Policing Of Cyclists is A Social And Economic Justice Issue

For a very brief time in my youth, I worked in sales.  As with jobs of that kind, numbers were everything:  I, and other salespeople, were rated on the number of sales and the dollar value of them.

Knowing that, I, of course, went for the easiest "closes." (A "close" is a completed sale.)  After I drained the pool of easy marks, I realized that I hated sales and quit soon after.

There are other lines of work in which people are similarly evaluated.  Management calls those numbers "metrics" and use them, not only to decide on promotions, but also whether to continue someone's employment.  Such a situation, I discovered, also prevails in the academic world:  Decisions on tenure, promotions and continued employment are based on, among other things (like the ever-so-concrete category called "collegiality") the number of a faculty member's publications, and how much grant money he or she brings to the institution.

If anyone asks you what a professor and a police officer have in common, now you know.  In many departments--including the one in the "City of Angels"--police are judged by, among other things, the number of tickets they write and arrests they make.  Here I have no truck with conspiracy theories:  Constables themselves have said as much.  They also admit that they go after cyclists because we're the proverbial low-hanging fruit.  I am learning that I am not the only cyclist who's been stopped by cops--and ticketed--for something I didn't do.

One way you can tell a true salesperson, without knowing his or her numbers, is that such a person is a "schmoozer" (which I can be, when I feel like it) and gets a rush out of engaging, and closing the deal with, a customer.  It always seemed to me that to a true salesperson, the deal or the sale is, to them, as the painting or sculpture is to an artist.

Many police officers, I suspect, get a similar thrill out of a "collar."  "Everybody loves a good bust," said J.P. Harris, a retired Los Angeles County sheriff's lieutenant who now sits on the Sheriff's Civilian Oversight Board.  "The person who makes the right hooks, they are respected, they are admired."

A source for the Sheriff--who asked to remain anonymous because he's not authorized to speak in public--confirmed the suspicions I, and probably many of you have about why we're targeted:  "Like a lion looking for prey, what is she going to do?"  The source explained, "That's what cops do--they look for the easiest stop."

From the Good Word News

That also partially explains why non-white cyclists are disproportionately ticketed and arrested while riding their bicycles.  Another officer explained that when cyclists are stopped, it's not really about the missing reflector or bell, although that's might be the reason the officer gives when he or she approaches a cyclist.  Also, that officer explained, the goal isn't always to write a ticket, though that is often the result. 

Rather, stopping a cyclist--especially in a low-income neighborhood, and especially if the cyclist is not white--is really seen as a gateway to making an arrest for something more serious, like gun or drug possession.  Another officer explained that when was a new assistant in Compton, his training officer told him that in low-income areas like Compton, he should assume that any adult on a bicycle had most likely lost his (they're usually male) license because of some crime he'd committed.  

In other words, that law enforcement agent was trained to see any cyclist in a low-income neighborhood as a criminal. And he says he wasn't the only one inculcated with that notion.

That sort of training continued for years, even though it didn't produce the expected results.  According to a Los Angeles Times investigation, 44,000 cyclists were arrested in the county from 2017 until July of this year.  Of them, 85 percent were searched.  Only 8 percent of those searches revealed illegal items, and weapons were seized only 164 times, or in only 0.5  percent of all searches.

Perhaps the most galling aspect of those stops, arrests and seizures--and the training and mentality that produces them--is that they target the very cyclists who are least able to defend themselves against the charges.  It's hard not to think that makes poor black and brown cyclists such appealing targets for sheriff's assistants with itchy ticket-writing fingers:  Cops don't look good to their peers or superiors when their summonses are dismissed or charges dismissed. (That, by the way, is also the reason why the so-called War On Drugs so decimated black and brown communities:  Cops won't arrest a pot-smoking prep school kid whose parents can afford a good lawyer.)  In rare cases, large numbers of frivolous citations and arrests lead to disciplinary measures against and, even more uncommonly, dismissal of officers.

So, I don't think it's an exaggeration to say that the way cyclists are policed isn't just a first-world, white people's issue:  It's a matter of social and economic justice.

Our Bodies, Our Bikes

Two weeks ago, I wrote "The Unbearable Whiteness of Cycling."  In it, I discussed some of the possible reasons why the current "bike boom" is largely a Caucasian phenomenon.  A major factor is the images of cyclists portrayed in advertising and the media in general:  Nearly everyone astride a two-wheeler is white.

And young, unless the cyclist in question is a celebrity--in which case, said cyclist probably looks younger than he or she is .

And easily idenitifiable as male or female:  There is little or no gender amibiguity or "queerness" among  cyclists shown in promos.

And thin, especially if the cyclist is female.

That last issue is the subject of a new video, "All Bodies on Bikes," directed by Zeppelin Zeerip, Its stars, Kailey Korhauser and Marlee Blonskey, remind us of a basic fact:  "To be a cyclist, you just have to be a person riding a bike."

As I watched this video, I was showing it to two other people:  My early-childhood self and the person I was early in my gender-affirmation (what I used to call my gender-transition) process. Before I started running, wrestling, playing soccer and riding long distances, I was a fat kid.  And, when I embarked on my journey from life as a man called Nick to a woman named Justine, I wondered whether I'd have to give up cycling.  I even raised that question to my social worker, a transgender man, and my therapist, a heterosexual cisgender woman--who, as it turned out, were cyclists themselves, though "not like you," as both told me.

I now realize that those fears showed how I'd internalized the images of cyclists I'd encountered, and how they were reinforced by my experiences: Until fairly late in my life as Nick, nearly all of the cyclists I knew were white and male, and if any were at all overweight, it was by only a few pounds.

My social worker and therapist used my question about cycling to re-pose (Is that a word?) another question to me:  How did I envision myself?  When I identify myself as female, how do I see that?  That, of course, is a question any therapist or social worker poses to anyone who believes he or she may be transgender, because it's fundamental:  Are you seeing yourself as Angelina Jolie or Jennifer Lopez (icons of the time when I embarked on my process )  or as the housewife or single mother you see in the market--or as your own mother, or someone else?

Although I've lost some weight and have been told I'm looking good, nobody will mistake my body for Christy Turlington's or Rihanna's.  Part of that is, of course, genetics and my body structure:  As I mentioned in my earlier post, I probably never will be smaller than a size 10.  That is true of many other women, including many who, at least to my eye, are quite beautiful.  

So, the issue of body shape is not just one of dress size (a sexist measurement).  It's also one of biology, class--and race.  Members of some ethnic groups, such as natives of American Samoa (which produces National Football League players far out of proportion to its population), are just naturally bigger than other people.  

This question of what a cyclist should look like is an example of what Kimberle Crenshaw defined as "intersectionality." For the most part, what we've seen in advertising and the rest of the media shows us that cyclists are supposed to be young, thin and white--and, by extension, of a certain social and economic class.  If we are to truly gain acceptance from larger society (and less hostility from motorists), the imagery of cycling has to be more inclusive.  "All Bodies on Bikes" is one step in that direction.

The Unbearable Whiteness Of Cycling

When a (n-word) comes in with a nice bike, I know he didn't buy it.  I know it's a stolen bike.

The owner of a shop in my undergraduate university town made that pronouncement.  I hadn't thought about him--probably gone--and the shop--long gone--in a long time, until I wrote posts about Black and Native American cyclists being cited at much higher rates than White riders for helmet infractions.

I got to thinking about it, again, when I came across a report of a study, "Where Do We Go From Here?"  People for Bikes conducted it, and Charles T. Brown of Rutgers University's Vooorhees Transportation Center led it.  

Among its conclusions:  The increased popularity of cycling--accelerated by the COVID-19 pandemic--in US cities has largely been a White phenomenon.  Focus groups conducted in ten cities reveal that, in addition to economic barriers (something I mentioned in my earlier posts), non-Whites, and Blacks in particular, cite a non-inclusive cycling culture and infrastructure.  Some participants said they saw cycling as a "white thing," in part because of images of cyclists projected, consciously or unconsciously, by the media and the cycling community itself.  "Whenever I see pictures of cyclists or anyone on a bicycle," one participant explained, "I just think it's not for me as someone who is over a size 10 and Black."  

(By the way, I am over a size 10 and probably always will be, no matter how much weight I lose!)

Pedal Possse Divas. Photo by David Swanson, for the Philadelphia Inquirer

The study's conclusions are all valid.  Our culture needs to be more inclusive, and its infrastructure more accessible.  But I also can't help but wonder whether some non-White people--young Black men in particular--are deterred because of how the police and criminal justice system treat them when they ride.  In addition to being disproportionately cited for not wearing helmets in places like Seattle, they are more likely to be ticketed for violations like riding on the sidewalk* --or simply stopped for "suspicion" if they're riding a nice bike.  

In short, as the People for Bikes study concludes, we won't see more non-White cyclists if Blacks, Native Americans and others don't see themselves in images of cycling--or sipping lattes in cycling cafes.  But I think the changes have to include not treating non-White cyclists as criminals when they ride the same bikes in the same ways as White cyclists.

Our bikes come in all sizes and colors.  (So do many cyclists' jerseys!)  Why shouldn't our images of cyclists?

*--Every cyclist I've met, or heard of, who's been cited for riding on the sidewalk in New York City is not White.

Bicycling While (Fill In The Blank)

It was a hot afternoon.  I was pedaling home after teaching a summer class.  A van pulled up alongside me. One of its tinted windows rolled down.  "Nice legs!" 

I was still early in my life as Justine, but I guess I was already jaded enough not to hear that voice--or, at least, act as if I hadn't heard.  I continued to ride.  The van inched closer to me.  "Nice bike!"

Again, I ignored the voice.  But the van jacknifed in front of me.  Two doors opened.  Two men in uniform bounded out.

"What's your problem?"

"I hear stuff like that all the time.  I ignore it."

"Well, you should listen to us. We're cops."

"Well, I've never heard a cop talk like you."

"Shut up.  Show me your ID."

"Why?"  

The cop's partner demanded to know what I was doing "in the projects."  I politely pointed out that I wasn't "in the projects" and even if I were, it wouldn't have been an offense.

"Don't be a wise-ass! Show me your ID."

At that moment, I realized he was seized with "roid rage."  His partner most likely was, too.  My immediate goal, then, was to not end up in their van.

Then the guy who "complimented" my legs and bike lectured me about listening to cops and doing as I was told--and not making trouble.

To this day, I don't know what kind of "trouble" I was making.  It's probably a good thing I didn't find out:  If those guys could make up an "offense" (being in the projects) I didn't even commit, I could only imagine what sort of story they'd concoct if they hauled me off and I ended up...in a ditch?

I thought about that incident when I read about Dijon Kizzee.  He was riding his bicycle "illegally" in South Los Angeles on Monday. At least, that's what the cops claimed when they stopped him. 

Dijon Kizzee

He tried to flee.  Deputies shot and killed him.  Later, a gun was found on the scene.

Oh, but this story becomes, shall we say, even more interesting when the LA County Sheriff's  Department tells it.  "During the contact, a fight ensued between the suspect and deputies.  The suspect produced a handgun and a deputy-involved 'hit' shooting occurred."  

A "deputy-involved 'hit' shooting"?  Did that come from an episode of Miami Vice?  Or is it a re-creation of an event that never made it into the history books:  something that a constable in, say, Mississippi or Alabama did after a wardrobe change--from blue to white?

The LASD statement continues:  " The suspect's handgun was recovered.  The suspect was pronounced deceased at the scene."

What piques the curiosity of some, and the ire of others (including Dijon Kizzee's family) is what the reports don't say--or how they contradict each other.  What law, exactly, was he breaking on his bike? Did he flee or did he fight?  And, when he "produced" the gun, did he drop or aim it?

Do I have to mention Mr. Kizzee's race?  I don't know much about the laws in LA or CA.  Maybe there is some stature about Bicycling While Black (BWB) in La-la-land.  Likewise, I may have violated a regulation against Bicycling While Transgender (BWT)that came into existence the moment two cops pulled alongside me one hot afternoon. 

Black Lives Matter!

A Group By Another Name

I grew up in a time when, if you didn't know the gender of the person you were talking about, you referred to that person with masculine pronouns.  For example, you'd say or write, "If a cyclist wants to do a long ride, he should build up to it by doing a short ride every day."

During that time, terms and labels that are now seen as offensive seemed normal.  Even civil rights leaders referred to Americans of African heritage as "Negroes" and women called their friends "the girls."  And "tribe" was often used to talk about members of a tight-knit group.

Even when it was still an acceptable term, I used to cringe when I heard "Negro," even if it was "good enough for Martin Luther King and Malcolm X," as one of my teachers put it.  Perhaps my reaction came from hearing it pronounced "knee-grow."  As for "tribe," it never occurred to me, until recently, that anyone could find it offensive.  I guess that shows I have more "white privilege" than I realize!

Perhaps the Chris Conroy and Steve Hoogendoorn, the owners of Yeti Cycles, came to that same conclusion.  A week and a half ago, they signed this e-mail the company sent to the media:

When Yeti Cycles started thirty-five years ago, the founders felt strongly about building a community that was founded on racing and the belief that mountain bikes make us better people. We shared this with our friends at the races, at festivals and ultimately at Yeti Tribe Gatherings, where hundreds gather each year to ride epic trails, and enjoy the camaraderie of post ride beers and stories together.

We’ve referred to this crew as the Yeti Tribe – a community of people who love to ride mountain bikes. The notion of tribe was appealing to us because it was community-centric, familial, and had strong social values. 

Recently, we’ve learned our use of the term “Tribe” can be offensive to indigenous people, due to the violent history they have endured in the United States.  The word “Tribe” is a colonial construct that was used to marginalize Native Americans and its continued use by non-indigenous people fails to accurately recognize their history and unique status as Tribal Nations.

After discussion with members of the indigenous community, studying accurate representations of our shared history, and reflecting on our values as a company, Yeti Cycles has decided we will no longer use the term “Tribe” in our marketing.

The community we have built will move forward and thrive. Yeti Gatherings will continue to be our most valued events of the year. We have walked away from a word, but the soul of our community remains intact. We ask you all to join us in embracing this change.

Thanks to the mountain bike community for your guidance and especially to the members of the indigenous community for educating us on this issue. 

Bike-Outs: Super-Predators Wilding? Oh, The Menace!

They ride bikes together.

Oh, and those bikes are s-s-scary:  They’ve got fat wheels and look like Hell’s Angels motorcycles without the motors.

And the kids who ride them—T-they ride in packs and make a lot of noise.  A-and, you know, they pop wheelies and stuff.

They’re-they’re teenagers.  And they’re...

If you were in New York thirty years ago, you can fill in that last ellipsis.  Let’s just say they’re, um, darker than I am—and use words I didn’t learn in Spanish 101.

It seems that every generation or so, some j-school grads with too much time on their hands find new ways to whip up hysteria about groups of urban teenage boys being, well, groups of urban teenage boys.  The latest, it seems, is something that’s been dubbed the “bike-out.”

A Bike-Out?! Oh, my!

Indignation over boys riding modern versions of “Choppers” or “Stingrays” has been ignited by a 74-year-old man who was out for a stroll when, he says, he was attacked by a group of “lawless” teenagers on bikes.

My purpose is not to doubt the man.  One attack, however, does not a phenomenon make.  I am reminded about the hysteria about “wilding” generated by the Central Park Jogger case.

That assault was indeed brutal.  But a certain entrepreneur took it upon himself to take out full-page ads in which he demanded the death penalty for the alleged attackers:  teenagers whose confessions, as it turned out, were coerced and who were finally released from prison on the cusp of middle age.

I am, of course, referring to Donald Trump.  In his ad, he famously bellowed, "I hate them. I want to hate them."  

One thing you have got to say for El Cheeto Grande:  He knows how to play the media.  Or, at least, he shows what one can do with the media if one has, say, a couple of billion lying around.

The "bike-outs" are as much a phantom phenomenon as "wilding" was, and their perpetrators were just as mythical as Hilary Clinton's "super predators."  Those ghost stories (pun intended) involve urban teenage boys and young men who are black and Latino. The only difference between them, as far as I can tell, is that in one legend, the bogeyman show up on bicycles.

(Thanks to Eben Weiss for writing about the "Bike-Out" hysteria in Outside magazine.)

Rolling By The Racists

In previous posts, I've mentioned that for years Florida has had, by far, the highest death rate for cyclists of any US state.

I have mentioned some of the possible reasons for it, based on professional research as well as my own experiences of riding in the Sunshine State.  Those reasons include the "car culture" of the state as well as the frequent indifference or even hostility law enforcement officials envisage when cyclists are injured or killed by drivers.

Now, it seems, there may be other factors: guns, for one, and old-fashioned racism for another.

The incident I'm about to mention didn't end with the death, or even serious injury, of a cyclist.  But it could have become the Emmett Till case of cycling because something that might or might not have happened brought racial hostility to the surface, and a gun from its holster.

All right, I was using "holster" metaphorically. What I mean, of course, is that a man pulled out his gun.

That the ugly incident happened the other day, when Martin Luther King Jr's life and work were commemorated, should not surprise anyone.  A "Wheels Up, Guns Down" ride, which included ATVs as well as bicycles, spun through the Brickell area of Miami.

A white woman accused a black teenager of riding his bicycle over her foot.  (I wonder whether that woman will recant on her deathbed.) A white man--who may have believed he was defending the woman's honor or some such thing--pulled out his gun and yelled a racial slur at the cyclist.

A young black person on a bicycle:  What could be more of a challenge to that man's or woman's reality?  And, of course, he gets backlash for it.  That alone gives him more in common with MLK than someone whom Mike Pence likened to the slain civil rights icon.

No Escape In The Windy City

One of the great things about cycling, at least for me, is that it offers a way of escaping, if only temporarily, the stresses of daily life and the ills that afflict this world.

Perhaps I can say such a thing because I am white.  Nothing, it seems, can free Blacks and Hispanics--especially those who are young and male--from the yoke of lasso of racism, especially its noose of racial profiling.

No, not even cycling can free young people of color from those things.  If anything, riding a bike  might make them targets for cops on the hunt for tickets to meet their quotas.

At least, that's how things seem to work in Chicago.  Recently, the Tribune reported that 56 percent of all 2017  bike citations were issued in Black-majority neighborhoods, 24 percent in Latino/a-majority communities and only 18 percent in areas populated mainly by Whites.  That, in a city where the proportion of non-Hispanic Black and White people is almost exactly the same, at just over 32 percent for each race.  Hispanics make up 28 percent of the Windy City's population, but they are more dispersed than Blacks throughout the city, so it's fair to say that those who live in Latino/a-majority neighborhoods are bearing disproportionately ticketed.

This caricature of Major Taylor appeared in the 26 April 1894 issue of Cycling Life.

North Lawndale, where 89 percent of the residents are Black and relatively few cycle, got more bike tickets than any other Chicago neighborhood.  Lincoln Park--a neighborhood that is either "bike friendly" or the home of "Trixies" and "Chads", depending on your persepctive--got only five.  Yes, you read that right:  5, as many fingers as you have on your hand!  Oh, and Lincoln Park is  81 percent white.

The Wall

The other day, Donald Trump met with Mexican President Jorge Pena Nieto.  When I really wanted to know what they talked about.  I mean, I'm not a violent person, but if I were in Senor Pena Nieto's zapatos, I'm not sure I could be as civil as he was to someone who so publicly and viciously insulted his country and people.

El Donaldo claims they talked about The Wall:  You know, the one that the erstwhile casino mogul wants to build along the border between the two countries, and make the country that supplies, directly or indirectly, his restaurant and domestic help (and, probably, a good part of the rest of his workforce) pay for it.  After all, those folks south of the border have gotten so rich from all the money the fellow who made his taco bowl sent home that they can easily afford to foot the bill for keeping the country where the man makes his money safe.  Right?

Caballero Jorge very politely, but in a very manly sort of way, denied that his country is going to pay for any such structure.  Donald, trying to out-do him in the machismo department, reiterated his promise that not only will the wall be built, but that "they are going to pay for the wall, 100%.  They don't know it yet."

OK, Donald, I won't let out the Big Secret.  But please tell me: How thick will that wall be?  And more important:  How high?

I ask because no one really knows just how much is necessary to keep those thundering herds of taco trucks from rumbling across the border.  But even if Your Wall could keep out those hordes of enchilada chefs yearning to make a living, it can't deter another group of intrepid souls:

Massacre In South Carolina: The Confederate Flag Still Flies

Today I’m not going to stick to the topic of this blog.  Instead, I want to talk about something that, I’m sure, you’ve heard about by now:  the massacre inside the Emanuel African Methodist Episcopal Church in Charleston, South Carolina .

One of the cruelest ironies is that members of a Bible study group—including the church's pastor, who also happens to be a  South Carolina State senator—in one of America’s oldest historically black churches were gunned down by a young white man who sat with them on the eve of Juneteenth— a few days after the 800^th anniversary of King John issuing Magna Carta.

And the Confederate Flag flies in front of the State Capitol.

A century and a half after slaves in South Carolina and Texas and other states got word that they were free men and women, a young man hadn’t gotten the message that the Fourteenth Amendment of the US Constitution guarantees all citizens, regardless of their skin color, the rights enumerated in the first ten amendments (a.k.a. the Bill of Rights).  Heck, he didn’t even get the message that there’s no such country as Rhodesia anymore.  He was simply acting from the same sort of ignorance, the same sort of hate, that left earlier generations of young African Americans hanging from trees or at the bottoms of rivers.

And the Confederate Flag flies in front of the State Capitol.

More than a century and a half after the Emancipation Proclamation, in the state in which the opening shot of the US Civil War was fired, a young man entered a Bible Study group and waited for the “right” moment to shoot someone nearly as young as he is, people old enough to be his parents, grand-parents and great-grandparents.  He shattered the peace and sanctity they found in what, for many generations of African-Americans—and, perhaps, for those members of the Bible Study group—has been their closest-knit, if not their only, sanctuary.

And the Confederate flag flies in front of the State Capitiol.   

From the church's website.

A pastor was killed along with a deacon and laypeople.  Families lost sisters, brothers, mothers, fathers; friends lost friends and people lost spouses and other loved ones.  They loved and were loved; they raised families and were raised by families.  And they contributed to the lives of their communities through their professional and volunteer work, and the loves and interests they shared with those around them.

And the Confederate flag flies in front of the State Capitol.

Dylann Storm Roof, in an instant, ended the lives of Rev. (and Sen.) Clementa Pickney, Mira Thompson, Daniel Simmons Sr., Cynthia Hurd, Rev. Sharonda Coleman-Singleton, Tywanza Sanders, De Payne Middleton, Ethel Lance and her cousin Susie Jackson. All of them, one hundred and fifty years after Juneteenth.

And a Confederate flag in front of the State Capitol hasn't even been lowered to half-mast.

Riding In "Their" Neighborhood: A Bronx Tale

Normally, I'm not much of a fan of organized bike rides.  But I must admit that the first time I did the Five Boro Bike Tour, it felt great to be "taking over" the Verrazano Bridge and various streets throughout the city.  Sometimes people stood on the sidelines and cheered us on.  But some jeered us, and once I heard someone scream, "Go to Cuba, you f---ing commies!"  

I guess if I feel that I can "claim", if you will, a place by pedaling across or through it, someone's going to feel threatened.  I don't think my "claim" gives me sole possession; rather, it makes me a part of where I've ridden, and that place becomes part of me--and others can feel the same way.  But I guess that's just not how some people see it:  To them, a group of people riding through their neighborhood--especially if they look and dress a little different--is an invasion, an intrusion, on their way of life.

The funny thing is that even though I am white, the most hostile reactions I've experienced were from other white people.  Some of the friendliest receptions I encountered while on organized rides came in Harlem, when it was still entirely black, and Williamsburg when it was Puerto Rican.

So...What kind of a reaction would I and fellow riders had been black or Latina, and riding through some white ghetto? Would the irrational resentments some feel toward cyclists have been exacerbated by racial tension?

I got to thinking about such questions after showing A Bronx Tale to two of my classes last week.  It's the first film Robert de Niro directed.  In it, he plays Lorenzo, an Italian-American bus driver whose son, Calogero, witnesses a mob hit and doesn't "rat out" the perpetrator.  From there, the film follows Colagero--then nine years old, in 1960--through the ensuing decade as he, and his world change.

One of said changes is in the complexions of the skins of people who live in the neighborhood.  By 1968 or thereabouts, blacks have moved within a few blocks of their neighborhood.  A group of them rides down the street where the young Italian-American hoods hang out.  They--with the exception of Colagero--charge into them, knocking them off their bikes, and beat and kick them to the ground.  Colagero--"C" to everyone in the neighborhood--tries, in vain, to stop them.  

As the young black men are being beaten and their bikes trashed, the Moody Blues' Nights In White Satin plays in the background.