According to a report by Thomson Reuters Foundation, billionaires including Amazon’s Jeff Bezos and Tesla founder Elon Musk have seen their wealth soar during the COVID-19 pandemic while the world’s poor face years of hardship, charity Oxfam said on Monday as it demanded steps to tackle inequality…
It could take more than a decade to reduce the number of people living in poverty back to pre-crisis levels, Oxfam said. Meanwhile, the collective wealth of the world’s billionaires rose $3.9 trillion between March and December 2020 to reach $11.95 trillion, the report calculated. The 10 richest men saw their net worth increase by $540 billion in the same period, Oxfam said.
Economists Bruce Meyer, from the University of Chicago, and James Sullivan of the University of Notre Dame found that the poverty rate increased by 2.4 percentage points during the latter half of 2020 as the U.S. continued to suffer the economic impacts from Covid-19.
That percentage-point rise is nearly double the largest annual increase in poverty since the 1960s. This means an additional 8 million people nationwide are now considered poor. Moreover, the poverty rate for Black Americans is estimated to have jumped by 5.4 percentage points, or by 2.4 million individuals.
Four times as many jobs were lost last year due to the coronavirus pandemic as during the worst part of the global financial crisis in 2009, a U.N. report said Monday.
The International Labor Organization estimated that the restrictions on businesses and public life destroyed 8.8% of all work hours around the world last year. That is equivalent to 255 million full-time jobs – quadruple the impact of the financial crisis over a decade ago…
The drop in work translates to a loss of $3.7 trillion in income globally — what Ryder called an “extraordinary figure” — with women and young people taking the biggest hits.
It will both take some time to fully assess the effects of COVID-19 and then some time to interpret and act on the findings. As data and studies are released, as various parts of society reckon with the fallout, and people respond, themes and narratives will develop as to what happened and what it means.
Getting back to “normal” or pre-COVID conditions will surely be a goal. Yet, if COVID-19 did significantly alter economic and social conditions, will returning to “normal” be acceptable or will there be calls for a bigger response? It is not as if inequality was a non-issue before COVID-19.
All of this highlights that even with all the advances of the modern world, it is a struggle to keep up with the rapid social change and think about the future. This hints at the problems of complex systems and the ongoing human experience of living through difficult experiences.
Joe DiStefano sees boulevards like El Camino Real as more than just spots for takeout or an oil change. He sees a “perfect storm of opportunity.” Cofounder and CEO of UrbanFootprint, a software company that builds urban planning tools, DiStefano has done numerous studies on the housing potential hiding in California’s commercial strips. According to UrbanFootprint’s analysis of El Camino Real, this lone corridor could theoretically accommodate more than 300,000 new units if the road was upzoned to allow residential development and its parking lots and big-box stores became low-rise apartment complexes…
Converting underutilized retail and office space into apartments is not a novel idea, but it’s gaining fresh attention from California lawmakers, especially as pandemic-fueled e-commerce and remote work trends continue to empty brick-and-mortar stores and business parks across the state. In December, California State Senator Anna Caballero, who represents the Central and Salinas valleys and cities such as Merced, helped introduce Senate Bill 6, which would fast-track the creation of walkable infill development and make it easier to turn land zoned for commercial uses into housing. Another member of the state’s legislature, Assemblymember Richard Bloom, has a similar proposal to encourage commercial-to-residential conversions, Assembly Bill 115. (California has a bicameral legislature.) And Senator Anthony Portantino introduced AB15, which would incentivize turning vacant big box sites into workforce housing…
But more than 40% of commercial zones in California’s 50 largest metros prohibit residential development, according to a recent report from the Terner Center for Housing Innovation at Berkeley. “Residential Redevelopment of Commercially Zoned Land in California” highlights the growing potential of such rezoning proposals. “It’s a perfect infill option,” says David Garcia, a co-author and policy director at the Terner Center. While legislation like these proposed bills hasn’t been passed in other states, he believes they address a universal problem. “You’re really plugging in gaps left by shifts in the commercial marketplace, by Covid and the shift to e-commerce.”
There are three main types of projects ripe for this kind of reuse, Garcia says: commercial strips in more urban areas, often along existing transit lines; former big box retailers in more suburban areas; and vacant land in the exurban landscape that’s been reserved for future development. Researchers found there was actually more acreage of available commercial space per person in more suburban/outlier areas, an opportunity that, if paired with increased investment in transit, could quickly bring more density and valuable walkable development to fast-growing and diversifying suburban centers, some of which have already done a relatively good job of building new housing. “Instead of thinking about a bill like this as another state mandate cities need to adhere to, it should be looked at as a tool for doing the good planning they need to do anyways,” Garcia says.
This might be hard sell before COVID-19 but the severe issues for retailers and businesses may make a lot of properties available.
Even with these issues, I wonder how many communities would quickly give up commercial properties to be rezoned for residential use. Many communities rely on commercial properties along major roads for sales tax revenue. If commercial property disappears from the local zoning map, how would a community make up those revenues?
Of course, providing possibly cheaper housing could be desirable to residents, even if it comes at the expense of commercial properties. And new residential units might even revive some local commercial activity.
Overall, though, I would say the Plan for Transformation has been a disappointment. It took far too long. It built too little housing. The overall aim of integrating very poor people into their communities and the city at large has not been fully achieved. The continued segregation of Chicago by race and class continues. I guess you could say that the series helped set the agenda or some of the reforms that occurred, but I’m sure not satisfied with the outcome.
For low-income housing to succeed, it doesn’t need to be an architectural showplace. It just needs to do the basics, right. It needs to provide shelter, it needs to provide community, it needs to provide integration into the broader society, so [that] people can climb the ladder, economically and socially, if they want to. It doesn’t need to win a design award, although good design certainly can be a part of its success.
I do think it’s really important to say that design is not deterministic. In other words, better buildings will not make better people. Design is part of the equation of integrating the very poor into the city. But it can’t do it all by itself. It’s naive to think that. It needs to be combined with social service programs, and other things – schools, families that are supportive – in order for it to succeed. Design can open the door to success, but it cannot achieve that on its own.
And the corollary is true, too. You can’t blame bad design for the failures completely. You can’t completely blame bad design for the failures of high-rise public housing. The failure has had to do as much withe federal policy that was well intentioned, but foolish. Concentrating lots of very poor people and a vast high rise development, like the Robert Taylor Homes or Stateway Gardens, was an invitation to disaster. In a way, it doesn’t matter how the buildings are designed. The design simply accentuated the social problem these high concentrations of poverty.
Kamin highlights multiple important elements at play: how much replacement housing was actually created, the larger social issues still very present in Chicago (“segregation…by race and class”), and the role of design. I’ll comment briefly on each.
Second, is the issue really public housing or is it ongoing inequality in Chicago? As luxury buildings keep going up, conditions in many Chicago neighborhoods have not improved. Public housing has never been particularly popular in the United States but neither has actually acknowledging and addressing the deeper issues of why some city residents might have a need for public housing or why affordable housing is in short supply.
Third, considering the full set of forces at work in a particular context – design, social forces and processes, relationships, power dynamics, the organizations and institutions involved – is very important. If segregation by race and class is present in Chicago, certain institutional actors have particular vested interests, and the design all need to be considered, how might this change constructing buildings in the first place?
With all this said, I hope conversations about public housing and affordable housing in Chicago are not solely relegated to discussions of past decisions and poor outcomes.
“America needs a tidal wave of the old-time religion,” inveighed 1920s evangelist Billy Sunday, self-proclaimed preacher of that “old-time religion.” In 1963, when an Episcopal clergyman accused Billy Graham of “putting the church back 50 years,” Graham responded: “I’m afraid I have failed. I had hoped to put the church back 2,000 years,” suggesting that evangelicalism was a return to a pristine, ancient Christianity.
As historian Timothy Gloege explains, however, early-20th-century evangelicals called their movement “old-time religion” even as they pioneered a new, consumer-oriented faith. Frequently sidestepping traditional denominational structures, evangelicals have excelled at using modern promotional techniques to deliver their message through celebrity spokespeople and an elaborate Christian media empire — think of ubiquitous televangelist Joel Osteen. Prioritizing an individual’s personal relationship with God and plain reading of the scriptures, they also created new standards of orthodoxy, including the “inerrancy” of the Bible. These innovations were often sold as “traditional” Christianity, but they developed the faith beyond what even Reformation innovators could have imagined.
This reminds me of a discussion in a grad school class involving the sociology of religion. In a discussion of different religious traditions and where they might fit in a current understanding of liberal or conservative, the professor jumped in at one point and noted that even the groups that claim orthodoxy or tradition tend to have moved over time from earlier practices and beliefs.
So, perhaps being “traditional” exists on a continuum with some versions closer to tradition and others further away? This might even be less of a changing of something and more of a shift in emphases. Think of the hundreds of Christian denominations in the United States who would highlight different aspects of faith as being more important or the major Christian traditions – Catholicism, Orthodoxy, Protestantism, etc. – and how they might each claim to retain traditional elements of Christianity.
It would be worth noting what groups claim tradition more strongly, how they make these arguments, and for what reasons. Did evangelicals at the turn of the twentieth-century claim “old-time religion” and tradition in order to distinguish themselves from other religious changes? For various religious groups that have called fellow adherents back to the fundamentals of their faith, why do so at that particular moment? In a competitive religious marketplace in the United States, promoting tradition could appeal in particular ways – and not others.
The Islamic Center of Naperville, or ICN, is seeking zoning variances so members can develop a mosque, school, multipurpose hall, gymnasium and worship-area expansion in five phases over the next 40 years…
Naperville city planner Gabrielle Mattingly said the city received “an unprecedented volume of public participation” for the hearing, including nearly 2,000 names in support or opposition, 770 written comments and 160 people who signed up to speak…
The commission was able to spend 20 minutes at their meeting this week scrolling through the 1,610 signatures favoring ICN’s plans and the 305 in opposition…
ICN’s development plans show the first phase, expected to start this year, includes constructing a two-story mosque with 26,219 square feet of space to provide space for 692 worshippers, said Len Monson, the attorney representing ICN. It also will include space for offices, conference rooms, storage, multipurpose spaces and washrooms.
One interesting aspect of this proposal is that it lays out several stages that progressively increase the size of the mosque over the next forty years. Building in stages could make sense for a lot of religious groups: they could wait and see how many people are attending and it could help spread out the need for financial resources.
When the Islamic Center of Naperville requested in 2011 that Naperville annex this land with the goal of eventually constructing a facility on the property, neighbors expressed concerns. The City Council unanimously approved the request but the reactions in Naperville occurred around the same time as several other mosque proposals in DuPage County encountered opposition.
Additionally, this property is surrounded on all sides by residences. I have found in my research that locations near homes tends to increase concerns raised by community members. In Naperville and numerous other communities in the United States, residents used to nearby open spaces or agricultural land can hope the land always stays in that form rather than become home to a new building or development.
It is hard to know from this article how many of the public comments are in support of the proposed changes and how many are opposed. Even if the number of supporters is large or a majority, that would still suggest a sizable number of people with concerns.
First, the performance of “Amazing Grace” after Joe Biden’s inauguration speech. This is a religious song regularly heard in many churches and congregations. On the song’s origins (with information on the song from Wikipedia):
Newton and Cowper attempted to present a poem or hymn for each prayer meeting. The lyrics to “Amazing Grace” were written in late 1772 and probably used in a prayer meeting for the first time on 1 January 1773. A collection of the poems Newton and Cowper had written for use in services at Olney was bound and published anonymously in 1779 under the title Olney Hymns. Newton contributed 280 of the 348 texts in Olney Hymns; “1 Chronicles 17:16–17, Faith’s Review and Expectation” was the title of the poem with the first line “Amazing grace! (how sweet the sound)”.
The song really took off in the United States and was adopted by a number of Christian denominations. But, this popularity extended beyond explicitly religious settings:
Following the appropriation of the hymn in secular music, “Amazing Grace” became such an icon in American culture that it has been used for a variety of secular purposes and marketing campaigns, placing it in danger of becoming a cliché. It has been mass-produced on souvenirs, lent its name to a Superman villain, appeared on The Simpsons to demonstrate the redemption of a murderous character named Sideshow Bob, incorporated into Hare Krishna chants and adapted for Wicca ceremonies. It can also be sung to the theme from The Mickey Mouse Club, as Garrison Keillor has observed. The hymn has been employed in several films, including Alice’s Restaurant, Invasion of the Body Snatchers, Coal Miner’s Daughter, and Silkwood. It is referenced in the 2006 film Amazing Grace, which highlights Newton’s influence on the leading British abolitionist William Wilberforce, and in the film biography of Newton, Newton’s Grace. The 1982 science fiction film Star Trek II: The Wrath of Khan used “Amazing Grace” amid a context of Christian symbolism, to memorialise Mr. Spock following his death, but more practically, because the song has become “instantly recognizable to many in the audience as music that sounds appropriate for a funeral” according to a Star Trek scholar. Since 1954, when an organ instrumental of “New Britain” became a best-seller, “Amazing Grace” has been associated with funerals and memorial services. The hymn has become a song that inspires hope in the wake of tragedy, becoming a sort of “spiritual national anthem” according to authors Mary Rourke and Emily Gwathmey. For example, President Barack Obama recited and later sang the hymn at the memorial service for Clementa Pinckney, who was one of the nine victims of the Charleston church shooting in 2015…
Due to its immense popularity and iconic nature, the meaning behind the words of “Amazing Grace” has become as individual as the singer or listener. Bruce Hindmarsh suggests that the secular popularity of “Amazing Grace” is due to the absence of any mention of God in the lyrics until the fourth verse (by Excell’s version, the fourth verse begins “When we’ve been there ten thousand years”), and that the song represents the ability of humanity to transform itself instead of a transformation taking place at the hands of God. “Grace”, however, had a clearer meaning to John Newton, as he used the word to represent God or the power of God.
The transformative power of the song was investigated by journalist Bill Moyers in a documentary released in 1990. Moyers was inspired to focus on the song’s power after watching a performance at Lincoln Center, where the audience consisted of Christians and non-Christians, and he noticed that it had an equal impact on everybody in attendance, unifying them. James Basker also acknowledged this force when he explained why he chose “Amazing Grace” to represent a collection of anti-slavery poetry: “there is a transformative power that is applicable … : the transformation of sin and sorrow into grace, of suffering into beauty, of alienation into empathy and connection, of the unspeakable into imaginative literature.”
A song so popular that it could be preformed in public and enjoyed by both Christian and non-Christian audiences.
The brief program included two songs: Amazing Grace and Hallelujah.
This quiet, devastating and hopeful memorial reminded me of the remarkable and wholly improbable journey of this song, Hallelujah, into something like a canonical song of memorial or pathos in American culture. That this should be so is actually quite odd, not least because it is not at all clear what the song, in its totality, is even about. And a number of things the song is quite clearly about … well, they are not what you’d expect in a song now treated as appropriate, uplifting and fitting for all occasions and audiences.
Mainstream or memorial versions commonly expurgate the song’s erotic imagery. But it can’t all be ironed out. This energy, rumbling rough under the simplified lyrics, gives a power and ballast even to the more sanitized versions. In any case the mixing and matching of lyrics is possible because Leonard Cohen wrote numerous different lyrics for the song. You can mix and match them and create your own version.
Could these two songs help prompt a spiritual experience for listeners and performers? Music does not have to be explicitly or exclusively religious to help bring people together. Could they be heard in houses of worship, on the radio, and in political settings? Christians have a history of adopting popular music and words and plenty of church songs have entered the public consciousness. Do they address universal themes as well as hint at specific religious details? Such songs could help Americans and others link what may at times seem to be disparate realms while leaving enough room for interpretation and use that it can mean different things to different people.
The proposed project in Elmhurst, however, involves demolishing an even newer home. Jim Bowen, CEO of Wheaton-based exchange-traded fund sponsor First Trust Portfolios, and his wife, Marisa, plan to knock down a house built in 2012 to create a larger lot for a new house they will build.
In early 2013, Marisa Bowen paid $1 million to buy the newly built, 4,044-square-foot house from its builder. Then, in 2017, the couple paid $440,000 for a vintage, 1,683-square-foot house next door that they subsequently demolished.
In August, the couple received Elmhurst City Council approval for yard setback requirements for a new house they plan to construct on the combined, 0.45-acre property. Elmhurst officials recently told Elite Street the couple has sought a demolition permit for the nine-year-old house. City documents show their plan is to construct a new home with a 5,012-square-foot footprint.
Teardowns require some resources as the purchaser needs to buy the existing home, pay to tear down the home, and then construct a new home. In particular locations, a new, larger home can pay off in significant profits.
This case is a different in several key ways. First, it involves one relatively new home. Teardowns are intended to provide more space and newer features compared to the residence previously on the property. The nine-year old home would appear to have some desirable features: according to several real estate websites, it has roughly 4,000 square feet, it has a three car garage, and is worth more than a million dollars. The proposed new home is even bigger and may have different features.
Second, the teardown involves combining two lots and demolishing an older house in addition to the newer home. This process can sometimes go the other direction: someone takes a larger property, subdivides it, and makes even more money by selling multiple homes. Here, the older home is relatively small by today’s standards: over 1,600 square feet with 3 bedrooms and 2 baths. By tearing down two homes, the new larger house will have more space to fit on a larger corner lot.
Because this involves a newer home and two lots, this is going to take some money. Teardowns require some resources as the purchaser needs to buy the existing home(s), pay to tear down the home(s), and then construct a new home. The payoff can be high, either in resale value compared to what was there before or in a more desirable home for the current owner.
Schaumburg, Illinois, nearly 30 miles northwest of downtown Chicago, is a prototypical edge city. Home to Woodfield Mall, hundreds of thousands of square feet of office space, and over 70,000 residents plus located at the convergence of I-290, I-90, and IL-390, journalist Joel Garreau mentioned Schaumburg in his 1991 book Edge City: Life on the New Frontier. When I heard Schaumburg advertising on the radio, I wondered: is this an aggressive or a desperate move in these particular times? Where does Schaumburg fit among other Chicago suburbs also trying to get their name out there (examples here and here)? A few thoughts on this.
-Woodfield Shopping Mall is one of the largest in the United States. Even with numerous shopping malls struggling plus the problems of brick and mortar retailers, Woodfield will probably survive due to its size, location, and status. It may need to transform significantly – can it still support hundreds of stores? – but it is likely in good shape compared to numerous other Chicago area malls that are exploring new paths (other examples here, here, and here).
–Growth is important to American communities. Like many edge cities, Schaumburg experienced explosive growth early in its history: it had 986 residents in 1960, in 1980 had over 53,000 residents, and peaked in 2000 at over 75,000 residents. Where does it go from here? Population loss and/or the loss of businesses would not be a good image for the community as it tries to chart a bright future.
Compared to other Chicago suburbs, Schaumburg is likely in good shape. At the same time, the growth and status of the past and present does not have to continue amid new social pressures and internal decisions. If Schaumburg is advertising in order to attract businesses, perhaps this hints at broader issues across suburbs: can they all succeed in what may be a challenging several year period?
With the start of my Urban Sociology class this week, I spent a little time this weekend reflecting on the connections between Martin Luther King, Jr. and cities. Looking at just a few aspects of King’s life suggests he was shaped by cities and he shaped cities.
-King was born in Atlanta, his father was a pastor in Atlanta, he did most of his collegiate and graduate work in cities (Atlanta and Boston), and he was a pastor in Montgomery and Atlanta. King was assassinated in Memphis.
-The issues King addressed are associated by many Americans with cities: race, injustice, inequality, housing, access to public transportation, jobs. Of course, these issues are not exclusive to urban life but the demographic differences in many parts of the United States between cities and suburbs or rural areas and the ways Blacks were often restricted from certain locations (such as in sundown towns) highlighted the different conditions and realities across places.
With “WandaVision,” Feige said that he had wanted to honor the complexity of the title characters and Wanda’s reality-warping abilities but also to leaven the story with tributes to sitcom history…
The series finds Wanda and Vision — now somehow alive — residing in suburban bliss, not entirely sure of why they are cycling through various eras of television history and encountering veteran Marvel performers like Kat Dennings (as her “Thor” character, Darcy Lewis) and Randall Park (reprising his “Ant-Man and the Wasp” role of Jimmy Woo) as well as new additions to the roster, like Teyonah Parris (as Monica Rambeau) and Kathryn Hahn (playing a perplexingly nosy neighbor named Agnes)…
“You enter a sitcom episode with the understanding it’s going to make you feel good and it’s all going to be OK at the end,” said Schaeffer, who also worked on “Captain Marvel” and “Black Widow.”
What “WandaVision” adds to this formula, she said, is an element of “creepiness — the idea of shattering that safety in a calculated way.”
The suburban sitcoms of the 1950s are often portrayed as providing a common image: the white nuclear family living happily in a single-family home. The episodes revolve around relatively minor issues that are resolved at the end of the show.
By the 1960s, there were some twists to this theme. Lynn Spigel writes of new television characters who provide an edge to the typical suburban image. Think Samantha on Bewitched who with her magic powers and odd relatives provides a new angle to the suburban sitcom.
In the late 1990s, more shows looked to push the suburban sitcom in even further – and often darker – directions. Take The Sopranos: from the outside, the family has the look of a successful suburban family living in a large McMansion in an upscale community. But, of course, the secret is that the gains are ill-gotten and the attempts to find happiness in this suburban lifestyle never coalesce.
Indeed, this darker approach to the suburban sitcom has an extended history in other mediums as well with novels, films, and other narratives suggesting something similar: the suburbs are not what they seem. These products offer a critique of the the suburbs where the American Dream is not what it seems, where all the suburban striving does not amount to much or falls apart spectacularly.
While I have not seen WandaVision, the narrative arc may then fall into familiar territory: the suburban household with a twist or dark secret is already an established genre. These may be new characters in the suburbs and it may be an expansion of the Marvel Universe but it remains to be seen how much new suburban ground it really treads.