Gentrification Quotes

There is a gentrification that is happening to cities, and there is a gentrification that is happening to the emotions too, with a similarly homogenising, whitening, deadening effect. Amidst the glossiness of late capitalism, we are fed the notion that all difficult feeling - depression, anxiety, loneliness, rage - are simply a consequence of unsettled chemistry, a problem to be fixed, rather than a response to structural injustice or, on the other hand, to the native texture of embodiment, of doing time, as David Wojnarowicz memorably put it, in a rented body, with all the attendant grief and frustration that entails.

People bury the parts of history they don't like, pave it over like African cemeteries beneath Manhattan skyscrapers.

Gentrifiers focus on aesthetics, not people. Because people, to them, are aesthetics.

There is something inherently stupid about gentrified thinking. It’s a dumbing down and smoothing over of what people are actually like. It’s a social position rooted in received wisdom, with aesthetics blindly selected from the presorted offerings of marketing and without information or awareness about the structures that create its own delusional sense of infallibility. Gentrified thinking is like the bourgeois version of Christian fundamentalism, a huge, unconscious conspiracy of homogenous patterns with no awareness about its own freakishness. The gentrification mentality is rooted in the belief that obedience to consumer identity over recognition of lived experience is actually normal, neutral, and value free.

I know that “gentrification” is but a more pleasing name for white supremacy, is the interest on enslavement, the interest on Jim Crow, the interest on redlining, compounding across the years, and these new urbanites living off of that interest are, all of them, exulting in a crime.

Gentrification, at its deepest level, is really about reorienting the purpose of cities away from being spaces that provide for the poor and middle classes and toward being spaces that generate capital for the rich.

There was not a lot that could be done to make Morpork a worse place. A direct hit by a meteorite, for example, would count as gentrification.

We have more space and less time. And the love we had for our whole neighborhood now only fits into this wood-frame house in the middle of a quiet block. We don't know the people who live across the street or on either side of us.

But artists aren’t the only marginalized folks controlling real estate. Think about the colonizing role that wealthy white gay men have played in communities of color; they’re often the first group to gentrify poor and working-class neighborhoods. Harlem is a good example. Gays have moved in and driven up rents, as have renegade young white students, who want to be cool and hip. This is colonization, post-colonial-style. After all, the people who are “sent back” to recover the territory are always those who don’t mind associating with the colored people! And it’s a double bind, because some of these people could be allies. Some gay white men are proactive about racism, even while being entrepreneurial. But in the end, they take spaces, redo them, sell them for a certain amount of money, while the people who have been there are displaced. And in some cases, the people of color who are there are perceived as enemies by white newcomers.

Her family had survived in New York for two generations, despite gentrification and rising rent prices and a healthcare system that was never kind to the self-employed.

The drag queens who started Stonewall are no better off today, but they made the world safe for gay Republicans. It's a bitter pill to swallow, but the people who make change are not the people who benefit from it

When there is no context for justice, freedom-seeking behavior is seen as annoying. Or futile. Or a drag. Or oppressive. And dismissed and dismissed and dismissed and dismissed until that behavior is finally just not seen.

If you think you’ll find intellectual stimulation, you’re thinking of another era. The conversations are invariably about money or property or schools. I’ve never been more bored by casual chat.

Gentrification had stopped dead several doors west of my spot overlooking Avenue B. You could actually see the line. That side of the line; Biafran cuisine, sparkling plastic secure window units, women called Imogen and Saffron, men called Josh and Morgan. My side of the line; crack whores, burned-out cars, bullets stuck in door frames, and men called Father-Eating Bastard. It’s almost a point of honour to live near a crackhouse, like living in a pre-Rudy Zone, a piece of Old New York.

... the truth is that not enough carriers of this virus have ever been willing to risk the potential loss of any aspect of their social capital to find out what kind of America might lie on the other side of segregation. They are very happy to "blackout" their social media for a day, to read all-black books, and "educate" themselves about black issues—as long as this education does not occur in the form of actual black children attending their actual schools.

Artists are always the Johnny Appleseeds of gentrification.

Manhattan was empty except for soldiers and legions of the damned, and already gentrification had resumed.

Gentrification is key to understanding what happened to our cities at the turn of the millennium. But it is only half of the story. It is only the visible side of the larger problem: resegregation.

Gentrification is a public policy for managing strangers: a way of removing those who would be eyesores; those who would reduce the value of a neighborhood; those whose proximity would be registered as price.

Americanism in all its forms seemed to be trashy and wasteful and crude, even brutal. There was a metaphor ready to hand in my native Hampshire. Until some time after the war, the squirrels of England had been red. I can still vaguely remember these sweet Beatrix Potter–type creatures, smaller and prettier and more agile and lacking the rat-like features that disclose themselves when you get close to a gray squirrel. These latter riffraff, once imported from America by some kind of regrettable accident, had escaped from captivity and gradually massacred and driven out the more demure and refined English breed. It was said that the gray squirrels didn't fight fair and would with a raking motion of their back paws castrate the luckless red ones. Whatever the truth of that, the sighting of a native English squirrel was soon to be a rarity, confined to the north of Scotland and the Isle of Wight, and this seemed to be emblematic, for the anxious lower middle class, of a more general massification and de-gentrification and, well, Americanization of everything.

One of the organizing principles of gentrified thinking is to assess everyone based on what they can do for you, and then treat them accordingly.

A friend of ours was arrested because he painted a slogan that said, 'Tourists, you're the terrorists.

The difference between relocation and gentrification is motive, plain and simple. When we decide to move into an inner-city neighborhood we should always ask ourselves the question, Is this good for my new neighbors? Moving into inner-city neighborhoods for merely selfish reasons with no regard as to how it will affect the community residents will probably eventually do harm to your neighbors.

Since the mirror of gentrification is representation in popular culture, increasingly only the gentrified get their stories told in mass ways. They look in the mirror and think it's a window, believing that corporate support for and inflation of their story is in fact a neutral and accurate picture of the world. If all art, politics, entertainment, relationships, and conversations must maintain that what is constructed and imposed by force is actually natural and neutral, then the gentrified mind is a very fragile parasite.

The hipster narrative about gentrification isn’t necessarily inaccurate—young people are indeed moving to cities and opening craft breweries and wearing tight clothing—but it is misleading in its myopia. Someone who learned about gentrification solely through newspaper articles might come away believing that gentrification is just the culmination of several hundred thousand people’s individual wills to open coffee shops and cute boutiques, grow mustaches and buy records. But those are the signs of gentrification, not its causes. As

Grips slipped. Hers had from every surface. She's shaped nothing after all, only been crushed and reshaped. No wonder she felt for the brownstones, the cripples, now filling chaotically with no regard for her plan.

Over a decade of citywide rezonings, land speculations, and corporate bidding wars for available commercial space has produced a Darwinian habitat where corporate retail proliferates, and where mom-and-pops have become an endangered species.

There appeared to be a close link between “good planning” and gentrification, since private property owners could capitalize on the value the state adds to land. By the end of my education, I realized that capitalism makes the best of planning impossible: any good that planners do is filtered through a system that dispossesses those who cannot pay.

You know gentrification is deep when a garage rock band made up of three white boys is called "Harlem".

A neighborhood is an emotional ecosystem, and when it is destroyed by gentrification, it's trauma.

It is ironic, in the manner of a dystopian nightmare, that an advanced capitalist empire which is founded on genocide and slavery, which still functions as the global police, which has an armed population, which routinely violates international human rights, which has the largest known military industrial complex in the world, which is the world’s largest producer of pornography, has also produced a saccharine ideology in which ‘positive thinking’ functions as a form of psychological gentrification. And it is not insignificant that the neoliberal lie that one is 110% responsible for one’s life—first powerfully encapsulated by the ‘alternative’ conservative thinker Louise Hay, and more recently echoed by Eckhart Tolle, author of The Power of Now (1997/2005)—is directed at women. Today, gendered victim-blaming has become a form of upwardly mobile common sense ‘wisdom’. Now victimblaming is expressed by voices that sound soothing, wise, calm, above all, loving.

As I witness and participate in our visionary efforts to revitalize Detroit and contrast them with the multibillion dollars' worth of megaprojects advanced by politicians and developed that involve casinos, giant stadiums, gentrification, and the Super Bowl, I am saddened by their shortsightedness. At the same time I rejoice in the energy being unleashed in the community by our human-scale programs that involve bringing the country back into the city and removing the walls between schools and communities, between generations, and between ethnic groups. And I am confident just as in the early twentieth century people came from around the world to marvel at the mass production lines pioneered by Henry Ford, in the twenty-first century they will be coming to marvel at the thriving neighborhoods that are the fruit of our visionary programs.

Bennie's corner of Brooklyn looked different every time Sierra passed through it. She stopped at the corner of Washington Avenue and St. John's Place to take in the changing scenery. A half block from where she stood, she'd skinned her knee playing hopscotch while juiced up on iceys and sugar drinks. Bennie's brother, Vincent, had been killed by the cops on the adjacent corner, just a few steps from his own front door. Now her best friend's neighborhood felt like another planet. The place Sierra and Bennie used to get their hair done had turned into a fancy bakery of some kind, and yes, the coffee was good, but you couldn't get a cup for less than three dollars. Plus, every time Sierra went in, the hip, young white kid behind the counter gave her either the don't-cause-no-trouble look or the I-want-to-adopt-you look. The Takeover (as Bennie had dubbed it once) had been going on for a few years now, but tonight its pace seemed to have accelerated tenfold. Sierra couldn't find a single brown face on the block. It looked like a late-night frat party had just let out; she was getting funny stares from all sides--as if she was the out-of-place one, she thought. And then, sadly, she realized she was the out-of-place one.

How do you solve a problem as old as the United States? Gentrification may be a relatively recent phenomenon, but as geographer Neil Smith notes, it's really just the continuation of the 'locational seesaw' - capital moves to one place seeking high profits, then, when that place becomes less profitable, it moves to another place. The real estate industry is always looking for new markets in which it can revitalize its profit rate. Fifty years ago that place was suburbs. Today it's cities. But that's only half the explanation for gentrification. In order to understand why cities are so attractive to invest in, it's important to understand what made them bargains for real estate speculators in the first place. It may sound obvious, but gentrification could not happen without something to gentrify. Truly equitable geographies would be largely un-gentrifiable ones. So first, geographies have to be made unequal.

I think you should define the word ‘gentrification,’” my husband tells me now. I ask him what he would say it means, and he pauses for a long moment. “It means that an area is generally improved,” he says finally, “but in such a way that everything worthwhile about it is destroyed.

Isaiah 5:8–10. The oracle in Micah has a close parallel in the poetic oracle of Isaiah 5:8–10. This poetic segment also begins with “Ah” (“woe”), anticipating big trouble to come because of destructive social behavior. The indictment is against those who “join house to house” and “field to field,” exactly the language of the commandment and of the Micah oracle. The process consists of buying up the land of small peasant farmers in order to develop large estates. The vulnerable peasants are then removed from their land and denied a livelihood, and now coveters can bask in their newly secured isolated self-indulgence. The prophetic judgment pertains to such rural displacement; in our time, the same crisis might refer to urban gentrification that dislocates the poor and the vulnerable. The poetry traces the destruction, by acquisitiveness, of a viable neighborly infrastructure.

not just because of the black people swept away but because I know that “gentrification” is but a more pleasing name for white supremacy, is the interest on enslavement, the interest on Jim Crow, the interest on redlining, compounding across the years, and these new urbanites living off of that interest are, all of them, exulting in a crime. To speak the word gentrification is to immediately lie. And I know, even in my anger, even as I write this, that I am no better. White people are, in some profound way, trapped; it took generations to make them white, and it will take more to unmake them.

You may think these streets are yours to walk, but they belonged to someone else before: the queers, the hobos, the junkies, the trannies, the prozzies - those streets were theirs before they were yours so be careful, you may find you have to wipe your shoes clean before going into your nice apartment.

Here, my mother’s mother would stitch clothes behind a sewing machine with Turkish women who had only wanted from life the privilege of work. Some decades later I was rolling a mat out, as one rolls the carpet of gentrification over our ancestors’ footprints, onto the floor of a room of exercising white bodies.

Precariousness, domicide, marginalization, disability, hyper-mediation, austerity, codification, atomization, gentrification, dispossession and many more: creativity as preached by capitalism enacts a ‘slow violence’ that grinds down any other forms of societal organization, to the chorus of ‘there is no alternative’.

No one with power in America "comes around." They always have to be forced into positive change.

Why do we need so many people on Earth? I ask you. What are they good for? They live out ludicrous lives of pointless desperation. Ninety-nine percent of the human population is so much wasted resources. Stubborn vermin, we humans are. Granted, in the past, the unwashed masses were necessary. We needed them to till our fields and fight our wars. We needed them to labor in our factories making consumer crap that we flipped back at them at a handsome profit. Alas, those days are gone. We live in a boutique economy now. Energy is abundant and cheap. Mentars and robotic labor make and manage everything. So who needs people? People are so much dead white. They eat up our profits. They produce nothing but pollution and social unrest. They drive us crazy with their pissing and moaning. I think we can all agree that Corporation Earth is in need of a serious downsizing. ... The boutique economy has no need of the masses, so let's get rid of them. But how, you ask? Not with wars, surely, or disease, famine, or mass murder. Despots have tried all these methods through the millennia, and they're never a permanent solution. No, all we need to do is buy up the ground from under their feet -- and evict them. We're buying up the planet, Bishop, fair and square. We're turning it into the most exclusive gated community in history. Now, the question is, in two hundred years, will you be a member of the landowners club, or will you be living in some tin can in outer space drinking recycled piss?

Homelessness was fed by racism, income inequality, and a cascade of other related forces. These included insufficient investments in public housing, as well as tax and zoning codes that had spurred widespread gentrification and driven up rents. Many poor and moderately poor Americans lived with the fear of losing housing, which can itself harm bodies and minds as well as social relations in families. One recent study had found that “unstable housing” was accompanied by a twofold increase in diabetic emergencies. Illnesses such as diabetes, and all sorts of accidents and injuries, could lead to homelessness, which itself bred other illnesses, such as PTSD—redefined by one practitioner of street medicine as “persistent traumatic stress disorder.

This is the real work of woman of color feminism: to resist acquiescence to fatality and guilt, to become warriors of conscience and action who resist death in all its myriad manifestations: poverty, cultural assimilation, child abuse, motherless mothering, gentrification, mental illness, welfare cuts, the prison system, racial profiling, immigrant and queer bashing, invasion and imperialism at home and at war. To fight any kind of war, Kahente Horn-Miller writes. "The Biggest single requirement is fighting spirit." I thought much of this as I read Colonize This! since this collection appears in print at a time of escalating world-wide war--In Colombia, Afghanistan, Palestine. But is there ever a time of no-war for women of color? Is there ever a time when our home (our body, our land of origin) is not subject to violent occupation, violent invasion? If I retain any image to hold the heart-intention of this book, it is found in what Horn-Miller calls the necessity of the war dance. This book is one rite of passage, one ceremony of preparedness on the road to consciousness, on the "the war path of greater empowerment.

Gentrification is often presented as a sort of corrective to the suburbs: instead of white flight and unsustainable cookie-cutter planning, we get dense, urban, and diverse cityscapes. But gentrification is simply a new form of the same process that created the suburbs; it's the same age-old, racist process of subsidizing and privileging the lives and preferred locales of the wealthy and white over those of poor people of color. The seesaw has just tipped in the other direction. Gentrification does not mean that the suburbs are over, or that cities are becoming more diverse. All it means is that our geography of inequality is being redrawn. Gentrification is not integration but a new form of segregation. The borders around the ghettos have simply been rebuilt.

And in every afflicted city, the story is the same: luxury condos, mass evictions, hipster invasions, a plague of tourists, the death of small local businesses, and the rise of corporate monoculture.

This is capitalism's constant urban conundrum: what makes cities profitable is inherently at odds with the needs of the poor and middle classes (who are needed for a city to function), and centrally located land has inherent value if it can be made amenable to the rich. Gentrification may be a new expression of this conflict between land value and the needs of the poor, but it's a problem as old as capitalism itself.

There is a weird passivity that accompanies gentrification. I find that in my own building, the “old” tenants who pay lower rents are much more willing to organize for services, to object when there are rodents or no lights in the hallways. We put up signs in the lobby asking the new neighbors to phone the landlord and complain about mice, but the gentrified tenants are almost completely unwilling to make demands for basics. They do not have a culture of protest, even if they are paying $2,800 a month for a tenement walk-up apartment with no closets. It's like a hypnotic identification with authority. Or maybe they think they are only passing through. Or maybe they think they're slumming. But they do not want to ask authority to be accountable. It's not only the city that has changed, but the way its inhabitants conceptualize themselves.

But city after city has experienced versions of the same thing: drops in crime, spikes in real estate prices, and a process of gentrification that has pushed up rents for poor and working-class people, creating a nationwide affordability crisis. In 1984 poor Americans spent 35 percent of their income on rent. By 2014 that was 41 percent, with fully half of renters below the poverty line spending most of their total income to keep a roof over their head.

When we think of gentrification as some mysterious process, we accept its consequences: the displacement of countless thousands of families, the destruction of cultures, the decreased affordability of life for everyone. I hope this book is a counterweight to hopelessness abut the future of urban America that enables readers to see cities are shaped by powerful interests, and that if we identify those interests, we can begin to reshape cities in our own design.

Though the governments of Sweden, Hong Kong, and Germany are by no means anticapitalist, they have accepted a truth that few in the United States are willing to grapple with: unregulated capitalism cannot provide a complete solution to the housing question.

Money drives the Mercedes called Manhattan. Individuality and eccentricity take the bus. Gentrification, boutique hotels, prefab Olive Gardens and Home Depots are the coils tightening around the Chelsea. No more getting on bended knee to beg Stanley Bard to give you a room. In fact, the new owner, busy with intensive renovations, isn’t admitting anyone into the hotel. No doubt, if he does, it’ll be the moneyed elite, standing surrounded by their Louis Vuitton bags, checking in while dialing their iPhones. But that’s another story.

I’d forgotten how fun it is to dance in front of mirrors. Halfway into the track, I accidentally burst out laughing, in a normal and hopefully not rude way, at the fact that I’m taking an Afro-Caribbean dance class in a gentrified neighborhood of East Los Angeles taught by a white woman for white women— a bunch of Rachel Dolezals shaking our nonexistent asses. Afterward, I become sad, feeling guilty about my obvious role in gentrification and my voyeurism into cultures I know nothing about, but which seem “exciting” in the abstract, in comparison to my mundane and sheltered existence.

If you take away just one thing from this book, let it be this: Hyper-gentrification and its free-market engine is neither natural nor inevitable. It is man-made, intentional, and therefore stoppable. And yet. Just as deniers of global warming insist that nothing out of the ordinary is happening to our world's climate, so deniers of hyper-gentrification say that noting out of the ordinary is happening to New York, and that its extreme transformation in the 2000s is just natural urban change. Let me be clear: I'm not talking about the weather. I'm talking about the climate, and New York's climate has been catastrophically changed.

A battery of laws that effectively criminalize homelessness is sweeping the nation, embraced by places like Orlando, Fla.; Santa Cruz, Calif.; and Manchester, N.H. By the end of 2014, 100 cities had made it a crime to sit on a sidewalk, a 43 percent increase over 2011, according to a survey of 187 major American cities by the National Law Center on Homelessness and Poverty. The number of cities that banned sleeping in cars jumped to 81 from 37 during that same period. The crackdown comes amid the gentrification that is transforming cities like New York, San Francisco, Los Angeles, Washington and Honolulu, contributing to higher housing costs and increased homelessness.

These are stories but the pain they contain is immeasurable. The impact of these losses requires a consciousness beyond most human ability. We grow weary, numb, alienated, and then begin to forget, to put it all away just to be able to move on. But even the putting away is an abusive act. The experiencing, the remembering, the hiding, the overcoming—all leave their scars.

As in the mid-twentieth century, one of the things we need to work out for ourselves is a true definition of happiness. Are we being duped by gentrified happiness, and can we find pleasure in something more complex, more multi-dimensional, and therefore more dynamic? Can we be happy with the uncomfortable awareness that other people are real? Gentrification replaces most people’s experiences with the perceptions of the privileged and calls that reality. In this way gentrification is dependent on telling us that things are better than they are—and this is supposed to make us feel happy. It’s a strange concept of happiness as something that requires the denial of many other people’s experiences. For some of us, on the other hand, the pursuit of reality is essential to happiness.

Two months before the funeral, the real estate website Redfin looked at the statistics and concluded that 83 percent of California's homes, and 100 percent of San Francisco's, were unaffordable on a teacher's salary. What happens to a place where the most vital workers cannot afford to live in it? Displacement has contributed to deaths, particularly of the elderly - and many in their eighties and nineties have been targeted with eviction from their homes of many decades. In the two years since Nieto's death, there have been multiple stories of seniors who died during or immediately after their eviction. A survey reported that 71 percent of the homeless in San Francisco used to be housed there. Losing their homes makes them vulnerable to a host of conditions, some of them deadly. Gentrification can be fatal.

[W]e currently live with a stupefying cultural value that makes being uncomfortable something to be avoided at all costs. Even at the cost of living a false life at the expense of others in an unjust society. We have a concept of happiness that excludes asking uncomfortable questions and saying things that are true but which might make us and others uncomfortable. Being uncomfortable or asking others to be uncomfortable is practically considered antisocial because the revelation of truth is tremendously dangerous to supremacy. As a result, we have a society in which the happiness of the privileged is based on never starting the process towards becoming accountable. If we want to transform the way we live, we will have to reposition being uncomfortable as a part of life, as part of the process of being a full human being, and as a personal responsibility.

There is no there there,” he says in a kind of whisper, with this goofy openmouthed smile Dene wants to punch. Dene wants to tell him he’d looked up the quote in its original context, in her Everybody’s Autobiography, and found that she was talking about how the place where she’d grown up in Oakland had changed so much, that so much development had happened there, that the there of her childhood, the there there, was gone, there was no there there anymore.

I'm to have dinner with some people from the bookshop, which is as posh as the motel, at six, then read at seven-thirty. I will have to watch my mouth. Some sarcastic remark about gentrification is almost bound to slip out. Even though the topography is right, this doesn't even look like Vermont. Not a cow in sight, not a single shack held together with staples and Masonite. Where are my people? The ones who used to go to Canada automatically at age 18 and get all their teeth pulled out, a standard right of passage. The ones who believe you can't be an alcoholic if you drink nothing but beer. The ones who know how to roast a haunch of venison with onions and garlic and sage and mustard (and where to find the haunch in July). The ones who buy their clothes at rummage and their cars at the junkyard. The ones who used to be me. Here I am on my balcony with a finger or two of cognac, a cigar, and a laptop computer, wearing my black jeans and my Reeboks. God, it's awful.

If we are serious about moving toward a saner housing future, the options in terms of federal policy are relatively clear: we can prevent land from being subject to market forces, either through government ownership of land (housing projects) or through heavy regulation (rent or land-price control), or we can prevent the ever-increasing value of land from displacing people (programs such as Section 8 vouchers would fall in this category of solution). Instead, we do almost nothing and hope the market works it out. Without major new regulations, we can expect what's happening in San Francisco to continue in virtually all major US cities. In the same way that the suburbs were once inaccessible to the poor, in the near future American cities will become gilded jewel boxes, and the exodus of the poor to the suburbs will continue unchecked - that is, until the rent gaps in cities become too small to make gentrification profitable, and a new form of spatial filtering begins.

The deaths of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of twenty years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don’t matter with the deaths that do. It is the centerpiece of supremacy ideology, the idea that one person’s life is more important than another’s. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person’s death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

The deaths [from AIDS] of these 81,542 New Yorkers, who were despised and abandoned, who did not have rights or representation, who died because of the neglect of their government and families, has been ignored. This gaping hole of silence has been filled by the deaths of 2,752 people murdered by outside forces. The disallowed grief of 20 years of AIDS deaths was replaced by ritualized and institutionalized mourning of the acceptable dead. In this way, 9/11 is the gentrification of AIDS. The replacement of deaths that don't matter with deaths that do. It is the centerpiece of supremacy ideology, the idea that one person's life is more important than another's. That one person deserves rights that another does not deserve. That one person deserves representation that the other cannot be allowed to access. That one person's death is negligible if he or she was poor, a person of color, a homosexual living in a state of oppositional sexual disobedience, while another death matters because that person was a trader, cop, or office worker presumed to be performing the job of Capital.

In 2014—one year after Dasani competed in a track competition at the Pratt Institute—Spike Lee stood onstage there during Black History Month, delivering a rant against gentrification. “Then comes motherfuckin’ Christopher Columbus Syndrome,” fumed Lee. “You can’t discover this! We been here.” He went on to compare Fort Greene Park to the Westminster Dog Show, “with twenty thousand dogs running around,” while lamenting how his father, a jazz musician who had purchased his home in 1968, was playing acoustic bass when his new neighbors, in 2013, called the police. “You just can’t come in where people have a culture that’s been laid down for generations and you come in and now shit gotta change because you’re here?” The same forces are reshaping Bed-Stuy, the historic neighborhood where Dasani’s great-grandfather June first landed and where her teacher, Miss Hester, still lives. Around the corner from her basement rental, a trendy café now sells $4 espressos. Miss Hester resents the neighborhood’s white transplants, walking around “as if I am the outsider, and I’m like, ‘Excuse me I was born here!’ 

In the twenty-first century, the visions of J.C. Nichols and Walt Disney have come full circle and joined. “Neighborhoods” are increasingly “developments,” corporate theme parks. But corporations aren’t interested in the messy ebb and flow of humanity. They want stability and predictable rates of return. And although racial discrimination is no longer a stated policy for real estate brokers and developers, racial and social homogeneity are still firmly embedded in America’s collective idea of stability; that’s what our new landlords are thinking even if they are not saying it.

The end result is that the United States is today a more segregated country in many respects than it was twenty years ago. Problems of education, transportation to jobs and decent living conditions are all made difficult because housing is so rigidly segregated. The expansion of suburbia and migration from the South have worsened big-city segregation. The suburbs are white nooses around the black necks of the cities. Housing deteriorates in central cities; urban renewal has been Negro removal and has benefited big merchants and real estate interests; and suburbs expand with little regard for what happens to the rest of America.

Even today, the suburbs remain such an illogical system of living that they require immense subsidy in order to function (and they still function poorly). For the privilege of enduring traffic, air pollution, isolation, and monotony, Americans subsidize the suburbs to the tune of $100 billion a year. Without massive highway funding as well as fuel and mortgage subsidies, the suburbs could not exist. These subsidies to the suburbs have given us the twin illusions that the American city was in some sort of natural tailspin for decades and that the suburbs are inherently more desirable, when in reality the suburbs are just better funded.

This is the real estate state, a government by developers, for developers. It is not monolithic; there are plenty of disputes within it. Builders' desires are not always the same as owners', as reflected in the presence of separate developer and landlord lobbies in New York. Nonprofit developers follow a somewhat different model than for-profit builders. And of course government is still accountable to voters, who are by and large either renters or mortgage holders and continue to organize collectively against real estate's rule. But the parameters for planning are painfully narrow: land is a commodity and also is everything atop it; property rights are sacred and should never be impinged; a healthy real estate market is the measure of a healthy city; growth is good-- in fact, growth is god.

The Republic of Foo, our high-investment, intangible economy of the future, has significantly overhauled its land-use rules, particularly in major cities, making it easier to build housing and workplaces; at the same time, it invests significantly in the kind of infrastructure needed to make cities livable and convivial, in particular, effective transport and civic and cultural amenities, from museums to nightlife. In some cases, this involves rejecting big development plans that destroy existing places. It has faced political costs in making this change, especially from vested interests opposed to new development or gentrification, but the increased economic benefits of vibrant urban centers have provided enough incentive to tip the balance of power in favor of development. The cities of the Kingdom of Bar have chosen one of two unfortunate paths: in some cases, they have privileged continuity over dynamism in its towns—creating places like Oxford in the UK, which are beautiful and full of convivial public spaces, but where it is very hard to build anything, meaning few people can take advantage of the economic potential the place creates. Other cities resemble Houston, Texas, in the 1990s—a low-regulation paradise where an absence of planning laws keeps home and office prices low, but where the lack of walkable centers and convivial places makes it harder for intangibles to multiply. (To Houston’s credit, it has changed for the better in the last twenty years.) The worst of Bar’s cities fail in both regards, underinvesting in urban amenities and making it hard to build. In all three cases, the economic disadvantage of not having vibrant cities that can grow have become larger and larger as the importance of intangibles has increased.

A display cake read JUNETEENTH! in red frosting, surrounded by red, white, and blue stars and fireworks. A flyer taped to the counter above it encouraged patrons to consider ordering a Juneteenth cake early: We all know about the Fourth of July! the flyer said. But why not start celebrating freedom a few weeks early and observe the anniversary of the Emancipation Proclamation! Say it with cake! One of the two young women behind the bakery counter was Black, but I could guess the bakery's owner wasn't. The neighborhood, the prices, the twee acoustic music drifting out of sleek speakers: I knew all of the song's words, but everything about the space said who it was for. My memories of celebrating Juneteenth in DC were my parents taking me to someone's backyard BBQ, eating banana pudding and peach cobbler and strawberry cake made with Jell-O mix; at not one of them had I seen a seventy-five-dollar bakery cake that could be carved into the shape of a designer handbag for an additional fee. The flyer's sales pitch--so much hanging on that We all know--was targeted not to the people who'd celebrated Juneteenth all along but to office managers who'd feel hectored into not missing a Black holiday or who just wanted an excuse for miscellaneous dessert.

In many ways, racial segregation in America has worsened since King’s death. National progress has been stalled, indeed reversed, by local, state, and federal policies—from gentrification and zoning laws to tax codes

This kind of conundrum is permitted by a cultural idea of happiness as something that requires absolute comfort. In order to transform the structures, we who benefit from them would have to accept that our privileges are enforced, not earned. And that others, who are currently created as inferior, just simply lack the lifelong process of false inflation and its concrete material consequence. Facing this would mean altering our sense of self from deservingly superior to inflated. That would be uncomfortable. Herein lies the problem. We live with an idea of happiness that is based on other people's diminishment. But we do not address this because we hold an idea of happiness that precludes being uncomfortable. Being uncomfortable is required to be accountable. But we currently live with a stupefying cultural value that makes being uncomfortable something to be avoided at all costs. Even at the cost of living a false life at the expense of others in an unjust society. We have a concept of happiness that excludes asking uncomfortable questions and saying things that are true but which might make others uncomfortable. Being uncomfortable or asking others to be uncomfortable is practically considered antisocial because the revelation of truth is tremendously dangerous to supremacy. As a result, we have a society in which the happiness of the privileged is based on never starting the process towards becoming accountable. If we want to transform the way we live, we will have to reposition being uncomfortable as a part of life, as part of the process of being a full human being, and as a personal responsibility.

I had been sleepin there for a long time hwen the Fort Worth police put up no-loiterin signs all over the place and made me have to move my sleepin spot. I found out later some rich white folks was "revitalizin" downtown. Raggedy black fellas sleepin ont he sidwalks wadn't part of the plan.

The third shooting happened at a kosher grocery store abut twenty minutes from my house. Antisemitic screeds found in the attacker’ vehicle and in their social media postings told a different story, as did the tactical gear they wore, the massive stash of ammunition and firearm they brought along, and security camera footage showing them driving slowly down the street, checking addresses before parking and entering the market with guns blazing. The real targets, authorities surmised, were likely the fifty Jewish children in the private elementary school at the same address, directly above the store – huddled in closets, listening to their neighbors being murdered. Reporting within hours of the attack gave surprising emphasis to the murdered Jews as “gentrifying” a “minority” neighborhood This was remarkable, given that the tiny Hasidic community in question, highly visible members of the word’s most visible members of the world’s most consistently persecuted minority, came to Jersey City fleeing gentrification, after being priced out of long-established Hasidic communities in Brooklyn. The “context” supplied by news outlets after this attack was breathtaking in its cruelty. The sole motivation for providing such “context” in that moment is to inform the public that those people got what was coming to them. People who think of themselves as educated and ethical don’t do this because it is both factually untrue and morally wrong. But if we’re talking about Hasidic Jews, it is quite literally a different story.

He probably used the quote at dinner parties and made other people like him feel good about taking over neighborhoods they wouldn't have had the guts to drive through ten years ago.

While gentrification has tamed El Barrio, it cannot rewrite its past...

No one had second-guessed whether we belonged or were a good investment. The realtors had talked about how we were a part of a wave of new people coming in to enrich the neighborhood, make it better and more valuable, without knowing a damn thing about us. No, that's not true. The realtors had known one thing, that I was starting to see was more important than I'd realized. Us. Them.

Katrina opened a window that allowed us to peer into the real America, but as soon as the disruptive event was over, that window closed, and the country’s consciousness went back to its usual state of ignoring the fact that black people, especially low-income black people, are daily denied democracy and equality in this country.

This ignorance of the lives of others is what allows gentrification to happen. Sharifa Rhodes-Pitts points out in her book Harlem Is Nowhere that whenever a neighborhood gentrifies, you hear white people and the media using phrases such as “People are starting to move to that neighborhood,” or “No one used to go there, but that’s changing.” The implication is that before these places gentrified, no one lived there, or at least no one of importance.

This part of the city used to be cool because it wasn't but then it was forced to be a different of cool. A pricey. I think they call that gentrification.

There are people who will tell you that the building's neo-Gothic trash, Victorian and fake, a front pretending it's much grander than it is.

You can tell whether you have happened upon a living village by the lobster traps stacked in front yards. The closer these traps are to the water, the more authentic is the town. On the other hand, if traps and buoys are predominantly on lawns two or three blocks removed from the waterfront, then it is likely outsiders are buying up the shoreline. For lobstermen, the biggest threat of gentrification is loss of access to the water. Genevieve McDonald, a lobster-boat captain I came to know, suggested I could gauge a town’s purity by how many Maine license tags appear on pickups at the town dock. Too many out-of-state tags and it’s a lost cause.

Mi fermai, fissando lo schermo incredulo. Un euro valeva più o meno settecento colones. Con i miei “miseri” seimila euro sul conto, avevo la bellezza di 4.3 milioni di colones costaricensi. Scoppiai a ridere e presi a girare in tondo sullo stretto marciapiede, le mani tra i capelli. Sembravo uno che ha appena vinto la lotteria: in Costa Rica ero, a tutti gli effetti, un milionario.

People are just tired. They’ve fought, and they’ve sometimes won, but they’re tired, she said. Developers don’t get tired. Money doesn’t get tired.

The central cause [of gentrification] is that we’ve turned cities into capital-producing machines, and city governments have become addicted to this capital to function.

Samuel Delany outlines the impact of these developments on the ability of diverse publics to form in New York City. He charges that while cross-class contact flourished in the Times Square area’s adult movie theaters in the 1960s through the 1980s, gentrification has largely exiled the queer, working class, and racial and ethnic minority publics who used to commingle there with relative ease. Beginning in the 1990s, city ordinances regulating sex-related commerce and renewed corporate interest in refashioning New York as a family friendly tourist destination marginalize some publics in the interest of generating profit from others.

Codes and expectations mould our everyday behaviours, locking us into shrinking spaces. It is what we could call the ‘gentrification of self’. Pressured by expectations, we have moved our gravity centre away from the core of our lives—losing balance in our existence.

At the same time that the Mayor and City Council acted courageously and progressively in ridding the city of those monuments to a loathsome past, the new regime that removal celebrates, as some skeptics note, rests on commitments to policies that intensify economic inequality on a scale that makes New Orleans one of the most unequal cities in the United States. ... Local government contributes to this deepening inequality through such means as cuts to the public sector, privatization of public goods and services, and support of upward redistribution through shifting public resources from service provision to subsidy for private, rent-intensifying redevelopment (commonly but too ambiguously called "gentrification"). These processes, often summarized as neoliberalization, do not target blacks as blacks, and, as in other cities, coincided with the emergence of black public officialdom in and after the elder Landrieu's mayoralty and continued unabated through thirty-two years of black-led local government between two Landrieus and into the black-led administration that succeeded Mitch. Both the processes of neoliberalization and racial integration of the city's governing elite accelerated in the aftermath of Hurricane Katrina. It may seem ironic because of how the visual imagery of dispossession and displacement after Katrina came universally to signify the persistence of racial injustice, but a generally unrecognized feature of the post-Katrina political landscape is that the city's governing class is now more seamlessly interracial than ever. That is, or should be, an unsurprising outcome four decades after racial transition in local government and the emergence and consolidation of a strong black political and business class, increasingly well incorporated into the structures of governing. It has been encouraged as well by the city's commitment to cultural and heritage tourism, which, as comes through in Mayor Landrieu's remarks on the monuments, is anchored to a discourse of multiculturalism and diversity. And generational succession has brought to prominence cohorts among black and white elites who increasingly have attended the same schools; lived in the same neighborhoods; participated in the same voluntary associations; and share cultural and consumer tastes, worldviews, and political and economic priorities.

The area was embracing gentrification, with new cafes, coffee shops, and even a vegan restaurant run by bearded men in checked shirts and leather waistcoats. Presumably fake ones.

Primarily, our action is to engage people and use the culture rather than to engage the culture and use the people. Christ lived in the culture. He did not isolate himself from sinners, regardless of how the religious leaders felt about it. He ate with a tax collector, touched a leper, forgave an adulterous woman, and spoke to a woman at a well. At the same time, Jesus did not allow the surrounding culture to change him. He used everyday objects to teach spiritual lessons, but on more than one occasion, he told sinners to sin no more. He was gracious and just—a combination that we should strive to achieve rather than settling for one swing of the pendulum or the other.

What I like about Akron is that it is cool, but not too cool. We are cool enough to have street festivals all summer long, but not cool enough to have a disruptively huge music festival like South by Southwest that all the locals loathe. We are cool enough to attract young professionals and artists, but not cool enough to entice detrimental gentrification complete with skyrocketing rent prices.

In order for our land contribution model to be complete, we have to consider two more aspects of affordable housing. First, we have to minimise the inequality between tenants and landowners, and second, we have to provide the homeless with guaranteed access to land. Because higher rents are a byproduct of increasing community affluence, tenants get priced out (gentrification). The option of rent control results in a shortage of housing and lower quality housing. What's required is a new mechanism by which higher rents are equally shared with all residents - a Universal Basic Income, financed entirely by community land contributions. The homeless should receive free public housing with the cost deducted from their Universal Basic Income.

Such risk aversion breeds its own failure. So deeply rooted is gentrification that Richard Florida has now modified his widely acclaimed thesis about the rise of the creative classes. Cities are becoming too successful for their own good. Until recently, he believed they would be the engine rooms of the new economy, embracing the diversity necessary to attract talent. That has certainly happened. Gay pride parades seem to get larger every year. A thousand multicultural flowers are blooming. Yet in squeezing out income diversity, the new urban economies are also shutting off the scope for serendipity. The West’s global cities are like tropical islands surrounded by oceans of resentment. Florida’s latest book is called The New Urban Crisis. Rather than being shaped by those who live there full-time, the characters of our biggest cities are increasingly driven by the global super-rich as a place to park their money. Many of the creative classes are being edged out. Urban downtowns have turned into ‘deadened trophy districts’. New York’s once-bohemian SoHo is now better known for its high-end boutiques than its artists’ studios. SoHo could nowadays be found in any big city in the world. ‘Superstar cities and tech hubs will become so expensive that they will turn into gilded and gated communities,’ Florida predicts.51 ‘Their innovative and creative sparks will eventually fade.’ Karl Marx was wrong: it is the rich who are losing their nation, not the proletariat. The gap between global cities and their national anchors is already a metaphor for our times. By contrast, the rise of the robot economy has only half lodged itself in our expectations. It is easy to dismiss some of Silicon Valley’s wilder talk as the stuff of science-fiction movies. But the gap between sci-fi and reality is closing.

and they were fighting a different war by the time the Rising rolled around. Oakland had become the site of an ongoing conflict between the natives who’d lived there for generations and the forces of gentrification that really wanted a Starbucks on every corner and an iPod in every pocket.

Hipsters are fine with coffee but eye boutiques and banks with suspicion, yuppies are fine with the boutiques and banks but see landscapes radically altered by development as cultural losses, and developers such as Pres Kabacoff are fine with those landscapes as long as they don’t inspire protest.

But the city began spending on different things, turning away from social programs that help the poor and toward ones that help the rich—namely, subsidizing redevelopment. The near-bankruptcy made New York the first US city to employ gentrification as governance.

To fight gentrification is to fight American thinking.

It is also clear that structural racism is beating down the black chef. It started with segregation; black chefs in the South were either poorly paid shadow figures (often women) working for all-white establishments, or were locked into their own neighborhoods in Jim Crow. Nashville Hot Chicken wasn't a pan-Nashville dish; it was locked behind the walls of racial separation. Now gentrification, denial of loans to open brick-and-mortar restaurants, and lack of community support are the demons - economic stability utilizing our cultural capital is at stake.

And with the decline of the traditional manufacturing industries in recent years, it's getting worse, not better. As capital becomes more fluid and it becomes easier for corporations to move production to the Third World, why should they pay higher wages in Detroit when they can pay lower wages in Northern Mexico or the Philippines? And the result is, there's even more pressure on the poorer part of the population here. And what's in effect happened is they've been closed off into inner-city slums―where then all sorts of other pressures begin to attack them: drugs, gentrification, police repression, cutbacks in limited welfare programs, and so on. And all of these things contribute to creating a very authentic sense of hopelessness, and also to real anti-social behavior: crime.