In some of the most desperate cases, a street-oriented mother may simply leave her young children alone and unattended while she goes out. The most irresponsible women can be found at local bars and crack houses, getting high and socializing with other adults. Sometimes a troubled woman will leave very young children alone for days at a time. Reports of crack addicts abandoning their children have become common in drug infested inner-city communities. Neighbors or relatives discover the abandoned children, often hungry and distraught over the absence of their mother. After repeated absences, a friend or relative, particularly a grandmother, will often step in to care for the young children, sometimes petitioning the authorities to send her, as guardian of the children, the mother's welfare check, if the mother gets one. By this time, however, the children may well have learned the first lesson of the streets: survival itself, let alone respect, cannot be taken for granted; you have to fight for your place in the world.
CAMPAIGNING FOR RESPECT
THESE realities of inner-city life are largely absorbed on the streets. At an early age, often even before they start school, children from street oriented homes gravitate to the streets, where they "hang"--socialize with their peers. Children from these generally permissive homes have a great deal of latitude and are allowed to "rip and run" up and down the street. They often come home from school, put their books down, and go right back out the door. On school nights eight- and nine-year-olds remain out until nine or ten o'clock (and teenagers typically come in whenever they want to). On the streets they play in groups that often become the source of their primary social bonds. Children from decent homes tend to be more carefully supervised and are thus likely to have curfews and to be taught how to stay out of trouble.
When decent and street kids come together, a kind of social shuffle occurs in which children have a chance to go either way. Tension builds as a child comes to realize that he must choose an orientation. The kind of home he comes from influences but does not determine the way he will ultimately turn out--although it is unlikely that a child from a thoroughly street oriented family will easily absorb decent values on the streets. Youths who emerge from street-oriented families but develop a decency orientation almost always learn those values in another setting--in school, in a youth group, in church. Often it is the result of their involvement with a caring "old head" (adult role model).
In the street, through their play, children pour their individual life experiences into a common knowledge pool, affirming, confirming, and elaborating on what they have observed in the home and matching their skills against those of others. And they learn to fight. Even small children test one another, pushing and shoving, and are ready to hit other children over circumstances not to their liking. In turn, they are readily hit by other children, and the child who is toughest prevails. Thus the violent resolution of disputes, the hitting and cursing, gains social reinforcement. The child in effect is initiated into a system that is really a way of campaigning for respect.
In addition, younger children witness the disputes of older children, which are often resolved through cursing and abusive talk, if not aggression or outright violence. They see that one child succumbs to the greater physical and mental abilities of the other. They are also alert and attentive witnesses to the verbal and physical fights of adults, after which they compare notes and share their interpretations of the event. In almost every case the victor is the person who physically won the altercation, and this person often enjoys the esteem and respect of onlookers. These experiences reinforce the lessons the children have learned at home: might makes right, and toughness is a virtue, while humility is not. In effect they learn the social meaning of fighting. When it is left virtually unchallenged, this understanding becomes an ever more important part of the child's working conception of the world. Over time the code of the streets becomes refined.
Those street-oriented adults with whom children come in contact-- including mothers, fathers, brothers, sisters, boyfriends, cousins, neighbors, and friends--help them along in forming this understanding by verbalizing the messages they are getting through experience: "Watch your back." "Protect yourself." "Don't punk out." "If somebody messes with you, you got to pay them back." "If someone disses you, you got to straighten them out." Many parents actually impose sanctions if a child is not sufficiently aggressive. For example, if a child loses a fight and comes home upset, the parent might respond, "Don't you come in here crying that somebody beat you up; you better get back out there and whup his ass. I didn't raise no punks! Get back out there and whup his ass. If you don't whup his ass, I'll whup your ass when you come home." Thus the child obtains reinforcement for being tough and showing nerve.
While fighting, some children cry as though they are doing something they are ambivalent about. The fight may be against their wishes, yet they may feel constrained to fight or face the consequences--not just from peers but also from caretakers or parents, who may administer another beating if they back down. Some adults recall receiving such lessons from their own parents and justify repeating them to their children as a way to toughen them up. Looking capable of taking care of oneself as a form of self-defense is a dominant theme among both street-oriented and decent adults who worry about the safety of their children. There is thus at times a convergence in their child-rearing practices, although the rationales behind them may differ.
SELF-IMAGE BASED ON "JUICE"
BY the time they are teenagers, most youths have either internalized the code of the streets or at least learned the need to comport themselves in accordance with its rules, which chiefly have to do with interpersonal communication. The code revolves around the presentation of self. Its basic requirement is the display of a certain predisposition to violence. Accordingly, one's bearing must send the unmistakable if sometimes subtle message to "the next person" in public that one is capable of violence and mayhem when the situation requires it, that one can take care of oneself. The nature of this communication is largely determined by the demands of the circumstances but can include facial expressions, gait, and verbal expressions--all of which are geared mainly to deterring aggression. Physical appearance, including clothes, jewelry, and grooming, also plays an important part in how a person is viewed; to be respected, it is important to have the right look.
Even so, there are no guarantees against challenges, because there are always people around looking for a fight to increase their share of respect--or "juice," as it is sometimes called on the street. Moreover, if a person is assaulted, it is important, not only in the eyes of his opponent but also in the eyes of his "running buddies," for him to avenge himself. Otherwise he risks being "tried" (challenged) or "moved on" by any number of others. To maintain his honor he must show he is not someone to be "messed with" or "dissed." In general, the person must "keep himself straight" by managing his position of respect among others; this involves in part his self-image, which is shaped by what he thinks others are thinking of him in relation to his peers.
Objects play an important and complicated role in establishing self image. Jackets, sneakers, gold jewelry, reflect not just a person's taste, which tends to be tightly regulated among adolescents of all social classes, but also a willingness to possess things that may require defending. A boy wearing a fashionable, expensive jacket, for example, is vulnerable to attack by another who covets the jacket and either cannot afford to buy one or wants the added satisfaction of depriving someone else of his. However, if the boy forgoes the desirable jacket and wears one that isn't "hip," he runs the risk of being teased and possibly even assaulted as an unworthy person. To be allowed to hang with certain prestigious crowds, a boy must wear a different set of expensive clothes --sneakers and athletic suit--every day. Not to be able to do so might make him appear socially deficient. The youth comes to covet such items-- especially when he sees easy prey wearing them.
In acquiring valued things, therefore, a person shores up his identity--but since it is an identity based on having things, it is highly precarious. This very precariousness gives a heightened sense of urgency to staying even with peers, with whom the person is actually competing. Young men and women who are able to command respect through their presentation of self--by allowing their possessions and their body language to speak for them--may not have to campaign for regard but may, rather, gain it by the force of their manner. Those who are unable to command respect in this way must actively campaign for it--and are thus particularly alive to slights.
One way of campaigning for status is by taking the possessions of others. In this context, seemingly ordinary objects can become trophies imbued with symbolic value that far exceeds their monetary worth. Possession of the trophy can symbolize the ability to violate somebody--to "get in his face," to take something of value from him, to "dis" him, and thus to enhance one's own worth by stealing someone else's. The trophy does not have to be something material. It can be another person's sense of honor, snatched away with a derogatory remark. It can be the outcome of a fight. It can be the imposition of a certain standard, such as a girl's getting herself recognized as the most beautiful. Material things, however, fit easily into the pattern. Sneakers, a pistol, even somebody else's girlfriend, can become a trophy. When a person can take something from another and then flaunt it, he gains a certain regard by being the owner, or the controller, of that thing. But this display of ownership can then provoke other people to challenge him. This game of who controls what is thus constantly being played out on inner-city streets, and the trophy-- extrinsic or intrinsic, tangible or intangible--identifies the current winner.
An important aspect of this often violent give-and-take is its zero-sum quality. That is, the extent to which one person can raise himself up depends on his ability to put another person down. This underscores the alienation that permeates the inner-city ghetto community. There is a generalized sense that very little respect is to be had, and therefore everyone competes to get what affirmation he can of the little that is available. The craving for respect that results gives people thin skins. Shows of deference by others can be highly soothing, contributing to a sense of security, comfort, self-confidence, and self-respect. Transgressions by others which go unanswered diminish these feelings and are believed to encourage further transgressions. Hence one must be ever vigilant against the transgressions of others or even appearing as if transgressions will be tolerated. Among young people, whose sense of self-esteem is particularly vulnerable, there is an especially heightened concern with being disrespected. Many inner-city young men in particular crave respect to such a degree that they will risk their lives to attain and maintain it.
The issue of respect is thus closely tied to whether a person has an inclination to be violent, even as a victim. In the wider society people may not feel required to retaliate physically after an attack, even though they are aware that they have been degraded or taken advantage of. They may feel a great need to defend themselves during an attack, or to behave in such a way as to deter aggression (middle-class people certainly can and do become victims of street-oriented youths), but they are much more likely than street-oriented people to feel that they can walk away from a possible altercation with their self-esteem intact. Some people may even have the strength of character to flee, without any thought that their self-respect or esteem will be diminished.
In impoverished inner-city black communities, however, particularly among young males and perhaps increasingly among females, such flight would be extremely difficult. To run away would likely leave one's self esteem in tatters. Hence people often feel constrained not only to stand up and at least attempt to resist during an assault but also to "pay back"--to seek revenge--after a successful assault on their person. This may include going to get a weapon or even getting relatives involved. Their very identity and self-respect, their honor, is often intricately tied up with the way they perform on the streets during and after such encounters. This outlook reflects the circumscribed opportunities of the inner-city poor. Generally people outside the ghetto have other ways of gaining status and regard, and thus do not feel so dependent on such physical displays.
BY TRIAL OF MANHOOD
ON the street, among males these concerns about things and identity have come to be expressed in the concept of "manhood." Manhood in the inner city means taking the prerogatives of men with respect to strangers, other men, and women--being distinguished as a man. It implies physicality and a certain ruthlessness. Regard and respect are associated with this concept in large part because of its practical application: if others have little or no regard for a person's manhood, his very life and those of his loved ones could be in jeopardy. But there is a chicken-and egg aspect to this situation: one's physical safety is more likely to be jeopardized in public because manhood is associated with respect. In other words, an existential link has been created between the idea of manhood and one's self-esteem, so that it has become hard to say which is primary. For many inner-city youths, manhood and respect are flip sides of the same coin; physical and psychological well-being are inseparable, and both require a sense of control, of being in charge.
The operating assumption is that a man, especially a real man, knows what other men know--the code of the streets. And if one is not a real man, one is somehow diminished as a person, and there are certain valued things one simply does not deserve. There is thus believed to be a certain justice to the code, since it is considered that everyone has the opportunity to know it. Implicit in this is that everybody is held responsible for being familiar with the code. If the victim of a mugging, for example, does not know the code and so responds "wrong," the perpetrator may feel justified even in killing him and may feel no remorse. He may think, "Too bad, but it's his fault. He should have known better."