Baltimore Life Quotes

When I get to the end of my life, I want to be able to look back and know that my being here made things better - Daphne

You get up every morning then life happens to you. You just have to have the right stuff to get through it.

The problem was that such simple, ordinary bliss seldom formed memories. It was too smooth and silken to adhere. It was the bad stuff, ragged and uneven, that caught, like all those plastic grocery bags stuck in the trees of Baltimore.

Going to live at Baltimore laid the foundation, and opened the gateway, to all my subsequent prosperity.

Molti di noi cercano di dare un senso alla propria vita, ma la nostra vita ha un senso solo se siamo capaci di raggiungere questi tre traguardi: amare, essere amati e saper perdonare.

Ognuno è diverso dagli altri, Markie. E forse la felicità è proprio questo: essere in pace con quello che si ha.

...I found myself surrounded by people--starting with my mom, grandparents, uncles, and aunts, and leading to a string of wonderful role models and mentors--who kept pushing me to see more than what was directly in front of me, to see the boundless possibilities of the wider world and the unexplored possibilities within myself. People who taught me that no accident of birth--not being black or relatively poor, being from Baltimore or the Bronx or fatherless--would ever define or limit me.

Because of this history, black residents near Hopkins have long believed the hospital was built in a poor black neighborhood for the benefit of scientists—to give them easy access to potential research subjects. In fact, it was built for the benefit of Baltimore’s poor.

Baltimore, looking at a genetics textbook. Her

It isn't about the welfare check. It never was. It isn't about sexual permissiveness, or personal morality, or failures in parenting, or lack of family planning. All of these are inherent in the disaster, but the purposefulness with which babies make babies in places like West Baltimore goes far beyond accident and chance, circumstance and misunderstanding. It's about more than the sexual drives of adolescents, too, though that might be hard to believe in a country where sex alone is enough of an argument to make anyone do just about anything. In Baltimore, a city with the highest teen pregnancy rates in the nation, the epidemic is, at root, about human expectation, or more precisely, the absence of expectation.

Rebellions are always surprising in American society because segregation hides Black life from white America.

Insisting that the burden of proof rests with the body of the slain black man or woman is to argue that black life, on its own, does not matter.

worked in Baltimore were segregated. I’d fled hate and prejudice, only to find more prejudice and hate.

West Broadway. It was all that I’d felt looking at those Parisian doors. And at that moment I realized that those changes, with all their agony, awkwardness, and confusion, were the defining fact of my life, and for the first time I knew not only that I really was alive, that I really was studying and observing, but that I had long been alive—even back in Baltimore. I had always been alive. I was always translating. I arrived in Paris. I checked in to a hotel in the 6th arrondissement. I had no understanding of the local history at all. I did not think much about Baldwin or Wright. I had not read Sartre nor Camus, and if I walked past Café de Flore or Les Deux Magots I did not, then, take any particular note. None of that mattered. It was Friday, and what mattered were the streets thronged with people in amazing configurations. Teenagers together in cafés. Schoolchildren kicking a soccer ball on the street, backpacks to the side. Older couples in long coats, billowing scarves, and blazers.

MR. BONES KNEW THAT WILLY WASN'T LONG FOR THIS WORLD. The cough had been inside him for over six months, and by now there wasn't a chance in hell that he would ever get rid of it. Slowly and inexorably, without once taking a turn for the better, the thing had assumed a life of its own, advancing from a faint, phlegm-filled rattle in the lungs on February third to the wheezy sputum-jigs and gobby convulsions of high summer. All that was bad enough, but in the past two weeks a new tonality had crept into the bronchial music - something tight and flinty and percussive - and the attacks came now so often as to be almost constant. Every time one of them started, Mr. Bones half expected Willy's body to explode from the rockets of pressure bursting agaisnt his rib cage. He figured that blood would be the next step and when that fatal moment finally occurred on Saturday afternoon, it was as if all the angels in heaven had opened their mouths and started to sing. Mr. Bones saw it happen with his own eyes, standing by the edge of the road between Washington and Baltimore as Willy hawked up a few miserable clots of red matter into his handkerchief, and right then and there he knew that every ounce of hope was gone. The smell of death had settled upon Willy G. Christmas, and as surely as the sun was a lamp in the clouds that went off and on everyday, the end was drawing near. What was a poor dog to do? Mr. Bones had been with Willy since his earliest days as a pup, and by now it was next to impossible to imagine a world that did not have his master in it. Every thought, every memory, every particle of the earth and air was saturated with Willy's presence. Habits die hard, and no doubt there's some truth to the adage about old dogs and new tricks, but it was more than just love or devotion that caused Mr. Bones to dread what was coming. It was pure ontological terror. Substract Willy from the world, and the odds were that the world itself would cease to exist.

Baltimore was Earth writ small, crowded and bored. Its citizens were caught between the dismal life of basic and the barriers of class, race, and opportunity, vicious competition and limited resources, that kept all but the most driven from a profession and actual currency.

Hopkins was one of the top hospitals in the country. It was built in 1889 as a charity hospital for the sick and poor, and it covered more than a dozen acres where a cemetery and insane asylum once sat in East Baltimore. The public wards at Hopkins were filled with patients, most of them black and unable to pay their medical bills. David drove Henrietta nearly twenty miles to get there, not because they preferred it, but because it was the only major hospital for miles that treated black patients. This was the era of Jim Crow—when black people showed up at white-only hospitals, the staff was likely to send them away, even if it meant they might die in the parking lot. Even Hopkins, which did treat black patients, segregated them in colored wards, and had colored-only fountains. So when the nurse called Henrietta from the waiting room, she led her through a single door to a colored-only exam room—one in a long row of rooms divided by clear glass walls that let nurses see from one to the next.

The Mozart Effect and The Mozart Effect for Children. Pardon the pun, but his works have obviously struck a chord, since millions of the CDs and cassette tapes that accompany his books have also been sold. Strengthen the Mind features music for intelligence and learning, Heal the Body presents music for rest and relaxation, and Unlock the Creative Spirit focuses on music for imagination and creativity. Don chose other musical selections especially for the needs of pregnant mothers, infants, and children. The director of the coronary-care unit at Baltimore Hospital states that listening to classical music for half an hour produces the same effect as ten milligrams of Valium.

My grandmother’s parents had thought she was too good for my grandfather. They were Irish, shipworkers who had gotten the hell out of Locust Point and moved uptown, to Charles Village, where the houses were much bigger. They looked down on my grandfather just because he was where they once were. It killed them, the idea that their precious youngest daughter might move back to the neighborhood and live with an Italian, to boot. Everybody’s got to look down on somebody. If there’s not somebody below you, how do you know you’ve traveled any distance at all in your life? For my dad’s generation, it was all about the blacks. I’m not saying it was right, just that it was, and it hung on because it was such a stark, visible difference. And now the rules have changed again, and it’s the young people with money and ambition who are buying the houses in Locust Point, and the people in places like Linthicum and Catonsville and Arbutus are the ones to be pitied and condescended to. It’s hard to keep up. ("Easy As A-B-C")

just at that time, the slightest manifestation of humanity toward a colored person was denounced as abolitionism, and that name subjected its bearer to frightful liabilities. The watchwords of the bloody-minded in that region, and in those days, were, "Damn the abolitionists!" and "Damn the niggers!" There was nothing done, and probably nothing would have been done if I had been killed. Such was, and such remains, the state of things in the Christian city of Baltimore.

And while [we] do have possibilities that are vast and magnificent and almost infinite in scope, it's important to remember that our choice-rich lives have the potential to breed their own brand of trouble. We are susceptible to emotional uncertainties and neuroses that are probably not very common among the Hmong, but that run rampant these days among my contemporaries in, say, Baltimore. The problem, simply put, is that we cannot choose everything simultaneously. So we live in danger of becoming paralyzed by indecision, terrified that every choice might be the wrong choice...Equally disquieting are the times when we do make a choice, only to later feel as though we have murdered some other aspect of our being by settling on one single concrete decision. By choosing Door Number Three, we fear we have killed off a different -- but equally critical piece of our soul that could only have been made manifest by walking through Door Number One or Door Number Two. ...Two of anything brings the automatic possibility of uncertainty to our lives. Now imagine a life in which every day a person is presented with not two or even three but dozens of choices, and you can begin to grasp why the modern world has become, even with all its advantages, a neurosis-generating machine of the highest order. In a world of such abundant possibility, many of us simply go limp from indecision. Or we derail our life's journey again and again, backing up to try the doors we neglected on the first round, desperate to get it right this time. Or we become compulsive comparers - always measuring our lives against some other person's life, secretly wondering if we should have taken her path instead. Compulsive comparing, of course, only leads to debilitating causes of "life envy": the certainty that somebody else is much luckier than you, and that if only you had her body, her husband, her children, her job, everything would be easy and wonderful and happy. All these choices and all this longing can create a weird kind of haunting in our lives - as though the ghosts of all our other, unchosen, possibilities linger forever in a shadow world around us, continuously asking, "Are you certain this is what you really wanted?" And nowhere does that question risk haunting us more than in our marriages, precisely because the emotional stakes of that most intensely personal choice have become so huge.

The killing fields of Chicago, of Baltimore, of Detroit, were created by the policy of Dreamers, but their weight, their shame, rests solely upon those who are dying in them. There is a great deception in this. To yell “black-on-black crime” is to shoot a man and then shame him for bleeding. And the premise that allows for these killing fields—the reduction of the black body—is no different than the premise that allowed for the murder of Prince Jones. The Dream of acting white, of talking white, of being white, murdered Prince Jones as sure as it murders black people in Chicago with frightening regularity. Do not accept the lie. Do not drink from poison. The same hands that drew red lines around the life of Prince Jones drew red lines around the ghetto.

Many in Richmond and Washington, DC, looked down on western Virginia, regarding it as a lawless place where poor families occupied land they didn’t own and didn’t farm, a lifestyle that was at odds with both the Puritan ideals of family and Southern aristocratic values. Something “had to be done” about this place. The Virginia government adopted a policy that anyone squatting on land in the western territories of the state could claim first rights to buy it, but if they couldn’t come up with the cash fast, they would have to either start paying rent or move on. Most families in western Virginia made their livings from the natural world or bartered; they didn’t keep money on hand. Great swaths of land were sold to rich investors in Baltimore, Philadelphia, and New York.

As I walked in the front door, with the glare of early morning sun still in my eyes, I had the illusion that I saw someone I recognized. She was sitting in a chair near the door, reading a magazine, and she looked for all the world like-- But it couldn't really be her, of course. She would have had to talk her protective father into giving her permission. She would have had to drive all night from Baltimore, taking the freeways and turnpikes north through New Jersey and New York and New England. That was the only way she could be here now, putting down her magazine and rising and coming toward me with a smile on her face. If I could have looked down the years then and seen everything from beginning to end--the good times, the best times, the bad times, the bad decisions, the indecision, and the finally the divorce--I still would not have traded anything for that moment.

It’s nice when grown people whisper to each other under the covers. Their ecstasy is more leaf-sigh than bray and the body is the vehicle, not the point. They reach, grown people, for something beyond, way beyond and way, way down underneath tissue. They are remembering while they whisper the carnival dolls they won and the Baltimore boats they never sailed on. The pears they let hang on the limb because if they plucked them, they would be gone from there and who else would see that ripeness if they took it away for themselves? How could anybody passing by see them and imagine for themselves what the flavor would be like? Breathing and murmuring under covers both of them have washed and hung out on the line, in a bed they chose together and kept together nevermind one leg was propped on a 1916 dictionary, and the mattress, curved like a preacher’s palm asking for witnesses in His name’s sake, enclosed them each and every night and muffled their whispering, old-time love. They are under the covers because they don’t have to look at themselves anymore; there is no stud’s eye, no chippie glance to undo them. They are inward toward the other, bound and joined by carnival dolls and the steamers that sailed from ports they never saw. That is what is beneath their undercover whispers. But there is another part, not so secret. The part that touches fingers when one passes the cup and saucer to the other. The part that closes her neckline snap while waiting for the trolley; and brushes lint from his blue serge suit when they come out of the movie house into the sunlight. I envy them their public love. I myself have only known it in secret, shared it in secret and longed, aw longed to show it—to be able to say out loud what they have no need to say at all: That I have loved only you, surrendered my whole self reckless to you and nobody else. That I want you to love me back and show it to me. That I love the way you hold me, how close you let me be to you. I like your fingers on and on, lifting, turning. I have watched your face for a long time now, and missed your eyes when you went away from me. Talking to you and hearing you answer —that’s the kick. But I can’t say that aloud; I can’t tell anyone that I have been waiting for this all my life and that being chosen to wait is the reason I can. If I were able I’d say it. Say make me, remake me. You are free to do it and I am free to let you because look, look. Look where your hands are. Now.

Your first sign something may be amiss comes quickly, the moment you get off the plane at the airport in Baltimore. After months of deprivation, American excess is overwhelming. Crowds of self-important bustling businessmen. Shrill and impatient advertising that saturates your eyes and ears. Five choices of restaurant, with a hundred menu items each, only a half-minute walk away at all times. In the land you just left, dinners are uniformly brown and served on trays when served at all. I was disoriented by the choice, the lights, the infinite variety of gummy candy that filled an entire wall of the convenience store, a gluttonous buffet repeated every four gates. The simple pleasure of a cup of coffee after a good night’s sleep, sleep you haven’t had since you received your deployment orders, seems overly simple when reunited with such a vast volume of overindulgent options. But the shock wears off, more quickly for some, but eventually for most. Fast food and alcohol are seductive, and I didn’t fight too hard. Your old routine is easy to fall back into, preferences and tastes return. It’s not hard to be a fussy, overstuffed American. After a couple of months, home is no longer foreign, and you are free to resume your old life. I thought I did. Resume my old life, that is. I was wrong.

A legacy of plunder, a network of laws and traditions, a heritage, a Dream, murdered Prince Jones as sure as it murders black people in North Lawndale with frightening regularity. “Black-on-black crime” is jargon, violence to language, which vanishes the men who engineered the covenants, who fixed the loans, who planned the projects, who built the streets and sold red ink by the barrel. And this should not surprise us. The plunder of black life was drilled into this country in its infancy and reinforced across its history, so that plunder has become an heirloom, an intelligence, a sentience, a default setting to which, likely to the end of our days, we must invariably return. The killing fields of Chicago, of Baltimore, of Detroit, were created by the policy of Dreamers, but their weight, their shame, rests solely upon those who are dying in them. There is a great deception in this. To yell “black-on-black crime” is to shoot a man and then shame him for bleeding. And the premise that allows for these killing fields—the reduction of the black body—is no different than the premise that allowed for the murder of Prince Jones. The Dream of acting white, of talking white, of being white, murdered Prince Jones as sure as it murders black people in Chicago with frightening regularity. Do not accept the lie. Do not drink from poison. The same hands that drew red lines around the life of Prince Jones drew red lines around the ghetto.

THIS BOOK is about the reproduction of social advantage and disadvantage across generations in the experience of typical Baltimore youth, anchored in their childhood and extending into their late twenties. For most, their socioeconomic status as adults is about what it was when they were children, but their sense of their lives today is not simply a matter of how far they have gone through school or their workplace success. For disadvantaged youth growing up in a city with one of the nation's highest homicide rates (The Atlantic 2011), the clichéd “life, liberty and pursuit of happiness” is not to be taken for granted.

For almost twenty-five years, we tracked the life progress of 790 children who began first grade in the fall of 1982 in twenty Baltimore public elementary schools. This book is about their journey from childhood into young adulthood. It happens that one of these schools, the poorest of the twenty, is located in a neighborhood that borders the two depicted in The Corner. To characterize that school as high need would be an

This volume aims to identify the resources and personal qualities that help disadvantaged youth, but also the barriers they face. It is a book about social stratification in the urban context, informed by the experience of the panel of Baltimore children whose life trajectories we tracked for nearly a quarter century from 1982 to 2006. They are an internally diverse group—black and white, mostly low income at the outset, but also some who began life in more favorable circumstances. The next section provides background on the project. The chapter concludes with an overview of the book.

Betsy was flattered but apparently unmoved by the admiration of local suitors. If she assumed, as surely all girls of her class and era did, that marriage and motherhood were an inevitable part of female life, she nevertheless nurtured a hope that someone would rescue her from the dull and constricting married life that lay ahead. And in 1803 that hope seemed to become a reality when a handsome stranger appeared in staid Baltimore City. His name was Jérôme Bonaparte, and he was the youngest brother of the first consul of France, Napoleon.

The student body, too, felt more diverse. Rob spoke often of "real people" with his friends, by which he meant people who struggled, like they all did. On the Ivy League campus visits, any sense of daily or long-term struggle had seemed airbrushed. At Johns Hopkins––and maybe he was only imagining this because of the Ivy League stigma absent in Baltimore––Rob believed the average student had worked harder and sacrificed more to be there.

In the Spring of 1962, a white postal worker from Baltimore, William Moore, decided to use his ten-day vacation to showcase his passion for Civil Rights.  Moore planned a “Freedom Walk” from Chattanooga, Tennessee, across Alabama, to Jackson, Mississippi, where he would confront Governor Ross Barnett about the injustice of racial segregation.      Moore, who had a history of psychiatric illness, entered Alabama wearing signs that read MISSISSIPPI OR BUST, END SEGREGATION IN AMERICA, and EQUAL RIGHTS FOR ALL MEN.  The much-publicized march ended tragically, when Moore's body was found on a roadside near Gadsen, Alabama—he had been shot to death.

America’s still-segregated modern life is marked by three realities. First, geographic segregation has meant that—although places like Ferguson and Baltimore may seem like extreme examples—most white Americans continue to live in locales that insulate them from the obstacles facing many majority-black communities.21 Second, this legacy, compounded by social self-segregation, has led to a stark result: the overwhelming majority of white Americans don’t have a single close relationship with a person who isn’t white. Third, there are virtually no American institutions positioned to resolve these persistent problems of systemic and social segregation.

That was the summer of the Great Railroad Strike and for much of the country it was a dark, discouraging time. Half a dozen cities were hit by walkouts and violence. In Baltimore twelve people were shot down by militia. Pittsburgh was in the grip of a mob for two straight days. Millions of dollars’ worth of railroad equipment was destroyed in Pittsburgh alone. The Union Depot was burned, stores were looted, and a pitched battle between rioters and soldiers took the lives of fifty-seven. It was the bloodiest labor uprising the country had ever known and it left much of the populace wondering what in the world was happening to life in America.

Rebellions are always surprising in American society because segregation hides Black life from white America.

The stigma and lifelong negative bias that results from even a fleeting encounter with the criminal justice system is absolutely life changing.

The realization of being far gone, the fear, the unknowable possibilities, all of it—the horror, the wonder, the joy—fused into an erotic thrill. The thrill was not wholly alien. It was close to the wave that came over me in Moorland. It was kin to the narcotic shot I’d gotten watching the people with their wineglasses spill out onto West Broadway. It was all that I’d felt looking at those Parisian doors. And at that moment I realized that those changes, with all their agony, awkwardness, and confusion, were the defining fact of my life, and for the first time I knew not only that I really was alive, that I really was studying and observing, but that I had long been alive—even back in Baltimore. I had always been alive. I was always translating.

I compared the Panthers to the heroes given to me by the schools, men and women who struck me as ridiculous and contrary to everything I knew. Every February my classmates and I were herded into assemblies for a ritual review of the Civil Rights Movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life—love the dogs that rent their children apart, the tear gas that clawed at their lungs, the fire-hoses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality. Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and “Yeah, nigger, what’s up now?” I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

The sad reality is life never works out the way you expect it to, even if you try to prepare yourself. There are too many bigger things at play.

When I received my prayer language, it felt like proof the Holy Spirit had X-rayed my life from up in heaven and called it good. It was my key to the kingdom, my guarantee that when the seventh trumpet sounded and Jesus returned in a cloud of glory, I'd be summoned up to meet the faithful. But now, four years later, I was ready to turn that key in. It had become too heavy. If I kept carrying it around, then I couldn't pick up anything else. So I sat there in the bathroom at that church in Baltimore and whispered to God that I was bowing out. To soften the blow and make it less terrifying, I told God I was taking a sabbatical from believing. A break. I'd probably be back, but for now I needed to go off on my own.

Hammett claimed to have based the Op on the man who had trained him to be a detective, the Pinkerton Agency's Jimmy Wright of Baltimore. Wright taught young Hammett a basic code: Don't cheat your client. Stay anonymous. Avoid undue physical risks. Be objective. Don't become emotionally involved with a client. And never violate your integrity. This code stayed with Hammett; it not only served him while he was a working detective, but it also gave him a set of personal rules that shaped his actions throughout his life.

We are asked to hold the people in uniform in high regard because they keep us safe, but never asked whether or not we actually feel safe or what we would need in order to feel safe. “Police are not public, nor good,” writes movement lawyer Derecka Purnell in Boston Review, if we genuinely consider the definition of “public” as encompassing all of us, which history shows we do not. The police are the enemies of black people, Latinx people, trans people, and poor people. Is it our duty to revere them, even as their presence conflicts with our freedom? After Ferguson? After Baltimore?

Black life is not only about hardship, it is also about poetry, play, celebration, curiosity, tradition, and what some have referred to as “the beautiful struggle.” Where some see only a “ghetto,” we have often seen the “Black Metropolis” or our space where we share–across cities and regions–language, music, food, and a common history of resistance and struggle.

Celebrate and understand life, so we don’t have to spend all our time mourning death. –Wes Moore Introduction

No, screw that. I’ve had nice guys. I’ve dated and taken my time before ending up in bed with them.” Silver’s skin prickled with gooseflesh. Zeb’s hands moved onto Silver’s shoulders, intensifying the charge racing through his body. “None of them made me crazy. None of them made me feel like I couldn’t breathe right until we kissed. None of them made my whole body hum with the need to touch. You do.” Zeb’s grip shifted to Silver’s forearms and pulled him to his feet. “You turned my life upside down, and I couldn’t put it back together in any way that made sense without you.

It’s ironic that a battle in Baltimore inspired America’s national anthem because most of the War of 1812 was fought over and around the U.S.-Canadian border.  The fighting there was fought on three different fronts: near Detroit, around Niagara and Buffalo, and between upstate New York and Lower Canada (Quebec).

He said he commenced it on the deck of their vessel, in the fervor of the moment when he saw the enemy hastily retreating to their ships, and looked at the flag he had watched for so anxiously as the morning opened: that he had written some lines or brief notes that would aid him in calling them to mind upon the back of a letter which he happened to have in his pocket, and for some of the lines as he proceeded he was obliged to rely altogether on his memory, and that he finished it in the boat on his way to the shore and wrote it out as it now stands at the hotel on the night he reached Baltimore, and immediately after he arrived; he said that on the next day he immediately sent it to a printer, and directed copies to be struck off in hand-bill form, and that he — Mr. Key — believed it to have been favorably received by the Baltimore public.” In fact, Key composed the song on the back of a letter he was carrying in his pocket, and he completed it during a stay at the Indian Queen Hotel following his release. He titled his work, “Defence of Fort M’Henry.

Every February, my classmates and I were herded into assemblies for a ritual review of the Civil Rights Movement. Our teachers urged us toward the example of freedom marchers, Freedom Riders, and Freedom Summers, and it seemed that the month could not pass without a series of films dedicated to the glories of being beaten on camera. The black people in these films seemed to love the worst things in life - love the dogs that rent their children apart, the tear gas that clawed at their lungs, the firehoses that tore off their clothes and tumbled them into the streets. They seemed to love the men who raped them, the women who cursed them, love the children who spat on them, the terrorists that bombed them. Why are they showing this to us? Why were only our heroes nonviolent? I speak not of the morality of nonviolence, but of the sense that blacks are in especial need of this morality. Back then all I could do was measure these freedom-lovers by what I knew. Which is to say, I measured them against children pulling out in the 7-Eleven parking lot, against parents wielding extension cords, and "Yeah, nigger, what's up now?" I judged them against the country I knew, which had acquired the land through murder and tamed it under slavery, against the country whose armies fanned out across the world to extend their dominion. The world, the real one, was civilization secured and ruled by savage means. How could the schools valorize men and women whose values society actively scorned? How could they send us out into the streets of Baltimore, knowing all that they were, and then speak of nonviolence?

A Lasting Legacy I return to Elkins now, to make a summary point and a single closing observation. The summary point is that even as a closed system, slavery, simply because of its long duration, produced over time a distinctive African American culture. This is a point stressed in Eugene Genovese’s Roll, Jordan, Roll and in his mostly sympathetic critique of Elkins. Slaves, for instance, developed a repertoire of songs and stories and relationships—sometimes lifelong relationships—that ultimately helped to form a black identity in the United States. There is no analog for this in the concentration camps, partly because of the nature of the camps and partly because they lasted for just a dozen years from 1933 to 1945. In general, camp prisoners did not form close relationships, partly because this was discouraged by the guards and partly because prisoners realized that the very person you befriended last week could be summarily executed this week. So the only behavioral changes that concentration camps produced were in the nature of short-term adaptations to camp life itself. It follows from this that the cultural legacy of slavery long outlasted slavery while the cultural legacy of the camps—including the peculiar disfigurations of personality that Elkins detected—proved to be a temporary phenomenon. The phenomena of the zombie-like Muselmanner, the ersatz Nazism of the Kapos—all of this is now gone. It makes no sense to say that Jews or eastern Europeans today display any of the characteristics that developed within that temporary closed system. With American blacks, however, the situation is quite different. Although slavery ended in 1865, it lasted more than 200 years, and it had its widest scope during the era of Democratic supremacy in the South from the 1820s through the 1860s. Many of the features of the old slave plantation—dilapidated housing, broken families, a high degree of violence required to keep the place together, a paucity of opportunity and advancement prospects, a widespread sense of nihilism and despair—are evident in Democrat-run inner cities like Oakland, Detroit, Baltimore, and Chicago. “There was a distinct underclass of slaves,” political scientist Orlando Patterson writes, “who lived fecklessly or dangerously. They were the incorrigible blacks of whom the slave-owner class was forever complaining. They ran away. They were idle. They were compulsive liars. They seemed immune to punishment.” And then comes Patterson’s punch line: “We can trace the underclass, as a persisting social phenomenon, to this group.” 39 The Left doesn’t like Patterson because he’s a black scholar of West Indian origin with a penchant for uttering politically incorrect truths.

In March 1942, the Office of the Surgeon General noted a growing incidence of jaundice (yellowing of the skin caused by liver disease) among US Army personnel stationed in California, England, Hawaii, Iceland, and Louisiana. All of those jaundiced had recently received a yellow fever vaccine, which, in addition to containing yellow fever vaccine virus, contained human serum as a stabilizing agent. On April 15, 1942, the surgeon general ordered that yellow fever vaccination be discontinued and that all existing lots be recalled and destroyed. Shortly thereafter, manufacturers made a yellow fever vaccine with water instead of serum, but it was too late. The serum used to stabilize the yellow fever vaccine had been obtained from nurses, medical students, and interns at Johns Hopkins Hospital in Baltimore, several of whom had a history of jaundice and one of whom was actively infected at the time of the donation. By June 1942, fifty thousand US servicemen had been hospitalized with severe liver disease, and 150 had died from what would later be known as hepatitis B. Of the 141 lots of yellow fever vaccine provided to the army, seven were definitely contaminated. Among those who received one of those seven lots, 78 percent became infected. When the dust settled, 330,000 servicemen had been infected and one thousand had died. This was then and remains today one of the worst single-source outbreaks of a fatal infection ever recorded.

The critics discuss Baron Bodissey’s Life: A monumental work if you like monuments … One is irresistibly put in mind of the Laocoön group, with the good baron contorted against the coils of common sense, and the more earnest of his readers likewise endeavoring to disengage themselves. — Pancretic Review, St. Stephen, Boniface Ponderously the great machine ingests its bales of lore; grinding, groaning, shuddering, it brings forth its product: small puffs of acrid vari-colored vapor. — Excalibur,, Patris, Krokinole Six volumes of rhodomontade and piffle. — Academia, London, Earth — Egregious, ranting, boorish, unacceptable — — The Rigellian, Avente, Alphanor — Sneers jealously at the careers of better men … Impossible not to feel honest anger. — Galactic Quarterly, Baltimore, Earth — Tempting to picture Baron Bodissey at work in the Arcadian habitat he promulgates, surrounded by admiring goat-herds. — El Orchide, Serle, Quantique

The radical acceptance of the accumulations of our lives is born in the giving up, the acknowledgment of the artifice. It is what journalist Ken Fuson exudes in his self-penned obituary. Having been unshackled from pretense by a public struggle with addiction and freed from performance by impending bodily death, Fuson delivered a remarkable eulogy for himself: He attended the university’s famous School of Journalism, which is a clever way of saying, “almost graduated but didn’t.” . . . In 1996, Ken took the principled stand of leaving the Register because The Sun in Baltimore offered him more money. Three years later, having blown most of that money at Pimlico Race Track, he returned to the Register, where he remained until 2008. For most of his life, Ken suffered from a compulsive gambling addiction that nearly destroyed him. But his church friends, and the loving people at Gamblers Anonymous, never gave up on him. Ken last placed a bet on Sept. 5, 2009. He died clean. He hopes that anyone who needs help will seek it, which is hard, and accept it, which is even harder. Miracles abound.9 Fuson evinces true authenticity, something close to real freedom, and it is beautiful. His prose is not a parade of accomplishments but a catalog of embarrassing details and defeats—the kind that makes a reader’s heart beam with appreciation, identification, laughter, and hope.

She realized, somewhat belatedly, that he had not boiled his existence down to one quirk. Whoever he was, he didn’t define himself as Walking Man. He had a life, a history. Perhaps a sad and gloomy one, based on these surroundings and his compulsive, constant hiking, but he was not, in his head or mirror, a man who did nothing but walk around North Baltimore.

We have abundant reason to rejoice that, in this land, the light of truth and reason has triumphed over the power of bigotry and superstition,” President Washington wrote to one Baltimore church.26 “Religious controversies are always productive of more acrimony and irreconcilable hatreds than those which spring from any other cause.

Boyer, Paul S., and Stephen Nissenbaum. Salem Possessed: The Social Origins of Witchcraft. Cambridge, MA: Harvard University Press, 1974. Breslaw, Elaine G. Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies. New York: New York University Press, 1996. Clark, Stuart. Thinking with Demons: The Idea of Witchcraft in Early Modern Europe. Oxford: Clarendon Press; New York: Oxford University Press, 1997. Cross, Tom Peete. Witchcraft in North Carolina. Chapel Hill: University of North Carolina, 1919. Davies, Owen. Popular Magic: Cunning-Folk in English History. New York: Bloomsbury, 2007. Demos, John Putnam. Entertaining Satan: Witchcraft and the Culture of Early New England. New York: Oxford University Press, 1982. Gibson, Marion. Witchcraft Myths in American Culture. New York: Routledge, 2007. Godbeer, Richard. The Devil’s Dominion: Magic and Religion in Early New England. Cambridge; New York: Cambridge University Press, 1992. Goss, K. David. Daily Life During the Salem Witch Trials. Santa Barbara, CA: Greenwood, 2012. Hall, David D. Worlds of Wonder, Days of Judgment: Popular Religious Belief in Early New England. New York: Knopf, 1989. Hansen, Chadwick. Witchcraft at Salem. New York: G. Braziller, 1969. Hutton, Ronald. The Triumph of the Moon: A History of Modern Pagan Witchcraft. Oxford, New York: Oxford University Press, 1999. Karlsen, Carol F. The Devil in the Shape of a Woman: Witchcraft in Colonial New England. New York: Norton, 1987. Levack, Brian P. The Witch-Hunt in Early Modern Europe. 3rd ed. Harlow, England, New York: Pearson Longman, 2006. Macfarlane, Alan. Witchcraft in Tudor and Stuart England: A Regional and Comparative Study. Prospect Heights, IL: Waveland, 1991. Matossian, Mary K. “Ergot and the Salem Witchcraft Affair.” American Scientist 70 (1970): 355–57. Mixon Jr., Franklin G. “Weather and the Salem Witch Trials.” The Journal of Economic Perspectives 19, no. 1 (2005): 241–42. Norton, Mary Beth. In the Devil’s Snare: The Salem Witchcraft Crisis of 1692. New York: Alfred A. Knopf, 2002. Parke, Francis Neal. Witchcraft in Maryland. Baltimore: 1937.

Building on the Pentagon’s anthrax simulation (1999) and the intelligence agency’s “Dark Winter” (2001), Atlantic Storm (2003, 2005), Global Mercury (2003), Schwartz’s “Lockstep” Scenario Document (2010), and MARS (2017), the Gates-funded SPARS scenario war-gamed a bioterrorist attack that precipitated a global coronavirus epidemic lasting from 2025 to 2028, culminating in coercive mass vaccination of the global population. And, as Gates had promised, the preparations were analogous to “preparing for war.”191 Under the code name “SPARS Pandemic,” Gates presided over a sinister summer school for globalists, spooks, and technocrats in Baltimore. The panelists role-played strategies for co-opting the world’s most influential political institutions, subverting democratic governance, and positioning themselves as unelected rulers of the emerging authoritarian regime. They practiced techniques for ruthlessly controlling dissent, expression, and movement, and degrading civil rights, autonomy, and sovereignty. The Gates simulation focused on deploying the usual psyops retinue of propaganda, surveillance, censorship, isolation, and political and social control to manage the pandemic. The official eighty-nine-page summary is a miracle of fortune-telling—an uncannily precise month-by-month prediction of the 2020 COVID-19 pandemic as it actually unfolded.192 Looked at another way, when it erupted five years later, the 2020 COVID-19 contagion faithfully followed the SPARS blueprint. Practically the only thing Gates and his planners got wrong was the year. Gates’s simulation instructs public health officials and other collaborators in the global vaccine cartel exactly what to expect and how to behave during the upcoming plague. Reading through the eighty-nine pages, it’s difficult not to interpret this stunningly prescient document as a planning, signaling, and training exercise for replacing democracy with a new regimen of militarized global medical tyranny. The scenario directs participants to deploy fear-driven propaganda narratives to induce mass psychosis and to direct the public toward unquestioning obedience to the emerging social and economic order. According to the scenario narrative, a so-called “SPARS” coronavirus ignites in the United States in January 2025 (the COVID-19 pandemic began in January 2020). As the WHO declares a global emergency, the federal government contracts a fictional firm that resembles Moderna. Consistent with Gates’s seeming preference for diabolical cognomens, the firm is dubbed “CynBio” (Sin-Bio) to develop an innovative vaccine using new “plug-and-play” technology. In the scenario, and now in real life, Federal health officials invoke the PREP Act to provide vaccine makers liability protection.

She asked only that life be tangible, full of things to touch and hold, smell and devour. Soft fabrics, new books, full-bodied wines, well-made dresses, defined calves.

The launching of the War on Drugs and the initial construction of the new system required the expenditure of tremendous political initiative and resources. Media campaigns were waged; politicians blasted “soft” judges and enacted harsh sentencing laws; poor people of color were vilified. The system now, however, requires very little maintenance or justification. In fact, if you are white and middle class, you might not even realize the drug war is still going on. Most high school and college students today have no recollection of the political and media frenzy surrounding the drug war in the early years. They were young children when the war was declared, or not even born yet. Crack is out; terrorism is in. Today, the political fanfare and the vehement, racialized rhetoric regarding crime and drugs are no longer necessary. Mass incarceration has been normalized, and all of the racial stereotypes and assumptions that gave rise to the system are now embraced (or at least internalized) by people of all colors, from all walks of life, and in every major political party. We may wonder aloud “where have the black men gone?” but deep down we already know. It is simply taken for granted that, in cities like Baltimore and Chicago, the vast majority of young black men are currently under the control of the criminal justice system or branded criminals for life. This extraordinary circumstance—unheard of in the rest of the world—is treated here in America as a basic fact of life, as normal as separate water fountains were just a half century ago.

Construction of the SS Morro Castle was begun by the Newport News Shipbuilding and Dry Dock Company in January of 1929 for the New York and Cuba Mail Steam Ship Company, better known as the Ward Line. The ship was launched in March of 1930, followed in May by the construction of her sister ship the SS Oriente. Both ships were 508 feet long and had a breath of almost 80 feet and weighed in at 11,520 gross tons (GRT). The ships were driven by General Electric turbo generators, which supplied the necessary electrical current to two propulsion motors. Having twin screws both ships could maintain a cruising speed of 20 knots. State of the art, each ship was elegantly fitted out to accommodate 489 passengers and had a complement of 240 officers and crew. It is estimated that the ships cost approximately $5 million each, of which 75% was given to the company as a low cost government loan to be repaid over twenty years. The SS Morro Castle was named for the fortress that guards the entrance to Havana Bay. On the evening of September 5, 1934 Captain Robert Willmott had his dinner delivered to his quarters. Shortly thereafter, he complained of stomach trouble and shortly after that, died of an apparent heart attack. With this twist of fate the command of the ship went to the Chief Mate, William Warms. During the overnight hours, with winds increasing to over 30 miles per hour, the ship continued along the Atlantic coast towards New York harbor. Early on September 8, 1934 the ship had what started as a minor fire in a storage locker. With the increasing winds, the fire quickly intensified causing the ship to burn down to the waterline, killing a total of 137 passengers and crew members. Many passengers died when they jumped into the water with the cork life preservers breaking their necks and killing them instantly on impact. Only half of the ships 12 lifeboats were launched and then losing power the ship drifted, with heavy onshore winds and a raging sea the hapless ship ground ashore near Asbury Park. Hard aground she remained there for several months as a morbid tourist attraction. On March 14, 1935 the ship was towed to Gravesend Bay, New York and then to Baltimore, MD, where she was scrapped. The Chief Mate Robert Warms and Chief Engineer Eban Abbott as well as the Ward Line vice-president Henry Cabaud were eventually indicted on various charges, including willful negligence. All three were convicted and sent to jail, however later an appeals court later overturned the ship’s officers convictions and instead placed much of the blame on the dead Captain Willmott. Go figure….

I was not in any slave ship. Or perhaps I was, because so much of what I'd felt in Baltimore, the sharp hatred, the immortal wish, and the timeless will, I saw in Hayden's work. And that was what I heard in Malcolm, but never like this - quiet, pure, and unadorned. I was learning the craft of poetry, which really was an intensive version of what my mother had taught me all those years ago - the craft of writing as the art of thinking. Poetry aims for an economy of truth - loose and useless words must be discarded, and I found that these loose and useless words were not separate from loose and useless thoughts. Poetry was not simply the transcription of notions - beautiful writing rarely is, as my mother had taught me, a confrontation with my own innocence, my own rationalizations. Poetry was the processing of my thoughts until the slag of justification fell away and I was left with the cold steel truths of life.

Ten months after Jamie’s death, the 2006 football season began. The Colts played peerless football, winning their first nine games, and finishing the year 12–4. They won their first play-off game, and then beat the Baltimore Ravens for the divisional title. At that point, they were one step away from the Super Bowl, playing for the conference championship—the game that Dungy had lost eight times before. The matchup occurred on January 21, 2007, against the New England Patriots, the same team that had snuffed out the Colts’ Super Bowl aspirations twice. The Colts started the game strong, but before the first half ended, they began falling apart. Players were afraid of making mistakes or so eager to get past the final Super Bowl hurdle that they lost track of where they were supposed to be focusing. They stopped relying on their habits and started thinking too much. Sloppy tackling led to turnovers. One of Peyton Manning’s passes was intercepted and returned for a touchdown. Their opponents, the Patriots, pulled ahead 21 to 3. No team in the history of the NFL had ever overcome so big a deficit in a conference championship. Dungy’s team, once again, was going to lose.3.36 At halftime, the team filed into the locker room, and Dungy asked everyone to gather around. The noise from the stadium filtered through the closed doors, but inside everyone was quiet. Dungy looked at his players. They had to believe, he said. “We faced this same situation—against this same team—in 2003,” Dungy told them. In that game, they had come within one yard of winning. One yard. “Get your sword ready because this time we’re going to win. This is our game. It’s our time.”3.37 The Colts came out in the second half and started playing as they had in every preceding game. They stayed focused on their cues and habits. They carefully executed the plays they had spent the past five years practicing until they had become automatic. Their offense, on the opening drive, ground out seventy-six yards over fourteen plays and scored a touchdown. Then, three minutes after taking the next possession, they scored again. As the fourth quarter wound down, the teams traded points. Dungy’s Colts tied the game, but never managed to pull ahead. With 3:49 left in the game, the Patriots scored, putting Dungy’s players at a three-point disadvantage, 34 to 31. The Colts got the ball and began driving down the field. They moved seventy yards in nineteen seconds, and crossed into the end zone. For the first time, the Colts had the lead, 38 to 34. There were now sixty seconds left on the clock. If Dungy’s team could stop the Patriots from scoring a touchdown, the Colts would win. Sixty seconds is an eternity in football.

We live in a country where police violence is a pervasive fixture of daily life, not a problem plaguing some distant locale.

Leigh was amazed to uncover all this. She explains: “When I was a police officer nobody ever trained me on the collateral consequences of marijuana arrests. I had no idea . . . It’s not something they’re made aware of. It’s—go out and get numbers. Do your job.” Just as Jimmy Fletcher—the agent sent by Harry Anslinger to break Billie Holiday—never forgave himself for what he ended up doing to her, Leigh Maddox never forgave herself for what she had done to all the kids she arrested over the years. It was not enough, Leigh decided, for her to say she’s sorry. You have to make amends. So she completed her retraining as a lawyer, quit her job as a cop, and started providing services in Baltimore to help the very people she had been busting and breaking before. She set up a low-cost legal clinic called Just Advice, where she and her students fight to have the arrest records of accused drug offenders expunged any way they can. She writes to universities imploring them to provide access to scholarships to students with drug convictions. She defends drug users in court. This is Leigh’s life now.

The Baltimore jewelers at Kaylah Diamonds & Jewelry are proudly serving Baltimore MD since 1985. Our jewelry store, located in Pikesville MD, also provides jewelry appraisal, diamond certification, custom jewelry design, and jewelry repair. We have a great selection of diamond studs, diamond earrings, necklaces & pendants, tennis bracelets, wedding & engagement rings and much more. At Kaylah Diamonds & Jewelry our goal is to serve our customers at every stage of life.

2001 when they published a scientific paper that modelled the future collapse of the Cumbre Vieja and the passage of the resulting tsunamis across the Atlantic. Within two minutes of the landslide entering the sea, Ward and Day show that –for a worst case scenario involving the collapse of 500 cubic kilometres of rock –an initial dome of water an almost unbelievable 900 metres high will be generated, although its height will rapidly diminish. Over the next 45 minutes a series of gigantic waves up to 100 metres high will pound the shores of the Canary Islands, obliterating the densely inhabited coastal strips, before crashing onto the African mainland. As the waves head further north they will start to break down, but Spain and the UK will still be battered by tsunamis up to 7 metres high. Meanwhile, to the west of La Palma, a great train of prodigious waves will streak towards the Americas. Barely six hours after the landslide, waves tens of metres high will inundate the north coast of Brazil, and a few hours later pour across the low-lying islands of the Caribbean and impact all down the east coast of the United States. Focusing effects in bays, estuaries, and harbours may increase wave heights to 50 metres or more as Boston, New York, Baltimore, Washington, and Miami bear the full brunt of Vulcan and Neptune’s combined assault. The destructive power of these skyscraper-high waves cannot be underestimated. Unlike the wind-driven waves that crash every day onto beaches around the world, and which have wavelengths (wave crest to wave crest) of a few tens of metres, tsunamis have wavelengths that are typically hundreds of kilometres long. This means that once a tsunami hits the coast as a towering, solid wall of water, it just keeps coming –perhaps for ten or fifteen minutes or more –before taking the same length of time to withdraw. Under such a terrible onslaught all life and all but the most sturdily built structures are obliterated.

AUTHOR’S NOTE The First Assassin is a work of fiction, and specifically a work of historical fiction—meaning that much of it is based on real people, places, and events. My goal never has been to tell a tale about what really happened but to tell what might have happened by blending known facts with my imagination. Characters such as Abraham Lincoln, Winfield Scott, and John Hay were, of course, actual people. When they speak on these pages, their words are occasionally drawn from things they are reported to have said. At other times, I literally put words in their mouths. Historical events and circumstances such as Lincoln’s inauguration, the fall of Fort Sumter, and the military crisis in Washington, D.C., provide both a factual backdrop and a narrative skeleton. Throughout, I have tried to maximize the authenticity and also to tell a good story. Thomas Mallon, an experienced historical novelist, has described writing about the past: “The attempt to reconstruct the surface texture of that world was a homely pleasure, like quilting, done with items close to hand.” For me, the items close to hand were books and articles. Naming all of my sources is impossible. I’ve drawn from a lifetime of reading about the Civil War, starting as a boy who gazed for hours at the battlefield pictures in The Golden Book of the Civil War, which is an adaptation for young readers of The American Heritage Picture History of the Civil War by Bruce Catton. Yet several works stand out as especially important references. The first chapter owes much to an account that appeared in the New York Tribune on February 26, 1861 (and is cited in A House Dividing, by William E. Baringer). It is also informed by Lincoln and the Baltimore Plot, 1861, edited by Norma B. Cuthbert. For details about Washington in 1861: Reveille in Washington, by Margaret Leech; The Civil War Day by Day, by E. B. Long with Barbara Long; Freedom Rising, by Ernest B. Ferguson; The Regiment That Saved the Capitol, by William J. Roehrenbeck; The Story the Soldiers Wouldn’t Tell, by Thomas P. Lowry; and “Washington City,” in The Atlantic Monthly, January 1861. For information about certain characters: With Malice Toward None, by Stephen B. Oates; Lincoln, by David Herbert Donald; Abe Lincoln Laughing, edited by P. M. Zall; Lincoln and the Civil War in the Diaries of John Hay, edited by Tyler Dennett; Lincoln Day by Day, Vol. III: 1861–1865, by C. Percy Powell; Agent of Destiny, by John S. D. Eisenhower; Rebel Rose, by Isabel Ross; Wild Rose, by Ann Blackman; and several magazine articles by Charles Pomeroy Stone. For life in the South: Roll, Jordan, Roll, by Eugene D. Genovese; Runaway Slaves, by John Hope Franklin and Loren Schweninger; Bound for Canaan, by Fergus M. Bordewich; Narrative of the Life of Henry Box Brown, written by himself; The Fire-Eaters, by Eric H. Walther; and The Southern Dream of a Caribbean Empire, by Robert E. May. For background on Mazorca: Argentine Dictator, by John Lynch. This is the second edition of The First Assassin. Except for a few minor edits, it is no different from the first edition.

In one day, life placed before you a series of lessons, each with its own important message, and the best you can do is come away with a single, pessimistic observation? That is not a pattern of thought that will serve you well over the years. It is certainly not a pattern that leads to happiness. I would suggest that if you wish to avoid becoming embittered by degrees, you should look for the positive lesson in all instances.

The glow of the fireside poets failed to warm a world coping with the cold realities of a new century. Their light faded as we became less sure of comforting messages and more intrigued by Poe's troubling questions. 'We recognize Poe's modern view of the dark side of humanity,' said Jeffrey A. Savoye of the Edgar Allan Poe Society of Baltimore. 'We don't expect sentimental moralizing. So we've embraced the very thing that made Poe distasteful in his own era.

With heroin alone, the sources of supply seemed finite and organizational; access was limited to those with a genuine connection to the New York suppliers, who had, in turn, cultivated a connection to a small number of importers. The cocaine epidemic changed that as well, creating a freelance market with twenty-year-old wholesalers supplying seventeen- year-old dealers. Anyone could ride the Amtrak or the Greyhound to New York and come back with a package. By the late eighties, the professionals were effectively marginalized in Baltimore; cocaine and the open market made the concept of territory irrelevant to the city drug trade.