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Poverty and Precarity
by Dorothy Day
We live in a slum neighborhood. It is becoming ever more crowded with Puerto Ricans, those who have the lowest wages in the city, who do the hardest work, who are small and undernourished from generations of privation and exploitation.
It is hard to write about poverty when the backyard at Chrystie Street still has the furniture piled to one side that was put out on the street in an eviction in a next-door tenement.
How can we say to these people, "Rejoice and be exceedingly glad, for great is your reward in heaven," when we are living comfortable in a warm house, sitting down to a good table, decently clothed? Maybe not so decently. I had occasion to visit the city shelter last month where homeless families are cared for. I sat there for a couple of hours, contemplating poverty and destitution - a family with two of the children asleep in the parents' arms and four others sprawled against them; another young couple, the mother pregnant. I made myself known to a young man in charge. (I did not want to appear to spring on them when all I wanted to know was the latest on the apartment situation for homeless families.) He apologized for making me wait, explaining that he had thought I was one of the clients.
We need always to be thinking and writing about poverty, for if we are not among its victims its reality fades from us. We must talk about poverty, because people insulated by their own comfort lose sight of it. So many decent people come in to visit and tell us how their families were brought up in poverty, and how through hard work and cooperation, they managed to educate all the children-even raise up priests and nuns to the Church. They contend that healthful habits and a stable family situation enable people to escape from the poverty class, no matter how mean the slum they may once have been forced to live in. So why can't everybody do it? No, these people don't know about the poor. Their conception of poverty is not what poverty is.
And maybe no one can be told; maybe they will have to experience it. Or maybe it is a grace which they must pray for. We usually get what we pray for, and maybe we are afraid to pray for it. And yet I am convinced that it is the grace we most need in this age of crisis, this time when expenditures reach into the billions to defend "our American way of life." Maybe this defense itself will bring down upon us the poverty we are afraid to pray for.
I well remember our first efforts when we started publishing our paper. We had no office, no equipment but a typewriter which was pawned the first month. We wrote the paper on park benches and the kitchen table. In an effort to achieve a little of the destitution of our neighbors, we gave away our furniture and sat on boxes. But as fast as we gave things away people brought more. We gave blankets to needy families and when we started our first House of Hospitality people gathered together what blankets we needed. We gave away food and more food came in-exotic food, some of it: a haunch of venison from the Canadian Northwest, a can of oysters from Maryland, a container of honey from Illinois. Even now it comes in, a salmon from Seattle, flown across the continent; nothing is too good for the poor.
No one working with The Catholic Worker gets a salary, so our readers feel called upon to give and help us keep the work going. And then we experience a poverty of another kind, a poverty of reputation. It is said often and with some scorn, "Why don't they get jobs and help the poor that way? Why are they living off others, begging?'
I can only explain to such critics that it would complicate things to give a salary to Roger for his work of 14 hours a day in the kitchen, clothes room, and office; to pay Jane a salary for running the women's house and Beth and Annabelle for giving out clothes, for making stencils all day and helping with the sick and the poor, and then have them all turn the money right back in to support the work. Or to make it more complicated, they might all go out and get jobs, and bring the money home to pay their board and room and the salaries of others to run the house. It is simpler just to be poor. It is simpler to beg. The main thing is not to hold on to anything.
But the tragedy is that we do, we all do hold on-to our books, our tools, such as typewriters, our clothes and instead of rejoicing when they are taken from us we lament. We protest when people take our time or privacy. We are holding on to these "goods" too.
Occasionally, as we start thinking of poverty-often after reading the life of such a saint as Benedict Joseph Labre-we dream of going out on our own, living with the destitute, sleeping on park benches or in the city shelter, living in churches, sitting before the Blessed Sacrament as we see so many doing from the Municipal Lodging House around the corner. And when such thoughts come on warm spring days when the children are playing in the park, and it is good to be out on the city streets, we are only dreaming of a form of luxury. What we want is the warm sun, and rest, and time to think and read, and freedom from the people who press in on us from early morning until late at night. No, it is not simple, this business of poverty.
"Precarity," or precariousness, is an essential element in true voluntary poverty, a saintly priest from Martinique has written us. "True poverty is rare," he writes. "Nowadays religious communities are good, I am sure, but they are mistaken about poverty. They accept, admit poverty on principle, but everything must be good and strong, buildings must be fireproof. Precarity is everywhere rejected and precarity is an essential element of poverty. This has been forgotten. Here in our monastery we want precarity in everything except the church. These last days our refectory was near collapsing. We have put several supplementary beams in place and thus it will last maybe two or three years more. Someday it will fall on our heads and that will be funny. Precarity enables us better to help the poor. When a community is always building, enlarging, and embellishing, there is nothing left over for the poor. We have no right to do so as long as there are slums and breadlines somewhere."
from By Little and By Little, the Selected Writings of Dorothy Day, Knopf, New York
This reading is from The Class of Nonviolence, prepared by Colman McCarthy of the Center for Teaching Peace, 4501 Van Ness Street, NW, Washington, D.C. 20016 202/537-1372