Bill Halas briefly attended Goddard College in the early seventies, a rather progressive college for that time. It was rather small, compared to the University I’d attended, tucked away in the snowy mountains of Vermont. In this, our first journey to the East after we’d both dropped out of our respective colleges, we stopped at Goddard to pick up a few artifacts that remained from his stay, and then we proceeded on to Boston.
There we met with another Goddard alumnus, a friend of Bill’s. We chased him down as he was selling green carnations and flower bouquets on the sidewalks near Harvard Square. With his imposing height, girth, burly beard and wide expressive face, he was a dead ringer for Peter Ustinov. With a performer’s verve he swooped along the sidewalk. Concertina in hand he pranced alongside his basket of flowers. He made barely enough money to eat.
We stayed with him for one night in one of the poorest sections of Roxbury. He’d claimed a small section of the second floor in a ramshackle, unkept three-story wooden house. The house had been abandoned and was now occupied by Bill’s friend and at least two other families. Someone had tapped into the city’s electrical grid by stringing a wire over to the cable on a nearby telephone pole. The place had a sharp stench of backed up toilets. It was one of the coldest nights of a Boston winter and the plumbing had burst. We tried to sleep curled up in our sleeping bags, crammed into a space the size of a closet. The only outside warmth was that of a hot pad used briefly before bedtime for making tea. We stayed up long enough to drink a cheap bottle of wine purchased with the proceeds from carnations, have a short conversation, and try to find a pocket of warmth to sleep in. That night somebody had an argument out front in the middle of the night and someone crashed in a front window while shouting in anger, adding to the cold.
The next day we crawled out to have breakfast somewhere and afterwards we crammed us all into our small compact car. After loading up at the flower store with green carnations we stood with Bill’s friend most of the morning, helping him to sell flowers on the street. We actually raked in a good bit that day. Bill and I collected a small but generous stipend for gas money and then we made our way out of Boston, heading south.
Roxbury is sometimes called, according to Wikipedia, the “heart of Black culture in Boston”. We arrived a decade after the Great Migration, and there were still some remnants of the English, Irish and German immigrants that had populated the neighborhood since the early 20th century when there were opportunities in the local foundries and breweries. Most had fled as blacks moved in and the property was arbitrarily devalued by the city. Eventually the foundries and factories were replaced by warehouses and retail businesses. The aging infrastructure, much of it built in the 19th century, began to seriously deteriorate along with the fading tax base.
Boston was known for its riots, going all the way back to before the Revolutionary War. There were 103 riots between 1700 and 1976. Everyone had their turn. There were riots over food, the British, the Stamp Act, race and slavery, anti-Irish, anti-Union, anti-busing and…you get the picture. When we arrived it was a couple of years after the riots of 1967, and large parts of the Roxbury neighborhood had been devastated, littered with abandoned buildings and homes. The poverty and discontent that had infested communities for centuries had been passed on to the latest group of people that had immigrated into the neighborhood in flight from poverty and brutal oppression where they came from. In this last instance the flight was from this very country and the Jim Crow policies of the South. They were poor, and in this instance most of the rules and regulations were stacked against them by reason of race and thus the opportunities for leaving were very much narrowed.
Before I came to Roxbury I’d skirted the edges of black culture, more or less as an invited guest. My family was poor enough and I was smart enough and ornery enough to be allowed into a government War On Poverty program called Upward Bound, that was part of Lyndon Johnson’s response to the growing unrest and uprising in the black community. I’d previously been considered for a similar privately funded program at Yale, and when I hadn’t made that cut I was offered a similar opportunity much closer to home. The program, which still exists, was for lower income students that had somehow demonstrated great educational potential but, without a major assist, weren’t likely to meet that potential.
Being in Upward Bound meant spending my high school summers attending classes and workshops and hanging out in the dormitories of University that I’d one day attend. Of the 80 or so students in the program at that time, about 65-70% were black. The rest were divided between mostly Puerto Rican and a smattering of white folk like me. Most of the graduate student counseling staff were of a similar mix and the local head of the program, who later took me under a wing, was black.
It was in the years between 1965 and 1968 that I attended the program. While there I was given a crash course in everything I couldn’t learn back where I was from on the West Side of Cleveland, one of the most segregated cities in the north. I soaked up literature, history, art, music and dancing, hair straightening, getting drunk and getting stoned, making movies, talking without being afraid. I was introduced to the sounds and words of Duke Ellington, Bob Dylan, Malcolm X and The Temptations. I participated in debates about civil rights strategies and black culture. We were all trying to determine our places in the world. In 1967, I sat with my friends, black and white, and watched from our dormitory windows a horizon filled with flames after the assassination of Martin Luther King. We were silent, filled with a stunned awe at the sheer immensity of the burning. In days after we watched the jeeps and personnel carriers of the National Guard enter and claim the campus, which was surrounded by the ghetto. At night we watched them leave the campus in convoys sent out toward the burning. On our way to classes we passed Guardsmen in the Student Union, some lounging, one playing beautiful Gershwin on the grand piano in the reception hall.
During the school year I’d take all of this back to my almost all-white high school in the western suburbs. Surrounded by fences and barbed wire and rules, I was slotted into a college prep channel and got to hang out with the nerds. I was pretty comfortable with my fellow nerds, but it always felt like I had a secret life and a secret identity born of unique experiences, that I’d never be able to truly convey to anyone.
The next years, those spent in college, were a blur of education and rebellion and drugs as the awareness and protests against the Vietnam War eventually merged with the ongoing struggle for civil rights. Like two rivers meeting, they fed a new level of interchange between races and cultures. The divides between black and white music fell down, fueled by resistance and protest and beautiful passion, accompanied by floods of psychoactive chemicals and a rising ecstasy of imagined futures. During those years my ‘secret’ identity was submerged or merely merged into the template of my upbringing. Although many of my black friends attended the same school, I found myself pulled more and more naturally and irrisistably onto the track of white privilege. There were simply more doors open for me, and I went through without much thought.
My chief nerd friend, Bill Halas and I, after we missed out on being sent to Vietnam via the lottery, decided that what we’d seen of the world rendered it difficult to just ‘follow the program’. We both dropped out of college and decided to take a trip together in his small compact to visit various friends on the East Coast. Thus, on a particularly cold night of the year, we came to Roxbury. Where we stayed was where the fires had burned back in 1967, here, there and everywhere. This was the damage and the aftermath.
At the end of 2019, while black men and women were being publicly executed by police and during the aftermaths of grief, protest and more police violence, an HBO drama vividly opened with a depiction of the Tulsa Massacre of black citizens in Oklahoma in 1921. ‘Watchmen’ traced the lifeline of a survivor of that massacre to a sort of poetic justice, ending where the descendants of the perpetrators of white supremacy and their army of thugs meet their just rewards. Whatever else that drama did, it brought into the conversation one of the biggest racial crimes of the last century. More satisfying and more challenging was another drama on HBO, ‘Lovecraft Country,’ which takes place in the 1950’s and brings the viewer deep into the visceral horror that lurks behind the day to day commonplace of being a black American and a black family in a racist culture. Most recently the August Wilson play Ma Rainey’s Black Bottom was produced and displayed by Netflix, offering a raw portrait of the passion, the creativity and the rage that fuels the black experience.
I see all of these productions and so many more as having cracked open the doors of memory so that more of us can face the sins and crimes of our history and begin to make amends. They bracket a particular period that began to incite conversations that can either lead to a national resolution or become the basis for a nation’s further fragmentation.
I’m told that Roxbury’s still the poorest section of Boston and, like in every northern city, the symbol of a segregated culture, but that there are efforts to revitalize the district with access to rail lines and shopping districts and revitalized housing. I hope that’s the case. During this long cold pandemic, however, when I see the statistics on joblessness, homelessness and increasing poverty my memory summons up that cold night in an abandoned house, with a family next door, surviving in almost impossible conditions on the edges of America.