Birmingham City Quotes

Note for Americans and other aliens: Milton Keynes is a new city approximately halfway between London and Birmingham. It was built to be modern, efficient, healthy, and, all in all, a pleasant place to live. Many Britons find this amusing.

Racism is both overt and covert. It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals, which cause death, injury or the violent destruction of property. This type can be recorded by television cameras; it can frequently be observed in the process of commission. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts. But it is no less destructive of human life. The second type originates in the operation of established and respected forces in the society, and thus receives far less public condemnation than the first type. When white terrorists bomb a black church and kill five black children, that is an act of individual racism, widely deplored by most segments of the society. But when in that same city - Birmingham, Alabama - five hundred black babies die each year because of the lack of proper food, shelter and medical facilities, and thousands more are destroyed and maimed physically, emotionally and intellectually because of conditions of poverty and discrimination in the black community, that is a function of institutional racism. When a black family moves into a home in a white neighborhood and is stoned, burned or routed out, they are victims of an overt act of individual racism which many people will condemn - at least in words. But it is institutional racism that keeps black people locked in dilapidated slum tenements, subject to the daily prey of exploitative slumlords, merchants, loan sharks and discriminatory real estate agents. The society either pretends it does not know of this latter situation, or is in fact incapable of doing anything meaningful about it.

. . . Birmingham City Council was playing third time lucky with the design of the city's celebrated Victoria Square . . .

You deplore the demonstrations taking place in Birmingham. But your statement, I am sorry to say, fails to express a similar concern for the conditions that brought about the demonstrations. I am sure that none of you would want to rest content with the superficial kind of social analysis that deals merely with effects and does not grapple with underlying causes. It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city’s white power structure left the Negro community with no alternative.

My birth certificate says: Female Negro Mother: Mary Anne Irby, 22, Negro Father: Jack Austin Woodson, 25, Negro In Birmingham, Alabama, Martin Luther King Jr. is planning a march on Washington, where John F. Kennedy is president. In Harlem, Malcolm X is standing on a soapbox talking about a revolution. Outside the window of University Hospital, snow is slowly falling. So much already covers this vast Ohio ground. In Montgomery, only seven years have passed since Rosa Parks refused to give up her seat on a city bus. I am born brown-skinned, black-haired and wide-eyed. I am born Negro here and Colored there and somewhere else, the Freedom Singers have linked arms, their protests rising into song: Deep in my heart, I do believe that we shall overcome someday. and somewhere else, James Baldwin is writing about injustice, each novel, each essay, changing the world. I do not yet know who I’ll be what I’ll say how I’ll say it . . . Not even three years have passed since a brown girl named Ruby Bridges walked into an all-white school. Armed guards surrounded her while hundreds of white people spat and called her names. She was six years old. I do not know if I’ll be strong like Ruby. I do not know what the world will look like when I am finally able to walk, speak, write . . . Another Buckeye! the nurse says to my mother. Already, I am being named for this place. Ohio. The Buckeye State. My fingers curl into fists, automatically This is the way, my mother said, of every baby’s hand. I do not know if these hands will become Malcolm’s—raised and fisted or Martin’s—open and asking or James’s—curled around a pen. I do not know if these hands will be Rosa’s or Ruby’s gently gloved and fiercely folded calmly in a lap, on a desk, around a book, ready to change the world . . .

Birmingham was a dirty industrial city, and from the plane it had a delicate rose-pink aura of pollution, like the chiffon scarf around the neck of an old prostitute.

In 1963, Birmingham was often called the most segregated city in America.

NO, the Library of Birmingham is not home to a shadowy organisation that monitors alien-god behaviour in the city.

Of the more than two hundred black churches and homes that had been bombed in the South since 1948, more bombs had gone off in Birmingham than in any other city.

I believe in God and evolution. / I believe in the Bible and the Qur’an. / I believe in Christmas and he New World. / I believe that there is good in each of us / no matter who we are or what we believe in. / I believe in the words of my grandfather. / I believe in the city and the South the past and the present. / I believe in Black people and White people coming together. / I believe in nonviolence and “Power to the People.” / I believe in my little brother’s pale skin and my own dark brown. / I believe in my sister’s brilliance and the too-easy books I love to read. / I believe in my mother on a bus and Black people refusing to ride. / I believe in good friends and good food. I believe in johnny pumps and jump ropes, / Malcolm and Martin, Buckeyes and Birmingham, / Writing and listening, bad words and good words – / I believe in Brooklyn! I believe in one day and someday and this perfect moment called Now.

It is unfortunate that demonstrations are taking place in Birmingham, but it is even more unfortunate that the city's white power structure left the Negro community with no alternative.

They have never put it into words, they cannot; but each absence is a threat. They never felt this way in New York - they moved all over New York. Here each is afraid that one of the others will get into some terrible trouble before he is seen again, and before anyone can help him. It is the spirit of the people, the eyes which endlessly watch them, eyes which never meet their eyes. Something like lust, something like hatred, seems to hover in the air along the country roads, shifting like mist or steam, but always there, gripping the city streets like fog, making every corner a dangerous corner. They spend more of themselves, each day, than they can possibly afford, they are living beyond their means; they drop into bed each evening, exhausted, into an exhausting sleep. And no one can help them. The people who live here know how to do it - so it seems, anyway - but they cannot teach the secret. The secret can be learned only by watching, by emulating the models, by dangerous trial and possibly mortal error.

The bus here because they lost Rosa Parks's bus." "Who lost Rosa Parks's bus?" "White people. Who the fuck else? Supposedly, every February when schoolkids visit the Rosa Parks Museum, or wherever the fuck the bus is at, the bus they tell the kids is the birthplace of the civil rights movement is a phony. Just some old Birmingham city bus they found in some junkyard. That's what my sister says, anyway." "I don't know." Cuz took two deep swallows of gin. "What you mean, 'You don't know'? You think that after Rosa Parks bitch-slapped white America, some white rednecks going to go out of their way to save the original bus? That'd be like the Celtics hanging Magic Johnson's jersey in the rafters of the Boston Garden. No fucking way.

London had had a subway system since 1863, but New York had not yet gone underground for at least two reasons. For one thing, New York was built on solid rock, and tunneling through the Manhattan schist presented enormous engineering obstacles. For another, during the years when “Boss” Tweed had the city in his grip, Tweed and his “ring” controlled the surface transportation lines and wanted no competition.

The Black American freedom struggle was inspired in part by the South African freedom struggle. In fact, I can remember growing up in the most segregated city in the country, Birmingham, Alabama, and learning about South Africa because Birmingham was known as the Johannesburg of the South. Dr. Martin Luther King was inspired by Gandhi to engage in nonviolent campaigns against racism. And in India, the Dalits, formerly known as untouchables and other people who’ve been struggling against the caste system have been inspired by the struggles of Black Americans. More recently, young Palestinians have organized Freedom Rides, recapitulating the Freedom Rides of the 1960s by boarding segregated buses in the occupied territory of Palestine and being arrested as the Black and white Freedom Riders were in the sixties. They announced their project to be the Palestinian Freedom Riders.

a tragic roster of activists and innocents had died for the crime of being black or supporting blacks in their state. There was Willie Edwards Jr., the truck driver forced off a bridge to his death by four Klansmen in Montgomery. There was William Lewis Moore, the man from Baltimore shot and killed in Attalla while trying to walk a letter denouncing segregation 385 miles to the governor of Mississippi. There were four young girls, Addie Mae Collins, Denise McNair, Carole Robertson, and Cynthia Wesley, killed by the bombing of the Sixteenth Street Baptist Church in Birmingham. There was thirteen-year-old Virgil Lamar Ware, shot to death on the handlebars of his brother’s bicycle in the same city. There was Jimmie Lee Jackson, beaten and shot by state troopers in Marion while he tried to protect his mother and grandfather during a protest. There was the Reverend James Reeb, the Unitarian minister beaten to death in Selma. There was Viola Gregg Liuzzo, shot by Klansmen while trying to ferry marchers between Selma and Montgomery. There was Willie Brewster, shot to death while walking home in Anniston. There was Jonathan Myrick Daniels, a seminarian registering black voters who was arrested for participating in a protest and then shot by a deputy sheriff in Hayneville. There was Samuel Leamon Younge Jr., murdered by a gas station owner after arguing about segregated restrooms.

We can all endeavor to do the same, pursuing the facts of the matter, especially about the past of our own country. Facts are impressively dual in their effects. “Truth and reconciliation” meetings in Argentina, South Africa, and in parts of Spain’s Basque country have demonstrated that facts are marvelously effective tools—they can rip down falsehoods but can also lay the foundations for going forward. For democracies to thrive, the majority must respect the rights of minorities to dissent, loudly. The accurate view almost always will, at first, be a minority position. Those in power often will want to divert people from the hard facts of a given matter, whether in Russia, Syria, or indeed at home. Why did it take so long for white Americans to realize that our police often treat black Americans as an enemy to be intimidated, even today? Why do we allow political leaders who have none of Churchill’s fealty to traditional institutions to call themselves “conservatives”? The struggle to see things as they are is perhaps the fundamental driver of Western civilization. There is a long but direct line from Aristotle and Archimedes to Locke, Hume, Mill, and Darwin, and from there through Orwell and Churchill to the “Letter from Birmingham City Jail.” It is the agreement that objective reality exists, that people of goodwill can perceive it, and that other people will change their views when presented with the facts of the matter.

I was halfway across when the planes came roaring, demolishing the sky over the Severn Valley. Tornados fly over our school several times a day, so I was ready to cover my ears with my hands. But I wasn’t ready for three Hawker Harrier Jump Jets, close enough to the ground to hit with a cricket ball. The slam of noise was incredible! I bent into a tight ball and peeped out. The Harriers curved before they smashed into the Malverns, just, and flew off toward Birmingham, screaming under Soviet radar height. When World War III comes, it’ll be MiGs stationed in Warsaw or East Germany screaming under NATO radar. Dropping bombs on people like us. On English cities, towns, and villages like Worcester, Malvern, and Black Swan Green. Dresden, the Blitz, and Nagasaki.

Before closing I feel impelled to mention one other point in your statement that has troubled me profoundly. You warmly commended the Birmingham police force for keeping "order" and "preventing violence." I doubt that you would have so warmly commended the police force if you had seen its dogs sinking their teeth into unarmed, nonviolent Negroes. I doubt that you would so quickly commend the policemen if you were to observe their ugly and inhumane treatment of Negroes here in the city jail; if you were to watch them push and curse old Negro women and young Negro girls; if you were to see them slap and kick old Negro men and young boys; if you were to observe them, as they did on two occasions, refuse to give us food because we wanted to sing our grace together. I cannot join you in your praise of the Birmingham police department.

And another thing that makes Moscow different from Chicago or Cleveland, or New York, is that in the cities at home Negroes--like me--must stay away from a great many places--hotels, clubs, parks, theatres, factories, offices, and union halls--because they are not white. And in Moscow, all the doors are open to us just the same of course, and I find myself forgetting that the Russians are white folks. They're too damn decent and polite. To walk into a big hotel without the doorman yelling at me (at my age), "Hey, boy, where're you going?" Or to sit at the table in any public restaurant and not be told, "We don't serve Negroes here." Or to have the right of seeking a job at any factory or in any office where I am qualified to work and never be turned down on account of color or a WHITE ONLY sign at the door. To dance with a white woman in the dining room of a fine restaurant and not be dragged out by the neck--is to wonder if you're really living in a city full of white folks (as is like Moscow). But then the papers of the other lands are always calling the Muscovites red. I guess it's the red that makes the difference. I'll be glad when Chicago gets that way, and Birmingham.

... [t]he air was thinning out, as if from too much wear, not when Scout was killed but two weeks later--even before Scout's body had been shipped--when they were informed that Easter was dead too. Babies. One nineteen, the other twenty-one. How proud she was when they enlisted. She had actively encouraged them to do so. Their father had served in the forties. Uncles too. Jeff Fleetwood was back from Vietnam and none the worse. And although he did seem a little shook up, Menus Jury got back alive. Like a fool, she believed her sons would be safe. Safer than anywhere in Oklahoma outside Ruby. Safer in the army than in Chicago, where Easter wanted to go. Safer than Birmingham, than Montgomery, Selma, than Watts. Safer than Money, Mississippi, in 1955 and Jackson, Mississippi, in 1963. Safer than Newark. She had thought war was safer than any city in the United States. Now she had four unopened letters mailed in 1968 and delivered to the Demby post office four days after she buried the last of her sons. She had never been able to open them. Both had been home on furlough that Thanksgiving, 1968. Seven months after King's murder, and Soane had sobbed like the redeemed to see her boys alive. Her sweet colored boys unshot, unlynched, unmolested, unimprisoned.

we have much to learn from the struggles in Alabama and Mississippi in the early 1960s. In the spring of 1963 the Southern Christian Leadership Conference led by Dr. King launched a “fill the jails” campaign to desegregate downtown department stores and schools in Birmingham. But few local blacks were coming forward. Black adults were afraid of losing their jobs, local black preachers were reluctant to accept the leadership of an “Outsider,” and city police commissioner Bull Connor had everyone intimidated. Facing a major defeat, King was persuaded by his aide, James Bevel, to allow any child old enough to belong to a church to march. So on D-day, May 2, before the eyes of the whole nation, thousands of schoolchildren, many of them first graders, joined the movement and were beaten, fire-hosed, attacked by police dogs, and herded off to jail in paddy wagons and school buses. The result was what has been called the “Children’s Miracle.” Inspired and shamed into action, thousands of adults rushed to join the movement. All over the country rallies were called to express outrage against Bull Connor’s brutality. Locally, the power structure was forced to desegregate lunch counters and dressing rooms in downtown stores, hire blacks to work downtown, and begin desegregating the schools. Nationally, the Kennedy administration, which had been trying not to alienate white Dixiecrat voters, was forced to begin drafting civil rights legislation as the only way to forestall more Birminghams. The next year as part of Mississippi Freedom Summer, activists created Freedom Schools because the existing school system (like ours today) had been organized to produce subjects, not citizens. People in the community, both children and adults, needed to be empowered to exercise their civil and voting rights. A mental revolution was needed. To bring it about, reading, writing, and speaking skills were taught through discussions of black history, the power structure, and building a movement. Everyone took this revolutionary civics course, then chose from more academic subjects such as algebra and chemistry. All over Mississippi, in church basements and parish halls, on shady lawns and in abandoned buildings, volunteer teachers empowered thousands of children and adults through this community curriculum. The Freedom Schools of 1964 demonstrated that when Education involves young people in making community changes that matter to them, when it gives meaning to their lives in the present instead of preparing them only to make a living in the future, young people begin to believe in themselves and to dream of the future.

Birmingham was undergoing a transformation. It always had been, and it always would be. Buildings came down. Buildings went up. Traffic was diverted this way and then that… The city was a constantly shifting maze and its million or so inhabitants negotiated each new surprise with the tolerance of philosophical rats.

Several books provided inspiration, including Stephen Birmingham’s Life at the Dakota; Andrew Alpern’s The Dakota: A History of the World’s Best-Known Apartment Building; Elizabeth Hawes’s New York, New York: How the Apartment House Transformed the Life of the City (1869–1930); Nellie Bly’s Ten Days in a Mad-House; and Tessa Boase’s The Housekeeper’s Tale: The Women Who Really Ran the English Country House.

New York horses were driven until they expired, and as many as a hundred horses collapsed daily in the streets. It was often a matter of days before the carcasses could be hauled away, and the odor of decaying horseflesh added its own pungency to the city air. In the 1880’s, meanwhile, New Yorkers were only beginning to get used to the luxury of paved streets in certain areas. Forty-second

when America entered the era of the automobile, there was a noticeable tendency for the affluent of American cities to build their homes on the east side of town rather than the west. This occurred when it was noticed that with this arrangement, the motorist had the sun behind him and not blazing in his eyes when he drove to work in the morning, and behind him again when he drove home at night. But why this notion should have persisted in Manhattan to the present day—when hardly any New Yorkers drive themselves to and from work—is unclear. Compared with the airy views available to those who live on unfashionable Central Park West, those who live on the East Side’s fashionable Park Avenue live along a boring, airless tunnel of granite and glass, where apartment buildings merely look at one another.

Anything of even mildly antiquarian or historic interest was the target of destruction, and anyone who deplored the way the city was remaking itself from a sleepy seaport into a bustling capital of finance was regarded as a hopeless sentimentalist.

Sophisticated New Yorkers complained that their city had none of the exuberance and spectacle of Paris—no Place de l’Étoile, no Place de la Concorde, none of the monumental statuary, arches, bridges and vistas that Baron Hausmann had created. New York lacked the intimate, formal little squares of London’s Mayfair and Belgravia. Instead of a Piccadilly or a Champs Élysées, New York had Broadway, and the most that could be said for Broadway was that it was very long.

New York, in the late nineteenth century, was also an astonishingly dirty city for a variety of reasons. Only about half of New York’s families had bathrooms; the rest were served by outhouses. The Saturday-night bath had become a national ritual, but brushing one’s teeth was unheard of. By 1885, some 250,000 horses—pulling carts, carriages, trolleys and public omnibuses—jammed New York’s streets.

During the summers the building was empty,” she reminisced. “Everybody went away, to Long Island, or Westchester, or the Adirondacks, or the Jersey Shore. If you went to Long Island, the husbands didn’t stay behind. The whole city would be empty in the summers. Now if people go away, it’s just a weekend. Goodness me, what kind of a summer is that?

For your exposé on gentrification in Birmingham’s inner-city boroughs?’ Iman laughs. ‘Wow, you really have a thing against Birmingham, don’t you?

Tilden’s Extract. It cost six cents for half an ounce and could be purchased at any drug store in the city. It was recommended for “over-wrought hostesses,” who were advised to take a small dose before receiving guests or going out to dinner, to prepare them for the “rigors” of the evening ahead. Tilden’s was pure extract of hashish.

We didn’t move up here because it was fashionable because, goodness me, it wasn’t fashionable. It was too special. Fashionable to me implies conformity, and the Dakota didn’t conform to anything in the city at the time.

There’s those as would say that London would definitely be England’s murder capital. Others are sure it’s Birmingham, or Manchester, or Liverpool. Some even suggest my own home city of Bristol. There’s a cluster of villages in Oxfordshire that regularly vies for the title, but have a guess where it really is.

Toward the close of the campaign, a day was spent in the state's largest city, Birmingham. It is, in Alabama, the closest thing to alien turf for Wallace, not only because of its relative sophistication, but because the Republican party is particularly robust there.

By summer’s end, there were more black than white communists in Birmingham, a situation that infuriated Magic City officials. Everyone knew that the Reds practiced social and racial equality in their ranks, and Hiram Evans, the Klan’s Imperial Wizard, writing in his Kourier newsletter, maintained that they were “dangling before the ignorant lustful and brutish negroes . . . a tempting bait . . . that negro men should take white women and live with them, declaring this is their God-given right under a communist regime.” Several Birmingham Klansmen became so incensed after reading Evans’s editorial that they burned Tom Johnson in effigy.13

Lower Fifth Avenue and Washington Square were already sprouting palaces of brownstone and marble. Though there was still no Central Park to give Fifth Avenue a garden view for much of its length, that wide thoroughfare running up the spine of Manhattan was already becoming the city’s best residential address.

Soon after their marriage, the young Belmonts established themselves in a lower Fifth Avenue house that was grander than anything that existed in New York. It was, among other things, the first private house in the city to have its own ballroom—a room designed for nothing but the annual Belmont ball and which, as Edith Wharton commented later, “was left for three hundred and sixty-four days of the year to shuttered darkness, with its gilt chairs stacked in a corner and its chandelier in a bag.” The Belmonts were also the first to own their own red carpet, to be rolled down the marble front steps and across the sidewalk for parties, instead of renting one, along with the chairs, from a caterer.

And yet, by 1906, nearly ninety thousand Jews were arriving in New York City every year, most of them from Russia and Poland. (Because the Russians and the Poles seemed indistinguishable, all these immigrants were grouped as “Russians.”) Now the Jewish population of the city stood at close to a million, or roughly twenty-five percent of the total population, and by 1915 there would be nearly a million and a half, or twenty-eight percent. In sheer

It was against the law for a colored person and a white person to play checkers together in Birmingham. White and colored gamblers had to place their bets at separate windows and sit in separate aisles at racetracks in Arkansas. At saloons in Atlanta, the bars were segregated: Whites drank on stools at one end of the bar and blacks on stools at the other end, until the city outlawed even that, resulting in white-only and colored-only saloons. There were white parking spaces and colored parking spaces in the town square in Calhoun City, Mississippi. In one North Carolina courthouse, there was a white Bible and a black Bible to swear to tell the truth on.

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stranded. New Yorkers have learned to cope with life’s worst vicissitudes, and this nil admirari attitude, they say, is one reason why New York considers itself a city of survivors. Only the fittest make it here. The unfit, having tried and failed, go home to Peoria, where they do just fine. The notion that New York is a community of success is perhaps the greatest source of the New Yorker’s immense self-pride. We are not talking here of Harlem, or of the Bronx, or Queens, or Brooklyn or Staten Island. These remain, Rand-McNally notwithstanding, foreign places. New York—the New York that counts—consists only of the lower two thirds of Manhattan Island, and some might limit the New York territory to an even smaller strip

Each year they threw open the grounds of the manor house for a party attended by children from some of the roughest districts of Birmingham. They built a large hall known as The Barn in the park to provide tea and refreshments for up to seven hundred children. George Sr., with his love of nature, believed strongly that every child should have access to playing outside in clean air. Games were organized in the open fields, but the star attraction was the open-air baths. More than fifty children could bathe at any one time, and for the young visitors, most of whom had no access to a bath, it was thrilling. The sun on their backs, the sparkling water always inviting, the boys from the inner cities had no desire to leave and would stay in all day, until they were blue and shivering and cleaner than they had been in years.

When the conductor Simon Rattle left the City of Birmingham Symphony Orchestra to take over the Berlin Philharmonic in 2001, he was released from the usual circumspection incumbent upon those in receipt of Arts Council funds: ‘Shame on the Arts Council for knowing so little, for being such amateurs, for simply turning up with a different group of people every few years with no expertise, no knowledge of history, to whom you have to explain everything, where it came from and why it is there, who don’t listen and who don’t care. Shame on them!’35

Statistically, to embrace this level of socio-cultural change will invariably lead to the enforcement of Sharia Law on the major towns and cities in Europe and Britain, (such as London, Birmingham, Manchester, Liverpool, Lincolnshire etc.) Any area, in which Sharia Law is already borderline enforced near no-go zones.

In 1870, the number of Jews in New York City had been estimated at eighty thousand, or less than nine percent of the city’s population. With

With the 1980s came a new harshness in British politics, which included prioritising profit over public service. The Conservatives - the very party who might have been expected to support the traditional distinctiveness of the English regions against the homogenous products of the metropolis - decided that it could raise more revenue by selling ITV franchises to the highest bidder, and could build a 'stronger' ITV by allowing one franchise holder to take over another. Soon Anglia had been swallowed up, alongside Ulster, Border, Yorkshire and the others, and ITV became a single company. Proud cities such as Leeds, Birmingham, Plymouth and Norwich lost their broadcasters: from then on decisions were taken in London, or (as the UK television market was taken over by international firms) in Los Angeles or Luxembourg.

The bassist hadn’t left England until he joined Duran Duran, and in 1981, he saw some of the world’s biggest cities: Los Angeles, New York, Paris, and Berlin. “It was extraordinary. And yet when we came back to Birmingham, the idea of exotica - and exotic travel - was Rio…basically we’re all suburban English kids that really are not well-traveled at all - have just traveled the world in extraordinary way. We go back home and we’re still dreaming. We’re still dreaming about a place far away - and the idea of that escapism.

Four years to the day after Fairchild's 1908 gift of the trees to Washington's schools, on March 27, 1912, Mrs. Taft broke dirt during the private ceremony in West Potomac Park near the banks of the Potomac River. The wife of the Japanese ambassador was invited to plant the second tree. Eliza Scidmore and David Fairchild took shovels not long after. The 3,020 trees were more than could fit around the tidal basin. Gardeners planted extras on the White House grounds, in Rock Creek Park, and near the corner of Seventeenth and B streets close to the new headquarters of the American Red Cross. It took only two springs for the trees to become universally adored, at least enough for the American government to feel the itch to reciprocate. No American tree could rival the delicate glamour of the sakura, but officials decided to offer Japan the next best thing, a shipment of flowering dogwoods, native to the United States, with bright white blooms. Meanwhile, the cherry blossoms in Washington would endure over one hundred years, each tree replaced by clones and cuttings every quarter century to keep them spry. As the trees grew, so did a cottage industry around them: an elite group of gardeners, a team to manage their public relations, and weather-monitoring officials to forecast "peak bloom"---an occasion around which tourists would be encouraged to plan their visits. Eventually, cuttings from the original Washington, D.C, trees would also make their way to other American cities with hospitable climates. Denver, Colorado; Birmingham, Alabama; Saint Paul, Minnesota.

LeRoy got into a bit of trouble early in 1978 when it was learned that she was preparing certain dishes in her kitchen for the Tavern on the Green, another of her husband’s restaurants just down the street. This, it seemed, violated some city health code. In addition to kitchens that a luxury hotel might envy, the LeRoy apartment also contains a screening room for movies.

Harlem was the area between 130th Street and 143rd Street, between Madison and Seventh avenues. In the late nineteenth century, as huge migrations of Russian and Polish Jews flooded into the city, fleeing the pogroms of Eastern Europe, Harlem became primarily Jewish. Russian Jews dominated the 1910 census figures of the area, and next came the Italians, the Irish, the Germans, the English, Hungarians, Czechs and others from the Austro-Hungarian Empire.

Old Guard” names of German Jewish finance—with the exception of the Guggenheims—had migrated to New York City. Familiar on the streets of downtown Manhattan were the two Lehman brothers, prospering as cotton brokers. Marcus Goldman, with bits of commercial paper filling out the lining of his tall silk hat, was still a one-man operation. Two Strauses, Lazarus and son Isidor, who, like the Seligmans and Lehmans, had been peddlers and small shopowners in the prewar South, had moved to New

Still, New York in the 1880’s had become a city of mad, entrepreneurial schemes, many of which didn’t work. Into this mood of hectic speculation and crazy chance-taking, Mr. Clark’s scheme fitted perfectly. It was an era of folly. Building the Dakota

New York in the 1880’s was already a city that seemed to have made up its mind that whatever existed was dispensable and replaceable, provided some more profitable use could be found for it.

Twenty-five years earlier there had not been more than five men in the United States worth as much as five million dollars, and there were less than twenty who were worth a million. Now, however, the New York Tribune would report that there were several hundred men in the city of New York alone who were worth at least a million, and a number who were worth at least twenty million.

With over a million inhabitants in the city itself and thousands of visitors daily, he could stay in the middle of Birmingham city centre and she’d never find him.

In the early 1960s, Northern cities including Philadelphia, Rochester, and New York, were the sites of particularly intense urban rebellions against seemingly intractable discrimination and the lack of jobs, as well as against the abusive actions of law enforcement.1 Although Northern politicians had been relatively sympathetic when such racial uprisings rocked Southern cities like Birmingham, Alabama, when they witnessed upheaval in their own downtowns they were greatly unnerved. Northern politicians very quickly began responding to the unrest and anger they saw on their city streets just as their Southern counterparts had: they sought to discredit these protests as the behavior of a criminal element bent on destruction. By 1965, politicians from both North and South, and from both major political parties, were routinely equating urban disorder with urban criminality. All agreed not only that crime was fast becoming the nation’s most serious problem, but also that it was well past time to wage a major new war against it.

The old differentiation between the German “uptown” Jew and the Russian of the “Lower East Side” has become a difference between the “quiet, cultivated Wall Street type” and the “noisy, pushy, Seventh Avenue type”—who do not mix any more easily than oil and water. And out of all this has come the impression that Jews “dominate” both these fields in the city.

New York City had been estimated as eighty thousand, or less than 9 percent of the city’s population;

I felt, since Bible college, that the only place I could lead a revitalization would be in Birmingham. Why? I knew revitalization would mean a lot of challenges. I knew I was not some amazing rugged hero with vast experience who could accomplish change alone. I felt weak and unimpressive, and facing up to my own limitations and weakness meant that leading a revitalization would require more than just me and my young family. So we needed the generous support of faithful people with us and the support of faithful pastors around us. Birmingham was the only place I thought we had this, and we had it there in abundance! We were able to gather a first-class team of families to join with us to kick-start the revitalization. The benefit of collaborative church planting and the thriving movement of church planting in Birmingham was that all these people already knew what was expected; they’d seen it done. And churches were willing to be generous in giving us their best. Another benefit is the ongoing partnership between churches. Just because we took a group of families a year and three months ago does not in any sense mean the job is done. Ongoing needs arise at different stages of our journey, and the churches around us get this. They are in constant contact to pray and offer real practical support.

Generosity takes many forms. Barnaby Pain, a church planter with 2020birmingham who is one year into a church revitalization project, makes this clear. He emailed the following to me (John) recently, when I asked him to reflect on why he planted with 2020birmingham. I felt, since Bible college, that the only place I could lead a revitalization would be in Birmingham. Why? I knew revitalization would mean a lot of challenges. I knew I was not some amazing rugged hero with vast experience who could accomplish change alone. I felt weak and unimpressive, and facing up to my own limitations and weakness meant that leading a revitalization would require more than just me and my young family. So we needed the generous support of faithful people with us and the support of faithful pastors around us. Birmingham was the only place I thought we had this, and we had it there in abundance! We were able to gather a first-class team of families to join with us to kick-start the revitalization. The benefit of collaborative church planting and the thriving movement of church planting in Birmingham was that all these people already knew what was expected; they’d seen it done. And churches were willing to be generous in giving us their best. Another benefit is the ongoing partnership between churches. Just because we took a group of families a year and three months ago does not in any sense mean the job is done. Ongoing needs arise at different stages of our journey, and the churches around us get this. They are in constant contact to pray and offer real practical support.

This is attractive to people considering partnering with the 2020birmingham. Individuals involved in a church plant—from a sending church, as a planter, or as part of a core team—can believe church planting is possible for them rather than only the domain of an elite group of super-Christians. When they face a huge task together, attitudes of “it won’t work” can quickly become “we will each play our parts because we aren’t on our own.

What if the kid had quite a disadvantaged upbringing – it has to be possible if it was inner-city Birmingham, right?

It is a social accent that is virtually the same in all American cities, and it is actually a blend of several accents. There is much more to it than the well-known broad A. Its components are a certain New England flatness, a trace of a Southern drawl, and a surprising touch of the New York City accent that many people consider Brooklynese

Birmingham well into the twentieth century had more illiterate people than any other city in the nation and the lowest spendable income per citizen, too. For generations neither the Blacks nor whites got ahead, serfs to their bosses in Mountain Brook or their bosses’ bosses up north. The whites couldn’t lash out against their managers and keep their jobs, so they lashed out at Blacks.

The Klan grew to monstrous proportions in Birmingham. In 1920, its chapter had twenty thousand members, the largest klavern in the nation. Whites flocked to it not because their granddaddies had lost at Gettysburg but because they themselves were hardly better off than Blacks in the here and now. That fact humiliated white people. That humiliation, while never voiced, nonetheless fueled a hatred of Black people distinct from that found in every other southern city.

The toothless or peg-legged buccaneer hoisting a flag of defiance against the world, drinking and feasting to a stupor on stolen loot, fleeing at the first sign of serious opposition, leaving only tall tales and confusion in his wake, is, perhaps, just as much a figure of the Enlightenment as Voltaire or Adam Smith, but he also represents a profoundly proletarian vision of liberation, necessarily violent and ephemeral. Modern factory discipline was born on ships and on plantations. It was only later that budding industrialists adopted those techniques of turning humans into machines into cities like Manchester and Birmingham. One might call pirate legends, then, the most important form of poetic expression produced by that emerging North Atlantic proletariat whose exploitation laid the ground for the industrial revolution.

on the other side of Howrah Bridge which, if one could ignore the stalls and rickshaws and white-clad hurrying crowds, was at first like another Birmingham; and then, in the centre, at dusk, was like London, with the misty, tree-blobbed Maidan as Hyde Park, Chowringhee as a mixture of Oxford Street, Park Lane and Bayswater Road, with neon invitations, fuzzy in the mist, to bars, coffee-houses and air travel, and the Hooghly a muddier, grander Thames, not far away. On a high floodlit platform in the Maidan, General Cariappa, the former commander-in-chief, erect, dark-suited, was addressing a small, relaxed crowd in Sandhurst-accented Hindustani on the Chinese attack. Around and about the prowed, battleship-grey Calcutta trams, bulging at exits and entrances with men in white, tanked away at less than ten miles an hour. Here, unexpectedly and for the first time in India, one was in a big city, the recognizable metropolis, with street names – Elgin, Lindsay, Allenby – oddly unrelated to the people who thronged them: incongruity that deepened as the mist thickened to smog and as, driving out to the suburbs, one saw the chimneys smoking among the palm trees.

Racism is both overt and covert,”2 Toure and Hamilton explained. “It takes two, closely related forms: individual whites acting against individual blacks, and acts by the total white community against the black community. We call these individual racism and institutional racism. The first consists of overt acts by individuals…. The second type is less overt, far more subtle, less identifiable in terms of specific individuals committing the acts.” They distinguished, for example, the individual racism of “white terrorists” who bomb a Black church and kill Black children from the institutional racism of “when in that same city—Birmingham, Alabama—five hundred black babies die each year because of the lack of proper food, shelter and medical facilities.

New York in the 1880’s was already a city that seemed to have made up its mind that whatever existed was dispensable and replaceable,

New Yorkers suffered from what a modern psychologist would label a poor self-image. New Yorkers who cared about such matters, and who had visited such European cities as London, Paris and Rome, were the first to admit that New York was becoming a not very pretty city and disparaged (according to a contemporary account) “this cramped horizontal gridiron of a town without … porticoes, fountains or perspectives, hide-bound in its deadly uniformity of mean ugliness.

from a speech on Saturday, November 21, 2015, in Birmingham, Ala.: “Hey, I watched when the World Trade Center came tumbling down. And I watched in Jersey City, N.J., where thousands and thousands of people were cheering as that building was coming down. Thousands of people were cheering.

They did not chain or hogtie him in any way, which was a wonder, until Smith attended to the faces of everybody they passed. For in truth, he did not really see their faces. The great mass of people turned or dropped their heads and averted their gaze, and the three Gestapo men moved through the crowds thronging the main concourse of Haus Vaterland as though their long, black leather coats made them invisible… and Smith along with them. He had been some hours in the peculiar environs of the Wild West Bar, and during that time it appeared as though all of Berlin had gussied themselves up to take in the night airs. Many thousands of them strolled to and from their dinners, or shows, or to the innumerable nightclubs such as Smith had just left. The summer night, now late, had come upon the city without any appreciable glooming. Indeed, Haus Vaterland

Now, suddenly, they were ready to talk. They had felt the heat from Washington. They feared the city was on the verge of a major bloodletting. And they had reckoned the toll of the black boycott: sales in April had dropped more than a third in the downtown stores. So Birmingham's economic elite started to negotiate in earnest on May 4, even agreeing to hold all-night sessions. They talked and listened but would not accede. The SCLC would not back down. Deadlock. King ordered the demonstrations to continue.

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