Are Helmets An Issue Of Racial And Economic Justice?

 Four decades after helmet-wearing became widespread among cyclists, at least here in the US, helmet laws and regulations remain controversial.  Medical experts are all but unanimous in recommending helmets, citing their efficacy in preventing brain injury (something to which I can attest).  So, most doctors and surgeons favor requirements to wear head protection.

On the other hand, not all cyclists favor such regulations. I admit that sometimes I miss the wind through my hair, and I'm sure I'm not the only one who feels that way.  But I want to keep on riding, so I am willing to sacrifice that to keep my brain intact. And, as much as I respect this country's Constitution, with all of its flaws, I don't buy civil libertarian arguments against helmet laws--which some cyclists voiced years ago but I rarely hear anymore. (That, of course, may be a consequence of where I live and the people I normally see.)  Still, I am conflicted about helmet laws.  I certainly encourage cyclists to wear helmets, but I also understand that laws have unintended consequences.

One such outcome has played out in the Seattle area.  In a way, as upsetting as it is, it shouldn't come as a surprise because it's a result of a pernicious, pervasive problem:  the unequal enforcement of the law. 

If you are, or are perceived as, a member of any "minority" group, whether by race, gender identity or expression, sexual orientation, or socio-economic class, you are more likely to be cited for minor infractions--or for no infraction at all--than other people are.  (Yes, it's happened to me.)  Turns out, one such minor infraction can be riding bareheaded in places with helmet laws.   And, if you are a member of a "minority" group, that citation for a minor infraction is more likely to turn into a major fine or even a jail sentence, just as a cut is more likely to turn into an infection or something more serious if you don't have the means to treat it.

The key word here is "means."  "Folks aren't riding around without helmets because it's fun," according to Edwin Lindo.  "They're doing it because helmets aren't cheap."  Lindo, who identifies as Central American Indigenous, started the NorthStar Cycling Club to support Indigenous, Black and other cyclists of color in the Seattle area.  He was referring to Seattle Municipal Court statistics showing that while an estimated 4.7 percent of the city's cyclists are Black, they receive 17.3 percent of the summonses for not wearing helmets.  For Native American and Alaska Native cyclists, those numbers are 0.5 and 1.1 percent, respectively.

Edwin Lindo

For this reason, and others, Lindo and other activists encourage helmet-wearing but want Seattle to repeal its mandatory helmet law.  They cite the experience of Tacoma, which repealed its own helmet law, because it was, if unintentionally, reflecting the racial and other disparities in law enforcement.

One of the other disparities is economic:  Homeless and poor people are also disproportionately cited for not wearing helmets.  As often as not, they are riding bikes that were acquired for little or nothing.  So, they don't have funds to pay for buy a helmet--or pay for a ticket when they're cited for not wearing one.

So, the question of wearing helmets raises a question the COVID-19 pandemic has brought up:  How does a society promote the health and safety of the greatest number of people without exacerbating racial and economic inequities?

Chocolate, Quakers and Chinatown

Over the weekend, I rode on ribbons of shoveled asphalt and sand occasionally punctuated by patches of ice and slush--or mounds of snow that inconveniently appeared in my path.  Since I try to give people the benefit of the doubt, I'll assume that shoveling snow into a bike lane is an honest mistake, not an act of aggression!

Anyway, on Saturday I pedaled out to Coney Island, again, where I saw a surprising number of people strolling (and sometimes slipping) along the boardwalk, and on the Verrazano-Narrows promenade on my way back.  I didn't take any photos, as I didn't see much of anything I didn't see when I rode there a week ago.  I did, however, make a point of stopping at William's Candy Shop.  It's a real old-school seaside sweet shop, lined with ancient glass display cases filled with almost-as-ancient glass bins full of candy apples, marshmallows on sticks and chocolate, fruit gel and other sweet substances in various shapes and sizes, as well as a popcorn maker like the ones you used to see in movie theatres. William's is a remnant of a gritty beachfront strip that's quickly being swallowed up by condo towers, chain restaurants and stores, including It'sugar. (When the old flea-market stalls along Surf Avenue--including one where I bought a Raleigh Superbe--disappeared and were replaced by Applebee's, IHOP and the like, I knew Coney Island as I knew it wasn't long for this world!).  Whenever I go to Coney I stop by, in part, to reassure myself it's still there.  I bought nonpareils (an old favorite), sour cherry balls and a hunk of dark chocolate. The old man who owns the place just happened to be there, giving his gruff-but-warm old-time Brooklyn greetings and thanks, in unison with the more effusive pleasantry of a twentyish young woman (his granddaughter?) who was working there.

I brought some of those nonpareils and cherry balls with me yesterday, as I pedaled up and down the Steinway Manor hill half a dozen times on my way out to the World's Fair Marina, Fort Totten and the coves along the north shore of Queens.  I ventured a bit into one of New York's "other" Chinatowns, in Flushing.  On my way back to the World's Fair Marina, I spun along Bowne Street, named for the man who occupied this house:

It's one of the oldest still-standing habitations in this city.  But it's not just a place where John Bowne sipped his cup of tea at the end of a long day--and sometimes they were long!  There, he and the other Quakers living in Flushing worshipped.  

At that time, most of Queens was still wood- or marsh-land, and reaching the few settlements (like Flushing) could take a day, or longer, from Manhattan.  That, probably, is the reason why Bowne and the Quakers settled there:  They could live self-sufficient lives as farmers, fishers, artisans or tradespeople, "under the radar," so to speak, of the Dutch colonial government.

Here in America, one of the ways we're inculcated with the notion that winners win (i.e., get rich or otherwise "succeed") because they deserve to and losers deserve their fate for being naïve or worse is through  the way we're taught about Peter Stuyvesant.  According to the story we're taught, he bought an island for the equivalent of twenty-four dollars worth of trinkets.   

That island is, of course, Manhattan.  (And real estate developers today think they've gotten a good deal when they score a fifth of an acre in Washington Heights for a million dollars!)  In painting him as, essentially, America's first real estate mogul, the writers of our textbooks--and teachers who presumably don't know any better--leave out his brutality and flat-out bigotry.  He owned slaves which, as terrible as that was, wasn't so unusual for a man of his stature.  But even for his time, he bore an inordinate animus for Jews and Catholics, of whom there were very few in his or any neighboring colony, save for the French settlement of Quebec.  

His most intense hatred, however, was reserved for Quakers.  The best explanation anyone has for it can be found in the name of the denomination, which is really a nickname (officially, they're the Society of Friends) derived from their practice of praying so intensely they sometimes shook ("quaked").  So, no matter how quietly they otherwise lived, their worship practices made them conspicuous.  Other religions, on the other hand, were more able to worship "in the closet," if you will, in places like New Amsterdam that had official religions like the Dutch Reformed Church.

Anyway, Bowne was arrested and extradited back to the Netherlands where he made his case for religious freedom to the Dutch authorities, who reprimanded Stuyvesant and returned Bowne to America.

Somehow, it seems fitting that Bowne's house still stands in a neighborhood where signs are printed in Mandarin and Korean as well as English and Spanish--and where in-the-know New Yorkers (like yours truly) stop for congee and dumplings during cold-day bike rides.

She Didn't Pass Me! I'm Drafting Her! Really!

Given the life I've lived, it's no surprise that I've seen "both sides" (or all sides) of many issues and situations.  For example,  I have "mansplained" and been "mansplained" to.  And I have "chicked" and been "chicked."

I'm making that last confession for the first time. (If you are chicked and no one is there to see it...) When I was living as a dude named Nick, it's something I never, ever would have wanted anybody to know.

So what does it mean to get "chicked?"

From Bikeyface.

It is perhaps the worst affront to the ego of a cyclist who's running on testosterone.  The truth is, though, that I didn't like being passed by anyone--unless, of course, I was "drafting"* them. 

Believe it or not, in my current life, I've chicked a few male cyclists.  These days, though, when I'm passed by another cyclist, it may have as much to do with an imbalance in age as in a gender difference!

*--or wanted to look at them from behind.  (Pretend you didn't read that! ;-))