The American discourse about gentrification is full of stereotypes that the participants don’t recognize as such. For example, a widely-shared Buzzfeed article created an entire theory out of a single busybody who was responsible for half of the police complaints on their West Harlem block. The main check on stereotypes – “that’s racist” – only works when the stereotypes resemble the forms of racism society is most familiar with. The history of white racism against black people in the US is so different that it colors what Americans perceive as racial stereotypes and what they don’t. So as public service, I’d like to give some examples to draw commonalities between stereotypes in other cities I’ve lived in (Tel Aviv, Vancouver, Paris) and familiar anti-gentrification rhetoric.
Last decade, there was an influx of black refugees into working-class areas of South Tel Aviv, centered on Levinsky Park. The area is underpriced relative to its job access, courtesy of Central Bus Station, a failed urban renewal project that attracted crime; already in the 1990s it was nicknamed Central Stench (tsaḥana merkazit; Central Station is taḥana merkazit) and lampooned in a popular comic as a literal gateway to hell. The neighborhood’s response was violent, and the discourse within Israel is divided into people who wish the refugees imprisoned and deported from the country and people who wish them forcibly dispersed around the country.
Other parts of South Tel Aviv have been gentrifying since the 1990s, centered on Florentin. South Tel Aviv’s right-wing Jewish working class began connecting the two trends. A few years ago I saw a widely-shared Facebook post claiming that the influx of black refugees is deliberately engineered by developers as a ploy to gentrify the neighborhood. The theory, as I recall, is that black people are so odious that developers are using them to engineer white flight, after which they’ll evict the refugees, demolish the neighborhood’s mid-rise housing stock, and erect luxury towers.
In the last decade or so Vancouver has seen rising rents and even faster-rising housing prices, and the region’s white population is blaming Chinese people. In 2016, British Columbia passed a 15% tax on residential buyers who are not Canadian citizens or permanent residents; the tax was phrased neutrally, but the target was predominantly Chinese, and 21% of correspondence from citizens to the government on the issue was explicitly Sinophobic. In a city with rapid immigration, it should not be a surprise that new buyers tend to be immigrants, often on work or investor visas, but the region has a moral panic about Chinese people buying condos and houses as investments and leaving them empty.
The specific stereotypes of Chinese people in Vancouver vary. When I lived in Vancouver I encountered some light generic stereotyping (“people in Richmond are aggressive drivers”), but nothing connoting poverty, even though Richmond is poorer than Surrey, which some people I met compared with Camden, New Jersey. The language I see in the media concerning housing goes the other way: Chinese immigrants are stereotyped as oligarchs laundering ill-begotten wealth.
Like people in every other highly-toured region, Parisians hate the tourists. Seeing small declines in city population over the 2009-14 period, city electeds decided to blame Airbnb, and not, say, low housing construction rates (raising rents), a falling birth rate, or commercialization in city center. The mayor of the 1st arrondissement, Jean-Francois Legaret, called Airbnb “a true catastrophe for Central Paris.” The 1st arrondissement has high residential incomes; the lower-income parts of the city are the 10th, 11th, 13th, 18th, 19th, and 20th.
Rich and poor stereotypes
An ethnic or national group can stereotype another group as rich, poor, or both. White stereotypes of black people in the US and Europe are, within each ethnic group, associated with poverty: crime, aggressive physicality, laziness, indifference to education, proclivity for certain kinds of music and sport. Anti-Semitism today invokes stereotypes of the rich: greed, political subversion, disloyalty to the nation, corruption, success with money. Islamophobic stereotypes tend toward stereotypes of poverty, but are sometimes also bundled with stereotypes of Gulf money. In the last few decades Sinophobic stereotypes transitioned from ones of poverty (treating the Chinese as a faceless horde) to ones of wealth, similar to anti-Semitic stereotypes, to the point that people in Vancouver forget Richmond’s low incomes and people in New York forget the high poverty rates of Asian-New Yorkers and the overcrowding in Chinatown.
But as in the case of South Tel Aviv, the stereotypes can merge. The racists in South Tel Aviv blend two groups they hate – middle-class leftists and poor non-Jews – into one mass, blaming them for a trend that is usually blamed on the rich and the middle class. Historically, anti-Semitism was fully blended: the Jew was simultaneously poor and rich, wretched and exploitative, communist and capitalist, overly studious and overly physical. This blending of stereotypes was overt in Nazi propaganda, but also in the softer anti-Semitism directed against immigrants to the US.
The urban as a foreigner
Nationalists and populists stereotype cities like prewar anti-Semites stereotype Jews. The urban poor are lazy criminals, the rural poor are honest workers; the urban rich are exploitative capitalists sucking life out of the country, the rural rich are successful small business leaders; the urban middle class are bo-bo globalists, the rural middle class is the very definition of normality. This mentality is hard to miss in anti-urbanist writers like Joel Kotkin, and more recently in articles trying to portray an opposition between the Real Country (in the US but also in Israel and France) and the Urban Elites.
The definition of what is rural and what is urban is fractal. In the South, Long Island is part of New York; on Long Island, Long Island is Real America, distinct from the city that Long Island’s residents fled in the 1950s and 60s. Within cities the Real Country vs. Urban Elite opposition can involve the outer city vs. the inner city, as in Toronto, where Rob Ford won the mayoral election by appealing to outer-urban resentment of David Miller’s attempt to redistribute street space from cars to public transit. But it is in many cases demographic rather than geographic: the newcomer is the new rootless cosmopolitan.
In this mentality, the newcomer can be a rich gentrifier displacing honest salt-of-the-earth third-generation residents by paying higher rents or a refugee doing the same through living multiple people to a bedroom (or even both, in the case of some San Francisco programmers). In either case, the newcomer is a foreigner who doesn’t belong to the city’s culture and does not deserve the same access to city resources. People who build housing for this foreigner are inherently suspect, as are businesses that cater to the foreigner’s tastes. The demands – removal of access to housing – are the same regardless of whether the foreigners so stereotyped are poor or rich, and the stereotypes of wealth and poverty mix easily. That anti-gentrification activism looks so similar regardless of which social class it targets suggests that ultimately, any argument made is an excuse justifying not liking outsiders very much.