The Politics of Race and Class and the Changing Spatial Fortunes of the McCarren Pool in Brooklyn, New York, 1936-2010

This paper explores the changing spatial properties of the McCarren Pool and connects them to the politics of race and class. The pool was a large liberal government project that sought to improve the leisure time of working class Brooklynites and between 1936 and the early 1970s it was a quasi-public functional space. In the 1970s and the early 1980s, the pool became a quasi-public dysfunctional space because the city government reduced its maintenance and staffing levels. Working class whites of the area engaged into neighborhood defense in order to prevent the influx of Latinos and African Americans into parts of Williamsburg and Greenpoint and this included the environs of the McCarren Pool. The pool was shut down in 1983 because of a mechanical failure. Its restoration did not take place because residents and storekeepers near the vicinity of the pool complained that by the 1970s, it was only African Americans and Latinos who patronized the pool and that their presence in the neighborhood undermined white exclusivity. For two decades, the McCarren Pool became a multi-use alternative space frequented by homeless people, graffiti artists, heroin users, teenagers, and drug dealers. Unlike previous decades, during this period, people of various racial and ethnic backgrounds frequented the pool area in a relatively harmonious manner. In the early part of the twenty-first century, a neoliberal city administration allowed a corporation to organize music concerts in the pool premises and promised to restore the facility into an operable swimming pool. The problem with this restoration project is that the history of the pool between the early 1970s and the early 2000s is downplayed and this does not serve well former or future users of the poo

Unperformed Rituals in an Unread Book

What is the significance of an unperformed ritual? And what is the meaning of an unread text? The intuitive answer, that unperformed rituals and unread texts have no meaning, is clearly wrong in the case of Leviticus. The rituals depicted in its text mean a great deal, because Jews, Samaritans and Christians continue to ritualize Leviticus as part of their scriptures. Leviticus’s status as the third book of scripture has remained virtually uncontested throughout the histories of these three religions, despite the fact that people do not observe many of its offering instructions or, among Christians, even read much of its text. It retains its place among the sacred scrolls and books reproduced by each religion. Therefore if the job of commentary is to explain the meaning of Leviticus, it cannot stop with the book’s words, much less their original referents. The meanings of Leviticus have been broadcast by the sounds of its words and the sight of the books and scrolls that contain it as much as by semantic interpretations of its contents, which have themselves been manifested in ritual and legal performances as well as in sermons and commentaries. Out of all this emerges the phenomenon of scripture, of which Leviticus is an original and integral part