I was so unimpressed with the city council. … They had a line of homeless people who were allowed to vote because Kevin [Michael Key] was running for councilman and everything. So, they wanted IDs … [The person tabling] asked me, “Well I need some id. Do you have any ID?” And the way he said it, he knew I wouldn't have any id. It was like I wasn't even there. I was invisible. He was just going through the motions of making the sound. But he didn't know he was dealing with R-C-B. So when I dropped my passport, and I do mean dropped my passport on the table, that's when I got respect.—RCB, Los Angeles Poverty Department (LAPD)What does it mean to perform presence or selfhood? What conditions necessitate these performances? In the opening epigraph, RCB articulates an instance when transparency was mapped onto his body—a moment in which he was simultaneously invisible as an individual and hypervisible as the projections of stereotypes surrounding homelessness and blackness collided on his body, rendering his history, present, and future as instantly knowable. During the election cycles of 2010, 2012, and 2014, KevinMichael Key, a prominent, formerly homeless Skid Row activist, community organizer, and member of the Los Angeles Poverty Department (LAPD), ran for a position on the Downtown Los Angeles Neighborhood Council (DLANC). As part of his campaigns, Key sought to help homeless residents of Skid Row exercise their right to vote. One instantiation of this objective involved tabling in the neighborhood. In a show of support, RCB lined up to vote and subsequently encountered the tabler. “And the way he said it, he knew I wouldn't have any ID. It was like I wasn't even there. I was invisible.” As understood by RCB, the tabler did not expect homeless individuals to possess government-issued identification. Instead of acknowledging RCB's individuality and subjectivity, the tabler assumed that RCB's status as homeless meant not having state ID, an official marker of occupancy in a state-recognized residence. In this interaction, RCB's political subjectivity was under erasure, invisible. For RCB, in this confrontation, homelessness marked him as a knowable (non)subject—a generic homeless man.
