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ly speaking, if someone owns property, they have the right to full and private use of that property – more specifically, the right to exclude others from using that same piece of property. However, as the law operates there are sometimes limits to degree to which property rights are all-encompassing. Regardless of these limits it is sufficient to think of property rights as zero sum, in other words giving whites the privilege to own property on the east side of the city – near the mountains and far away from industry – denies that same privilege to nonwhites. Racial covenants are an explicit case of giving white residents property rights while denying them to nonwhites. The very idea of property and ownership creates a system where these privileges can be allocated inequitably, creating distinctions among people based on how much and what kind of property rights they have. In her landmark work, “Whiteness as Property,” Cheryl Harris investigates the way property rights have created a legal system in which whiteness itself is a form of property as a result of the rights it commands. Harris argues that over time the law has come to embody as well as legitimize the benefits that white citizens collect based solely on their whiteness. While Harris concedes that the legal system has ostensibly

This is the Place: Race, Space, Religion and the Law in Salt Lake City