Njengomuntu obhala njalo ngendaba yelungelo elimhlophe, ngivame ukuhlaselwa nge-elekthronikhi yilabo abaphikelela ngokuthi umbono wento enjalo uwumfanekiso nje womcabango wami: kahle, eyami, kanye neyabo bonke abanye "abagijimi bomjaho. "ngaphandle lapho. "Awazi ukuthi izigidi zabelungu ziyahlupheka?" ngokuvamile bayabuza, bephakamisa ngenxa yombuzo ukuthi uma impendulo inguyebo (futhi kunjalo, njengoba ngazi kahle), khona-ke ilungelo elimhlophe ngokusobala liyinganekwane.
Muva nje, ngithunyelwe nge-imeyili izixhumanisi ezikhethekile ze-20/20 ngobumpofu nobunzima e-Appalachia, ngothile owayenomuzwa wokuthi ngidinga ukukubona ngaphambi kokuba ngiphinde ngikhulume amagama athi "mhlophe" kanye "nelungelo" emshweni ofanayo.
"Manje ungathi bonke abelungu banenhlanhla? Buka laba bantu. Buka ukuthi baphila kanjani. Buka ukuthi impilo yabo ibuhlungu kangakanani futhi badonsa kanzima ukuze nje bangahlali emgwaqeni." "ufundeka umyalezo.
Ngempela, okukhethekile kwadabukisa inhliziyo. Futhi akungabazeki ukuthi izimo zokuphila zabamhlophe abaningi—kuhlanganise kodwa ezingalinganiselwe kulabo abahlala emagqumeni aseKentucky naseWest Virginia—ziyadabukisa futhi zikufanele ukunakwa kwethu ngokushesha. Ubuhlungu babo bungokoqobo, futhi lokho abakusho kunembeza wethu kuyasebenza. Nokho akukho kulokhu okuphikayo ukuthi ilungelo labamhlophe liyinto yangempela futhi eqhubekayo, futhi efanele ukubhekwana nayo.
Okokuqala, noma besingavumela abampofu abamhlophe base-Appalachia bangalijabuleli ilungelo ngenxa yohlanga lwabo, lokhu bekungeke kwehlise iqiniso lesimangalo esijwayelekile se-white America iyonke. Okuhlukile kwesinye isikhathi kufakazela umthetho, ngoba kuhluke kakhulu. Njengoba nje ukuba khona kwedlanzana lezibalo zosokuzijabulisa abamnyama nabasubathi abacebile akuguquli isisekelo sesakhiwo samathuba kwabanye abantu base-Afrika baseMelika abayizigidi ezingu-38, futhi akuguquki nokuba khona kwama-Appalachian amhlophe ampofu kakhulu ayingxenye yesigidi (ngaphandle kwe abamhlophe abangaphezu kwezigidi ezingu-200) basikisela ukuthi azikho izinzuzo ezitholakala ngokuba yilungu leqembu elibusayo lobuhlanga.
Ake sicabangele isifaniso ukuze sisize ekuboniseni iphuzu. Cabangela abantu abakhubazekile. Abanye phakathi kwalaba ngokusobala bacebile, banemali yokondla inhlalakahle yabo neyemikhaya yabo. Naphezu kobuthakathaka babo, banezinsiza zokuthatha amaholide amahle, bahlale ezindlini ezinkulu, futhi bahole, naphezu kwezimo zabo, ukuphila okunethezekile. Okunye, singabona kalula ngeso lengqondo inqwaba yabantu abanamandla abampofu, ababhekene nokudliwa, futhi abasanda kulahlekelwa imisebenzi. Sesikushilo lokho, ngabe ukhona yini ongakhomba laba bantu abakhubazekile abaphila kahle kanye nozakwabo abampofu kodwa abanamandla njengobufakazi bokuthi abantu abanamandla abazange bazuze, babe nenhlanhla, njengomthetho ojwayelekile, ngokuqondene nabakhubazekile? Vele akunjalo. Ilungelo elinamandla liyiqiniso lenhlalo, elihlala liyiqiniso ngisho nalapho kubhekwa abantu abanamandla abahlangabezana nezithiyo ngesisekelo sekilasi.
Ngokunjalo, kukhona ongqingili abaningi abaziwayo kanye nabesifazane abathandana nabanye besifazane, embonini yezokungcebeleka, isibonelo, abanemininingwane yabo yezezimali kude naleyo yabantu abaningi abaqondile abafunda le ndaba. Futhi kuthiwani ngakho? Naphezu kwelungelo labo elingokwezimali nenzuzo, basabhekene nenzondo esobala, ngisho nobudlova ngenxa yokuthambekela kwabo kobulili; abakwazi, ezindaweni eziningi, ukushada noma ukutholwa izingane omunye nomunye; futhi njengabo bonke abantu be-LGBT, bangaxoshwa noma banqatshelwe izindlu, ngaphandle kwesizathu ngaphandle kwezingxabano zomqashi, umninikhaya, i-ejenti yezindlu noma umbhanga; futhi konke lokhu ngokomthetho. Thina esiqondile sinelungelo lokubhekwa njengabantu abajwayelekile, sikwazi ukubamba isandla somlingani wethu noma simqabule phambi kwabantu ngaphandle kokudonsela ulaka kwababukele; singabeka izithombe zozakwethu endaweni yokusebenzela noma egumbini lokulala, ngaphandle kokuzibuza ukuthi ukwenza kanjalo kuzophumela ohlotsheni oluthile lokuziphindiselela okunonya. Ukuthula kwengqondo ukuthi ilungelo elinjalo elisithengelayo libaluleke ngaphezu kwemali, futhi alincishiswa ukuthi ama-heteros amaningi adonsa kanzima ngokwezomnotho.
Noma, cabanga ngesibonelo esisobala nakakhulu: ake sithi, "ukubhema ugwayi kubangela umdlavuza." Manje, ngakolunye uhlangothi, siyazi ukuthi lokhu kuyiqiniso ezigidini zabantu: ukudla kwazo itiyela ne-nicotine iminyaka eminingi yikho ngempela okubangela ukuba babe nomdlavuza, ikakhulukazi wamaphaphu. Futhi ngenxa yokuthi kuyiqiniso kwabaningi, ososayensi bangasho ngokuqiniseka okuphelele ukuthi kunokuhlobana okuhle nokubalulekile phakathi kokubhema ugwayi nomdlavuza. Imbangela kuzinga lomuntu ngamunye kwabaningi, nokuxhumana jikelele emphakathini. Kodwa ake sithi uno-anti omkhulu, asimbize ngoPolly. Futhi ake sithi uPolly ubelokhu ebhema usikilidi ongahlungiwe iminyaka engamashumi amahlanu, futhi akakabi nokukhwehlela, ingasaphathwa yomdlavuza. Futhi ake sithi kukhona ngempela amashumi ezinkulungwane zabantu abafana no-Polly laphaya, njengoba kungenzeka. Ungakwazi yini-ke ukuthi, nganoma ibuphi ubuqotho bobuhlakani, ukuthi okuhlangenwe nakho kuka-Anti wakho u-Polly (kanye nokuhlangenwe nakho kwabanye abafana naye) kwaphika noma kwachitha iqiniso elikhudlwana lesixhumanisi phakathi kokubhema nomdlavuza? Vele akunjalo, kungaphezu nje kokuthi abanye abantu badutshulwa ekhanda futhi bangafi, akukwenzi kube kungasebenzi ukubheja okuphephile ukuthi uma udutshulwa ekhanda, uzophumelela.
I-anecdote ngayinye nokuhlukile akukwazi, ngencazelo, ukuphikisa ubufakazi obubonakalayo, obubalulekile ngokwezibalo nobezibalo obukhomba kwelinye icala. Ngakho iqiniso lokuthi abanye abashiya isikole samabanga aphakeme baqhubeka nokuba osozigidi alikuphikisi ukuthi abantu abaneziqu zasekolishi ngokuvamile benza kangcono kakhulu ekuphileni; Iqiniso lokuthi abantu abaningi abakhulela ebumpofu obudlulele abalokothi benze ubugebengu alikushayi mkhuba ukuhlobana okukhulu phakathi kokuswela okwedlulele kanye nokuphulwa komthetho; futhi iqiniso lokuthi abanye abantu abadla okunamafutha, ukudla okuthosiwe kusenayo i-cholesterol ephansi ayisikiseli ukuthi akudingeki ukhathazeke ngezinhlobo zezinto ozifakayo emzimbeni wakho.
Njengokucatshangelwa kwesibili, khumbula ukuthi isimangalo selungelo labamhlophe njengesenzo senhlalo simane nje siphikisana nalokhu: izimpilo eziphethwe abantu abamhlophe zithuthukiswa kakhulu, ngokwezinto ezibonakalayo nangokwengqondo, ngokubheka abantu bebala, ngenxa yobumhlophe. Amagama asemqoka lapha yimpilo ephilwa ngabelungu. Ngamanye amazwi, izimpilo zangempela, zasemhlabeni zabantu abamhlophe bangempela, hhayi izimpilo kanye nabantu abangaziwa. Lokhu kubalulekile ukukuqonda, ngoba izimpilo esiziphilayo zilamula amanye amaqiniso omphakathi. Ngakho-ke, e-US, ngokwesibonelo, siphila izimpilo ezenzeka ngaphakathi kwesistimu yekilasi. Ngakho-ke, emiqhudelwaneni yomhlaba wangempela "yezinto," abantu abampofu abamhlophe abaphikisana nabantu abamnyama abacebile. Ikakhulukazi, bancintisana ngemisebenzi, imfundo kanye nezindlu ngokumelene nabantu abampofu bebala. Ngokunjalo, abacebile baqhudelana nabacebile, abaphakathi nendawo nabaphakathi nokunye. Isimangalo selungelo elimhlophe siphakamisa ukuthi lelo lungelo lidlala ngendlela yangaphakathi kwesigaba. Futhi ingabe ukhona ongaphika ngempela ukuthi lapho abamhlophe abampofu nabampofu bebala befuna amathuba, ukuthi kuyazuzisa ukuba mhlophe? Noma ukuthi lapho abamhlophe besigaba esiphakathi beqhudelana nabamnyama nabaseLatinos, ukuthi abamhlophe banomkhawulo? Okubalulekile: ukuhlola inkolelo-mbono yesayensi yezenhlalo kuhamba ngaphandle kokusho ukuthi udinga ukulawula ezinye izici ezingaba nomthelela emiphumeleni, njengokuthi, kulokhu, ikilasi.
Ngakho-ke, endabeni yama-Appalachian, ukuhlolwa okufanele kwelungelo labo lobuhlanga (noma ukuntuleka kwalo) kungaba ukuqhathanisa abamhlophe esifundeni nabamnyama esifundeni esifanayo bese ubuza, ingabe abamhlophe banenzuzo noma amalungelo ahlobene nesifunda sabo. abalingani bombala? Ukuthi abantu abaningi abazi ngisho nokuba khona kwabamnyama e-Appalachia (yize bahlanganisa cishe amaphesenti angu-6 abantu besifunda, futhi baphakathi kwabampofu kakhulu) kubonakala kuyimpendulo enhle kakhulu kulowo mbuzo. Ukuthi abamhlophe yibo esibacabanga ngaso leso sikhathi lapho sicabanga ngobumpofu base-Appalachian, futhi labo ngokuvamile esibabonisa uzwela olukhulu kangaka, kubonakala kubonisa uhlobo oluningi kakhulu lwelungelo; uhlobo olususa ekuqapheleni kwethu ngokuphelele, inkinga yobumpofu abamnyama basezindaweni zasemakhaya sengathi ayisiyonto.
Futhi ngempela luningi kakhulu uzwelo oluvezwa abampofu abamhlophe, ngokomlando nanamuhla, kunabampofu abamnyama nabansundu: olunye uhlobo lokuncamela okusobala, kanye nelungelo lobumhlophe. Manje njengoba umnotho udlondlobala, umuntu uzwa ukukhathazeka okushiwo ngabampofu (ikakhulukazi ababempofu, iningi labo abakhiwe njengabamhlophe), futhi kubi kangakanani ukuthi manje babhekene nobunzima obunjalo. Kodwa ngenkathi lobo bunzima bubhekene nabamnyama nabansundu basemadolobheni (imiphakathi yabo ebilokhu isesimweni sokuwohloka komnotho noma ngisho nokucindezeleka ezizukulwaneni zonke kwezinye izimo) uzwela oluncane lwaxhunyaniswa. Ngempela, njengoba uMartin Gilens echaza encwadini yakhe ethi Why Americans Hate Welfare, njengoba isithombe sabezindaba sabampofu saqala ukushintsha ekuqaleni kwawo-1970, sisuka ikakhulukazi kwabamhlophe nabasemaphandleni saya ikakhulukazi kwabamnyama nabasemadolobheni, inzondo yomphakathi maqondana nabampofu yakhula ivalekile. Uma kuqhathaniswa nezithombe ezigcwele uzwelo kakhulu zabampofu be-Dust Bowl ngeminyaka yawo-30s, noma imindeni yabamhlophe eyayilahlekelwa amapulazi ngeminyaka yawo-80s, imindeni yabamnyama ihlupheka ngaphansi komfutho ohlangene wokwehla kwemisebenzi ekhiqizwa emadolobheni, kanjalo. njengoba ukucwasa ngokwebala, ukwenziwa kabusha kwamabhange nokunganakwa kwengqalasizinda yezikole zasemadolobheni, kwabhekwa njengokuyimbangela yosizi lwabo.
Iqiniso elimsulwa liwukuthi, abantu abasebenzayo abekho bonke esikebheni esisodwa, futhi abantu besigaba sabasebenzi abamhlophe banezinzuzo zangempela. Abasebenzi abamnyama nabamaLatino ngokuvamile bangabokuqala abaxoshwa ekuwohlokeni komnotho, futhi bahlala emathubeni aphindwe kabili okungasebenzi kanye nezikhathi ezi-3-4 okungenzeka babe mpofu, ngezikhathi ezinhle noma ezimbi; futhi abamhlophe abashiya esikoleni esiphakeme banamathuba aphindwe kabili okuthola umsebenzi kunabase-Afrika baseMelika abangafundile.
Ngaphezu kwalokho, ngokomsebenzi ka-Thomas Shapiro oyinhloko wokuhlukaniswa kwengcebo yobuhlanga, abamhlophe endaweni yesihlanu ephansi kuyo yonke imizi yabamhlophe (ngokwemali engenayo) banesilinganiso esiphindwe kasikhombisa kunenani eliphelele labamnyama abafanayo. Ingxenye enkulu lokhu kungenxa yenzuzo enkulu kubunikazi bendlu kanjalo nokulingana, ngenxa yempahla edluliselwe kubazali. Ngempela, njengoba uShapiro kanye nozakwabo uMelvin Oliver bathole (futhi babhala encwadini yabo, Black Wealth/White Wealth), abamhlophe abanemali engenayo engaphansi kuka-$13,000 banamathuba amaningi okuba nemizi yabo kunabantu abamnyama abanemali engenayo ephindwe kathathu, ikakhulukazi ngenxa yemali engenayo. kulokhu kudluliswa kwengcebo phakathi kwezizukulwane.
Akukho kulokhu okususa izinkinga zomnotho zangempela ezibhekene nezigidi zemindeni yabamhlophe. Kodwa liphakamisa ukuthi abantu bebala babhekane naleyo mishikashika bese bebhekana nebala ngokusobala. Ukuvuma lokhu kuyiqiniso akusho ukuthi ukucwasa ngokwebala kubaluleke kakhulu kunokuhlukanisa ngokwezigaba, noma ukuthi izindaba zobumpofu kufanele zibuyele emuva. Kodwa ukugwema ingxoxo ephathelene nokucwasa ngokwebala nangelungelo elimhlophe kuwukubalekela iqiniso eliyisisekelo. Ngaphezu kwalokho, ukuqinisa isihloko cishe kuzokwenza kube nzima kubantu bebala ukwethemba abamhlophe abakhululekile kanye nabashisekeli, labo bakamuva ababonakala bekhetha ubumbano lwesigaba esingaboni imibala, bengaboni ukuthi ubunye abathi bayabufuna angeke bakhelwe phezu kwabo. isisekelo samaqiniso angaphelele kanye nezinganekwane ezikahle.
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