Don’t blame hipsters for gentrification: blame neoliberalism

Gentrification in Streatham. Image: Getty.

Here are some things you should know about me: I am a 28 year old freelance writer who lives in Hackney. I am precariously yet creatively employed, work in a co-working space, and have spent the better part of my twenties living in flat-shares where the freezer hasn’t been defrosted since the mid-nineties.

For this dubious privilege, I pay far more than 50 percent of my income in rent each month which is, according to recent data, three times more on housing than my grandparents spent.

This is all to say: I am a gentrifying hipster. And while I know my demographic is a much-maligned harbinger of change, sometimes I start to feel like it’s the agent of change. Indeed, the canon of internet hot takes stating that “hipsters ruined such-and-such” is rich and varied – and usually written by property-owning individuals who have plenty of extra in their Sub-Zero freezers. When I report on the issue, the outraged internet commentariat writes comments like “Pretentious, expensive nonsense. RIP our inner city communities.”

Others beseech me to be a “responsible gentrifier,” taking care to spend just enough money to support the local economy, but not too much to attract unscrupulous developers. Even Vice, the simultaneous arbiter and enabler of hipster culture, informs me that daring to visit a chicken shop in a neighbourhood that I haven’t lived in my entire life is verging on cultural appropriation.

I’ve always known that a fixation on blaming the aesthetic indicators of gentrification – millennial pink coffee shops, vegan bakeries, art students in chicken shops – was a massive misdiagnosis of the problem. But when it came to countering that argument, I’ve always felt I was grasping. It was only after reading Anna Minton’s book, Big Captial: Who is London For? that I began to see that this misdiagnosis is not just intellectually amiss: it also helps further the aims of a government that has willfully created the conditions for our current crisis of displacement and housing shortage to arise.

The narrative that hipsters cause gentrification tends to come from two sources. One is the established communities who quite rightly assume that the “regeneration” projects that ruthlessly sprout up in their neighbourhoods are not intended for them. (Though I should say, in my own reporting I’ve found the viewpoints of established communities to be far more nuanced than the media generally gives them credit for.) The other is the pundits and editors who – whether it’s intellectual laziness or a thirst for clicks, I don’t know – know that headlines with “hipster” in them traffic well. But, no matter the source, these charges ignore both the structural underpinning and socioeconomic context of neighbourhood change.

So what does cause gentrification and, by extension, the housing crisis that affects nearly everyone in the capital? At least according to Minton, the process is multi-pronged. An intentional dismantling of the social housing through mechanisms like right-to-buy and buy-to-let since Thatcher has meant that the social housing sector is now dominated by private tenants receiving housing benefit – rather than people simply being housed in purpose-built social housing, which hasn’t been built meaningfully for years.


This drastically reduces the amount of affordable homes available for the middle class. This market-led social housing practice also contributes to inflationary pressures on everyone’s monthly rent payment.

At the same time, an influx of wealth from high net worth individuals at the very top of London’s property ladder – those “safety deposit boxes in the sky,” as Minton calls them – creates ripple effects throughout the market and links our country’s housing market to global capital flows. Meanwhile, the “we are building more housing!” cries from the Tories are essentially empty when market conditions push developers towards erecting gleaming luxury developments in place of dilapidated “sink estates”. Defining “affordable housing” as up to 80 per cent of market rent – or the Conservatives starter homes, worth up to £450,000 – means that these new builds might as well not exist for most normal people who actually need housing.

The process unleashed by this is not gentrification as it was originally defined, but a “state-led hyper gentrification” that is not just allowed, but abetted by government policies. In 1964, when sociologist Ruth Glass coined the term to describe the phenomenon of middle class families moving into and renovating working class cottages in Islington, the rate of change, for better or worse, was organic and the pocket books of those individuals served as a kind of upper limit. But now, as Minton write, “the speed of capital flows into places between the 1960s and 200s bears no comparison to what is happening today. It is these rates of return on property” – boosted by the policy of the government and councils – “that are driving the reconfiguration of London.”

Let’s be clear: those Dubai-like towers sprouting up in Dalston Square and Woodberry Down are not populated by hipsters, most of which live in dastardly flat-shares like the one I’m all too familiar with. They are largely populated by the investors, bankers, and overseas buyers who can afford to throw down half a million on a studio. As Minton notes in the book, during Stage 1 of sales for Elephant Park, a new development that replaced Heygate Estate in Elephant and Castle with roughly 2,700 luxury flats (a mere 82 are for social housing), 100 per cent were sold to foreign investors.

So if hipsters aren’t the ones actually selling or buying the luxury flats that are replacing long-time communities, but are rather opting to move to the only neighbourhoods where they can afford to rent a room and perhaps start a small business, why are we getting all the shade? Minton told me part of the reason is councils who, bereft of funds thanks to austerity, are keen to capitalise on the “up and coming” reputation that hipsters bring with their avocado toasts and street art. She told me:

“Hackney is in the throes of this kind of slower gentrification and state-led hyper gentrification. It hasn’t been done as brutally as what’s happened in Southwark and is planned for parts of Lambeth but the direction of travel is clear.

“Apparently a Hackney councilman was overheard saying ‘I think it’s great you can find artisan bakeries where you can find sourdough that’s £5 a loaf.’ There is no doubt the council is actively encouraging that kind of environment.”

Indeed it’s rare that you hear someone state the obvious: places that are in the throes of change with a diverse range of people living cheek by jowl are, in fact, quite exciting. “But that tends to drop off quickly,” Minton hastens to add, when the government does nothing to prevent complete and total displacement.

What doesn’t drop off quickly is the lack of “ontological security” that everyone from housing benefit claimants to millennial hipsters feel when their housing situation is insecure. Studies quoted in Minton’s book found that “prolonged periods in temporary housing” and “spending more than 30 per cent of income on housing” are associated with reduced mental health.

In short, blaming hipsters – or hipster culture or hipster food trends or hipster art – for the crisis of displacement and substandard, expensive housing ravaging our capital is a red herring. It amounts to the age-old “kids these days” critique of youth culture, without any recognition of the neoliberal market forces at play – and lets a government that has systematically neglected social housing for a couple decades conveniently off the hook. It also makes developers rich. 

“Whether you’re a hipster in a shared house in Hackney or a banker who’s just bought a luxury new build, I don’t think it’s anyone’s fault that established communities get displaced – it’s the structural underpinning that’s at fault,” Minton told me. “We’re all operating within this property economy and the putting it on the individual is just part of the individualistic neoliberal approach that’s got us to where we are with the housing market.”

Rosie Spinks is on Twitter as @rojospinks.

 
 
 
 

Canada’s gay neighbourhoods are struggling. Can queer pop-ups plug the gap?

Vancouver. Image: Getty.

Queer life was highly visible in Western Canada last year. In May, Vancouver declared 2018 the “Year of the Queer,” celebrating decades of service that the city’s cultural organisations have provided for lesbian, bisexual, gay, transgender, queer and two-spirit (LGBTQ/2S) people across the region.

Yet 2018 also saw the loss of multiple queer venues and gay bars. While economic forces, such as rapacious gentrification are part of the story and struggle, our research shows that something creative and generative is happening in the city as well.

In the face of changing urban landscapes, economic hardships, and more straights moving into historically gay neighbourhoods, queer pop-ups — ephemeral gathering spaces whose impact lingers among revellers long after the night is over — now play a large role in the fight for LGBTQ/2S equality.

Scattered gay places became neighbourhoods

Queer life germinated in “scattered gay places” across cities in North America from the late 1800s to the Second World War. Inside cabarets, bars, theatres or outside in public parks, washrooms and city streets, queers found spaces which could hold and celebrate transgressive sexual connections while also providing respite from daily experiences of discrimination and social exclusion.

After the Second World War, scattered gay places congealed into permanent gay bars and residential “gaybourhoods” in a period anthropologist Kath Weston calls “the great gay migration.” Queer people flocked to urban centres and sexual subcultures flourished in cities like New York, Chicago, San Francisco, Los Angeles and Toronto.

The formation of queer community spaces has always been controversial. Cultural and legal backlashes marred early developments. A host of laws and regulations tried to suppress and contain homosexuality in North America by limiting its presence in the public sphere.

These measures resulted in frequent hostilities, police raids and violence. Queers congregated together not just to find love or community, but to protect themselves, to protect one another and to find refuge. Pride parades, now celebrated worldwide, commemorate these early turf wars.

Pop-ups revitalise queer spaces

Researchers have written a great deal on the cultural and political importance of gay districts in urban centres, and they have grappled with concerns that these areas, along with the establishments they house, are fading.

But innovative urban forms challenge arguments about the death and demise of queer spaces in the city. Our research suggests that queer pop-ups, or temporary cultural gathering spaces, cater to diverse and often marginalised queers.

Some gaybourhoods are dwindling in their residential concentration and gay bars are dropping like flies. But new queer place-making efforts are emerging.

Two of the authors at the queer pop-up in 2018 at East Side Studios in Vancouver. Ryan is on the far left, back row, Adriana is on the far right of the back row. Image: author provided.

Unlike gaybourhoods and gay bars, pop-ups are intentional in how they address persistent, intersectional forms of inequality. Queer pop-ups offer patrons a space to explore non-binary forms of gender and sexual identities, and especially a place to experience collective effervescence among queer people of colour, and femme lesbians.

Some pop-ups create environments that are explicitly trans-inclusive, consent-focused, and sex-positive. Pop-ups are not panaceas for queer life. Pop-ups can also be places where issues around socioeconomic status, gender identity and expression, and racial inequality are called out.

Yet these spaces directly and indirectly encourage dialogue on inequalities within the queer community, conversations that help produce safer spaces for marginalised queers to find each other and forge enduring queer consciousnesses.

Turf wars

Queer pop-ups show similar trajectories of infighting and compromise that the LGBT social movement encountered from the late 1970s through the early 2000s when trying to forge a collective consciousness, gain social visibility and win legal rights.

These turf wars, expressed as contests over space and inclusion, are generally sparked over three perennial concerns: privilege, race and gender. One interviewee, a 20-year-old self-identified queer, trans person of colour (QTPoC), who spoke about Vancouver’s gay district told us:

“I tend to avoid the gay bars on Davie [because] a lot of the gay bars there have now been taken over by cis-gender, heterosexual people. I’ve [also] heard from a lot of QTPoC friends that they are often uncomfortable going to gay bars on Davie, because it’s usually very dominated by cis-gender, white gay men.”

A 28-year-old white, cisgender, queer male found pop-ups more politically and culturally radical than gay bars. He put it this way:

“It’s very rare that we’ll ever have a conversation about politics [in gay bars]. It’s just about partying and things that we kind of see as very stereotypical portrayals of gay culture: like going out, dancing, drinking, fucking.”

Historically, gaybourhoods have served an important role in the fight for LGBT rights, but they have also developed to cater to a specific cis-gender, white, middle-class, male sensibility. One 30-year-old, white, trans DJ put it bluntly, “the mainstream scene is just not welcoming to trans people, in my experience,” adding that verbal transphobic harassment is common in the streets of Vancouver’s gaybourhood.

At Vancouver Pride this year we were reminded of this schism at a local pop-up event. “Gay men won’t come here, it’s too trashy,” shouted a white Australian lesbian playfully to friends over loud music. We were at Eastside Studios, a large warehouse turned into the newest collaborative queer venue in Vancouver.


The comment was striking because it highlights the visible bifurcation occurring in queer life and queer consumption in Vancouver. Many gay men tend to patronise businesses and events in the West End, Vancouver’s official gaybourhood; whereas, other members of the LGBTQ community are scattered across the city at events and venues that are far less permanent. Eastside Studios attempts to break through the homonormative bent some gay bars perpetuate. It is a space that generously houses some of the struggling pop up events who lost space to gentrification in Vancouver’s out of control rental market.

Historically, pop-ups arose as the first signs of urban sexual transgression. They continue to emerge as spatial innovations which nurture transgressive queer diversities that do not have space or representation in the gaybourhood. Weekly social media blasts via Facebook or Instagram and word-of-mouth dissemination play an important role in linking queers around the city to these events. Pop-ups take different tones and establish different vibes among patrons. Collectively, pop-ups highlight the many important projects local queers are undertaking to increase the plurality of what queer life looks like and how it is expressed.

Struggles for equality

Marriage is the leading story in many headlines these days, but queer struggles for equality were never only about relationship recognition or acceptance into the mainstream.

Queer struggles are also fights to resist oppressive normativity, to end racial inequality and white supremacy, to end sexualised violence, to reconcile generational traumas associated with colonialism.

Continuing these fights is perhaps what makes queer pop-ups unique. Organisers of these events are intentional and responsive to such concerns. They seek to create new worlds that soften the impact of inequalities, both in gaybourhoods and in other parts of Canadian cities as well.

Pop-ups nourish queer lives; they emerge as temporary meeting grounds where diverse, oftentimes marginalised, queers flock for community and collective, momentary release. Here an image from a Man Up pop-up event in Vancouver. Image: Shot by Steph/Facebook/The Conversation.

Many of these spaces are an opportunity for patrons to travel in a re-imagined world, even if only for the night. While not all pop-ups that appear survive, the ones that do matter, fundamentally, because they create spaces that resist heteronormative culture and homonormativity, address intersecting inequalities, assert and anchor queer cultural and political identities, and promote well-being for a wider portion of the community in ways that gaybourhoods used to and have always had the potential to.

Pop-ups nourish queer lives in ways that gaybourhoods and gay bars historically had. They emerge as temporary meeting grounds where diverse, oftentimes marginalised, queers flock for community and collective, momentary release. They allow patrons to dance and comfortably explore the implications of their gender and sexual identities around like-minded individuals. At times they are more than friendly social gatherings, becoming sites where the moral arch of the community is shaped through demonstrations on urgent issues impacting queer lives and the surrounding community.

Queer pop-ups are vibrant locations that work to push forward the unfinished projects of social justice first envisioned during gay liberation.

The Conversation

Ryan Stillwagon, Ph.D. Student, Sociology, University of British Columbia; Adriana Brodyn, Ph.D. Candidate, University of British Columbia; Amin Ghaziani, Associate Professor of Sociology and Canada Research Chair in Sexuality and Urban Studies, University of British Columbia, and D. Kyle Sutherland, PhD Student, Department of Sociology, University of British Columbia.

This article is republished from The Conversation under a Creative Commons license. Read the original article.