I have been reading about Sessions with a kind of perverse fascination—but I have not read anything that makes me feel sorry for him. The things he stands for—the things he has stood for over the course of his decades-long career—are abhorrent. The President’s mean tweets haven’t made Sessions’s brand of law enforcement any kinder to poor and black and brown people.

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Sessions has bought into Trump’s false narrative about rising crime rates (which are actually near historic lows), and has proposed solutions founded on harsh punishment that’s meted out with impunity. He wants to reinstate lengthy, mandatory sentences for nonviolent offenses, and plans to undermine Department of Justice mandates designed to reign in abusive arrest patterns in communities of color. He believes racism in policing is a fact of life, but believes that being called a racist is the worst thing that can ever happen to a person.

His policy goals reflect a characteristically Southern paternalism towards black people, imbuing him with the air of a Great White Disciplinarian. He maintains an impersonal distance from the concerns of underserved black communities, such as Charleston’s Eastside, where I lived long enough to know that Sessions’s stances reflect the attitudes of many white Southerners.

The impoverished Eastside community was judged harshly. Passersby pointed at the trash on the street and the homes in disrepair as they drove through town, and shook their heads at the teenage drug dealers who idled on street corners looking bored or depressed.

I remember one young dealer—tall and lanky, without a wrinkle on his face—that I used to pass by almost every day. I assumed he was new to the trade when he appeared on my street in between my apartment and the local corner grocery, and I had no intention of speaking to him. Nope. I wasn’t giving encouragement.

Eventually, I noticed that he tended to frown and mutter at me when I passed by. I ignored him at first, but eventually his persistence made me curious. One day I stopped and listened. His hurried, garbled words astonished me.

“Teach me something,” he said.

I didn’t know what to say. So, we talked. He did not need me to lecture him or tell him he was wasting his life. He knew that he was on a dead-end track, and that he was barely literate. He told me he had dropped out of high school. He had applied for jobs as a dishwasher, but never got called back. So he did the one thing he could do to make money.

At the end of our first conversation, I promised that I would “educate him” by telling him a new fact every day when I saw him on the corner.

This isn’t a cheesy Hollywood movie, so I’m not going to tell you that I changed his life by teaching him when the Constitution was ratified. No matter how many facts I shared, I could not give this young man what he really needed. I could not counteract the notoriously unequal South Carolina school system. I could not provide a decent summer job, a community energized by economic development, or a society committed to easing the plight of the people in poverty.

I knew I couldn’t do that when I started. And by the time he disappeared from the street corner a few months later, I was sure I hadn’t. He needed too much. The Eastside needed too much.

If Jeff Sessions’ got his way, that young man would have been promptly arrested and given the harshest possible sentence. For him, that’s the end of the problem. Put the criminal behind bars, and move on.

I would love to see that teenager teach Jeff Sessions a few facts. I would love to see him tell the Attorney General what it’s like to be young, black, and full of hope for a better life and opportunities, but facing bleak options.

Maybe Sessions would learn that the law enforcement policies he favors will only perpetuate a vicious cycle of wasted lives. Maybe Sessions would learn that educational programs, substance abuse counseling, and economic opportunity accomplish more than harsh sentences.

Maybe.

Or maybe Sessions will at least soon learn what it’s like to be unemployed—after the Donald fires Sessions during one of his tweetstorms.

Nevertheless, 96 percent of the people who voted for Trump say they’d make the same decision today.

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When I was growing up—in the 1970s, in the deep South—I struggled to understand why some low-income white Southerners voted against their own interests. They dismissed unions, and supported politicians that let their states lag behind the rest of the country in every indices of health, livelihood, and employment.  They routinely supported candidates who opposed everything from access to affordable childcare, to unemployment benefits and investing in good jobs, to Medicaid expansion today.

But now I realize they’re not voting for policy. They’re voting for white privilege.

White privilege runs deep in America, and it still shapes white concepts of social standing and entitlement. Those entitlements can be symbolic—for example, the power that whites have in the South to maintain Confederate emblems with public prominence and high esteem. They can also be very literal, as with public policies that help whites build and sustain wealth while keeping doors of opportunity closed to blacks (think redlining, predatory lending, unequal access to higher education, and lack of investment in communities of color). That helps explain why black people in poverty have higher death rates than white people in poverty.

Perhaps because it plays such a central role in life in America, “white privilege” is not a comfortable phrase to say—not now, and certainly not in my childhood. Back then, Southerners only used this term—or its counterpart, “white supremacy”—to indicate that someone supported the Ku Klux Klan.

Most white Americans still prefer to define racism in those overt terms. It’s a convenient approach that limits discussion of racism to bygone “whites only” signs and burning crosses, and that argues inequality in our schools ended in 1954 with the Brown v. Board of Education Supreme Court decision. Few people—and even fewer white people—ever spoke the way famed basketball coach Greg Popovich did recently when he called out white privilege for what it really is:

If you were born white, you automatically have a monstrous advantage educationally, economically, culturally in this society and all the systemic roadblocks that exist, whether it’s in a judicial sense, a neighborhood sense with laws, zoning, education.  We have huge problems… that are very complicated, but take leadership, time, and real concern to try to solve… People don’t really want to face it.

Our most pernicious social ills—the ones that create the privilege that Popovich described, and that many of Trump’s voters cling to—are rooted in policies that were designed to target people of color. We can measure racism by the impact of redlining and toxic mortgages. We can see it in the justice system, where black defendants receive twice as severe sentences as whites convicted of the same crimes. We can find it in classrooms that are still highly segregated, leaving children of color in schools that receive dramatically fewer resources.

America is essentially a racist nation—riddled by racial markers—that is levying its harshest economic and psychological toll on the 1 in 3 African American children and more than 1 in 4 Hispanic children who live in poverty.

Trump appeals to a strain of American racism every time he calls for a border wall, or calls inner cities “a disaster,” or swears he’ll ban Muslims from entering the country. That is what many of his voters—who are disproportionately likely to hold dehumanizing views of black people—want.

By backing Trump, conservatives have coalesced around maintaining a racially divided nation, and so progressives must now coalesce against it. Decisively.

Unfortunately, liberal politicians hoping to woo white voters have also skirted acknowledging white privilege, out of fear that talk about race will strain coalitions. Even the progressive hero Bernie Sanders was slow to talk about racial disparities in America  at the beginning of his presidential campaign—before Black Lives Matter activists protested at his rallies. Silence concerning white privilege is a form of complicity.  It’s the hypocritical denial of reality experienced by blacks that fosters disunity between minorities and white progressives, and discourages minority voters.

The time has come for whites who understand what white privilege means—and who know in their hearts that they want no part of it—to join people of color in a way which is neither compromised nor complicit. Then, through shared power, people of color and white progressives can grow our political strength.

On the surface, I don’t have much in common with its residents. I’m a black American. I’m pro-choice, pro-LGBT rights, and a feminist. I’m a lifelong progressive. According to multiple media outlets, Owsley’s residents see my beliefs as a direct threat. But we also have deep a bond.

Poverty.

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The median household income in Owsley is just $19,146 per year. The unemployment rate is double the national average, the majority of children live below the poverty line, and in 2011 more than half the county’s residents received food stamps. When Medicaid was expanded under the Affordable Care Act, a whopping 66 percent of residents became eligible. And if you ask them about it, they express deep appreciation. Again and again.

“It’s been a godsend to me,” said a school custodian who suffered from a thyroid condition that practically immobilized her. Medicaid let her get treatment—and it paid for her cataract and carpal tunnel surgery.

Another resident lamented that without Medicaid, she couldn’t pay for the doctor’s visits to keep her hyperthyroidism in check. “If anything changed to make our insurance more expensive for us that would be a big problem,” she said.

Resident after resident in news article after news article acknowledged the price they would pay if these services disappeared. But in the past two years, the residents of Owsley overwhelmingly voted for a governor, and then for a president, who want to eliminate the Affordable Care Act.

Now that the heat of the election has passed, they are anxious. And I understand why.

I’m on Medicaid—a new recipient since the expansion. I have a feeling that several thousand poor white Kentuckians—like this black American—still suffer a twitch of anxiety when they hear the words “payment is due at the time of service,” at the doctor’s office. If you are uninsured and facing a health crisis, those are the scariest words you can hear.

I remember that feeling.

I used to save the change from every purchase I made. I called it “health clinic money,” and I’d collect it for weeks so I could pay for my next $50 doctor’s visit. For more than a decade, my blood pressure readings were at heart attack levels. The doctors at my clinic wanted to see me every month, but I couldn’t always afford it. So I skipped my appointments.

In 2011, I learned my high blood pressure was due to kidney cancer. I was still uninsured, so getting the treatment that could save my life entailed a maze of forms that delayed my surgery for months. I eventually got help from a program in my state called “the Indigent Health Care Fund,” but the funding was spotty before Medicaid was expanded. When I applied, I was told the program was no longer accepting new clients—which happened often, once money for the year ran out—so I didn’t know my surgery had been given the green light until three weeks before it happened.

That’s what life was like for millions of us (and what it has remained like for Americans living in the states that stubbornly refused to expand Medicaid under the ACA). We languished in fear, and said prayers instead of visiting a physician. That’s inhumane. Free or low-cost health care for those who can’t afford it is a matter of basic decency.

If you don’t believe me, ask my friends in Owsley, Kentucky.

The incoming Republican Senate, House, and the new president are determined to repeal Obamacare, and it’s still a mystery when—or if—it will be replaced. Undoing Medicaid expansion and replacing it with a fee paying system will return millions to the days of saving their change before seeking help. Preventative care (the kind that could have caught my cancer earlier) or regular monthly appointments (the kind that could protect me from a cancer recurrence) will be curtailed or gone.

Instead, the poor everywhere will see the familiar front desk sign that reads “Payment is Due at the Time of Service.” And we’ll go home.

You probably aren’t familiar with the Eastside of Charleston, but you know a place like it: It’s segregated by race, and associated with poverty, crime, and violence—derogatively called “the ghetto” or “the ‘hood.” It’s the part of town that you have been cautioned to avoid.

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More and more Americans who struggle to get by are living in these marginalized, disinvested communities where jobs and educational opportunities are scarce, and an increasingly militarized police force is the primary contact residents have with government. But for two years, Americans have been expressing confusion as one neighborhood after another—from Milwaukee to Baltimore to Ferguson to Charlotte—are rocked by protests, looting, and riots after the police shootings of unarmed black men.

Is it really a surprise that many of the renewed outbreaks of civil unrest have taken place in these communities?

Although the impact of living in high-poverty neighborhoods has been well documented, it’s hard to fully explain the toll it takes on a person’s body and soul. Frustration over high prices, high bills, and high unemployment rates is worsened by the bane of many a poor community—the local drug economy.

The vast majority of my neighbors, young and old, did their best to avoid the drug trade. My next-door neighbor was so overprotective of his two daughters that he refused to let them leave the house after 7 p.m. I knew many teenagers who resisted it for years, but faced with no prospects for their future, or for good jobs with good pay, they decided “to go to work”—usually in the summer when they were out of school. Dealing drugs was the neighborhood summer job program. And for many young neighbors who were expelled from school (because administrators are more likely to punish black students than provide more holistic help), the drug trade was less an alternative than an inevitability.

Outsiders often criticized Eastside residents for not taking care of their own community, or not doing enough to stymie the drug trafficking. This victim-blaming ignored the roots of the drug problem—the lack of opportunity, racism, and economic forces outside of residents’ control—and it ignored the role that outsiders played. It was common to see long lines of cars that clearly belonged to nonresidents (that is, mostly whites) trolling every night to the wee hours of the morning, looking to score drugs with no concern over the consequences for families, mothers, or children trying to sleep.

I eventually saved enough money to leave the Eastside, but not much has changed since I left. The kinds of investment in the community that would have convinced me to stay didn’t exist (and still don’t). It was no wonder that those of us who lived there believed the city, state, and even the nation did not respect—or even consider—our humanity.

The Eastside is hardly unique. If you look at the statistics associated with any of the marginalized, predominantly black communities in cities that have erupted in civil unrest, a pattern becomes clear. In Baltimore, an overwhelming majority of public school students qualify for free or reduced-priced lunches (which are often used as a proxy for students’ socioeconomic status). The median income in Freddie Gray’s own neighborhood is just $24,006 a year.  A Department of Justice report on Ferguson, Missouri confirmed that the municipal police department engaged in poverty exploitation by targeting blacks for traffic violations, singling them out in a city where 53% of blacks live in poor neighborhoods. Milwaukee has been called one of the most segregated cities in America.

There’s an obvious solution for these communities (and it isn’t gentrification, which simply displaces generational residents). The solution lies in more targeted investments—for example, in jobs or education programs—that give people a chance to succeed. The bleak situation for the 13.5 million people in high-poverty neighborhoods must be ameliorated, or else somewhere, sometime soon, civil unrest will break out again.