Archive for the ‘Canadian design’ Category

Settler & pioneer “heritage hipster” styles in the age of Idle No More, Chinatown gentrification, &c.

Tuesday, October 14th, 2014
via Vancouver Sun
Men in British Columbia, 1859, one in a newly discovered collection of early photographs of white settlers and First Nations in B.C. © Vancouver Sun

I am probably as bored of casual hipster-slagging as you are. In fact I may be as fed up with hipster-bashing as I am with the hipster phenomenon itself—in all its varieties. I think what bores me about most critiques of hipsters, though, is not that they predictably fixate on the easy target of a repetitive fashion, but that they are almost always superficial and ahistorical. Annoyance at the tribal codes of hipsters is too often itself just tribal. Either that or it never surpasses “if you’re looking like a logger, best learn how to use a chainsaw,” not that I don’t have a lot of sympathy with that sentiment. But virtually no one seems to be talking about the fact that certain hipster aesthetics have some pretty troubling historical antecedents which, when juxtaposed with current realities, seem more disturbing with every passing day. In particular, I’m bothered by the fact that here in my own place and time, haunted as it is by its colonial past, I’m seeing men adopt a late 19thC white male, pioneer aesthetic. In short: WTF.

Why are political-historical critiques of this ubiquitous style so absent? Maybe it stems from the fact that if you even tentatively point out problems with hipster codes in a casual conversation, people get really exercised about it. Even some of those employed in cultural studies or related fields will disavow that retro aesthetic references actually mean anything, pop up for any real reason, or have any significant connection to any particular history. Try it. You will probably face defensive, condescending, eye-rolling reactions like “that was then, this is now,” or “anything goes these days,” or “but you don’t realize meaning is fluid!” or  just because I’m wearing a haircut widely called the Nazi Youth doesn’t mean it has anything to do with Hitler; Hitler is dead and so on. If you propose that aesthetics aren’t purely random—if you suggest that aesthetics are in fact the thin end of the wedge of politics—you quickly find yourself in an unpopular minority in the room. I’m serious; try it.

Road to unpopularity or not, I want to talk about how jarring the “heritage hipster” phenomenon feels now that it has become the face of such things as the wave of gentrification hitting Chinatown and neighbouring areas of old Vancouver.

As anyone who has watched the satirical TV sketch show Portlandia knows, the “heritage hipster” style harks back to late 19thC white male North America. Portlandia has it as “the Dream of the 1890s” (see video below). The style’s historical referents are actually a little all over the place, being an amalgam of merchant or pioneer styles from 1850 to 1910, perhaps with some Depression-era 1930s and a little 1940s-50s overlaid on top. However the 1890s (that lesser known decade of catastrophic economic depression) seems to be its magnetic centre.

It’s interesting to note that the era 1850-1930 coincides with one of the largest waves of white European immigration to North America, largely facilitated by the advent of the steamship and availability of more affordable fares while also driven by increasing agricultural unemployment in Europe due to mechanization. In Canada this period was known as the second wave. It was also marked by increasing agitation in Canada against immigration from other parts of the world.

I have wanted to make an observation about the heritage hipster style for at least seven or eight years, but I kept thinking it had to be on its way out—why not just let it quietly fade away along with its homemade pickles, pies, striped canvas aprons, taxidermy and saloon decor involving rusty antique handsaws. Even two years ago I thought I’d missed the boat and that it was too late for even a post-mortem. Now however I see that news of the heritage hipster’s death was premature.

heritage hipster in a gentleman's club chair

heritage hipster

hipsters 1890s

hipster sea captain
Curre
nt fashion collection by Pull & Bear

What I think about when I see you wear this stuff in my neighbourhood

I live in a diverse and historically conflicted part of Vancouver, right at the confluence of Chinatown and an area known as the Downtown Eastside (DTES). It is the oldest part of Vancouver and one of the poorest postal codes in the country. Because it is close to downtown, condo tower developers have recently set their sights on it in what can only be called a land rush, one that our developer-captured City Hall has done nothing to decelerate. In Vancouver’s infamous climate of rampant real estate speculation, this neighbourhood is now experiencing skyrocketing rents, renoviction and demolition which are quickly driving out the neighbourhood’s traditional inhabitants: Chinese and other elders, the urban poor, many First Nations people, low-income workers and the homeless.

Coincidentally—or not—much of this neighbourhood dates precisely from the 1890s. Chinatown was founded in the mid 1880s but only really grew to a noticeable size and population in the following decade. The same is more or less true for the whole Downtown Eastside. The Uchida/Ming Sun building on Powell Street, one of Vancouver’s 18 oldest buildings and one we’ve been trying to save for housing, dates from 1889. It was a crucially important building in Nihonmachi (or Japantown) until it was confiscated by the government during the WWII internment of Japanese-Canadians. What I’m getting at is that workers of many different origins lived around these parts, all working in the colonial resource sector including at the Hastings Mill or in the service sector that grew up around it. In short, this neighbourhood was not solely populated by white guys with waxed moustachios who looked as if they’d just exited a barbershop quartet.

In Chinatown, the 1890s and early 1900s were marked by constant conflict with a city government that habitually imposed on it repressive and racist laws: curfews, bans of traditional BBQ (a restaurant and social mainstay), and other regulations that were clearly targeted at a specific cultural group. (And I’m not even getting into the issue of the oppressive federal Head Tax here.) Tensions ran high and anti-Chinese racism, only legitimated by all the racialized regulations, carried with it the threat of intimidation and violence. Finally on September 7, 1907, “members of the white Asiatic Exclusion League marched to Chinatown where they beat up dozens of Chinese, wrecked stores and smashed windows. Order was not restored for several days.” (Read more at Simon Fraser University’s “Vancouver Chinatown 1886-2011.”) That’s what it was like in Chinatown around the turn of the last century.

And the history of Chinatown is only one element here. Vancouver was in the 1890s a young colonial city, only several decades old. It was built on land taken not long before from the Coast Salish people—Musqueam, Tseil-Waututh and Squamish—without even so much as a treaty. Today Vancouver still sits on this unceded aboriginal territory. More broadly speaking, Vancouver’s settlement in the late 19th C was part of a systematic Canadian process of clearing the West for the railway and settlement, driving First Nations from their land and way of life using forced removals, deliberate starvation, residential schools and other tactics that are relatively well-known. The photo at the top of this post, the one showing bearded white men in BC in 1859, was taken smack in the middle of this era, as was the photo below (both via Vancouver Sun).

Early BC photos, First Nations man, white man

To be fair, while some of this racist local history is known, many of its most glaring elements are not. When writers Ali Kazimi and Henry Yu gave some historical background at the launch of Kazimi’s book Undesirables (about Vancouver’s Komagata Maru incident of 1914), even an informed local audience was visibly surprised. I question why it is not fully understood that this was an era of overt white supremacism appearing in all levels of government, from local Vancouver city politics to the provincial capital to Prime Ministers John A. Macdonald and William Lyon Mackenzie King. Still, enough is known about Vancouver’s racist history that anyone who lives and works in this neighbourhood, and who doesn’t at least vaguely sense these histories, would seem to be indulging in some degree of studied oblivion.

Even if you could, for yourself, surgically remove the settler aesthetics of that time from their origins, how can you guarantee that others will deem your efforts a success? What fantasy 1890s are you in, exactly? More importantly, what identity are you asserting? Do you care that your getup might have uncomfortable associations for local descendants of this colonial history?

Vancouver, racist policy, 1906

white supremacist quote, William Lyon Mackenzie King
Top, B.C. MP R.G. MacPherson’s remarks about Punjabi immigrants to the province. 1906. Above, future Prime Minister Mackenzie King’s dream of a white Canada, from a 1908 report.

Settlers redux

Before the recent wave of gentrification in Chinatown, the few non-Chinese shopowners in Chinatown made at least some attempt to fit in and honour local history and aesthetics. There weren’t that many of them and they did a good job of bringing some activity to the area in a way that seemed creatively sensitive to context.

But a couple of years ago as buildings in Chinatown and the DTES emptied out in advance of condo developments, and as shopfronts become available either as placeholders or as deliberate window-dressing for future condo locations, hipster joints full of antlers and beards began to appear overnight. There was zero visible attempt to work with the local historic context. Shops with ampersanded anglo names (Jones & Smith? Smith & Wesson? Bear & Buck? I can’t remember) arrived and so did restaurants with turn of the last century butcher shop aesthetics and lots of generic settler/pioneer decor that looked more Brooklyn or Manitoba than Vancouver. Meanwhile, at the very same time, resistance to the social and architectural destruction of Chinatown was growing. (See David Wong on loss of Chinatown culture in La Source.)* I am not suggesting that incoming merchants should have adopted a twee Chinois appropriation aesthetic and everything would have been fine. I am just pointing out that to many of us local residents, all this dressing and decorating like a white 1890s settler in Chinatown, while also giving convenient cover to the incoming condo developers, looked pretty effing audacious.

IdleNoMore1

Idle No More - solidarity

Idle No More - sovereignty

To return to the unceded aboriginal territory issue, during the past few years we have seen in BC and across the country a marked resurgence of actions by First Nations, notably against resource development on traditional lands. Idle No More, a movement initiated by First Nations activist women in December 2012, was a clear sign of a FN population increasingly organized and lawyered against a colonial system which, like the Indian Act of 1876, clearly still persists.

In fact 2014 was a year of reckoning and “reconciliation” not just for First Nations but also in three key non-white communities in Vancouver and B.C. While there has been much discussion within all these communities of the problems with ideas of “recognition” and “reconciliation” because those concepts remain embedded in a colonial discourse, the point is that we are currently seeing a racist and colonial history brought to the fore. It’s the 100th year anniversary of Vancouver’s Komagata Maru episode, which included a federal apology; there is the ongoing First Nations Truth and Reconciliation Commission over issues including residential schools as well as a key Supreme Court win for BC First Nations; there was a City of Vancouver apology for the WWII internment of Japanese Canadians; and a BC apology to Chinese Canadians for the 1885 Head Tax. All these processes are concurrent with the accelerated luxury condo development in  neighbourhoods associated with these communities. And now into that troubled matrix walks Paul Bunyan.

It is the confluence of all these things in 2014 that has suddenly made the 1890s white male hipster aesthetic so flat-out intolerable. In the context of both the history of Chinatown and the DTES and what’s happening here now, the sheer obliviousness of this mode of self expression and boutique chic seems staggering. Context is everything, and in this context, the heritage hipster aesthetic actually looks worse than oblivious: disingenuous at best, aggressive at worst. And the defense that it’s ironic doesn’t wash. I don’t detect any real irony in it, but if irony is the intent, who are they performing that irony for, exactly? Each other?

As an aside, I would also add that even without the racial and colonial issues, I’d have a problem with this style for reasons involving its disingenuousness around gender and class. Why does no one talk about this style’s near–100% male adoption? I’ve asked many friends about this and none of them can think of a true female equivalent. Indeed, how could women (white, let alone non-white) adopt an 1890’s style in the same casual way? Somehow I don’t feel like wearing long dresses and not having the vote. For that matter, the heritage hipster is only one of many traditionally masculine styles that are currently being dusted off with way too much enthusiasm and all of which seem nostalgic for some old school, white masculinity or other. Secondly I haven’t dealt with the fact that the heritage hipster is a largely working class style affected by white boys who grew up middle class. This spree of class tourism isn’t justified by the fact that even though their upbringings were middle class their futures may not be. The “slumming” issue has its own complicated history, one I can’t deal with here but that has been well-covered elsewhere. If you are a disenfranchised millennial or Gen Y man, is there no other means of signalling that you are DIY and libertarian than these retrogressive and worker-alibi trappings? But I digress.

chinatown restaurant - gentrification by antler

There are always exceptions that prove the rule, so I should point out that not all critiques of hipsterism are depoliticized. See Bill Deresiewicz’s excellent Generation Sell, which identifies entrepreneurialism as the affect-free heart of the hipster ethic, and I also liked A Complete Guide to ‘Hipster Racism’ from Jezebel in 2012. Here’s an interesting observation from its comment stream:

“What no one seems to talk about are the racial politics of hipster culture, which is odd since the early hipsters were engaged in a dialogue with amongst other things BeBop and therefore black culture, just as the Skins in the 60’s were addressing ska and Blue Beat and the Punks in the 70’s were influenced by reggae. Hipsterdom today seems like an unapologetic return to unmediated, sartorial proletarian whiteness. Troubling.”

So.

Are our historical aesthetic references innocent or not? It seems to me that fashion is a language or at the very least a mode of cultural expression, and that people make aesthetic choices because consciously or not they chime with their aspirations, fantasies and values. Maybe some would find this juxtaposition of 1890s heritage hipster aesthetic with actual on-the-ground 1890s local history somewhat tenuous. Maybe they think I’m oversensitized to these things having majored in history. But I just don’t buy it. For me, making the connection between this aesthetic and the realities of its origin has been unavoidable, and its implications seem very, very stark. For the sake of argument, though, let’s entertain the idea that culture consists of items that spin meaninglessly in a blender and can be conveniently unmoored from history. In that case, how is one style chosen over any other? Are our choices purely random? Is is just that we like shiny—or plaid—things? Is it merely an accident that people have retained this aesthetic for eight straight years (highly unusual in fashion), and in this place? I find it impossible to believe that this is not a deeply meaningful code, and a code designed to assert a particular type of entitlement (I use that term in the general sense as well as pertaining to land use). If dressing in the style of a white pioneer from the late 19thC means nothing, why defend it so vigorously when challenged, year after year? Methinks the men in suspenders doth protest too much. In short, this is one of the few instances when I agree with the otherwise idiotic New Age maxim that “everything happens for a reason.”

____________________________________________________________________

For your reading pleasure, or not, here is a plethora of links on heritage hipsters and related topics:

The Great Heritage-Hipster Clusterfuck of 2009/10/11 (… it didn’t end in 2011 – Ed.)
Vancouver people dress poorly, by IHateVan
Why do people hate hipsters?
Piss Off You Hipster Git
Will Self: The awful cult of the talentless hipster has taken over
Will Self, keep your cardigan on. Blanket disdain for hipsters is so tired
Is it OK to Hate Hipsters
Beware of cupcake fascism
The pernicious realities of artwashing
Shit Settlers Said
The Heritage Hipster Matrix 2010
The racially fraught history of the American beard
Vancouver Lexicon: The Lumberjoke
Charting the rise of Generation Yawn
“In other words, he looked entirely typical of the kind of 21st-century hipster conformist who has adopted a wild-man-of-the-woods look even though he works in marketing and only leaves the city to attend music festivals.” (Guardian)

Also see So NOW: On Normcore  for a good discussion of where critique is now & the question of “post-criticality.” Much of that article will stand as a challenge to some of my own arguments and method above.


McCabe and Mrs. Miller, 1971, Robert Altman. Shot in Vancouver in 1970, set in 1899

*Re gentrification: Before my discussion is derailed by the sidestep argument that it’s really artists who are responsible for gentrification, and why blame a few hipsters, let me say this. First, neither is the prime mover of gentrification here. The culprit would be the pairing of Vision Vancouver, the current ruling party in Vancouver, and its developer donors who now effectively own City Hall. But as for the hipsters and artists and the cover they give to developers: while some art galleries have moved into the area, in my view it’s not so easy to say they’re agents of gentrification in the way the posh hipster restaurants are. Centre A and Gallery 221A are part of the Chinese community and have furthermore been highlighting and even opposing rampant luxury development in Chinatown. Last week I went to the best community meeting I’ve ever attended at Centre A, in which diverse members of the community were brought together to talk about how to stop a tower slated to tower over Sun Yat Sen Gardens. And that’s only a tiny part of the community building activities that these art centres have been involved in. While it’s always impossible to avoid artwashing entirely, I see the role of these centres as somewhat distinct from the new restaurant and real estate entrepreneurs.

Acknowledgements: I chatted about this idea for many months with many friends, all of whom were fantastically helpful, but in particular thanks to Elee Kralji-Gardiner, Lisa Prentice, and Riaz Behra.

 

heritage hipster fashion matrix
Via AskAndyAboutClothes

A friend put this captioned magazine page through my mailbox

Thursday, May 29th, 2014

death of design

This made me laugh pretty hard.

Also, courtesy of the enjoyable fuckyournoguchitable tumblr: antlers, actual real taxidermy, fake taxidermy, steer skull and cardboard antlers.

Meanwhile, as Vancouver’s historic Chinatown gets very quickly gentrified–evacuations of historic businesses, sales and demolitions of buildings, and the erection new glass luxury condos—we see it  filling up with upscale little restaurants and cafes full of… antlers. This white man’s pioneer or settler style, circa 1890s, sits aggressively in Chinatown, which was itself founded in the very period these antler references hark back to, if not decades before. It’s as if Chinatown never happened.

“The Olympics have always been a little gay”

Friday, February 7th, 2014

gay olympics sochi

Don’t you want me, baby?

Ad by the Canadian Institute of Diversity and Inclusion.

Via nextimpulsesports.

Vancouver Airport plans “luxury outlet” mall, bastard child of Disneyland and Bouncy Castle

Thursday, January 30th, 2014

YVRLuxury-Outlet-Centre-Main-Entrance

OMFG. That is all.

Or perhaps you want to read the Storify archive of the Twitter conversation that ensued when I first posted the article where I first learned of this design abomination.

Best Twitter response:   “Where’s Mickey and Goofy?”

 

 

Update on the Ming Sun Building – low-income housing in Vancouver’s boomtown architecture threatened

Wednesday, January 15th, 2014

Orange Cars Powell, 1973, by Fred Herzog

Orange Cars Powell, 1973, Photo reprinted by kind permission of Equinox Gallery and Fred Herzog. (Contact the gallery if you’re interested in purchasing one of this edition of 20.)

The Ming Sun Building is still standing. So far. Please see the previous post on the building, written in December when its survival seemed even more precarious.

The Restore 439 Powell group posted the above photo today. Thanks to eminent Vancouver photographer Fred Herzog and Andy Sylvester of Equinox Gallery for allowing us to republish it. Fred’s support of this conservation effort has been valuable and most welcome. We were glad to have him visit the site in late December.

The Ming Sun building at 439 Powell Street, one of the 20 oldest buildings in Vancouver, still remains under a demolition order by the City of Vancouver despite being deemed structurally sound by more than one set of structural engineers. One of these engineers actually told me that it’s much more structurally sound than many functioning buildings in the city. One of the reasons it’s in such good shape is that it was meticulously maintained over the years by its various owners. The Ming Sun Benevolent Society has a perfect record regarding inspections and in fact exceeded the City’s requirements decade after decade, including installing sprinklers inside when it was not required to go to the expense of doing so. All of this maintenance was methodically documented, so anything you read in the media about it being ill-kept or derelict is absolutely, patently false. It is very disturbing to hear staff and a councillor continue to spread this misinformation, when they’ve been shown ample evidence to the contrary. This building was a clean, well-lighted place, to lift a phrase from Hemingway, and it provided excellent housing for low-income seniors. Even the appliances were all new.

The situation with the Ming Sun Building, as explained in the previous post, was triggered when the building immediately to the east was hastily demolished by the City after it suddenly (perhaps not so mysteriously) developed structural problems. Subsequent to that demolition, the City arbitrarily deemed the Ming Sun building at 439 Powell to be unsafe as well. Here are only a few of the questions we have about this situation: If as more than one set of structural engineers has confirmed the Ming Sun building is structurally sound, why did the City hastily deem it a hazard and evict all its elderly tenants? Why not bring in engineers to look at it before evicting? Having evicted the elderly, why did the City not find those tenants replacement housing, leaving an organization to attempt to re-house them all in under 10 hours before nightfall? Then, having disallowed the Ming Sun Benevolent Society and its tenants from entering, thus leaving the building open to vandalism, why did the City not secure the building? Not surprisingly, extensive looting of items like copper electrical wire and other recyclable metals ensued, causing major damage to the interior. This was then followed by suspiciously expert sabotage of the sprinkler system during which someone turned the building’s water back on at the main, smashed key sprinkler heads and then left all the pieces on the floor (indicating this wasn’t looters looking for metal to recycle). The building was then flooded overnight, and while this failed to destroy the building, it caused extra heartbreak and damage. Where was the City while all this was going on? Additionally, why was a police investigation into the vandalism called off? There are too many questions that remain unanswered regarding events at the Ming Sun building. I have omitted many here, particularly regarding high-handed actions on the part of the City and some of its staff. And then there’s the neighbour who owns the lots on either side of the Ming Sun building (including the one where his now-demolished building stood) and who has in the past openly stated he would buy the Ming Sun’s lot too. There are other even more concerning facts and questions which I’ll leave for now, but the story cries out for a TV drama.

When the above picture was taken in 1973 by renowned Vancouver photographer Fred Herzog, the Ming Sun Benevolent Society building was light blue and bore a sign saying “Bak-Mei Kung-Fu Association” above one of its two shopfronts. But its history goes back much further, to 1891, and includes a long history in the Japanese community. Many “firsts” in the Vancouver’s Japanese community occurred there, and then enjoyed a similar role in the Chinese community under the Ming Sun Benevolent Society. The building thus acts as a lens for viewing a large chunk of the city’s history. Take a look at the website that our Restore 439 Powell Street group has built for ample evidence of this.

To sum up, the Ming Sun Building was needlessly deemed uninhabitable, the tenants were needlessly evicted, damage was needlessly allowed to happen, and a huge amount of work was needlessly inflicted on the many of us trying to rectify the situation.

The City of Vancouver must pay restitution for everything that happened under its orders and on its watch. It needs to foot the bill for getting the building up and running, just the way it was when City Hall set all of this needless destruction in motion.

Fred Herzog at Ming Sun buiding December 2103
Fred Herzog at 439 Powell, now known as the Ming Sun building

I will post more updates soon. If you have any spare cash, please make a small (or large) donation to our fund, which helps pay for security and other immediate repairs/building protection until we can get the situation sorted out.

I’ll end with an item from the UN Habitat Declaration on Human Settlements, as part of values affirmed by the international coalition of municipalities:

“We shall promote the conservation, rehabilitation and maintenance of buildings, monuments, open spaces, landscapes and settlement patterns of historical, cultural, architectural, natural, religious or spiritual value.”

Other interesting stories on this building that may be of interest:

•  Detailed account of the demolition fiasco from the 439 website

•  A letter on the important, early Japanese history of the building in historic Nihonmachi or Japantown, by a well known activist in Vancouver’s Japanese-Canadian community.

•  Omni TV aired a history of the Ming Sun Benevolent Society, mentioning its role in funding the overthrow of the Qing, the last imperial dynasty in China, and helping Dr Sun Yat-sen in Vancouver.

•  Two very interesting articles in the South China Morning Post, a Hong Kong daily with an enormous readership:
Outrage at demolition order for Chinese elders’ Vancouver home – Distraught Chinese tenants of Vancouver benevolent home claim property developer is behind council’s action to evict them
and
Volunteer watchmen guard the legacy of Vancouver’s threatened Ming Sun Society

Ming Sun Building, December 2013, 439 Powell St Vancouver

Imminent demolition of 122 year old building in Vancouver’s old Japantown

Tuesday, December 3rd, 2013

Demolition of 120 year old Ming Sung Benevolent Society building/SRO/art space

The frantic festival of demolition continues in Vancouver, a city whose demolition rate is double that of Toronto’s. And Toronto is no paragon of heritage either.

The City of Vancouver is attempting to force demolition of the 122 year-old building which belongs to the Ming Sun Benevolent Society. The building, on a significant block of Vancouver’s vanishing old Japantown, functioned as a clean well-run SRO with eight units and a community reading and meeting room, all above an extensive cultural space rented out to an art collective called Instant Coffee. The art collective produced the poster above.

The building was said to be structurally damaged (it wasn’t) when the building next door, for unknown reasons (vandalism? sabotage? maintenance issues?) cracked and then was hastily ordered demolished by the City. By most accounts the City bears  responsibility for this situation. Following the demolition next door, the City then condemned the Ming Sun building and barred tenants from entering. These elderly tenants, mostly Chinese Canadian and First Nations, were evicted without warning. They were given no time to collect their belongings. The City took no responsibility for finding replacement housing for them, and some went on to sleep rough. It now appears that the building will be demolished by this Friday. The owner, a Chinese family association, is unable to pay for the demolition and rebuilding and will therefore be forced to sell the lot to the City.

Members and former residents of the Benevolent Society are beyond distraught.

In all of this there is rumoured involvement of a neighbouring landowner, said to have ties to the City, who has had his eye on these lots, but this is not yet confirmed. In any case there have been reports of what appears to be suspicious vandalism of the Ming Sung building since the City closed it off.

Access to the building is currently barred. The Instant Coffee art collective is unfortunately away in Korea working on a project. Its friends in Vancouver would like to help but are unable to enter and clear out all its goods. The City has been arbitrary and unresponsive throughout with all parties. Its uncommunicativeness serves to give the appearance of wanting to bury the story and complete the demolitions as fast as possible before an outcry can be raised. If the belongings of the tenants are destroyed in a demolition – and since tenants can’t get in to retrieve their possessions this seems inevitable – will the City compensate them? And in a city that is the 2nd most unaffordable in the world relative to median income, where will these tenants go?

The City has said, and will no doubt continue to say, that the public doesn’t have all the facts (and given the lack of transparency of the current administration, there’s often some truth to that), that the offending building is a “fire trap” (ie. the municipal version of the “national security” excuse), and in short that the City knows best.

But does it?

This is one of the the twenty oldest buildings in the City and a good example of that era’s boomtown architecture. It offers affordable housing to seniors in the Downtown Eastside. It is an important component of cultural life for the Chinese community.  It played a major role in the history of Japantown and the Japanese Canadian community in Vancouver. And it provides valuable affordable art space in a city where that commodity is fast diminishing. Affordable housing, a hedge against homelessness, a sturdy old resilient building made of old growth lumber that would be non-ecological to replace, a piece of architectural heritage for many communities and for the whole city, and affordable studio space for the arts. This building matched every stated objective of the current regime at City Hall. And they’re now mandating its demolition, for no reason. They must make this right.

How is any of this in line with the City’s stated commitment to affordable housing, to protecting the arts from unaffordability, and to heritage values? The city’s new heritage plan was announced only this week. Other cities maintain buildings in far worse shape than this one.

How is any of this demolition part of a Greenest City initiative?

Those of us who live and work down here are closely watching the City of Vancouver, the ruling Vision Vancouver party run by Mike Magee, and City Manager Penny Ballem. This level of hermetic and arbitrary behaviour is undemocratic and just one more example of the poor urban management we’ve been enduring here.

Powell Street demolition

The first demolition on the Powell Street block in question. This photo taken in August.