time for a change; the death of a decade

 

Between the ages of 14 and 16 or thereabouts, the things I probably loved the most – or at least the most consistently – were horror (books and movies) and heavy metal.

These loves changed (and ended, for a long time) at around the same time as each other in a way that I’m sure is typical of adolescence, but which also seemed to reflect bigger changes in the world. Reading this excellent article that references the end of the 80s horror boom made me think; are these apparent beginnings and endings really mainly internal ones that we only perceive as seismic shifts because of how they relate to us? After all, Stephen King, Clive Barker, James Herbert & co continued to have extremely successful careers after I stopped buying their books, and it’s not like horror movies or heavy metal ground to a halt either. But still; looking back, the turn of the 80s to the 90s still feels like a change of era and of culture in a way that not every decade does (unless you’re a teenager when it happens perhaps?) But why should 1989/90 be more different than say, 85/86? Although time is ‘organised’ in what feels like an arbitrary manner (the time it takes the earth to travel around the sun is something which I don’t think many of us experience instinctively or empirically as we do with night and day), decades do seem to develop their own identifiable ‘personalities’ somehow, or perhaps we simply sort/filter our memories of the period until they do so.

“The 80s” is a thing that means many different things to different people; but in the western world its iconography and soundtrack have been agreed on and packaged in a way that, if it doesn’t necessarily reflect your own experience, it at least feels familiar if you were there. What the 2010s will look like to posterity is hard to say; but the 2020s seem to have established themselves as something different almost from the start; whether they will end up as homogeneous to future generations as the 1920s seem to us now is impossible to say at this point; based on 2020 so far, hopefully not.

I sometimes feel like my adolescence began at around the age of 11 and ended some time around 25, but still, my taste in music, books, films etc went through a major change in the second half of my teens which was surely not coincidental. But even trying to look at it objectively, it  really does seem like everything else was changing too. From the point of view of a teenager, the 80s came to a close in a way that few decades since have done; in world terms, the cold war – something that had always been in the background for my generation – came to an end. Though that was undoubtedly a euphoric moment, 80s pop culture – which had helped to define what ‘the west’ meant during the latter period of that war – seemed simultaneously to be running out of steam.

“The 80s” (I actually owned this poster as a kid, which seems extremely bizarre now)

My generation grew up with a background of brainless action movies starring people like Arnold Schwarzenegger and Sylvester Stallone, who suddenly seemed to be laughable and obsolete, teen comedies starring ‘teens’ like Andrew McCarthy and Robert Downey, Jr who were now uneasily in their 20s. We had both old fashioned ‘family entertainment’ like Little & Large and Cannon & Ball which was, on TV at least. in its dying throes; but then so was the ‘alternative comedy’ boom initiated by The Young Ones, as its stars became the new mainstream. The era-defining franchises we had grown up with – Star Wars, Indiana Jones, Ghostbusters, Back to the Future, Police Academy – seemed to be either finished or on their last legs. Comics, were (it seemed) suddenly¹ semi-respectable and re-branded as graphic novels, even if many of the comics themselves remained the same old pulpy nonsense in new, often painted covers. The international success of Katsuhiro Otomo’s Akira in 1988 opened the gates for the manga and anime that would become part of international pop culture from the 90s onwards.

the 80s: book covers as faux movie posters – black/red/metallic; extremely non-psychedelic

Those aforementioned things I loved the most in the late 80s, aged 14-15 – horror fiction and heavy metal music – were changing too. The age of the blockbuster horror novel wasn’t quite over, but its key figures; Stephen King, James Herbert, Clive Barker², Shaun Hutson – all seemed to be losing interest in the straightforward horror-as-horror novel³, diversifying into more fantastical or subtle, atmospheric or ironic kinds of stories. In movies too, the classic 80s Nightmare on Elm Street and Friday the 13th franchises – as definitively 80s as anything else the decade produced – began to flag in terms of both creativity and popularity. Somewhere between these two models of evolution and stagnation were the metal bands I liked best. These seemed to either be going through a particularly dull patch, with personnel issues (Iron Maiden, Anthrax) or morphing into something softer (Metallica) or funkier Suicidal Tendencies). As with the influence of Clive Barker in horror, so bands who were only partly connected with metal (Faith No More, Red Hot Chilli Peppers) began to shape the genre. All of which occurred as I began to be obsessed with music that had nothing to do with metal at all, whether contemporary (Pixies, Ride, Lush, the Stone Roses, Happy Mondays, Jesus Jones – jesus, the Shamen etc) or older (The Smiths, Jesus and Mary Chain, The Doors⁴, the Velvet Underground).

Revolver #1, July 1990: very not 80s

Still; not many people are into the same things at 18 as they were at 14; and it’s tempting to think that my feelings about the end of the decade had more to do with my age than the times themselves; but they were indeed a-changing, and a certain aspect of the new decade is reflected in editor Peter K. Hogan’s ‘Outro’ to the debut issue of the somewhat psychedelically-inclined comic Revolver (published July 1990):

Why Revolver?
Because what goes around comes around, and looking out my window it appears to be 1966 again (which means – with any luck – we should be in for a couple of good years ahead of us). Because maybe – just maybe – comics might now occupy the slot that rock music used to. Because everything is cyclical and nothing lasts forever (goodbye, Maggie). Because the 90s are the 60s upside down (and let’s do it right, this time). Because love is all and love is everything and this is not dying. Any more stupid questions?

This euphoric vision of the 90s was understandable (when Margaret Thatcher finally resigned in 1990 there was a generation of by now young adults who couldn’t remember any other Prime Minister) but it aged quickly. The ambiguity of the statement ‘the 90s are the 60s upside down’ is embodied in that disclaimer (and let’s do it right, this time) and turned out to be prophetic; within a month of the publication of Revolver issue1 the Gulf War had begun. Aspects of that lost version of the 90s lived on in rave culture, just as aspects of the summer of love lived on through the 70s in the work of Hawkwind and Gong, but to posterity the 90s definitely did not end up being the 60s vol.2. In the end, like the 80s, the 90s (like every decade?) is defined, depending on your age and point of view, on a series of apparently incompatible things; rave and grunge, Jurassic Park and Trainspotting, Riot Grrrl and the Spice Girls, New Labour and Saddam Hussein.

That tiny oasis of positivity in 1990 – between the Poll Tax Riots on 31st March and the declaration of the first Gulf War on the 2nd August is, looking back, even shorter than I remember, and some of the things I loved in that strange interregnum between adolescence and adulthood (which lasted much longer than those few months) – perhaps because they seemed grown up then – are in some ways more remote now than childhood itself. So… conclusions? I don’t know, the times change as we change and they change us as we change them; a bit too Revolver, a lot too neat. And just as we are something other than the sum of our parents, there’s some part of us too that seems to be independent of the times we happen to exist in. I’ll leave the last words to me, aged 18, not entirely basking in the spirit of peace and love that seemed to be ushered in by the new decade.

¹ in reality this was the result of a decade of quiet progress led by writers like Alan Moore, Neil Gaiman and Frank Miller
² although 100% part of the 80s horror boom, Barker is perhaps more responsible than any other writer for the end of its pure horror phase
³ Stephen King’s Dark Tower series, though dating from earlier in the 80s, appeared in print with much fanfare in the UK in the late 80s and, along with the more sci-fi inflected The Tommyknockers and the somewhat postmodern The Dark Half seemed to signal a move away from the big, cinematic horror novels like Pet Sematary, Christine, Cujo et al. In fact, looking at his bibliography, there really doesn’t appear to be the big shift around the turn of the 90s that I remember, except that a couple of his new books around that time (Dark Tower III, Needful Things, Gerald’s Game for one reason or another didn’t have half the impact that It had on me. That’s probably the age thing). James Herbert, more clearly, abandoned the explicit gore of his earlier work for the more or less traditional ghost story Haunted (1988) and the semi-comic horror/thriller Creed (1990)– a misleadingly portentous title which always makes me think of that Peanuts cartoon where Snoopy types This is a story about Greed. Joe Greed lived in a small town in Colorado… Clive Barker, who had already diverged into dark fantasy with Weaveworld, veered further away from straightforward horror with The Great & Secret Show while reliably fun goremeister Shaun Hutson published the genuinely dark Nemesis, a book with little of the black humour – and only a fraction of the bodycount – of his earlier work.                                                                                    ⁴ the release of Oliver Stone’s The Doors in 1991 is as 90s as the 50s of La Bamba (1987) and Great Balls of Fire (1989) was 80s. Quite a statement.

 

courbet’s birthday – the case for conscious iconoclasm

 

Gustave Courbet was born 101 years ago today, but although he remains one of the key figures in nineteenth century art and the roots of modernism, this isn’t about his painting.

During the Franco-Prussian war, Courbet, by then in his 50s and an elder statesman of French art, proposed that the Column erected in the Place Vendôme by Napoleon to commemorate his military victories be pulled down as a symbol of aggressive imperialism, and moved to a location that both neutralised and cast light on its true meaning; he suggested the military hospital, the Hotel des Invalides.

Place Vendôme, 1871

He also suggested that a new monument be made from melted down cannons and dedicated to the people, both French and German, and the peaceful federation of the two nations.
During the brief period of the Paris Commune the next year, the revolutionary government followed half of his advice and issued a decree that the Vendôme column should be demolished – and replaced by a figure representing the Commune itself.

It was duly pulled down, but the Commune was too short-lived for its replacement to be built, and the suggestion that the Place Vendôme column be moved elsewhere was ignored. Instead, when the Commune was overthrown and the government reinstated, Courbet was imprisoned (ironically, he had by then fallen out with the leaders of the Commune too, disagreeing with their more repressive measures) and after his release was charged with the expense of rebuilding the column (he fled France to avoid paying), which remains in the Place Vendôme to this day. Which is a shame. Had Courbet’s original suggestion been followed, the column would have been both a memorial to Napoleon and the might of his armies as it is now, but also to the real meaning of military glory; death, pain and horror.

Courbet and the Communards (not THE Communards; Jimmy Somerville was not present) with the ruins of the Vendôme column, 1871

In the past week, statues have been toppling (notably the statue of slave traders Edward Colston in Bristol and Robert Milligan in London; and it’s good I think; Britain is full of statues and memorials and it’s only right that, rather than seeing them simply as decoration, we should see them as history, and ask who they are and why they are there. And their removal is history too; and I hope that in removing the layers of time and dust and whitewash between us and the past, we can take into account that removing and ignoring parts of history that – for whatever reason – we don’t like, is and always has been part of the problem. A statue that glorifies one man while ignoring the countless, now unfortunately mostly nameless, people he exploited and whose lives he destroyed is an abomination and a symbol of so many things that are wrong with this country; so it should be used to educate and illuminate that sordid corner of history, and to ensure it isn’t forgotten.

Edward Colston’s statue – Ben Birchall/PA Wire/PA Images

I don’t know the best way to do that, but as a matter of course I think that – at the very least – the monuments that litter the country should be looked at, evaluated, explanations added that tell people what history really means. History is the lives of people, not something abstract, and not just those people who pleased the authorities or the populace enough to be celebrated and commemorated – what was the context? Why are we supposed to still care, where does that part of history fit in with where we are now? In a post-modern age it’s not too much to ask that our landscape becomes post-modern too. If statues and monuments of individuals are to mean anything more than personal glory for their subject it doesn’t seem too much to ask to have a basic overview in whatever form (plaque/recording/who knows?) – who is it/what did they do/why are they here* – and the latter two things may only be tenuously linked. In the case of (since he’s in the news) Edward Colston, a few lines can tell a story that I think is worth telling; Edward Colston (1636-1721)/businessman responsible for the slavery of an estimated 84,000 African men, women and children, 19,000 of whom died in transit to the West Indies, many of whom were sadistically branded with his company logo/statue erected as a reward for investing his fortune in British charities, churches and hospitals. The wording would be important and require more thought than I’ve given it here though. I don’t think this would condone anything, but it explains something about history, what the empire was, how it worked and why things are as they are now, in a way that a name and birth/death dates doesn’t.

*immediately you have to admit that this could become absurd; but it needn’t

A statue isn’t a museum, but I don’t see any reason why they shouldn’t do the same job as one; not just preserving, but educating. There’s a parallel argument here too about museums and the repatriation of items stolen from different peoples; and it’s hard to see a good argument against repatriation in an age where the contents of a museum a thousand miles away is as easily accessible to most people as the contents of one a hundred, or fifty miles away. But that’s another discussion.

Importantly, this isn’t – to me at least – an argument for less public art, but for more. Heroines and heroes are not necessarily those people whose fame was great enough to warrant erecting statues of them within living memory. The heroes, as they were then considered, of the Napoleonic wars, or the British Empire, or of World War Two, may not be – and mostly shouldn’t be – our heroes now – but it’s never too late to remember other figures, who exemplify what we retrospectively see as the virtues of their age (deciding who you would memorialise is irresistible; was very glad to see Sylvia Pankhurst memorialised myself). And though some argue (such as Rachel Holmes in this article that I mostly agree with) that there are too many statues in the UK, I don’t think so. The more our history is clear to see and to question, the healthier it is. Hiding it, or limiting public memorials to people we all approve of (impossible) seems the worst kind of self censorship. That said, it gives me some kind of patriotic pride to note that, despite the number of memorials to forgotten military people and monarchs in my own capital city, the best-known statues there are to a writer (albeit one whose role in Scottish history is both illustrious and ambiguous, depending on your political point of view) and  and a dog (ideologically pretty okay).

Probably the Emperor Claudius, 1st century AD

But anyway; time and memory and history are complex, fluid things. There’s a life size bronze head, probably of the Emperor Claudius, in the British Museum which, for whatever reason was removed from its statue and thrown into the river Alde nearly 2000 years ago. The most attractive theory is that the statue was destroyed during Boudicca’s rebellion of native British tribes in AD 61 – and while we can never know if this is true, knowing that the statue existed and that it was dismembered tells us more about Imperialism, resistance and human history than if it had simply been melted down and erased from the world.

The year before Courbet’s birth, Shelley, like Courbet a socialist of sorts, published Ozymandias.

I met a traveller from an antique land,
Who said—“Two vast and trunkless legs of stone
Stand in the desert. . . . Near them, on the sand,
Half sunk a shattered visage lies, whose frown,
And wrinkled lip, and sneer of cold command,
Tell that its sculptor well those passions read
Which yet survive, stamped on these lifeless things,
The hand that mocked them, and the heart that fed;
And on the pedestal, these words appear:
My name is Ozymandias, King of Kings;
Look on my Works, ye Mighty, and despair!
Nothing beside remains. Round the decay
Of that colossal Wreck, boundless and bare
The lone and level sands stretch far away.”.