Little Free Libraries, A Sign Of Gentrification?

Being a book lover from childhood, I was pleased when Little Free Library kiosks, described in a recent Los Angeles Times article as "charming, birdhouse-like structures," began to pop up in different areas of Harlem, including two inside Marcus Garvey Park.

Not for one minute did I suspect they were a harbinger of gentrification, like a Starbucks or a Whole Foods store moving into a vacant commercial space or the construction of luxury housing.

To me, these book kiosks existed solely as a celebration and promotion of good literature by people like me, dyed-in-the-wool bookworms.

That was my thought until I read Jack Flemming's online Los Angeles Times real estate article, "Black-Trimmed Homes, Tiny Libraries, And Other Signs Your Neighborhood Is About To Be Gentrified" (December 7, 2023).

Flemming, a staff writer at the paper, assures the reader that the kiosks "don't cause gentrification." Instead they are "a product of gentrification" and that they "usually" appear "where home prices are rising and well-to-do residents are moving in."

And, he further notes, most of the books he has seen in these kiosks "generally seem to be stocked exclusively with James Patterson novels and unreadable how-to books."

Fortunately, the book kiosks in Harlem offer more diverse selections than the ones in the L.A. area. I have found children's books, black history books, reference books, travel guides, cookbooks, and novels by Octavia Butler, Michael Connelly, Amy Tan, Nadine Gordimer, Marlon James, to name a few. ( I have also donated many books, DVDs, and CDs.)

These kiosks may be a "product of gentrification," but I'm glad they're in my neighborhood, where there are no longer any bookstores. They, and the local branch libraries, are making literature available to everyone.

Like the community fridges that allow people to donate and take food, the Little Free Library kiosks have become community assets.

Should Compton Become The New Brooklyn?

 I don't know if Aja Brown, a young African-American urban planner, is still the mayor of Compton, California. Assuming that she is, I will point to an article that appeared on Los Angeles magazine's website dated October 2, 2013. (I accessed the article on February 5, 2019 while looking for anything about the city I once called home in the 1960s.)

What caught my attention, you ask? It was Ms. Brown's prediction, her desire, her belief that Compton will be the new Brooklyn. Disheartened, she said, by "the impact rap has had over Compton for decades," she wants to "rebrand our community."

As any mayor worth his or her salt would do, Ms. Brown touted Compton's many assets: "We're 15 minutes from downtown [it's not clear if she's talking about Los Angeles or Long Beach or both], the port and LAX. We're surrounded by freeways and have light and heavy rail and great institutions....We're ready to have a renaissance."

Let's hope that that renaissance she favors doesn't displace the city's  current residents. I don't know if Ms. Brown has ever been to Brooklyn. But before Compton is turned into a hipster's destination, she should bear in mind the many longtime Brooklynites, like the African-Americans living in the Crown Heights section, who had to leave because the area became too gentrified, too hip, too expensive.

There's an old saying, be careful what you wish for, you may get it. 

Rikers Island, New York's Next Hot Neighborhood?

Once New York City's Rikers Island correctional complex closes, the buildings will be torn down and developers will be falling all over themselves while salivating at the chance to fill the vacant land with high-rise condos, boutiques, restaurants, and pricey fitness centers. Thus turning the island into the city's next hot neighborhood or nabe, to use real estate lingo. Rikers Island will then become an extension of Manhattan--overwhelmingly white and wealthy.

Realtors will likely call it Rikersville, Rikers Manor or give it a hipper, trendier, jazzier name to lure the people with deep pockets and to cover up its unsavory past.

They won't have to worry about  displacing longtime residents and businesses. There are none. The only ones affected will be the ones currently incarcerated there. And the inmates will be dispersed to supposedly easier to get to, modern community-based facilities throughout the five boroughs.

Whose Harlem Is It?

"Around 123rd Street, an enormous luxury high-rise is going up. The people of the neighborhood have scrawled, in white paint, on the walls of the construction site: Where will we live? For Harlem is an exceedingly valuable chunk of real estate and the state and the city and the real-estate interests are reclaiming the land and urban renewalizing--or gentrifying--the niggers out of it."--James Baldwin, "Whose Harlem Is This, Anyway?" (1986), published in Essence magazine (November 1996), quoted in Whose Harlem Is This, Anyway?: Community Politics and Grassroots Activism During the New Negro Era by Shannon King (New York University Press, 2015), page 1 (Introduction).

Now that gentrification has firmly taken root in Harlem, Baldwin's comments are still timely and relevant in the 21st century.

Harlem, Then And Now

Speakeasies, drag balls, the Cotton Club, literary salons, Alexander Gumby's bookstore, hot jazz. All of these activities and venues and much, much more were a significant part of Harlem's social scene in the 1920s. This historical period is now known as the Harlem Renaissance.

The Harlem Renaissance, or the Harlem Awakening, as one scholar in Negro Digest magazine preferred to call it, was an intellectual and cultural movement--involving literature, art, music, and the theatre--out of which emerged such notables as writers Langston Hughes, Zora Neale Hurston, Countee Cullen, and Claude McKay; musicians Duke Ellington and Ethel Waters; and artist Aaron Douglas, to name a few.

What's happening in Harlem today has been called by real estate developers, "the second Harlem Renaissance." Actually this "second renaissance," if it can be called that, is really about real estate, gentrification, and displacement of longtime residents.

The attempt to rename Harlem by calling it SoHa (an acronym for South Harlem) to make it more trendy and attractive to gentrifiers is designed to erase the glorious history of an area called the Capital of Black America, an area that has contributed a lot culturally to America as well as the world. Thankfully there are those in Harlem who are rebelling against the renaming of this world-famous community.

Bill Clinton, Gentrifier?

In Edward Klein's riveting nonfiction book, The Feud: The Clintons vs. the Obamas (Regnery Publishing, 2014), he wrote that when Obama campaign advisors David Axelrod and Jim Messina visited Clinton's Harlem office to get his support in reelecting Obama, Clinton "pointed out that Harlem had experienced a renaissance since he moved his post-presidential office there, and that he was largely responsible for Harlem's revived economy and gentrification."

The truth of the matter is that gentrification in Harlem was happening long before Clinton set foot there or in the White House.

New York magazine, in its July 23, 1979 issue, ran a story by James Mannion called "Who Will Inhabit Harlem?" The article stated that "as middle-class blacks have come to Harlem, so too have whites. Bankers and realtors report that over the past three years, young white families have begun buying homes in Harlem."

Furthermore, "Harlemites are asking themselves how many more whites are going to move in and what that will mean for the most visible black community in America."

For Bill Clinton to puff out his chest and claim that his presence in Harlem brought about its economic prosperity and gentrification is nothing more than hubris.

A Church Hides Behind The Word "Homo"

The illuminated message board outside the Atlah Church on Lenox Avenue and 123rd Street in Harlem had this pronouncement: "Say goodbye to black barber shops, churches and funeral homes to make way for homo gentrifier restaurants and condos." The frequent use of the word "homo" in the church's many messages over the past couple of years is code for "white people." Not wanting to be labeled racist, the church hides behind the homophobic slur because being anti-gay can be seen as following the teaching of the Bible.

Harlem, Pre-Gentrification

"To me, as to most white New Yorkers, Harlem was essentially unknown and very nearly forbidden territory. ....Coming home from a trip to Connecticut or Westchester, I would sometimes get off at the 125th Street station instead of going all the way down to Grand Central. Given the crime in Harlem, it was always a nervous experience, looking for a taxi to take me home. After a while I decided that the time saved was not worth it."--from One Man's America: A Journalist's Search for the Heart of His Country by Henry Grunwald (Anchor Books/Doubleday, 1998, paperback).

Grunwald is describing Harlem as it existed in the 1950s and 1960s. No one then could have imagined the profound changes to the community that would take place 40, 50 years hence with the emergence of multi-million-dollar condos and co-ops and upscale boutiques and restaurants. Even black celebrities of the time who lived on Sugar Hill would have been dumbstruck.