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i like things raw. i dislike perfect structure. those were some notes i jotted while listening.

my idea is, for ordinary, to get the most into the smallest space. formal lengthy writing is for setting up effects. that’s how i roll, brother. (shiver)

Cunt radio at its finest. I can’t bear any more than a few minutes, so absurd is it all. That silly chick is a Stepford Single Lesbian Mother living in lalaland. And then King David with all his musings on the injustice of how whitey always fails the noble niggers. Pfft! These people are dangerous. They actually believe their own bs. Notice the awful music soundtrack too.

When the levees broke, the niggers got to loot…
Mean old levee, who blew your hinges open?

Who brought the nigger to America?
The jew did, that’s who!

Here’s the home page o’ this garbage:

Krista’s Journal
August 24, 2006

Speaking of Faith host Krista TippettSign Up for the Speaking of Faith Newsletter!
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Moving Towards Others and Preserving the Structures of Democracy
The fact of inner-city poverty and racial isolation often comes to us in the form of statistics. Too often, they make us feel overwhelmed and hopeless. The pictures from New Orleans in the days following Hurricane Katrina broke through that paralysis. Terrible images made many Americans feel outraged by the suffering of 100,000 New Orleanians, mostly African American, who were too poor to evacuate the city and then left to fester in sub-human conditions. Michael Brown, the then-director of FEMA, was quoted as saying, “We’re seeing people we didn’t know existed.” This awakening echoed across our nation.

I knew almost immediately after Katrina that I wanted to interview David Hilfiker. Several years ago I picked up a small booklet he wrote, Poverty in Urban America: Its Causes and Cures. This concise essay — an excerpt can be read on our Web site — lays out with clarity how concentrated centers of poverty and racial segregation came to form in major cities all across this country.

The story as he tells it is straightforward and rich with irony. Some of the federal post-Depression initiatives that lifted many Americans out of poverty made the urban ghetto possible. Later programs, also with fine intentions, followed the same pattern. For example, the Interstate Highway Program connected most of America. But as a side effect, it often divided or decimated the poorest African-American neighborhoods. The problem, as David Hilfiker points out gently and eloquently, is that the same Americans who were invisible until after the hurricane hit have been invisible for a long time, stranded and isolated even by the march of progress.

In laying out this basic history, David Hilfiker provides a place to start in engaging some of the questions many of us began to ask in the wake of Katrina: How can scenes of utter need and despair, with mostly African-American faces, be possible in the richest, most powerful democracy on earth? But Dr. Hilfiker provides practical guidance as well with the personally exacting questions that follow on this new awareness: How did the poor become invisible? That is to say: How did the rest of us become blind, and removed from such need at the heart of our country?

Two decades ago, David Hilfiker and his wife opened their eyes and moved towards poverty rather than away from it, with their whole life. He reflects this hour on the challenges he had to face in himself as he did so. He speaks of the pragmatic understanding he has gained of pivotal virtues, such as the Christian mandate to love one’s neighbor, and the mysterious idea that the nature of God is revealed in care for the poor.

And he makes a helpful distinction between “charity” and “justice.” Charity is something, he says, over which we have control and that we do in a profound sense for ourselves. He does not condemn charity, and he considers the work of his life to fall mostly into this category. But we must also find new ways to engage the structures that make inequities possible and perpetuate them. We need to make charity less necessary.

A first and more manageable step he suggests — and the move that can help us know what structures to change — is relationship, a renewed human connection between richer and poorer people in our communities. Because of the deep segregation that defines our urban centers, middle-class and affluent people have to go somewhere else to know the stories and faces of their poorer neighbors, to recognize them as neighbors in the first place.

David Hilfiker’s children were 11, 9, and 4 when they first moved to Washington and began to live in community with three other doctors, their families, and the homeless men in the medical shelter (Christ House) below their apartments. Later, together, they founded a supportive residence for homeless men with AIDS and cancer, Joseph’s House, and lived more closely in community there.

I find Dr. Hilfiker’s descriptions of his children’s response to living with poverty as helpful as anything he relates. Like many parents, I turned off the worst images of despair from New Orleans, afraid of the fear and despair with which they would fill my children. Counterintuitively, David Hilfiker insists, our children will be better able to live constructively with the fear and pain of poverty in our world if they are not merely shielded from it. This is true, he reminds me, of every kind of pain and darkness that intersects our lives.

And the everyday pain of the poorest members of our society does tangibly affect us all, he insists, whether we know it or not. The biblical injunction that God will not allow societies to survive that do not take care of their poor, he says, reflects a basic sociological truth. If the divisions among us continue to deepen, and the neglect that comes from “invisibility” continues to multiply, our sense of democracy and equality will not survive. We could become a culture we do not recognize.

Urban Injustice: How Ghettos Happen
Krista Recommends Reading:
Urban Injustice: How Ghettos Happen
by David Hilfiker

I wholeheartedly recommend the two books by David Hilfiker that find reference in this program: Urban Injustice: How Ghettos Happen is an extended version of his early booklet that caught my imagination. It has a long and helpful bibliography in addition to all the information it contains. Not All of Us Are Saints: A Doctor’s Journey with the Poor is an eloquent and moving account of his family’s experiences.

http://speakingoffaith.publicradio.org/programs/seeingpoverty/kristasjournal.shtml

American Public Media is one of the nation’s premier public radio producers, bringing you over 20 national public radio programs and specials.

http://americanpublicmedia.publicradio.org/

Liberalism is truly a mental and spiritual disease and only whites, particularly white women, are susceptible to it. For many of them it is incurable. Jews are the main source of contagion but are immune. Like most diseases some of the population has resistance. In physically difficult times these will be the ones who survive. The badly infected will simply die out, either by being killed by the muds or by interbreeding with them. Healthy whites should avoid these diseased individuals and especially keep them away from their children as much as possible.

Feigning altruism, and their undying devotion to sustaining our rights, the liberal mindset is actually that of a “Control Freak”. Speech restrictions are imposed upon white males, but blacks are free to spout any vile, vulgar terms that come to mind. Women are supposedly hapless victims of male treachery, yet they are disproportionately represented in cases of violence against each other (particularly lesbian tirades, which can be rather vicious..), their offspring, and even their husbands. We live in an age of hypocrisy, Jewish chicanery, double-standards, and the tightening noose of liberal tyranny. Once the veil of liberal hypocrisy is lifted, they impose even more restrictive speech statutes to prevent dissention against their iron grip of the legal and legislative systems. Of course Jews are liberals: Any controlling port in a gentile storm…