I had never noticed this small Ste. Famille St. apartment building until today. In fact, it was my girlfriend who pointed it out to me. According to the city’s property records, it was built in 1937, which seems about right given the Art Deco verve of its name and design details. It’s probably occupied mostly by students today, but I can’t help but wonder what kind of a building it was when it first opened…
For allthatI’vewritten about Montreal’s street signs, I haven’t mentioned much about the signs found in Old Montreal, the city’s birthplace and one of its most important tourist attractions. Although the signs here are meant to reflect the red-and-beige colour scheme of the city’s first street signs, they are actually a recent invention, created in the 1980s with a somewhat contrived typeface that is meant to look historic.
For a long time, I had assumed that all of the signs in the old city were homogeneous, but on a recent walk around the neighbourhood a friend pointed out to me that there were two different types: one, mounted on buildings with the street name written in all-caps, and others, mounted on posts and written in an entirely different font. I can’t explain the difference between the two — maybe some of our readers can help.
But I did notice something else that was interesting: at the corner of Le Royer and St. Laurent there is a building with street names engraved into its façade. Just like the street signs of the 1950s, when English signs were place on one side of the street and French signs on the other, the street name on one side of the building was in English (Le Royer Street and St. Lawrence Boulevard) and in French (rue Le Royer and boulevard Saint-Laurent) on the other.
Writers and journalists looking for a quick and easy symbol of Montreal’s political and linguistic divide usually find one in the city’s downtown west end. There, in the shadow of the Montreal Children’s Hospital, René Lévesque Boulevard turns into Dorchester Avenue as it crosses Atwater and passes from Montreal into Westmount, a remnant of the divisive legacy of nationalism in Quebec.
Symbolically, I’ve always thought that this streetcorner did Montreal an injustice. It’s too simple, too obvious. It doesn’t jive with the nuanced reality of the city’s everyday life.
A more representative streetcorner can be found further north, on the border between Montreal and Hampstead. On its west side, in Hampstead, a newish set of street signs marks the corner of Rue Macdonald Road and Rue Fleet Road. Right across the street, in Montreal, two much older signs, dating back to the 1950s, describe the corner simply as Macdonald and Van Horne, their English articles—“Ave.” and “St.”—covered by white tape.
About eight different varieties of street signs can be found within Montreal’s old city limits; that doesn’t include the two dozen other kinds of signs seen in former suburbs like Outremont or de-merged municipalities like Hampstead. As innocuous and quotidian as they might seem, these signs capture the real complexity of its social and political landscape.
Whenever I’m walking down the street in Hong Kong I think about all of the information I’m missing because I can’t read Chinese: menus, advertisements, election signs, protest banners. (I’m particularly regretful I can’t read the menus.) Sometimes, though, I wonder if I’m actually being given a break, considering how many thousands of words compete for your attention in the average Hong Kong street. Just look at all of the words written around this single doorway: to me, they’re incomprehensible, but to any literate person they must be the visual equivalent of a screaming match.
Of all the kitsch that pervades Montreal’s commercial signage, little is more gaudy and outlandish than its strip club signs. In other cities, they’re discreet and euphemistic; here, they employ neon and cartoon illustrations to demonstrate what goes on inside. Nowhere is this more obvious than at Ste. Catherine and the Main, a corner that has been seedy for decades. In the early twentieth century, it was a busy shopping district, but it was also the heart of Montreal’s red light district, with brothels, gambling parlours and bars that flourished during Prohibition, when Quebec was the only place in North America where booze flowed freely.
The queen of the corner is Café Cleopatra, which opened in 1969, one of the first modern-day strip clubs in Montreal. Its ground floor is aimed at straight men; upstairs, a more diverse crowd mingles inside the city’s best-known tranny bar. Cleopatra’s sign, which is cheeky and almost innocent by today’s standards, promises a “unisex disco” with “strip-teaseuses” and “spectacles continuels.” Its best feature is a nude, decidedly robust woman (Cleopatra herself?) lying on her side, red-striped headband tied around her golden locks of hair.
Further west, even more garish strip clubs and peep shows are found right in the heart of the downtown retail district. The most famous is Club Super Sexe, located on Ste. Catherine near the corner of University and likely the best-known strip club in Montreal. A large part of its notoriety comes from its two-storey sign, an orgy of blinking neon and caped, bikini-clad women flying through the nighttime sky. It must be quite an awesome sight for a teenager from upstate New York who has come to Montreal for his first taste of legal debauchery.
Two doors to the east, in a handsome greystone Gothic structure built in 1914, is Super Sexe’s sister club, Super Contact. Its lurid neon signs, which depict two sets of disembodied hands grasping at the body of a busty stripper, are almost comically at odds with the forced sobriety of the building in which they are housed. The maternity store located immediately underneath Super Contact, its windows filled with posters of rosy-cheeked pregnant women, only adds to the irony.
They’re tacky and unabashedly sexist, but the strip clubs along the downtown shopping strip are an essential ingredient in the street’s heterogeneity, which is what makes it so appealing in the first place. Without the incongruous mix of chain clothing stores and strip clubs, their doormen trying to entice passers-by with obscene catchphrases (“Pussies, tits and giggly tits!” yelled one, in a lilting Caribbean accent, as I walked downtown last summer), Ste. Catherine would be just another humdrum high street.
One of the things I love about Hong Kong is the city’s captivation with light. There’s the neon for which Hong Kong is famous, of course, but in recent years it has really taken to dressing up its buildings in LED displays. Here are two examples I came across while wandering around town. Below, a McDonald’s sign backlit by neon, is really nothing exceptional, but it captures how even the most banal of businesses have invested in lighting displays. Above is the new LED-lit façade of the W Hotel in Wan Chai, which fades from one colour to the next between dusk and midnight.
Hong Kong is full of interesting doorways. They aren’t quaint or pretty, but they’re loaded with ephemera that reveal small bits of Hong Kong’s everyday life and culture. Take this one for example, which leads to the upper floors of a cheap hotel on a Mongkok sidestreet near Prince Edward Road. The metal door is typical, and so are the banners wishing good fortune upon the hotel and its occupants, but the stern notice taped to the door is not. “These premises are no longer used for the purposes of prostitution,” it reads, suggesting that a police raid and perhaps new ownership have transformed the place from one of Mongkok’s many hourly hotels into a somewhat more legitimate one.
Ahh the Bowness Shopping Centre. If it’s not a power centre - it’s a strip mall; that’s just Calgary. Home to baked goods, groceries, and family videos, one can always sit back enjoy a coffee, get their nails done and pick up the latest Catholic reads.
The strangest mishmash stores… complete with signs from another time.
Shanghai Street is one of those long, straight Kowloon roads that seem to change character every few blocks. In the south, near Jordan Road, are grocery stores and restaurants, along with a handful of shops catering to Nepalese, Indian and Pakistani immigrants. In the north, past Argyle Street, home furnishing stores predominate. The red light district falls somewhere in between.
For the most part, brothels in Yau Ma Tei and Mongkok are coyly disguised as “karaoke bars,” their real vocation indicated by the pretty, busty girls on their signs, often accompanied by a price. On Shanghai Street, though, the sex trade is as blatant as it gets in Hong Kong, with hookers waiting on the sidewalk and brothels that do away with all pretense of offering karaoke and instead unabashedly advertise their real wares. Here, racism and sexism come together in cardboard signs posted at the entrances to old walkup apartment buildings: “China Girl 250; Hong Kong Girl 250; Malay Girl 200; Russian Girl 550; Free Preview.”
It’s a bit of a shock to see these signs displayed so openly, especially since most aspects of prostitution, including the operation of a brothel, are illegal in Hong Kong. It is hard not to read into them a mirror of the more unsavoury side of Hong Kong society, one that is often shameless in its contempt for the 300,000 Filipina and Indonesian domestic helpers that live and work in the territory.
Yesterday, on the bus, my girlfriend overhead a couple ranting about the gall their helper had in asking for time off to visit her sick mother in the Philippines. “What, does she think that she’ll get better if she goes to visit?” one of them said, before complaining about her eating habits. “Some of those damn Filipinas eat so much.” With attitudes like that, is it any surprise that such a low value is placed on women, and in particular Southeast Asian women, on Shanghai Street?
But the red light district on lasts for only a few blocks; it’s easy to walk past and, if you want, easy to forget.
Hong Kong often seems like a safety-obsessed city. Public service posters and announcements are ubiquitous: they warn people to hold onto the handrail when riding the escalator, to mind the closing doors on the subway, to make regular visits to the doctor. Sidewalks on busy streets are lined by fences to prevent people from tripping into the path of an oncoming bus. Restaurant patrons often wash their bowls and chopsticks in hot tea to ensure their cleanliness. Nobody drinks water straight from the tap, even though it is treated and, in theory, perfectly safe to consume. Instead they filter it, boil it—and only then do they drink it.
But then you see something like this and nobody seems fazed in the least. I was apparently the only person on the entire street who found it odd that a man was fixing a neon sign by leaning precariously out from a third-floor ledge, on a windy day no less, without so much as someone to spot him. As a Hong Konger might say, yau mo gau cho ah, which translates roughly as “WTF?”
Having travelled in other parts of Eastern Europe when younger, I was excited about my first trip to Riga, Latvia, a few months ago. I was not sure exactly what to expect but had an idea that it would feel more developed than other parts of Eastern Europe while still bearing quite some traces of its communist past. The prosperity of the city surprised me – it feels like a wealthy Scandinavian city and, indeed, it has many cultural and business ties to Scandinavia. I did not feel during the course of my week there any hint of a communist inheritance.
I was also curious to see how the ethnic Latvians and ethnic Russians co-existed in this Baltic city. Having read up on Riga before my trip, I knew that Riga is about 42% ethnic Latvian and about 42% ethnic Russian, and thus was not surprised to hear quite a lot of Russian spoken in the streets. It did not take me long to find out that there is indeed some antagonism between the two groups.
What I was not prepared for, however, was the complete lack of any signage in Russian. I do not know what the law is there, but it does not appear to consist of having a Latvian sign at least twice as big as a Russian sign. I saw plenty of English signs. Russian was most noticeable for its absence.
I cannot decide if this is a good or a bad thing – the Latvians were unwillingly taken over by the Russian-dominated Soviet Union, and their culture almost destroyed. Independence provided them with a precious chance to protect and restore their culture. On the other hand, Russians are, unless they are willing to Latvianise, clearly treated like second class citizens. I met one Russian who used a Latvianised spelling on his business cards, but used his native Russian spelling to sign his e-mails.
I sympathise with both groups and cannot help but compare and contrast the situation in Riga with that in Montreal, which it seems to resemble more greatly than that in other bilingual cities such as Brussels. Is it the difficulty in reconciling the conflicting demands of justice for a minority within a minority?
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