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Observers were blown away by Lena’s aplomb. “It was an impressive performance by Mary Ellen,” environmental expert Bob Ginsburg remembered. “She held him there until he agreed” and “it made UNO a citywide player” operating from the veritable backyard of a powerful city council figure who had already become Washington’s greatest political nemesis. “It was a big deal.” Dennis Geaney felt likewise: Lena “was too astute to let him use his charisma as a substitute for hard answers.” Phil Mullins, who had just succeeded Bob Moriarty as UNO’s IACT organizer, was astonished. “It was an awesome meeting. . . . It was amazing. It just changed everything.”22
George Schopp felt the backlash, “big time. . . . It sent Vrdolyak off the wall.” Former alderman and Vrdolyak ally John Buchanan told the priest, “You’re part of a Communist conspiracy.” Different repercussions came from beyond the neighborhood. The CID landfill below 130th Street received almost two-thirds of Chicago’s garbage. It and the older Paxton Landfill at 122nd Street were essential sites; after all, the city’s waste had to go somewhere. The chairman of the Zoning Board of Appeals saw the Southeast Side locations as simple common sense: “from a land use point of view, that is an area that has become dedicated to this type of business.” The other most relevant city official viewed WMI in economic development terms: “Their proposal is no different from a steel mill starting to expand. I’m looking at it as an industry expanding, and we need jobs.” The Chicago Association of Commerce and Industry agreed, which led to a Tribune headline saying “Dumping Ban Called Threat to Business.” Unlike with landfills, the city had no regulatory authority over the SCA incinerator at 117th Street, and in early October the Reagan administration’s Environmental Protection Agency (EPA) gave what the Tribune called “the largest commercial toxic waste incinerator in the United States” a permit to burn PCBs inside Chicago’s city limits. The chemical waste company confidently declared: “This is a state-of-the-art incinerator. It will not pose a health threat to residents.”23
But the most pressing threat to the Southeast Side’s well-being was the ongoing uncertainty of what U.S. Steel would do with South Works, where the active workforce was down to twelve hundred. Although the ongoing shrinkage of South Works’ employee roster was not as sudden or dramatic as the Wisconsin catastrophe, the cumulative job loss over time was almost three times greater, and it was the result of industry-wide trends, not a series of missteps. Between the late 1970s and the mid-1980s, the domestic U.S. steel market shrank dramatically, especially because of greatly reduced demand from the U.S. auto industry and a more than 50 percent growth in the import of steel from abroad.
Throughout the fall of 1983 and into early 1984, U.S. Steel’s leadership continued to threaten a possible shutdown of South Works unless environmental protections were seriously loosened and the United Steelworkers union surrendered even more far-reaching contract concessions. Two days after Christmas, U.S. Steel announced that it would shrink the plant to just its beam mill and one electric furnace, reducing the workforce to just eight hundred. Members of Congess were joined by Archbishop—and now Cardinal—Joseph Bernardin in denouncing U.S. Steel’s behavior, and Tribune business editor Richard Longworth wrote an angry column, declaring that U.S. Steel’s behavior “violated every standard of decency and broke every obligation to the workers and the community that made it rich.” The company had betrayed “every principle of economic fair play established over the last fifty years” and new federal legislation might be necessary “to protect the country from companies like U.S. Steel.” Indeed, “U.S. Steel is operating so far outside the rules of normal free enterprise that it is challenging the entire American industrial system.” Among those responding to the essay was St. Victor’s Father Dennis Geaney, who commended Longworth and rued the damage done to “people who are being treated like obsolete machinery.”24
While IACT and the Southeast Side steel crisis were making news throughout the summer and fall of 1983, Jerry Kellman reactivated CCRC in tandem with the Catholic parishes that stretched across Cook County’s suburban townships, the area that comprised the archdiocese’s Vicariate XII. Mary Gonzales and Greg Galluzzo also were expanding UNO’s organizational reach into three more predominantly Hispanic Chicago neighborhoods: Back of the Yards, Little Village, and Pilsen, where Danny Solis was transforming the Pilsen Neighbors Community Council into a UNO affiliate. Before the end of the year Mary and Greg also added to UNO’s staff Peter Martinez, a veteran IAF organizer. Martinez had known and clashed with Kellman a decade earlier, and his arrival not only increased tensions between Jerry and Greg, but it spurred Kellman’s gradual shift from UNO to Leo Mahon’s CCRC. Jerry sought support for CCRC from the archdiocese’s CHD, the Woods Fund, and Tom Joyce’s Claretian Social Development Fund, emphasizing that his congregational organizing would lead parishioners toward “understanding social action as part of a faith commitment.”
By midsummer, Kellman had visited pastors across the vicariate and had won the support of urban vicar Father Ray Nugent. Combining the vicariate’s numerical designation with the Book of Ecclesiastes’ (3:1–2) well-known invocation of “time,” Kellman and the pastors came up with “Time for XII” as the name for a program which would work hand in glove with CCRC to train lay leaders in each parish to listen to fellow parishioners’ thoughts about the region’s economic crisis.
Cardinal Bernardin gave Time for XII his enthusiastic support, and on August 29 he endorsed it at a meeting of three hundred parish leaders from across the vicariate. Kellman and Leo Mahon believed it would take until October 1984 to raise the necessary funds—in part through contributions from each church—to hire staff and begin work at the more than twenty parishes that said they would sign on. In the interim Kellman would kick off “pilot projects” at St. Victor and at Father Paul Burke’s Holy Ghost Parish in neighboring South Holland.
At St. Victor Parish, Leo’s—and soon Jerry’s—right-hand layman was the energetic Fred Simari. Under the tutelage of Leo’s first young associate pastor at St. Victor, Bill Stenzel, Fred had proceeded through the archdiocese’s three-year deaconate school. At almost forty years old, Fred was six years older than Kellman, who quickly impressed him as an “incredibly hard worker” who “was great at what he did.” Also involved at St. Victor were two other key parishioners, Gloria Boyda and Jan Poledziewski. Within St. Victor, “lots of laypeople got involved,” Jan recalled, another of whom was Christine Gervais. “We just went into different homes and spoke to the people and then kind of brought back all of our information,” Gervais remembered. We “just sat and talked,” especially about what families needed. People just “refused to believe that the steel industry was going down,” because for many families, the plants were the only jobs that three successive generations of breadwinners had known.
By the beginning of 1984, Kellman was expanding beyond St. Victor and Holy Ghost, and at Annunciata Parish on the East Side Kellman used a small retreat as an opportunity to explain Time for XII. Soon thereafter Jerry spoke with one young man from the parish, Ken Jania, about joining him to do further outreach. Jania, newly married and running a small, failing East Side restaurant, jumped at the chance, and by May 1984, Ken was CCRC’s second paid staff member.
“My job was to connect with the parishioners,” Jania recalled, “to make a presentation in front of church” and “organize and start the interview process with parishioners.” On the East Side, in predominantly Polish Hegewisch, Chicago’s southeasternmost neighborhood, in Calumet City and other southern suburbs, there were “hundreds of interviews that we documented.” The job was harder than it sounded, for “it was very difficult for me to come from that neighborhood and to go and do those interviews, because in many cases I knew the people” going back to high school. “It was very difficult with these families” since “they’d lost everything” when a father’s steel plant job disappeared. “He’s got nothing,” since “their skills didn’t translate to anything,” and that meant “absolute
desperation,” with prolonged unemployment signaling how “the traditional blue collar nuclear family’s exploded.”
As IACT’s Alma Avalos explained, “I don’t think the reality really sunk in until after a couple of years passed.” As Christine Walley, the most poignant chronicler of the Southeast Side’s disintegration, later wrote, “it sometimes felt as if our entire world was collapsing.” Permanent closure of the mills, whether Wisconsin or especially South Works, “was simply unfathomable,” and for many men “the stigma of being out of work was deeply traumatic.” In her household, following the Wisconsin shutdown, “my dad became increasingly depressed, eventually refusing to leave the house. . . . He would never hold a permanent job again.” The Southeast Side’s economic demise also “caused untold social devastation” among neighbors as another former Wisconsin worker attempted suicide and a third drank himself to death. Her father lived on, wallowing in “the deep-seated bitterness of a man who felt that life had passed him by.” All across the Calumet region, it slowly dawned on people that a “world we thought would never change” had suddenly proven “far more ephemeral” than anyone had imagined possible.
Jerry Kellman’s reenlivened CCRC had an expanded geographic reach thanks to Vicariate XII’s archdiocesan links with neighboring Vicariate X, which encompassed all of the Chicago neighborhoods that comprised Greater Roseland. Far more crucial, however, in early 1983 Leo Mahon’s protégé and former associate pastor, Bill Stenzel, was assigned to the small, struggling Holy Rosary Church at the southwest corner of 113th Street and King Drive. Stenzel had spent some previous months with Father Tom “Rock” Kaminski at neighboring St. Helena of the Cross Parish on S. Parnell Avenue at 101st Street. One of Stenzel’s tasks was to merge an even weaker nearby parish, St. Salomea, a historically Polish church, into Holy Rosary, which had been traditionally Irish. Holy Rosary had some deeply committed parishioners, like Ralph Viall, a white man in his fifties, and Betty Garrett, an African American woman who had moved to Roseland in 1971, but the merger faced no opposition because there was hardly anyone either Irish or Polish or—excepting Ralph Viall and his friend Ken—indeed white left in Roseland.25
If any one neighborhood in America epitomized the experience of “white flight” in its most traumatic form, Roseland was it. The name went back to the earliest white settlers, Dutch immigrants who first arrived in 1849 to build homes and farms in the area around what would become 103rd to 111th Streets at South Michigan Avenue—the same street that fifteen miles northward becomes Chicago’s “Magnificent Mile” shopping district. In 1852 the Illinois Central and Michigan Central Railroads interconnected just a little to the southeast, and the settlement that grew up there would be called Kensington. Over the next quarter century Chicago’s role as major rail hub grew dramatically, and in 1880 the already-famous sleeping car magnate George Pullman chose an area just to the northeast—between what later would be 103rd and 115th Streets—to build a new manufacturing plant as well as a company town he would name after himself. By the turn of the century, Pullman’s burgeoning plant employed many workers who lived in Roseland and Kensington, and in the coming decades and the World War II era, thousands of men—white men—who found well-paying jobs in the steel plants east of there, across the large geographic divide of Lake Calumet and its attendant marshes, made their homes in Roseland or the adjoining neighborhoods of West Pullman and Washington Heights, both of which, like Kensington, were often lumped into Greater Roseland.
Black people were almost nonexistent in those neighborhoods. To the north, between 91st and 97th Streets astride State Street, a small black community called Lilydale grew up in the years after 1912, and by 1937, its residents successfully protested for the construction of a neighborhood public school. At the time of the 1930 census, Kensington had 170 black residents. In 1933, when an African American woman purchased a duplex some fifteen blocks southwestward, near 120th Street and Stewart Avenue, white neighbors bombed the property. A decade later, when white real estate developer Donald O’Toole announced the construction of Princeton Park, a new neighborhood of primarily single-family homes for African Americans just west of Lilydale, eleven thousand whites petitioned unsuccessfully to block the development. The end of World War II created a serious housing shortage, and when the CHA moved the families of several black war veterans into a reconstructed barracks project on the east side of Halsted Street at 105th Street, it took more than a thousand law enforcement officers to finally end three nights of violent white protest riots.
Following World War II, Greater Roseland’s racial composition changed gradually, and then incredibly abruptly. Blacks were 18 percent of the population in 1950, but the proportion increased to 23 percent in 1960, to 55 percent in 1970, and then to 97 percent by 1980. But those statistics, while dramatic, nonetheless fail to convey how stark the transformation was. In 1960, West Pullman was 100 percent white; by 1980, it was 90 percent black. Washington Heights, 12 percent black in 1960, was 75 percent so by 1970, and 98 percent by 1980. In central Roseland, the dominant church presence, reaching all the way back to the original settlers, was the four congregations of the Christian Reformed Church (CRC) and four more of the Reformed Church of America (RCA). One of the CRC churches considered reaching out to new African American residents in early 1964, but then dropped the idea in July 1968, concluding that the neighborhood was in “rapid decline” by the spring of 1969. As in other neighborhoods all across Chicago’s vast South Side, the onset of the real cataclysm could be dated quite precisely: April 4, 1968, when Martin Luther King Jr. was assassinated in Memphis. “From that day on, everything changed,” one resident told Louis Rosen, who wrote a powerful memoir of the transformation before becoming a successful musician. “It was rapid. It was awful,” one white person recalled. “It was an exodus.”
That is what happened in Roseland. In hardly twelve months in 1971–72, all four self-governing CRC churches abandoned the neighborhood and moved to the white suburbs. Of the RCA churches, one decamped in 1971, a second in 1974, and a third in 1977; the last survivor held out well into the 1980s. Of all the statistics measuring white flight, one may capture the price that the neighborhoods—and the new residents—paid more powerfully than any other: in 1960, fifty-eight M.D.s practiced in Roseland. Twenty years later, in 1980, after a population increase of five thousand residents, there were only eleven.
While virtually all whites fled, one Christian Reformed couple in their late thirties walked against the tide. Rev. Tony Van Zanten had finished seminary in the early 1960s, spent some time in Harlem and then over a decade in Paterson, New Jersey, another city experiencing serious decline. In August 1976 Tony and his wife Donna relocated to Chicago and opened Roseland Christian Ministries Center in the heart of South Michigan Avenue’s once-vibrant business district. They fully realized how “the racial change in Roseland was a very radical and very swift one,” maybe more stark than in any other place. “There were no social services at all,” Donna remembered. “There was nothing there for the new people.”26
Standing against the tide were the Roman Catholic parishes that for decades had stood within fifteen blocks or so of each other all across Greater Roseland. Several closings and mergers had taken place in the previous decade as the area’s Catholic population shrank due to the racial turnover, but new African American members energized some parishes. Father Paul Burak was newly ordained when he arrived at St. Catherine of Genoa in West Pullman in 1972, when white flight was near its peak and the population, for the moment, was roughly 50 percent black and 50 percent white. St. Catherine’s retired pastor, Father Frank Murphy, had been a forceful proponent of racial equality, but that hadn’t stemmed the flight. “I experienced a lot of struggle and confusion about the parish” through the early and mid-1970s, Burak recounted. “Every weekend I would meet someone saying ‘Father, this is our last weekend here.’” Burak left St. Catherine in 1978, only to return in 1981, and by then few white parishioners remained. Tom Kaminski arri
ved at St. Helena in 1977, and only a few elderly white people were still in the congregation.
At first glance, the massive white depopulation of these neighborhoods promised a wonderful opportunity—thousands of newly available, often well-constructed brick bungalow-style homes—for African American Chicagoans whose families had for decades been trapped within the clear racial boundaries of Chicago’s South and West Side neighborhoods. But the reality of Roseland’s racial transformation again made black families highly vulnerable to exploitative white real estate “professionals,” this time due almost entirely to federal government policy choices. The Federal Housing Administration (FHA), by 1968 part of the Department of Housing and Urban Development (HUD), was indisputably the villain, but until the mid-1970s, almost no one fully fathomed—or sought to expose—the consequences of government policy-making gone awry.
At first only one little-known housing policy expert, Calvin Bradford, was determined to unmask a widely ignored evil. The term “redlining” was well known, if not well understood, but in newly African American neighborhoods like Roseland, it was not lenders’ refusal to make conventional home mortgage loans available to black home buyers that wreaked widespread damage, but how the FHA, starting in August 1968, made government-insured loans available to such purchasers—often through exploitative mortgage bankers, and even for properties of dubious quality—that ended up decimating newly black neighborhoods in which such insured loans were concentrated.
Bradford and a coauthor figured out that while seeking to “encourage inner-city lending,” the FHA caused local mortgage bankers to simply maximize the number of black purchasers they could entice to buy homes. As a result, thousands of black families were issued mortgages that they were not qualified to successfully carry—especially in an urban economy where blue-collar jobs like those at the Southeast Side’s steel mills were vanishing by the thousands year after year. The result was “massive numbers of foreclosed and abandoned properties,” with the FHA insurance actively encouraging fast-buck lenders to foreclose as quickly as possible on as many properties as they could.