Bohemians and Yuppies
Contested and Imbricated Space
Our oral history narrator Joseph Fiorello, a long-time resident and real estate agent in Silver Lake, speaks in this audio clip about attempts to nominate a gayborhood.Over the years, Silver Lake has been characterized as a Latinx enclave, a gay district, a bohemian quarter, and a yuppie haven. More recently, Silver Lake has become the epicenter of new exercise-tourism with "stair walking," seemingly most interesting to those who both still believe that "Nobody Walks in LA" and tarry over conspiracy theories about the city's dismantled Red Car train system, from which many of these public staircases connected to houses in the hills.[1] Style-watchers have even more recently declared the displacement of the neo-hipster "Brooklyn lumberjack" by the neo-hippie, desert-chic "Silver Lake shaman" look. In terms of style and subculture, as critic Dick Hebdige would have it and emprasario Malcolm McLaren just made it relative each to "punk" this trend should be understood as just that:style, fashion, and everything that Adorno and Horkheimer hate about the "culture industry."
"Silver Lake Shaman" is no doubt an effect of the Cochella Music Festival's two-weekend dureé, staged in the desert a hundred miles from LA. Where else would international music elites go between expensive weekend tickets and accommodations but to Silver Lake's vaunted "music scene," where many of Cochella's bands play in multiple venues consolidated under the aegis of the company Spaceland Presents.[2] Keep in mind, Spaceland was once the name of an edgy club club that still keeps up the signage of "Dreams of LA," a lesbian bar from the 1970s.
In fact, Edendale, the Swish Alps (call it what you will) is notable as a neighborhood that has seen the steepest rise in housing prices relative to visible homeless populations (tk). While "Silver Lake Shaman" stores featuring boutique incense, neo-70s styles, and expensive juiceiers crop up like weeds, so do homeless encampments, and the AIDS Health Foundation's decision to turn it's public relations and funding toward the crisis of homelessness in LA.
But how was Silver Lake queer neighborhood in the first place? As Daniel Hurewitz narrates, the earliest queer presence arrived in the 1920s when vaudeville actor and female impersonator Julian Eltinge built his estate atop a hill in what was then called Edendale, Los Angeles's first silent motion picture production area. Alongside the sets of Tom Mix cowboy movies, Charlie Chaplin's early work, and Laurel and Hardy's "piano" struggle (now fetishized by Silver Lake's "stair walkers"), queers settled into the neighborhood's bohemian mix of politics, cultural capital, and libertine nightlife, according to Hurewitz. Three decade later and two blocks away from Eltinge's mansion, Harry Hay founded the Mattachine Society as the first "homophile" group in the country, and whose legacy is now landmarked by the city at the site of the "Mattachine Steps." The Black Cat riot and following protest happened in Silver Lake in 1968, a year before Stonewall. Hay would go on in the 1970s to co-found the Radical Faeries, a group who routinely commemorates Hay's "steps" yet is unlikely to be commemorated in its own right.
By the 1970s, some queers branded Silver Lake as East Hollywood. The West Hollywood nightlife was—and arguably still is—known for its unforgiving gay men who at the sight of any colored skin, flabby stomachs, crow’s feet, or off-brand wardrobes would not dare open even their backdoors. Even as an alternative to this intra-group hegemony, the history of Silver Lake nonetheless raises questions about the idea that white gay men in the US are what urban theorist Richard Florida calls the "canaries" of the "creative class" who lead to gentrifying neighborhoods [2]. Here is what our oral history narrators had to say about how Silver Lake since the 1970s has maximized the "bohemia" that Hurewitz locates over the neighborhood's arguably longer dureé:
“Gays always bought in areas where the properties were cheap and they would go into marginal neighborhoods and they would gentrify the neighborhood and then resell to move up a better neighborhood and would often times sell to straight couple. They would live in the flats and then sell that and then buy in the hills.” —Joseph
“Freaks welcome. You can be whatever you want. There will be no judgment here. The freakier you are, the better you are, you know?” —Bill
“[The retail scene] was all very small, private, boutique companies, and the clientele were mostly gay. It was just one gay couple after another. That’s one reason the Ivanhoe school district was so good. There were so few kids in the school. They had plenty of money. Once that became know, we started to see young marrieds wanting to move into the neighborhood. That would have been in the late 80s and early 90s. Now the school is overcrowded. It’s saturated now.” —Joseph
“How would I describe the fashion? Less conventional. More asymmetrical haircuts… Not West Hollywood. Not super cleaned up. Not coiffed. The butches were not wearing lipstick. There was more of a butch-femme aesthetic. More like rocker.” —MW
“But yeah Levi / Leather … as opposed to like what you saw in West Hollywood, which you think of as Pet Shop Boys fans. And I say that lovingly … But you picture people in pastels and kind of like ‘Oh yeah, we are doing our dance to Diana Ross covers’ kind of twinks … But you had a more edgy, more hardcore, more gritty scene over here… I would say I gravitated more over here.” —Bill
“There was no queer community. There’s a lot of different queer communities.” —MW
In the early 1990s, the Silver Lake music scene both overlapped with and displaced the queer scene. Today, across the street from The Silver Lake Lounge, a trans/gay Latinx bar that has survived by hosting indie rock shows, there is a new mural commemorating white straight musicians Jackson Brown, Beck, and The Silversun Pickups, all of whom lived in Silver Lake at certain times in their lives. José Muñoz commemorates this space in Cruising Utopia.
Our oral history narrator Bill Tutton ruminates here on the "salvation" that Silver Lake's music clubs and night life have offered and denied to overlapping subcultures.“Basically the tribe that I was finding were people who were either gay or gay friendly, but had an emphasis on deep digging with music. People you could go to thrift stores with or like you could travel with the purpose of finding the record stores. That was basically the people -- If I made friends with people who were gay first and they didn’t have anything interesting going on with music it was very difficult. It would be years before I could relate to people who didn’t have music as the focus as their existence.”
“There was no word Queer Core back then. Yet I think names happen after something exists”
“Freaks welcome, you can do whatever you want; there will be no judgment here. The freakier you are the better you are. And it’s even better if you have parties from time to time where bands can set up in your living room play.”
“There was no unifying sound. The sound was people having fun together.”
“[Silverlake Lounge] would have bands on Thursday nights but the other nights of the week there would be having these pretty low budget Mexican and Latino drag shows, and I say low budget endearingly because these people made the best costumes with the cheapest materials. Oh god, it was so fantastic.”
“Suddenly these rock minded people are showing up and saying ‘hey yeah,” and the club owners were going, ‘new audience; they spend money. Lets let their band play.’ […] This is what happened over here at the Black Cat. Same thing. It had been a Latino tranny bar and then they started have a club there. At Le Barecito, Club Fuck. They would have electro like Nine Inch Nails sort of music and heavily tattooed people dancing to Ron Athey.”
—Bill
[1] See Missing Persons, "Nobody Walks in LA," song tk. For the origin of the stair walking phenomena, see Charles Fleming, Secret Stairs: A Walking Guide to the Historic Staircases of Los Angeles (Santa Monica: Santa Monica Press, 2010). For Red Car conspiracy theories, see, Elijah Chiland, "Did a Conspiracy Really Destroy LA's Huge Streetcar System?," Curbed Los Angeles, https://la.curbed.com/2017/9/20/16340038/los-angeles-streetcar-conspiracy-theory-transit-myth-general-motors. For Silver Lake shamans, see Jenni Avins, "Hippies are the New Hipsters," Quartzy, https://quartzy.qz.com/979716/hippies-are-the-new-hipsters/.
[2]
Daniel Hurewitz, Bohemian Los Angeles and the Making of Modern Politics (Berkeley and Los Angeles: University of California Press, 2007).↩
[2] Richard Florida, The Rise of the Creative Class – Revisited: Revised and Expanded (New York: Basic Books, 2014).↩
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