This paper focuses on two informal property spaces in Borj Hammoud, Sanjak and Arakadz, in order to examine the ways in which various political actors have secured informal housing and property for certain publics as a means of maintaining particular notions of “community” and political territorializations in the context of wartime and post-war Beirut. Here, I examine how approaches to informality have shifted in the context of rising land values and rampant speculation in the greater Beirut area. As informal spaces where residency has been upheld and maintained for nearly 80 years, these recent threats to tenure must be contextualized within the shifting economic and political landscape of contemporary Beirut. As an area first urbanized through the joint efforts of Armenian town associations and French Mandate Officials in order to permanently house Armenian refugees fleeing the genocide of 1915-1919, Borj Hammoud is an important part of a larger history of migration and displacement that helped to create contemporary Beirut as we know it today. Sanjak, the last remaining Armenian refugee camp in Borj Hammoud, was named for the former Sanjak of Alexandretta from which Armenians were displaced after it was ceded to Turkey in the 1930s. Arakadz, on the other hand, was built over a former cemetery on land that was given to the municipality. In recent years, Sanjak has been slowly demolished in order to build a mixed-use residential and shopping area. Arakadz is likely to be next. In prior years, Armenian social and political organizations built alternative housing for camp residents displaced when camps were torn down. Today, however, such plans have failed to materialize. This paper takes up the contestations over the destruction of informal spaces and the lack of organized efforts to create low-income housing alternatives in order to examine the broader shift in housing policies across greater Beirut. While these forms of informality were, in prior years, mobilized as a form of producing or reproducing sectarian territorialities, what are the political, social and economic forces that are challenging these spaces today? How might we understand the threat to informality in the context of neoliberal discourses of “self-help” and “self-management” whereby market forces are regarded as somehow rehabilitative for camp residents?