Sherrena saw all this, but she saw something else too. Like other seasoned landlords, she knew who owned which multifamily, which church, which bar, which street; knew its different vicissitudes of life, its shades and moods; knew which blocks were hot and drug-soaked and which were stable and quiet. She knew the ghetto's value and how money could be made from a property that looked worthless to people who didn't know any better.
It took a certain skill to make a living off the city's poorest trailer park, a certain kind of initiative. Tobin’s strategy was simple. He would walk right up to a drug addict or a metal scrapper or a disabled grandmother and say, "I want my money." He would pound on the door until a tenant answered. It was almost impossible to hide the fact that you were home. It was hard to hide much of anything. Office Susie knew when your check arrived; she put it in your mailbox. And Lenny could plainly see if you had enough money to buy cigarettes or beer or a new bike for your kid but not enough to pay the rent.
You've got to wonder if the street people don't have the right idea. Just live on the street. Don't have to pay rent to nobody.
When city or state officials pressured landlords—by ordering them to hire an outside security firm or by having a building inspector scrutinize their property—landlords often passed the pressure on to their tenants. There was also the matter of reestablishing control. The most effective way to assert, or reassert, ownership of land was to force people from it.
Poor families were often compelled to accept substandard housing in the harried aftermath of eviction. Milwaukee renters whose previous move was involuntary were almost 25 percent more likely to experience long-term housing problems than other low-income renters.
When tenements began appearing in New York City in the mid-1800s, rent in the worst slums was 30 percent higher than in uptown. In the 1920s and ‘30s, rent for dilapidated housing in the black ghettos of Milwaukee and Philadelphia and other northern cities exceeded that for better housing in white neighborhoods. As late as 1960, rent in major cities was higher for blacks than for whites in similar accommodations. The poor did not crowd into slums because of cheap housing. They were there—and this was especially true of the black poor—simply because they were allowed to be.
Some landlords neglected to screen tenants for the same reason payday lenders offered unsecured, high-interest loans to families with unpaid debt or lousy credit; for the same reason that the subprime industry gave mortgages to people who could not afford them; for the same reason Rent-A-Center allowed you to take home a new Hisense air conditioner or Klaussner “Lazarus” reclining sofa without running a credit check. There was a business model at the bottom of every market.
Men often avoided eviction by laying concrete, patching roofs, or painting rooms for landlords. But women almost never approached their landlord with a similar offer. Some women—taxed by child care, welfare requirements, or work obligations—could not spare the time. But many others simply did not conceive of working off the rent as a possibility. When women did approach their landlords with such an offer, it sometimes involved trading sex for rent.
The power to dictate who could stay and who must go; the power to expel or forgive: it was an old power, and it was not without caprice.
"This moment right now," Sherrena reflected, "it’s going to create a lot of millionaires. You know, if you have money right now, you can profit from other people's failures. . . . I’m catching the properties. I'm catching ‘em."
In the 1960s and 1970s, destitute families often relied on extended kin networks to get by. Poor black families were "immersed in a domestic web of a large number of kin and friends whom they [could] count on," wrote the anthropologist Carol Stack in All Our Kin. Those entwined in such a web swapped goods and services on a daily basis. This did little to lift families out of poverty, but it was enough to keep them afloat. But large-scale social transformations—the crack epidemic, the rise of the black middle class, and the prison boom among them—had frayed the family safety net in poor communities. So had state policies like Aid to Families with Dependent Children that sought to limit "kin dependence" by giving mothers who lived alone or with unrelated roommates a larger stipend than those who lived with relatives.
It was next to impossible for people to survive deep poverty on their own. If you could not rely on your family, you could reach out to strangers, make disposable ties. But it was a lot to ask of someone you barely knew.
But for the most part, tenants had a high tolerance for inequality. They spent little time questioning the wide gulf separating their poverty from Tobin's wealth or asking why rent for a worn-out aluminum-wrapped trailer took such a large chunk of their income. Their focus was on smaller, more tangible problems […] Most renters in Milwaukee thought highly of their landlord. Who had time to protest inequality when you were trying to get the rotten spot in your floorboard patched before your daughter put her foot through it again? Who cared what the landlord was making as long as he was willing to work with you until you got back on your feet? There was always something worse than the trailer park, always room to drop lower.
To Sammy, Pastor Daryl, and others, Larraine was poor because she threw money away. But the reverse was more true. Larraine threw money away because she was poor.
Larraine loved to cook. "I have a right to live, and I have a right to live like I want to live," she said. "People don’t realize that even poor people get tired of the same old taste. Like, I literally hate hot dogs, but I was brought up on them. So you think, “When I get older, I will have steak.” So now I'm older. And I do."
Job loss could lead to eviction, but the reverse was also true. An eviction not only consumed renters' time, causing them to miss work, it also weighed heavily on their minds, often triggering mistakes on the job. It overwhelmed workers with stress, leading them to act unprofessionally, and commonly resulted in their relocating farther away from their worksite, increasing their likelihood of being late or missing days.
Then there is the toll eviction takes on a person’s spirit. The violence of displacement can drive people to depression and, in extreme cases, even suicide. One in two recently evicted mothers reports multiple symptoms of clinical depression, double the rate of similar mothers who were not forced from their homes. Even after years pass, evicted mothers are less happy, energetic, and optimistic than their peers.
Eviction is a cause, not just a condition, of poverty.
Do we believe that the right to a decent home is part of what it means to
be an American?
The United States was founded on the noble idea that people have "certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness." Each of these three unalienable rights—so essential to the American character that the founders saw them as God-given—requires a stable home.
Life and home are so intertwined that it is almost impossible to think of one without the other.