Friday, November 6, 2020

That time UAW members worked with Quakers to build integrated housing

 I grew up in West Michigan with two uncles who were UAW members.  For many people, thinking about the UAW conjures up stories about Jimmy Hoffa, the good old days of Detroit's Big Three, or the involvement of the UAW with Democratic politics.  In 1955, something happened in Milpitas, California, that didn't have anything to do with what you think of when I say UAW, and it had an unlikely accomplice: the Quakers.

In 1955, a developer named David Bohannon built a white-only subdivision named Sunnyhills in Milpitas, other developers built similar whites-only housing projects.  Ford had announced that it was moving its assembly plant from Richmond (north of San Francisco) to Milpitas (north of San Jose).  It would not be difficult for the white middle class UAW workers to find new housing in the area, but almost impossible for the plant's Black workers.  

At this point, the American Friends Service Committee (AFSC, a Quaker group committed to racial integration) offered to helped Ford's housing committee find a developer willing to build integrated housing.  There was just one catch, everyone else was committed to stopping any such project.

The first hurdle was financing, no San Francisco Bay or San Jose area financial institution would lend them the money to build the houses, so the AFSC went to Metropolitan Life Insurance Company's vice-president, also a Quaker, who agreed to finance the project (this despite Met Life's own history of financing racially segregated projects).

Problem solved, now we can move ahead and build homes for workers with good paying jobs, right?  Nope.  The Santa Clara Board of Supervisors rezoned the chosen housing site from residential to industrial.  When they picked a new plot, the Mountain View officials made it clear that no permits would be issued.  A third attempt resulted in the local town increasing the minimum lot size to 8,000 square feet (from 6,000), ensuring that such homes would be unaffordable to middle class workers.  The builder recruited by the AFSC gave up and walked away from the project.

The new builder hired by the AFSC wanted to build two separate segregated projects, a white one in the suburbs and one for Blacks between the Ford plant and land zoned for heavy industry.  Here is where this ugly story finds a ray of hope.  The choice of moving ahead with these two projects was put to the UAW workers of the new Ford plant.  The majority of these workers were white, and had much less trouble finding housing than their co-workers.  "Although the membership was overwhelmingly white, the union adopted a policy that it would support only developers who would commit to integrated housing." (The Color of Law, p. 118, emphasis mine)

A third builder obtained a tract of land next to David Bohannon's whites-only Sunnyhills project.  The UAW was able to tell its Black members in Richmond that a new development, Agua Caliente, was being built.  "David Bohannon's company, however, remained fiercely opposed to an integrated project adjoining Sunnyhills, and after a San Francisco newspaper reveled the plan to establish 'the first subdivision in the Bay Area where Negro families will be sold homes without discrimination,' the company began to pressure the newly formed Milpitas City Council to prevent the construction of Agua Caliente by denying it access to sewer lines." (p. 119)  The City Council follow suit, raising the sewer connection fee by a factor of 10.  It was a clear plan to prevent minorities from living close to Sunnyhills.  When the builder persisted, despite this racist price increase, Bohannon's company filed a nuisance lawsuit to prevent the project from using a county owned drainage ditch between the properties.  The UAW, not known for rolling over, responded with their own offensive, boycotting the Sunnyhills project, and showing up at open houses to discourage other would-be buyers.

Eventually, Bohannon sold his company to a new developer who also purchased Agua Caliente, and construction was able to be completed.  Problem over?  Not yet.  The FHA continued to refuse to insure mortgages to borrowers living in integrated neighborhoods (a racist federal policy), making the cost of mortgages to buyers in the development higher with an increased 5.5-9% interest rate.  This could be thought of as an 'integration fee', designed to discourage integrated housing projects.  The UAW offered to guarantee the loans with its pension fund, at which point the FHA backed down provided that the development be converted to a co-op so that Blacks owned a piece of the housing development not individual homes.

In the end, the efforts of the Quaker AFSC and the UAW resulted in a completed project, but the higher cost of delays, legal fees, and financing made the homes affordable only to Ford's highest paid workers.  The Ford plant closed in 1984, and today Milpitas has many Hispanic and Asian families, but only 2% of the population is Black.

"The Milpitas story illustrates the extraordinary creativity that government officials at all levels displayed when they were motivated to prevent the movement of African Americans into white neighborhoods...part of a national system by which state and local governments supplemented federal efforts to maintain the status of African Americans as a lower caste, with housing segregation preserving the badges and incidents of slavery." (p. 122)

While this story is disturbing for how deep and abiding it reveals racism to be in America's story, it also shows a second theme: the power of good men and women to fight injustice, even if they can't always achieve a clean win.  So, when you need an interesting historic anecdote, share the time that the UAW worked with Quakers to integrate a housing project in California.

* This post is adapted from The Color of Law by Richard Rothstein

Thursday, November 5, 2020

After Election 2020: The Way Forward for the Church

 


The United States is as closely divided as one can imagine.  When all the dust settles on the 2020 election, the Presidency will have been decided by razor thin results in a few states, the Senate will be within a seat or two, and the House will be within a handful.  The issues that divide us are plentiful, the visions being offered about the future seemingly incompatible.  What do we, as a Church, do now?  How can we chart a way forward when the present is so volatile? 

The Way Forward begins by looking backward.  Before they were first called Christians, those who believed in Jesus Christ were known as "The Way" (Acts 9:2), and this designation is a useful reminder to us.  Jesus Christ said, "I am the way and the truth and the life. No one comes to the Father except through me." (John 14:6, NIV)  So, as his followers, the early Christians were known as the people who followed 'the way' that Jesus had established, and that way was centered upon himself.  In other words, Jesus both established the way (as a trailblazer and guide) and was literally the way itself (as the atoning sacrifice that opened the way to the Father).

At any point in its history, when the Church has wandered from its foundations or been infected with dangerous ideas, the solution has always been the same: go back to the beginning, go back to 'the way'.  So, what does the way forward look like for the Church in America in the 21st century?

The Way Forward is...

(1) Christ-centered

When other things push their way toward the center, the Church loses its purity and purpose.  Christ, and Christ alone (i.e. God), belongs at the center.  We operate by God's power, not man's.  We seek God's glory, not America's.  We proclaim God's Truth, not our 'truth'. 

(2) Biblically guided

A Church that does not take the entire moral counsel of the Word of God seriously will falter.  Morality matters, within the Church first and foremost.  For example: The Word of God declares the value of human life, created in God's image.  Because we are made in God's image, every human life has value, our attitudes, words, and actions need to reflect that reality.  The way forward for the Church is holistically pro-life.  That is, from the unborn to the elderly, from citizens of our nation to immigrants and refugees, from those who look like us to those who do not.  We need to find a way to meaningfully support all people, as God's image bearers, as people for whom Christ died, overcoming the host of issues that try to wedge between the people of God and those to whom we are called to minister.  We need to do this in a way that upholds biblical morality without invalidating the call to 'love our neighbors as ourselves'.  The challenge is immense, but not optional.  This list needs to be exhaustive, including LGBT individuals, minorities, and those with a criminal record (among others).  The Gospel has one solution for all of humanity, the Church needs to figure out how to maintain that belief and not act as if some people need the Gospel less or others need it more (Romans 3:23 "For all have sinned and fall short of the glory of God" and Romans 6:23 "For the wages of sin is death, but the gift of God is eternal life in Jesus Christ our Lord.").  That some individuals and some groups believe they have no place in the Church, assuming they answer the call to repent and believe like anyone else, is a tragedy we must find a way to overcome.  

(3) Grace infused 

There is no meaningful path forward that is built upon our pride.  In addition to needing humble servants, the Church needs bridge builders not moat diggers, and the people of God need to seek and embrace common goals (within and without the Church), not partisan advantages. 

This list is certainly not exhaustive, but it is foundational.  The Church has two thousand years of history behind it.  The portions of that history that bring honor and glory to God have been all three of the things I've listed: Christ-centered, biblically guided, and grace infused.  We need a way forward, and for that we need to go back to the beginning.

Sunday, November 1, 2020

Sermon Video: Jesus calms the storm - Mark 4:35-41

 In an episode that reveals his true power to his disciples, Jesus calms a storm on the Sea of Galilee with a word. Lessons for us? Whether the storms we in life be literal or metaphorical, God is in control. The will of God is not altered by tragedy, the love of God is not lessened by dangers, and God will finish what he has begun in us (our transformation into Christ-likeness). God has not made the storms disappear for his people, and while he may intervene to spare some, the true power of God is in overcoming the 'storms'. Get in the boat with Jesus, let him worry about the storm.

To watch the video, click on the link below:



Friday, October 30, 2020

When the shameful past of Racism hits close to home

I'm the thirty-first pastor of my church (counting interims, otherwise 27th) dating back to 1867.  I have no idea if any of the prior ministers participated in local policies of racial segregation, or if any of them preached racist sermons.  What I know of this church's history makes me think that they would have been unlikely to hire or tolerate such a man, but what I also know of American history reminds me that racism has been much closer to home than most of us are willing to admit.  If one of them, or a few of them, were racists, I can only say that we have repented of that sin, for the biblical definition of repentance is turning away, and no such attitudes or actions would be in any way tolerated by anyone here.

What causes this introspection?  A chapter in Richard Rothstein's The Color of Law entitled IRS Support and Compliant Regulators.  Why this chapter?  Because it shows the complicity of many churches to the policies of racial segregation that permeated our nation for most of the 20th century.

The IRS was silent for decades when non-profits who enjoyed tax exempt status blatantly violated the 13th-15th amendments by participating in, even championing, race based discrimination.  These efforts, sadly and shamefully, included churches.

"Churches, synagogues, and their clergy frequently led such efforts.  Shelley v. Kraemer, the 1948 Supreme Court ruling that ended court enforcement of restrictive covenants" {ie illegal agreements to prevent non-Whites from moving into a neighborhood, until 1948 these were legally enforced in America, resulting in the evictions of thousands of Blacks from homes they had purchased} "offers a conspicuous illustration.  The case stemmed from objections of white St. Louis homeowners, Louis and Fern Kraemer, to the purchase of a house in their neighborhood by African Americans, J.D. and Ethel Shelley.  The area had been covered by a restrictive covenant organized by a white owners' group, the Marcus Avenue Improvement Association, which was sponsored by the Cote Brilliante Presbyterian Church.  Trustees of the church provided funds from the church treasury to finance the Kraemers' lawsuit to have the African American family evicted.  Another nearby church, the Waggoner Place Methodist Episcopal Church South, was also a signatory to the restrictive covenant; its pastor had defended the clause in a 1942 legal case...Such church involvement and leadership were commonplace in property owners' associations that were organized to maintain neighborhood segregation." (p. 103-104, emphasis mine)

"The violent resistance to the Sojourner Truth public housing project for African American families in Detroit was organized by a homeowners association headquartered in St. Louis the King Catholic Church whose pastor, the Reverend Constantine Dzink, represented the association in appeals to the United Housing Authority to cancel the project.  The 'construction of a low-cost housing project in the vicinity...for the colored people...would mean utter ruin for many people who have mortgaged their homes to the FHA, and not only that, but it would jeopardize the safety of many of our white girls.'" (p. 104-105)

"On Chicago's Near North Side, a restrictive covenant was executed in 1937 by tax-exempt religious institutions, including the Moody Bible Institute, the Louisville Presbyterian Theological Seminary, and the Board of Foreign Missions of the Methodist Episcopal Church." (p. 105)

That America's history contains generations of this evil is shameful, that America's Churches whole-heartedly participated, even led, this unholy effort is a grave stain on our Gospel witness.  It was not just churches or Christians (self-professed) in the South, it was not just the distant past.  It was all over the country, and millions of people still alive today where either its perpetrators or its victims.

So, I don't know all of the details of the history of my church.  I fear that if we knew the whole story we'd find this somewhere in the past.  May we never revel in self-righteousness, may we never forget that our path to God is paved entirely by Grace.

Romans 5:8-11 (NIV)
8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
9 Since we have now been justified by his blood, how much more shall we be saved from God’s wrath through him! 10 For if, while we were God’s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! 11 Not only is this so, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.

Below: Links to some of my other blog posts on the topic of racism.







Sunday, October 25, 2020

Sermon Video: What is the Kingdom of God like? - Mark 4:26-34

 Using parables Jesus explains the concept of the Kingdom of God. The Kingdom of God is the working out of God's will here in this world. In other words, God working in and through the lives of his people. What is it like? The parables explain that it is relentless, mysterious, purposeful, fruitful, and above all, impressively powerful. Whether through individuals or collectively, God works powerfully in this world, changing hearts and transforming the world.

To watch the video, click on the link below: