UCLA and Oregon fans on their way to Autzen Stadium to cheer on their respective teams, Saturday, October 10, 2026 (all photos by me).
On home game Saturdays, I park in the lot at Eugene City
Hall (the former EWEB headquarters), cross the Willamette on the Peter DeFazio
pedestrian bridge, and follow the path through Alton Baker Park to Autzen
Stadium. Somewhere past the bridge, scattered pedestrians turn into a
procession: fans clad in green and yellow(1), all moving in one direction, with
the giant Oregon “O” on the stadium’s south elevation in prominent view.The Ducks take the field before the start of the contest. UCLA fans, identifiable by their powder blue garb, occupy the visitors' section.
Why does this kind of tribalism strike me as healthy when
so much of what goes by that name does not? I see four conditions. It is
voluntary. It stays bounded in space and time, gathering in a vessel built for
the purpose and dispersing when the clock runs out. The game operates under
rules that both sides agree to play by, however loudly we dispute their
application. And its loyalties nest. Don, an Oregon State graduate and one-time
Beaver rally king, put it plainly in the same interview: “When the Beavers are
playing the Ducks, I’m a Duck.” Otherwise, he roots for the Beavers.
Christopher Alexander made
the case for something close to healthy tribalism, though he would have
bristled at the word; in A Pattern Language, he wanted the city’s
subcultures distinct but not “tribal or closed” (Pattern 8: Mosaic of
Subcultures). He envisioned a city that accommodates varied ways of life,
each with room to flourish, separated by boundaries that also serve as places
where neighbors meet. He explicitly rejected ghettos and enforced segregation.
Yet the distinction between a boundary that protects a community and one that
excludes others depends on more than design. His mosaic presumes that people
can choose their affiliations and that the boundaries between them remain
permeable. As I’ll come to, Eugene's history reminds us that neither condition
can be taken for granted. A boundary may give a community room to be itself, or
it may enforce a separation that those on the outside never chose.
Of course, the tribe falters at times. Against UCLA, as
Oregon turned the ball over seven times and saw its running game stuffed again
and again, the crowd booed, and I can’t say the frustration was unearned. After
the loss to Oklahoma State earlier this season, online message boards turned on
head coach Dan Lanning. Perhaps we shouldn’t be surprised that the worst
behavior surfaces outside the stadium. Booing is frustration voiced inside the
bowl, and it ends with the game. The tribe sours when it slips its bounds and
follows its animosities home.
My walk to Autzen passes near the site of a community that
lived under very different, far harsher terms. In the 1940s, five Black
families (the Reynolds, Mims, Nettles, Washington, and Johnson families) built
homes on the north bank of the Willamette, just outside Eugene’s city limits,
because they were not allowed to live within them. The settlement became known
as Ferry Street Village, or Across the Bridge. In
1949, Lane County razed it to make way for the Ferry Street Bridge. At
least 65 Black residents and 36 white residents had to relocate. Most moved to the West 11th Avenue area, which was largely undeveloped and
lacked access to sewers or running water. Others moved to Glenwood and the base
of Skinner Butte.
Racially restrictive covenants were one instrument of the
exclusion that helped force Black families to live beyond Eugene's city limits.
The deed to the house Lynne and I bought in 1989 had one, restricting its sale
to "Caucasians." Our real estate agent brought the covenant to our attention,
assuring us a 1948 Supreme Court decision rendered such exclusionary
restrictions unenforceable. But that didn’t erase the words on our deed; they
reminded us that people once built a wall meant to keep me out of their
neighborhood.










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