Contempt for the sport of fishing in Gary,Indiana

Editor's Notes

1. These Blacks are fishing near cotton plantations outside of Belonzi, Mississippi. As a Farm Security Administration (FSA), documentary photographer, Marion Post Wolcott made clear that she was committed to changing the attitudes of the American people by capturing the reality of rural America in the Great Depression and it effects on blacks and those already in poverty. While this image of fishing in a bucolic setting doesn't speak of poverty and hardship, many other images in her collection speak more directly to Wolcott's goals. Her FSA work shows the contrast of wealthy and poor, migrant farmers in their shacks, affluent people at a horse race, and the poor standing in line for their wages.After training as a teacher, Wolcott worked in a small Massachusetts town and the experience gave her some of the living reality of the Depression and poverty. The school closed and she went to Europe to visit her sister who was studying with Trude Fleischmann, a Viennese photographer.Fleischmann advised Wolcott to continue her pursuit of photography after seeing some of her images. Some time after returning to the United States, she went to work for the Philadelphia Evening Bulletin, which managed to keep sending her on assignments to do "ladies stories." She met FSA photographer's Ralph Steiner and Paul Strand at the New York Photo League, and they encouraged her to take her portfolio to Roy Stryker, head of the Farm Security Administration. He hired her immediately and her FSA career began.In the related items below you will see "Bound for Glory: America in Color, 1939-1943." This beautiful book is the fully illustrated story of the creation and contributions of the FSA and its successor agency, the Office of War Information (OWI). Medium : 1 slide : colorCreated/Published : June, 1940Creator : Marion Post Wolcott, 1910-1990, photographerPart of the Farm Security Administration - Office of War Information Collection housed in the Prints & Photographs Division of the Library of Congress
2. From: Molnar, Mike <mmolnar@dnr.IN.gov>Subject: Web InquiryTo: gigeronimo@sbcglobal.netDate: Monday, May 23, 2011, 1:02 PMDear Mr. Sconiers,Your recent web inquiry was passed along to me for response. Thank you for your inquiry.The Marquette Plan is a product of multiple communities, along the Indiana shore, working together. The plan was developed in 2 phases and both are available online.Marquette Plan Phase 1 - http://www.nirpc.org/transportation/pdf/Marquette%20Plan%20One.pdfMarquette Plan Phase 2 - http://www.nirpc.org/transportation/pdf/Marquette%20Plan%20II.pdfThe 3 lead agencies – the Northwest Indiana Regional Development Authority (RDA), Northwestern Indiana Regional Planning Commission (NIRPC), and the Indiana Department of Natural Resources Lake Michigan Coastal Program (DNR LMCP) are working together to establish the Marquette Advisory Committee. The MAC is to be comprised of approximately 15 stakeholder representatives and is to provide input on a variety of issues pertaining to the Marquette Plan. The first meeting of the MAC is scheduled to take place within the next few months.The RDA, NIRPC, and LMCP provide financial and technical assistance to local community implementation of the Marquette Plan goals and projects. Ultimately however, the implementation of the Marquette Plan is up to each individual community. As Indiana is a home rule state the zoning and comprehensive planning for a region is the legal responsibility of the local community. Please let me know if you have any additional questions.Regards,MikeMike MolnarProgram ManagerLake Michigan Coastal ProgramIndiana Department of Natural Resources402 W. Washington Rm W 267Indianapolis, IN 46204Email: mmolnar@dnr.in.govPhone: 317-233-0132Fax: 317-233-0133Mobile 317-460-4911www.IN.gov/dnr/lakemich The Vision of the Lake Michigan Coastal Program is that the Lake Michigan coastal community is healthy and thriving for this and future generations.From: Silas G Sconiers [mailto:gigeronimo@sbcglobal.net]Sent: Monday, May 23, 2011 8:57 AMTo: DFWSubject: [website inquiry]Who would you like to contact?To:Your email address: gigeronimo@sbcglobal.net Your name:Silas G Sconiers Your question:Why is there no oversight of the Marquette Plan ?https://cid-f7e894679d3a173c.office.live.com/view.aspx/Disdain%20For%20Sport%20Fishing%20In%20Gary%5EJIndiana.pptx 
3. For many years African-American culture developed separately from mainstream American culture, both because of slavery and the persistence of racial discrimination in America, as well as African-American slave descendants' desire to create and maintain their own traditions. Today, African-American culture has become a significant part of American culture and yet, at the same time, remains a distinct cultural body.From the earliest days of American slavery in the 17th century, slave owners sought to exercise control over their slaves by attempting to strip them of their African culture. The physical isolation and societal marginalization of African slaves and, later, of their free progeny, however, facilitated the retention of significant elements of traditional culture among Africans in the New World generally, and in the U.S. in particular. Slave owners deliberately tried to repress independent political or cultural organization in order to deal with the many slave rebellions or acts of resistance that took place in the southern United States, Brazil, Haiti, and the Dutch Guyanas.[6]African American neighborhoods are types of ethnic enclaves found in many cities in the United States. The formation of African American neighborhoods is closely linked to the history of segregation in the United States, either through formal laws, or as a product of social norms. Despite this, African American neighborhoods have played an important role in the development of nearly all aspects of both African American culture and broader American culture. Many affluent African American communities exist today including Baldwin Hills, California; Redan, Georgia; Mitcheville, Maryland; Southfield, Michigan; Quinby, South Carolina; Forest Park, Oklahoma; and more. These communities embody a support system for Blacks to survive. These communities defy stereotypes that African Americans cannot survive without white influence. Most of these neighborhoods are self-sufficient in that the schools, government, and commerce are all maintained by African Americans and are doing fairly well, if not better than, their white counterparts. Due to segregated conditions and widespread poverty some African American neighborhoods in the United States have been called "ghettos." The use of this term is controversial and, depending on the context, potentially offensive. Despite mainstream America's use of the term "ghetto" to signify a poor urban area populated by ethnic minorities, those living in the area often used it to signify something positive. The African American ghettos did not always contain dilapidated houses and deteriorating projects, nor were all of its residents poverty-stricken. For many African Americans, the ghetto was "home," a place representing authentic "blackness" and a feeling, passion, or emotion derived from the rising above the struggle and suffering of being of African descent in America.[118]Langston Hughes relays in the "Negro Ghetto" (1931) and "The Heart of Harlem" (1945): "The buildings in Harlem are brick and stone/And the streets are long and wide,/But Harlem's much more than these alone,/Harlem is what's inside." Playwright August Wilson used the term "ghetto" in Ma Rainey's Black Bottom (1984) and Fences (1987), both of which draw upon the author's experience growing up in the Hill District of Pittsburgh, an African American ghetto.[119]Although African American neighborhoods may suffer from civic disinvestment,[120] with lower quality schools,[121] less effective policing,[122] and fire protection,[123][124] there are institutions such as churches and museums and political organizations that help to improve the physical and social capital of African American neighborhoods. In African American neighborhoods the churches may be important sources of social cohesion.[125] For some African Americans the kind spirituality learned through these churches works as a protective factor against the corrosive forces of racism.[126] Museums devoted to African American history are also found in many African American neighborhoods.Many African American neighborhoods are located in inner cities, and these are the mostly residential neighborhoods located closest to the central business district. The built environment is often row houses or brownstones, mixed with older single family homes that may be converted to multi family homes. In some areas there are larger apartment buildings.Shotgun houses are an important part of the built environment of some southern African American neighborhoods. The houses consist of three to five rooms in a row with no hallways. This African American house design is found in both rural and urban southern areas, mainly in African American communities and neighborhoods.[127]