Neighborhood Bonding Quotes

It might have been the first time in my life I understood what an easy bond it was, to share a neighborhood as we had done, to share a time past.

Our schools will not improve if we continue to focus only on reading and mathematics while ignoring the other studies that are essential elements of a good education. Schools that expect nothing more of their students than mastery of basic skills will not produce graduates who are ready for college or the modern workplace. *** Our schools will not improve if we value only what tests measure. The tests we have now provide useful information about students' progress in reading and mathematics, but they cannot measure what matters most in education....What is tested may ultimately be less important that what is untested... *** Our schools will not improve if we continue to close neighborhood schools in the name of reform. Neighborhood schools are often the anchors of their communities, a steady presence that helps to cement the bond of community among neighbors. *** Our schools cannot improve if charter schools siphon away the most motivated students and their families in the poorest communities from the regular public schools. *** Our schools will not improve if we continue to drive away experienced principals and replace them with neophytes who have taken a leadership training course but have little or no experience as teachers. *** Our schools cannot be improved if we ignore the disadvantages associated with poverty that affect children's ability to learn. Children who have grown up in poverty need extra resources, including preschool and medical care.

There is no chef without a homeland. To be a chef today is to center yourself in the traditions of your roots and use them to define your art and speak to any human being about who you are; your plate is your flag. Many of our most pungent memories are carried through food, just as connections to our ancestors are reaffirmed by cooking the dishes handed down to us. For some chefs, this bond is as easy as pointing to a Tuscan village or a Korean neighborhood, while others adopt the foods of culinary kinfolk outside their own background and use them to express their personal identity. Many take for granted their fast and easy connections to a food narrative that grounds them in a tradition, gives them a broad palette to explore, and affords them a genuine taste of eudaemonia, all of which is the holistic feeling of flourishing in life; and of course it is often blissfully apolitical.

The sudden introduction of these magic mortgage bonds into the marketplace pushed most every major institutional investor in the world to suddenly become consumed with the desire to lend money to American home borrowers, even if they didn’t know to whom exactly they were lending or how exactly these borrowers were qualifying for their home loans. As a result of this lunatic process, houses in middle- and lower-income neighborhoods from Fresno to the Jersey Shore became jammed full of new home borrowers, millions and millions of them, who in many cases were not equal to the task of making their monthly payments. The situation was tenable so long as housing prices kept rising and these teeming new populations of home borrowers could keep their heads above water, selling or refinancing their way out of trouble if need be. But the instant the arrow began tilting downward, this rapidly expanding death-balloon of phony real estate value inevitably had to—and did—explode.

Who knows what advantages you might find in a smaller home, even beyond what you were initially hoping for, after you move in? Maybe you'll be inspired to become a more creative person when you take up residence in a quaint older neighborhood and get out of that suburban tract where you can have a house of any color as long as it's beige. Maybe by putting your preadolescent kids in a bedroom together, they'll socialize better and develop closer bonds. Maybe you and your spouse will rediscover each other when you're actually spending time together instead of tag-teaming on chores.

The Rebellions were the first gang in The Bahamas, to come up with a popular logo/brand in the wearing of Raiders clothing. However, other neighborhoods gave birth to their own gangs using popular sporting team images as their official colors and name. You had the Hoyas Bull Dogs out of Kemp Road; the Coconut Grove area took on the name Nike, which became their clothing of choice. Miami Street took on the name Hurricanes, and wore Miami Hurricanes clothing. However, when you look at it closely, because of the lack of involved fathers, a lot of us were simply lacking an image and a positive identity of ourselves.

Why are you having a neighborhood potluck? Because we like potlucks, and we have one every year. Why do you have one every year? Because we like to get our neighbors together at the beginning of the summer. Why do you like to get your neighbors together at the beginning of the summer? I guess, if you really think about it, it’s a way of marking the time and reconnecting after the hectic school year. Aha. And why is that important? Because when we have more time in the summer to be together, it’s when we remember what community is, and it helps us forge the bonds that make this a great place to live. Aha. And safer. Aha. And a place that embodies the values we want our children to grow up with, like that strangers aren’t scary. Aha. Now we’re getting somewhere.

Human beings are really bad at loneliness. We’re not built for it. People have been attracted to tribes of like-minded others ever since the time of ancient humans, who communed in close-knit groups for survival. But beyond the evolutionary advantage, community also makes us feel a mysterious thing called happiness. Neuroscientists have found that our brains release feel-good chemicals like dopamine and oxytocin when we partake in transcendent bonding rituals, like group chanting and singing. Our nomadic hunter-gatherer ancestors used to pack their village squares to engage in ritualistic dances, though there was no practical need for them. Modern citizens of countries like Denmark and Canada, whose governments prioritize community connection (through high-quality public transportation, neighborhood co-ops, etc.), self-report higher degrees of satisfaction and fulfillment. All kinds of research points to the idea that humans are social and spiritual by design. Our behavior is driven by a desire for belonging and purpose. We’re “cultish” by nature.

The subprime market tapped a segment of the American public that did not typically have anything to do with Wall Street: the tranche between the fifth and the twenty-ninth percentile in their credit ratings. That is, the lenders were making loans to people who were less creditworthy than 71 percent of the population. Which of these poor Americans were likely to jump which way with their finances? How much did their home prices need to fall for their loans to blow up? Which mortgage originators were the most corrupt? Which Wall Street firms were creating the most dishonest mortgage bonds? What kind of people, in which parts of the country, exhibited the highest degree of financial irresponsibility? The default rate in Georgia was five times higher than that in Florida, even though the two states had the same unemployment rate. Why? Indiana had a 25 percent default rate; California, only 5 percent, even though Californians were, on the face of it, far less fiscally responsible. Why? Vinny and Danny flew down to Miami, where they wandered around empty neighborhoods built with subprime loans, and saw with their own eyes how bad things were. “They’d

Islam tells us that on the unappealable Day of Judgment, all who have perpetrated images of living things will reawaken with their works, and will be ordered to blow life into them, and they will fail, and they and their works will be cast into the fires of punishment. As a child, I knew that horror of the spectral duplication or multiplication of reality, but mine would come as I stood before large mirrors. As soon as it began to grow dark outside, the constant, infallible functioning of mirrors, the way they followed my every movement, their cosmic pantomime, would seem eerie to me. One of my insistent pleas to God and my guardian angel was that I not dream of mirrors; I recall clearly that I would keep one eye on them uneasily. I feared sometimes that they would begin to veer off from reality; other times, that I would see my face in them disfigured by strange misfortunes. I have learned that this horror is monstrously abroad in the world again. The story is quite simple, and terribly unpleasant. In 1927, I met a grave young woman, first by telephone (because Julia began as a voice without a name or face) and then on a corner at nightfall. Her eyes were alarmingly large, her hair jet black and straight, her figure severe. She was the granddaughter and greatgranddaughter of Federalists, as I was the grandson and great-grandson of Unitarians,* but that ancient discord between our lineages was, for us, a bond, a fuller possession of our homeland. She lived with her family in a big run-down high-ceiling'd house, in the resentment and savorlessness of genteel poverty. In the afternoons— only very rarely at night—we would go out walking through her neighbor-hood, which was Balvanera.* We would stroll along beside the high blank wall of the railway yard; once we walked down Sarmien to all the way to the cleared grounds of the Parque Centenario.*Between us there was neither love itself nor the fiction of love; I sensed in her an intensity that was utterly unlike the intensity of eroticism, and I feared it. In order to forge an intimacy with women, one often tells them about true or apocryphal things that happened in one's youth; I must have told her at some point about my horror of mirrors, and so in 1928 I must have planted the hallucination that was to flower in 1931. Now I have just learned that she has gone insane, and that in her room all the mirrors are covered, because she sees my reflection in them— usurping her own—and she trembles and cannot speak, and says that I am magically following her, watching her, stalking her. What dreadful bondage, the bondage of my face—or one of my former faces. Its odious fate makes me odious as well, but I don't care anymore.

His sense of community with other blacks is affirmed as he addresses them as “brothers” and “sisters,” a community built not on rational self-interest (as in the American political community) but on affective bonds. His new heroes are Malcolm X, W.E.B. Du Bois, Marcus Garvey, Angela Davis—and Frantz Fanon. He also prepares for political mobilization in accordance with his new self-image. Although he recognizes that violent revolution on the total scale preached by Fanon is not feasible in America, he will forthrightly adopt a rhetoric that involves “confrontation, bluntness, and directness” in dealing with his former white oppressors and asserting his new and vital self-image. Verbal violence as a form of cultural vitality overlaps with physical violence as part of the same black anti-Western Kultur . Turning the pages of Eldrige Cleaver’s Soul on Ice, George Jackson’s Soledad Brother, or the poetry of LeRoi Jones, one meets with a delight in violence both as a cleansing, purifying process (as in Frantz Fanon’s “holy violence”) and as an affirmation of vital cultural identity. The black inner-city criminal thug took on the glamorous image of Frantz Fanon’s fellah or revolutionary guerrilla cadre, as urban street gangs reorganized themselves as the Black Panthers. In a notorious passage, Norman Mailer had even praised the vitalism and “courage” of these hoodlums when they murder neighborhood store owners. “For one murders not only a weak fifty-year-old man,” he wrote, “but an institution as well,” namely, private property. Mailer concluded that “the hoodlum is therefore daring the unknown, and no matter how brutal the act, it is not altogether cowardly.

selfishly, so liberalism teaches a people to hedge commitments and adopt flexible relationships and bonds. Not only are all political and economic relationships seen as fungible and subject to constant redefinition, so are all relationships—to place, to neighborhood, to nation, to family, and to religion. Liberalism encourages loose connections.

The practice of biblical hospitality is unique because it reaches out to those who cannot reciprocate. We are created as social, relational beings who are made for a community. Hospitality, when rightly understood and pursued, has the power to break the bonds of isolation and exclusion.

Consider a conversation I had with a white friend. She was telling me about a "white) couple she knew who had just moved to New Orleans and bought a house for a mere twenty-five thousand dollars. "Of course," she immediately added, "they also had to buy a gun, and Joan is afraid to leave the house." I immediately knew they had bought a home in a black neighborhood. This was a moment of white racial bonding between this couple who shared the story of racial danger and my friend, and then between my friend and me, as she repeated the story. Through this tale, the four of us fortified familiar images of the horror of black space and drew boundaries between "us" and "them" without ever having to directly name race or openly express our disdain for black space. Notice that the need for a gun is a key part of this story--it would not have the degree of social capital it holds if the emphasis were on the price of the house alone. Rather, the story’s emotional power rests on why a house would be that cheap--because it is in a black neighborhood where white people literally might not get out alive. Yet while very negative and stereotypical representations of blacks were reinforced in that exchange, not naming race provided plausible deniability. In fact, in preparing to share this incident, I texted my friend and asked her the name of the city her friends had moved to. I also wanted to confirm my assumption that she was talking about a black neighborhood. I share the text exchange here: "Hey, what city did you say your friends had bought a house in for $25,000?" "New Orleans. They said they live in a very bad neighborhood and they each have to have a gun to protect themselves. I wouldn’t pay 5 cents for that neighborhood." "I assume it’s a black neighborhood?" "Yes. You get what you pay for. I’d rather pay $500,00 and live somewhere where I wasn’t afraid." "I wasn’t asking because I want to live there. I’m writing about this in my book, the way that white people talk about race without ever coming out and talking about race." "I wouldn’t want you to live there it’s too far away from me!" Notice that when I simply ask what city the house is in, she repeats the story about the neighborhood being so bad that her friends need guns. When I ask if the neighborhood is black, she is comfortable confirming that it is. But when I tell her that I am interested in how whites talks about race without talking about race, she switches the narrative. Now her concern is about not wanting me to live so far away. This is a classic example of aversive racism: holding deep racial disdain that surfaces in daily discourse but not being able to admit it because the disdain conflicts with our self-image and professed beliefs. Readers may be asking themselves, "But if the neighborhood is really dangerous, why is acknowledging this danger a sign of racism?" Research in implicit bias has shown that perceptions of criminal activity are influenced by race. White people will perceive danger simply by the presence of black people; we cannot trust our perceptions when it comes to race and crimes. But regardless of whether the neighborhood is actually more or less dangerous than other neighborhoods, what is salient about this exchange is how it functions racially and what that means for the white people engaged in it. For my friend and me, this conversation did not increase our awareness of the danger of some specific neighborhood. Rather, the exchange reinforced our fundamental beliefs about black people. (p. 44-45)

RIVER QUAY In Kansas City, if one were to bring up the topic of River Quay (pronounced “River Key”), that conversation would no doubt evolve into a conversation about River Market. Today, River Market is a hip-and-trendy neighborhood in Kansas City, Missouri. Located just south of the Missouri River. Adorning River Market’s quaint neighborhood feel, you’ll find chic eateries. Coupled to an urban lifestyle. Complete with a streetcar. A stone’s throw to the west of Christopher S. Bond Bridge. That’s today. Today’s River Market. Yesterday’s River Quay. In 1971, Marion Trozzolo - then, a Rockhurst University professor - began renovating historic buildings alongside the “Big Muddy” in a section of Kansas City that we now know to be River Market. It was Professor Trozzolo who came up with the River Quay nickname. Trozzolo’s idea for River Quay? For River Quay to undergo a thorough, artsy-remake. Into a Kansas City-styled French Quarter. A neighborhood comparable to Chicago’s Old Town. To San Francisco’s Ghirardelli Square. Trozzolo envisioned a family-friendly environ for River Quay. Unfortunately, the latter half of the ‘70’s was a rough time for this neighborhood next to the muddy Missouri. The word Quay? It's a word of French origin. The translation for Quay? Loading platform. Or wharf. Did River Quay ever become a Kansas City French Quarter? Did River Quay ever become a Kansas City Old Town? Did River Quay ever become a Kansas City Ghirardelli Square? Hardly. By the late ‘70’s, revitalization efforts in River Quay had stalled. Leaving River Quay saddled with boarded up buildings. Deserted through-streets. A neighborhood, with no vibrancy. Streets, with no traffic. Sidewalks, with no passers-by. By the late ‘70’s, developers were walking away from unfinished River Quay projects. Whereas River Quay had once - not long before - been primed for a grandiose new identity. One which bespoke of a rebirth for this neighborhood. A transition. From blight. To that of an entertainment district. Yet by the late ‘70’s, River Quay was not on its way to becoming Kansas City’s French Quarter. By the late ‘70’s, you’d still find an X-rated theatre in River Quay. With mob ties. Homeless, sleeping next to decrepit River Quay buildings. Empty River Quay buildings which had once been fancied as prime renovation opportunities. Projects, sadly cast aside and forgotten. In River Quay.  In the late 1970’s? Well, at that time, River Quay was as an unfinished idea. Full of unrealized potential. Full of unrealized promise. Disappointing, no doubt. Yet today, on those same grounds, alongside the Missouri River, we have Kansas City’s stunning River Market. A great idea. Then a detour. Yet, a happy ending - and a nice story, with a unique history- in Kansas City.

I’m tired of boys and their codes of honor. I’m tired of male bonding and secrecy. We are not kids playing cowboys and Indians. We’re not neighborhood children playing war.

Where I live, on the West Coast, most churches tend to be small and to have little influence in the culture. Stark and Finke explain, “A major reason for the lack of church membership in the West is high rates of mobility, which decrease the ability of all voluntary organizations, not just churches, to maintain membership. That is, people move so often that they lack the social ties needed to affiliate with churches.”25 To address this problem, one of the most effective church-planting networks in the United States began in Tacoma, Washington, by using a method of developing intensive community in neighborhoods. Soma Communities fosters deep and intense relationships by teaching church planters to get closely involved in their neighborhoods, opening their homes to neighbors, gathering friends together on a regular basis, and forming “missional communities” focused on discovering and meeting the needs of neighbors and the community. It is these relational bonds that make someone unfamiliar with Christianity want to try it out. Rick Richardson, who directs the evangelism and leadership program at Wheaton College Graduate School, argues that “belonging comes before believing.” He contrasts older methods of evangelism that focused on asking individuals to make a set of commitments. Today, asserts Richardson, presenting four spiritual laws and inviting people to make decisions for Christ is less effective. “Evangelism is about helping people belong so that they can come to believe. So our communities need to be places where people can connect before they have to commit.”26 The idea is held up by social science research showing that converts tend to sign on to a new faith only after their social ties become stronger to those in the new faith than to others outside it. “This often occurs before a convert knows much about what the group believes.

Residential stability begets a kind of psychological stability, which allows people to invest in their home and social relationships. It begets school stability, which increases the chances that children will excel and graduate. And it begets community stability, which encourages neighbors to form strong bonds and take care of their block.7 But poor families enjoy little of that because they are evicted at such high rates. That low-income families move often is well known. Why they do is a question that has puzzled researchers and policymakers because they have overlooked the frequency of eviction in disadvantaged neighborhoods.8 Between 2009 and 2011, roughly a quarter of all moves undertaken by Milwaukee’s poorest renters were involuntary. Once you account for those dislocations (eviction, landlord foreclosure), low-income households move at a similar rate as everyone else.9 If you study eviction court records in other cities, you arrive at similarly startling numbers. Jackson County, Missouri, which includes half of Kansas City, saw 19 formal evictions a day between 2009 and 2013. New York City courts saw almost 80 nonpayment evictions a day in 2012. That same year, 1 in 9 occupied rental households in Cleveland, and 1 in 14 in Chicago, were summoned to eviction court.10 Instability is not inherent to poverty. Poor families move so much because they are forced to.

Sure, there were lots of people in previous generations who met someone in the neighborhood and grew to have a deep, loving soul mate-level bond. But there are many others who didn't. And the current generation won't take that risk. We want a soul mate. And we are willing to look very far, for a very long time, to find one. A soul mate isn't just someone we love. As for our grandparents, there are probably lots of people out there whom we could settle down with and, in the fulness of time, grow to love. But we want more than love. We want a lifelong wingman/wingwoman who completes us and can handle the truth, to mix metaphors from three different Tom Cruise movies.

Realty investing is something you can assist to variety your profile more varied. Putting your cost savings into structures and land can provide you expanded your financial investments over even more sectors besides simply bonds and stocks. Continue reading to find out properly to buy investor. When choosing to purchase realty, make it expert by establishing an LLC. This will assist to shield both you personally and the financial investments that you make in the future. It can likewise provide you tax advantages thanks to your company negotiations. Constantly get a great feel of the neighborhood values resemble. Home loans and rental costs in communities that are regional will provide you a home is worth. Be particular you invest adequate time on business as well as discovering about exactly how it works. You need to budget plan your time invested on various other activities in order to make even more cash over the long run. Ditch the poker night or an additional guilty satisfaction so you have even more time to sharpen your investing abilities. Stick with niches you feel comfy handling. You will discover more success by adhering to a specific market sector. Whether you prepare to flip a residence, purchase or buy a rental home repossession, stay with exactly what you understand for success. Get to understand others in genuine estate market. It can be practical to have a couple of buddies who understand about investing in genuine estate. Troubles with lessees could take in a large amount of time. This presumption is harmful in the genuine estate market and any specific home. Your finest bet is to invest in things that supply a favorable money flow right away. Land near water or in the future. If you buy a home with the objective of leasing it out, be cautious of who you let lease it. If they can not get their cash together at this time, they aren't a trusted bet for you. When thinking about a big factor to consider for buying genuine estate, Area is critical. Consider the location you are deciding to purchase and the possible capacity. Make sure you are a great bookkeeper. You will conserve yourself a significant headache later on if you're excellent accounting now. You can find info about city planning information and various other details that could affect genuine estate values in the future. A growing city that's growing is an excellent financial investment. When attempting to get that next offer, never ever over-leverage yourself. You should keep money on reserve in case the unanticipated expenditures. Begin little with simply one home. Start with a single home and discover as you desire to make use of. Realty is a wonderful method to branch out. There are particular guidelines you need to comprehend. Use this short article when you begin to invest into genuine estate in order to end up being effective in it. Continue reading to discover the right means to invest in luxury condos miami financier. When choosing to invest in genuine estate, make it expert by setting up an LLC. Get to understand others in genuine estate market. It can be valuable to have a couple of pals who understand about investing in genuine estate. Use this post when you begin to invest into genuine estate in order to end up being effective in it.

I was not above filching empty candy bar wrappers from trash bins at the park or picking up the back cards of batteries from store parking lots. My children all sported Hershey shirts but ate very few of the required candy bars themselves to get them. Trips to the pool were the most rewarding, where candy was sold at the concession stand and the trash receptacles were overflowing with wrappers. On neighborhood trash day, the children and I walked up and down the alleys, where we confiscated extra Pampers points to send in for savings bonds and toys. Even the tennis shoes my children wore on these jaunts were obtained free from the Huggies diaper company.

Some great investments are not bought on the open market or Big Board. They are grown economically by entrepreneurs in exceedingly small towns. An investment in the neighborhood or family is an asset to all involved.

If individuals are of primary social importance instead of families, then we become detached from each other—the state wants an atomistic society so that we can be easier to manage or manipulate. However, if these atoms join together in molecules as families, or complex molecules like neighborhoods, townships, and congregations, then they become formidable in the eyes of the state. Their bonds to each other are stronger than their bonds to a government agency that is thousands of miles away.

Vicky grew up the way I did, in the era of the yard dog. “We didn’t have dogs hanging around inside with us all day,” she says. “They pretty much lived outside. My mom let the dogs out in the morning, and they hung out in the yard all day, or someone left a gate open and they went roaming around the neighborhood until dinnertime. Sometimes the cops would call and say, ‘Hey, we’ve got your dog,’ and he’d be, like, in another town. We didn’t have leash laws. We didn’t really have to think about exercising the dog. We didn’t have to think about training the dog, for that matter. The dogs were just—you know, there.

When Sunny began working for her mother after Lillian was born, Sunny’s loyalty was to Anna. “Do as your mother says” and “Let your mother be” were among Sunny’s favorite sayings. Anna and Sunny had been friends since they were in high school, despite growing up on different sides of the neighborhood. They had bonded in the public library over a shared copy of the latest Nancy Drew novel set aside by the librarian for her favorite patrons. Anna and Sunny adored mysteries

In the late-twentieth century, an anthropologist and evolutionary psychologist named Robin Dunbar proposed a theory that Homo sapiens can only care about, identify with, and maintain stable relationships with 150 people. This number correlates to the size of the social groups in our evolutionary past. When we were Homo erectus, we lived in small hunter-gatherer groups bonded by sociality. Back then, only caring about our immediate group was advantageous. It helped us defend our tribe. It helped us advance, and survive. But that limitation carried forward. Today, in a given tragedy, we can overlay the faces of our family, friends, and co-workers on only 150 people. Beyond that, compassion fades, but not because we’re evil. Our emotional hardwiring can’t cope with it. We’re living in a global community of ten billion, with brains that can only feel compassion for our immediate clan. Other factors come into play, such as distance. A tragedy across the world is harder to feel compassion for than one in our own neighborhood. People who don’t look like us are more challenging to identify with. And if our species has a problem with apathy, and feeling compassion for the pain of others in real time, how can we expect ourselves to conjure compassion for a tragedy that hasn’t even happened yet? The victims of Homo sapiens’ demise haven’t even been born. What emotional incentive do we have to make the sacrifices that will save future generations, if our brains aren’t capable of caring about them sufficiently?

In all countries ethnic diversity reduces trust. In Peruvian credit-sharing cooperatives, members default more often on loans when there is ethnic diversity among co-op members. Likewise, in Kenyan school districts, fundraising is easier in tribally homogenous areas. Dutch researchers found that immigrants to Holland were more likely to develop schizophrenia if they lived in mixed neighborhoods with Dutch people than if they lived in purely immigrant areas. Surinamese and Turks had twice the chance of getting schizophrenia if they had to deal with Dutch neighbors; for Moroccans, the likelihood quadrupled. Dora Costa of the Massachusetts Institute of Technology and Matthew Kahn of Tufts University analyzed 15 recent studies of the impact of diversity on social cohesion. They found that every study had “the same punch line: heterogeneity reduces civic engagement.” James Poterba of MIT has found that public spending on education falls as the percentage of elderly people without children rises. He notes, however, that the effect “is particularly large when the elderly residents and the school-age population are from different racial groups.” This unwillingness of taxpayers to fund public projects if the beneficiaries are from a different group is so consistent it has its own name—“the Florida effect”—from the fact that old, white Floridians are reluctant to pay taxes or vote for bond issues to support schools attended by blacks and Hispanics. Maine, Vermont, and West Virginia are the most racially homogeneous states, and spend the highest proportion of gross state product on public education. Most people believe charity begins with their own people. A study of begging in Moscow, for example, found that Russians are more likely to give money to fellow Russians than to Central Asians or others who do not look like them. Researchers in Australia have found that immigrants from countries racially and culturally similar to Australia—Britain, the United States, New Zealand, and South Africa—fit in and become involved in volunteer work at the same level as native-born Australians. Immigrants from non white countries volunteer at just over half that rate. At the same time, the more racially diverse the neighborhood in which immigrants live, the less likely native Australians themselves are to do volunteer work. Sydney has the most diversity of any Australian city—and also the lowest level of volunteerism. People want their efforts to benefit people like themselves. It has long been theorized that welfare programs are more generous in Europe because European countries have traditionally been more homogeneous than the United States, and that people are less resistant to paying for welfare if the beneficiaries are of the same race. Alberto Alesina and Edward Glaeser have used statistical regression techniques to conclude that about half the difference in welfare levels is explained by greater American diversity, and the other half by weaker leftist political parties. Americans are not stingy—they give more to charity than Europeans do—but they prefer to give to specific groups. Many Jews and blacks give largely or even exclusively to ethnic charities. There are no specifically white charities, but much church giving is essentially ethnic. Church congregations are usually homogeneous, which means that offerings for aid within the congregation stay within the ethnic group.

To sell war bonds, they had already organized nearly the entire city, all the way down to the level of each block, making each residential block the responsibility of “a logical leader no matter what her nationality”—i.e., an Irishwoman in an Irish neighborhood, an African American woman in an African American neighborhood, and so on. They intended to use that same organization now to distribute everything from medical care to food.

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