethnic groups from living in a city or neighborhood. I’m dedicated to continue to share the truth that counterproductive artifacts should be remove from the public areas of white southern cities and towns. Endorsing collective memories opposite from actual occurrences of history promotes white supremacy, and the hateful acts that go on to plague the South. Reverse Gentrification would be a solution to this unfortunate social phenomenon.
Update 6/28/20: It's important to also note that in 1861 to further develop morale for the Confederate nation the use of flags,songs, and other tangible items were used to develop new customs. Once adopted these customs were heavily used and shown to promote nationalism. This is another example of how artifacts, and symbols are used to further propaganda. After 1865 Confederate flags and symbols were not heavily used. Confederate Flags and monuments returned to resist change. Much of the counterproductive symbolism was erected by all white legislatures, who later went on to pass legislation that would make it nearly impossible to remove the symbolism in the future. For example, in South Carolina in 1962 the Confederate Flag was hoisted on top of the Statehouse dome. This move was made during the Civil Rights movement, as statement to discourage progression. The socio-political environment was changing to finally denounce segregation and voting infringement. The white supremacy culture that the Confederacy represents indicated direct opposition when monuments were built, and as flags were resurrected. In summary the mere creation and the outdated use (The Lost Cause) of Confederate symbols were purposed to transform and re-dedicate localities very much similar to the social and or legal lens of gentrification. Therefore, removing flags, monuments, and counter productive artifacts is needed. In additional being intentional about who we memorialize in public, the streets we name, and the art in our neighborhoods is profound, because it leads to reclaim or transform public spaces/government owned property to endorse social justice rather than racial discrimination.
As I continued to reflect on what I learned from the institute, I was reminded of the charge placed on the teachers and scholars to go back into their communities, to teach, make presentations, and spread awareness of our rich legacy. One experience that black people especially in New York has been impacted by is gentrification. Most of us don't understand the implications of gentrification on a city, borough, or neighborhood. Gentrification effectively changes the physical and social environment of a location. The original culture, landmarks, and the demographic of an area is transformed. Therefore, not only is history omitted from history books, but it also removed in our localities. Gentrified areas also become more policed and new laws or ordinances are made to protect the residents who can afford to move into the buildings and businesses that have skyrocketed in value. Loitering, vagrancy, and no loud music ordinances take away from the original culture of the gentrified areas and serve as modern black codes strengthening mass incarceration and the criminalization of poverty.
I was shocked at the impact of gentrification and how it uniquely characterizes urban areas. I compared the strategic removal of black culture and artifacts in New York that changed community dynamics to the overwhelming presence of white supremacy that characterizes the South. In that same thought Reverse Gentrification is a theory that should be utilized to remove the culture of white supremacy not only by taking down Confederate Monuments, but other imagery and symbols that are counterproductive to diversity and inclusion. Southern white towns and cities should use Reverse Gentrification to discuss public symbols and cultural emblems (city seals, narratives, and etc.) that can contribute negatively to the social environment. By removing and properly changing the narratives of the remnants of white supremacy in southern cities it would encourage diversity. In the south there’s a collective memory about slavery, discrimination, and the exploitation of black agricultural labor after the Civil War. Cities actively promote these collective memories on their city seals, in the city squares, and reflect on periods of oppression as periods of economic prosperity.
On the campus of Savannah State in front of Hill Hall (the administrative building) the state flag of Georgia is erected. The state flag of Georgia is a mirror of the first national flag of the Confederacy. Walking on the sacred grounds of excellence, white supremacy still had a presence to provide insult. In the City Market in Savannah, GA the former Montmollin Building still stands without any recognition, historical marker, or memorial opportunity to identify it as a former slave market that many black lives passed through. In my hometown of Lake City, SC the city seal features a prominent Tobacco leaf. Tobacco was never ethically sourced. Black sharecroppers and day labors worked sun up to sun down and never were properly compensated and didn’t earn benefits. This exploitation of labor went on to create generations of poverty and interfered with education. In my undergraduate college town of Conway, SC (Coastal Carolina University) in the middle of downtown, residents refer to an oak tree as “The Hanging Tree”. The hanging tree stands across the street from the historic courthouse. The Hanging Tree was shown to me while on a walking city tour by the Conway Chamber of Commerce during a Canadian-American (CanAm) festival. The cultural and physical environment of a city is very alive and directly influences behavior. Artifacts and symbols can welcome or deter ethnic groups from living in a city or neighborhood. I’m dedicated to continue to share the truth that counterproductive artifacts should be remove from the public areas of white southern cities and towns. Endorsing collective memories opposite from actual occurrences of history promotes white supremacy, and the hateful acts that go on to plague the South. Reverse Gentrification would be a solution to this unfortunate social phenomenon.
Update 6/28/20: It's important to also note that in 1861 to further develop morale for the Confederate nation the use of flags,songs, and other tangible items were used to develop new customs. Once adopted these customs were heavily used and shown to promote nationalism. This is another example of how artifacts, and symbols are used to further propaganda. After 1865 Confederate flags and symbols were not heavily used. Confederate Flags and monuments returned to resist change. Much of the counterproductive symbolism was erected by all white legislatures, who later went on to pass legislation that would make it nearly impossible to remove the symbolism in the future. For example, in South Carolina in 1962 the Confederate Flag was hoisted on top of the Statehouse dome. This move was made during the Civil Rights movement, as statement to discourage progression. The socio-political environment was changing to finally denounce segregation and voting infringement. The white supremacy culture that the Confederacy represents indicated direct opposition when monuments were built, and as flags were resurrected. In summary the mere creation and the outdated use (The Lost Cause) of Confederate symbols were purposed to transform and re-dedicate localities very much similar to the social and or legal lens of gentrification. Therefore, removing flags, monuments, and counter productive artifacts is needed. In additional being intentional about who we memorialize in public, the streets we name, and the art in our neighborhoods is profound, because it leads to reclaim or transform public spaces/government owned property to endorse social justice rather than racial discrimination.