gateways to horror: the watch house by robert westall

 

What was the first thing that scared you? The answer to that question is no doubt buried deep in your subconscious and could be almost anything. What was the first thing you sought out because you wanted to be scared? That should be easier to answer but for me at least, it isn’t really.

Well, there was Halloween, and Guy Fawkes Night still used to have a certain frisson in the days when effigies were burned on communal bonfires; an archaic-sounding memory now that November 5th is marked, if at all, by a few fireworks and now that Guy Fawkes has a new life as the face of anonymous protest, thanks to the weak movie adaptation of David Lloyd and Alan Moore’s classic graphic novel V for Vendetta. Whether many of the people using the likeness of “V” know that the real Fawkes’s aim was to restore an absolutist Catholic monarchy, rather than to restore power to the people, or whether most of them even know who Guy Fawkes was, I can’t say.

the terrifying Groovie Ghoulies, which dates from 1971 but was still being aired a decade later

At some point in early childhood I became aware – as we all do – of the classic horror villains; Dracula, Frankenstein’s monster, werewolves, the mummy. Those same creatures in fact that, as horror film-loving adults, are famous as ‘the Universal monsters’ – an appropriate/fortuitous name as they are or at least were a kind of lingua franca for kids in the western world. But at the same time, it’s hard to say when exactly one became aware of them. I was bought (and still own), Dracula’s Spinechillers Annual (more about that here) for Christmas when I was eight – but that was hardly my introduction to Dracula. So what was? The earliest memories of these icons that I can pinpoint are parodies, things like The Munsters which, though already a couple of decades old were still regularly aired when I was a child. Then there was Carry On Screaming and of course specifically made-for-children cartoons like the Groovie Ghoulies – also of a certain vintage by then and the more up-to-date The Drac Pack. But although these were all light and funny, even when watching them as a young child, Dracula/Frankenstein/The Mummy etc remained first and foremost horror characters and the enjoyment of those comical versions depended on knowing about the ‘real’ ones. I remember thinking that The Drac Pack wasn’t scary enough. But compared to what?

the somehow very 80s Drac Pack (1980)

In Dracula’s Spinechillers Annual – surely aimed squarely at the hardback annual audience (was this only a UK thing?), the same kids who bought, or were given, the Grange Hill Annual, the Beano or Dandy or Jackie or the annual Blue Peter book. And yet, in the Dracula annual there are beautifully drawn comic strip adaptations – as faithful as they can be for their brief length – of a couple of classic Hammer horror movies. Dracula (1958) and Twins of Evil (1971) were “x-rated” at the time of their release, but by the 80s would probably have been rated 15 – but even so, the comic adaptations come complete with titillating glimpses of nudity and splashes of blood that weren’t typical for kids annuals, to say the least. I hadn’t seen the movies at the time but I remember that even then I was aware of Hammer films, and thought of them as something old and harmless, rather than actually scary. I’d seen bits of them late at night on TV, mainly sequels; I saw Dracula, Prince of Darkness and The Scars of Dracula years before I ever saw the original, superior 1958 Dracula, but nothing from them sticks out much in my mind so, I can’t imagine I was particularly scared by them.

the edition of Shaun Hutson’s Spawn that nearly made me vomit the first time I read it

But at some point, as an older but still pre-teen child, I became a horror fan. While the theory of gateway drugs has been discredited regarding actual drugs, there’s a lot to be said for the idea in different contexts – as a teenage heavy metal fan you (it seemed inevitably) wanted to find music that was heavier, faster, more harsh. As a young reader of what passed for children’s horror fiction (I have the vaguest memories of enjoying Terrance Dicks’s Wereboy! and Cry Vampire! as mentioned here) you equally wanted to find ‘harder stuff’ – if not more scary, then at least more nasty and graphic. Which is not to say that (in either literature or music) you inevitably stick with the hard stuff; my liking for Stephen King long outlasted my liking for Shaun Hutson. In Hutson’s defence, his books were, as a teenager, ‘cool’ in a way that Stephen King’s only sporadically were, and although I don’t remember ever being actually scared by a Shaun Hutson book, he had other virtues; the pace, the energy, the humour – and to this day the opening of his 1983 classic Spawn (mentioned in various places, notably here) – my first encounter with his work – is the only time that reading a horror novel has made me feel physically sick. No wonder he became a favourite of my teenage years.

But I’m getting ahead of myself; if Shaun Hutson marked the zenith of my teenage horror addiction, the initial drug that set me on that road to excess happened a good few years earlier. There were children’s books borrowed from the library which for the most part didn’t really stay with me, although I remember the cover of a book of ghost stories I read then (surely edited by Peter Haining) vividly. As far as being scared goes, the things I remember most from childhood fall into the category of genuine not-fun fear (fear of older kids, skinheads, stuff like that) but also fun real-life fear; walking by a house where a ‘bad man’ lived, being on the streets at Halloween or (to some extent) Guy Fawkes night. The decline of November 5th is often attributed to the tightening of safety rules around fireworks, but I’d say its unique atmosphere actually died out just before that, when the making and burning of effigies (I still knew what “Penny for the Guy” was but I don’t remember kids of my generation doing that) was replaced by the bigger and more exciting (but less intimate and far less peculiar) spectacle of bigger and better communal firework displays.

the first horror movie that really made an impression on me – The Omen (1976)

I was still at Primary school when I saw the first horror film that seemed genuinely creepy to me, The Omen. But it was essentially a dead end for a few years as primary school kids then had no way of accessing real horror movies, at least not without the collusion of adults and a budget beyond what I think was normal in my peer group. So my main route to being what could be termed a horror fan (though I don’t think it would occur to me at that point that it was a specific genre I was drawn towards) was through reading. There’s another story to be told that begins with the hugely popular Fighting Fantasy series of game books, which leads (with some help from Iron Maiden’s mascot Eddie; an important horror icon in his own way) towards HP Lovecraft, but for me, I think the real gateway drug that led me directly to Stephen King and James Herbert was Robert Westall.

the TV tie-in paperback edition of The Machine Gunners

Westall is best remembered now as a children’s author who wrote about WW2, and especially the Blitz. His most important book will probably always be his first, the iconic 1975 novel The Machine Gunners, winner of the Carnegie medal, which was made into an equally iconic TV show. And it deserves its fame – its story of a gang of Tyneside (actually, Garside; like most of his books The Machine Gunners is set in the fictional town of Garmouth, standing in for his own home town of Tynemouth) teenagers who ‘liberate’ a machine gun from a crashed German bomber plane and set up their own fortress to defend themselves and their town against the predicted Nazi invasion, in the face of what they see as the inadequate response of adult society to the situation. It remains both gripping and moving and is expertly told by a writer who had been a child during the war and was able to give a vivid account of the child’s eye view of ‘the home front,’ but who had also been a teacher with a teacher’s insight into children and their behaviour. Like most of the best children’s fiction it never talks down to its audience, and even allows its protagonists to swear when the realism of the story demands it, which was, quaintly, hugely impressive to children of the ‘80s.

The Machine Gunners TV series was broadcast when I was 9 and I first read the book around that time. It’s not a horror novel in any sense, but there are horrific elements within it. Aside from the general dread and tension of wartime, one scene in particular made a big impression on me, not only because of the gore, but also the subtly ominous build-up to the moment of horror, something which Westall would employ even more effectively in his horror-oriented novels. Near the start of the book, its hero Chas McGill has ventured into “The Wood” which

“was bleak and ugly[…] Some said it was haunted, but Chas had never found anything there but a feeling of cold misery, which wasn’t exciting like headless horsemen. Still, it was an oddly discouraging sort of place” (Machine Gunners, 1975, p.13)

This time though, Chas does find something; the remains of the tail end of a German bomber plane which has been shot down, but which still has its machine gun attached. He climbs the wreckage to get the gun, and the description of what happens next stayed with me for years:

“He peered over the edge of the cockpit.
The gunner was sitting there, watching him. One hand, in a soft fur mitt, was stretched up as if to retrieve the gun; the other lay in his overalled lap. … His right eye, pale grey, watched through the goggle-glass tolerantly and a little sadly. He looked a nice man, young.
The glass of the other goggle was gone. Its rim was thick with sticky red, and inside was a seething mass of flies, which rose and buzzed angrily at Chas’s arrival, then sank back into the goggle again.
For a terrible moment, Chas thought the Nazi was alive, that the mitted hand would reach out and grab him. Then, even worse, he knew he was dead.” (Machine Gunners 1975 p15)


After The Machine Gunners, the next Westall book I read was his excellent ‘Brave New 1984’-style dystopia Futuretrack 5 – again, not horror, but often horrifying, especially the scene near the beginning where the narrator Henry Kitson, head boy at an expensive public school, first becomes aware of the very different lives lived beyond the boundaries of his own privileged existence, and which for me entirely overshadowed the whole book when I first read it:

“… Peering through my jungle, I saw a man with no nose.
He’d had a nose; I could see where it had been. Now he just had two holes to breathe through. He’d no eyebrows either. Just purple rings around his eyes, making them look tiny and staring.”
(Futuretrack 5, 1985, p. 18)

This is Kitson’s first sight of an “Unem”, one of the army of unemployed who is killed shortly afterwards by the authorities. When Kitson asks his father what an Unem is (children asking adults awkward and difficult questions is a recurring theme throughout Westall’s books for children), the reply is chilling;

Shut up’, shouted my gentle father. ‘All you need to know is this – if you ever tell anybody what happened, you won’t have a home or a father or a mother.’ (Futuretrack 5, 1985, p.19-20)

After Futuretrack 5 I read as many Robert Westall books as I could get my hands on, and four in particular, all of which fit more or less within the horror genre, have stayed with me and at times unnerved me probably as much any book I’ve ever read has. In fact, they remain creepy now, if read in the right frame of mind, and are for me the most enjoyable of Westall’s many good books. Those four are The Wind Eye (1976), The Watch House (1977, now scandalously out of print), The Devil on the Road (1978; ditto) and The Scarecrows (1981), which, like The Machine Gunners, won the Carnegie medal. The Wind Eye is probably the least good of the four, but it has some powerful scenes. The action, which involves the bleak Northumbrian coastline, time travel, satanic goats and St Cuthbert, takes place when a troubled family (the central characters are three children from two broken marriages, whose incompatible parents have recently married) go to stay in the house of a distant and eccentric relative who has disappeared and been declared dead. But one of the book’s most effective moments comes right at the beginning, before the family even reaches the predictably ramshackle and spooky house:

“Oh, I’m shocking our little Christian here. So unlike her beloved Father. Don’t be such a prig, Beth. It doesn’t mean a thing.” And she placed her blue shoe on the black marble slab.
Nothing moved; nothing fell. But in that instant Beth knew that someone had become aware of them.” (The Wind Eye, 1976, p.12)

This anticipates some of Westall’s most creepy moments, especially a key scene in The Scarecrows, but although The Wind Eye builds to an appropriately stormy and tempestuous climax, The Watch House is far more effectively chilling throughout, probably because, like Westall’s later horror-oriented novels, the action revolves around a single, complex and isolated character rather than a group.

the sadly weak 1988 TV adaptation of The Watch House is still worth a look for lovers of eerie kids TV

The Watch House, which, like The Machine Gunners, was the subject of a TV series – though a sadly inferior and often laughable one – is the most traditional of Westall’s horror novels. The book is a kind of haunted house story, where a troubled teenage girl, away from home while her parents go through a difficult separation, becomes the focus of ghostly activity. The haunting initially centres around the Watch House, the somewhat dilapidated home of the Garmouth Volunteer Life Brigade, a kind of down-at-heel, local RNLI founded when the town was still a busy fishing port.

The atmosphere, landscape and ingredients of the story are established with skillful economy within the first few pages as the heroine Anne, driven by her spoiled and unsympathetic mother, arrives in Garmouth, where she is to be dumped on her mother’s old nanny for the holidays while the separation is hammered out at home. Garmouth, already depicted in The Machine Gunners as a town whose best years perhaps lay behind it, even in the 40s, is seen in more detail here. It’s a typical fishing town, still busy but slightly dowdy in the recession years of 1970s Britain. Decay is everywhere; Anne is introduced early on to the Black Middens, great rocks in the estuary of the Gar, historically the source of the shipwrecks which are at the book’s heart, but now tamed by great concrete piers. A sea wall, begun but discontinued when funding ran out, snakes along the foot of the cliffs on which the Watch House stands. The cliffs are crumbling, as are the ruins of a medieval priory with its slightly dilapidated coastal graveyard; “The sea must eat away the cliff, thought Anne. Some wild nights, bones long buried in earth must receive final burial in sea.” (The Watch House, 1977, p.10)

And then of course there’s the Watch House itself, established almost immediately as a sinister, but fascinating and alluring presence:

“The road ended at the Watch House, which loomed over them as they got out of the car. Built of long white planks, sagging with the years, it had a maritime look. Like a mastless, roofed-in schooner becalmed in a sea of dead grass. Through its windows showed a dark clutter of things that couldn’t be recognised. This clutter and a lack of curtains made the windows look like eyes in a white planked face.” … “The Watch House was well-named. It did seem to watch you. But it was only the effect of dark windows in white walls.” (The Watch House, 1977, p.10-11)

For the first two parts of the novel, the Watch House is at the centre of the supernatural action. A working base for the now-rarely-needed Life Brigade, by this time a group of old, retired men, it also houses their memorabilia. Like the house in The Wind Eye it’s full of fascinating curios. But whereas the house had belonged to one man with a fascination for the past, the Watch House is a repository for generations’ worth of knick-knacks; old photographs, items rescued from shipwrecks, ship’s figureheads, even the bones of the dead found among the Black Middens but never identified. Initially a project for Anne to pass the time, the cleaning, organising and documenting of the Watch House’s contents becomes an obsession and initiates the connection between Anne and a ghostly presence, known affectionately to the members of the Brigade, as ‘the Old Feller.’ Hitherto known and only half believed-in as a somewhat playful spirit who knocks things over and leaves messages in the dust, when Anne arrives his messages become frequent and unambiguously urgent and personal; they are a cry for help.

the Puffin Plus edition of the Watch House that I first read at Primary School

Anne’s status as a sympathetic outsider, as well as the somewhat lonely figure at is reinforced throughout the novel, where the other characters are almost all arranged around her in paired opposites. There are Purdie and Arthur, the elderly couple she is staying with, she old fashioned and disapproving, he mischievous and childlike; the friends Anne makes, Pat and Timmo, Pat cosy and docile, the simian Timmo energetic, cerebral and inquisitive; the two clergymen, Father Fletcher – the local Church of England vicar, cheerful, straightforward and relaxed, and Father da Souza, an American Catholic priest, fiery, dynamic and antagonistic. Even Anne’s parents, peripheral but essential elements in the story, fit in with this pattern, Anne’s mother is fashionable, demanding, cold and impatient while her father – who barely appears – is warm, caring, disorganised and ultimately, perhaps a less sympathetic figure than the author intends. Finally, there are the ghosts themselves; the Old Feller, harmless, terrified and childlike, and the real villain, the ghost of a murderous army officer named Hague, who is bullying, menacing and violent. In each of these cases Anne comes between the other characters, at times more-or-less harmoniously (keeping the peace between Purdie and Arthur and Pat and Timmo) and at others inadvertently stoking tension.
Anne’s own personality, less flamboyant than most of the cast, is mainly brought out in contrast with the others and essentially we see her as an ordinary, lonely teenager. She’s clever and industrious, mild-mannered, but also easily bored. There’s a sharper side to her nature too, mainly expressed when her mother is around, which can be surprising and no doubt  helped to earned the book its Puffin Plus (older children and teens) status. We meet this side of Anne right at the beginning of the novel, when, approaching Garmouth, her mother warns her about Arthur;

“Never made anything of himself, even by their standards. He takes advantage, given half a chance. You’ll need to watch him.”
“What is he – a rapist?”
“I wish you wouldn’t talk like that” (The Watch House p.9)

Anne, already not thrilled at this enforced holiday with near-strangers, is clearly trying to antagonise her mother, but as we discover, her cynicism is well-founded, not because of Arthur himself (who is a harmless, if irritatingly childish old man), but because she is used to the unwanted attentions of her mother’s boyfriend, the loathsome “Uncle Monty”. Late in the novel, when her mother threatens to take her home to London:

“’I don’t want to live with you. I can’t stand having that man around the place the whole time.”
[…] “You mean Uncle Monty? He’s just a friend, you silly goose. He’s just helping me settle in, that’s all.’
‘By spending all night in your bedroom while Daddy’s away? […] He can’t keep his hands off me either. He’s always trying to touch me, when you’re not watching. And give me wet open-mouth kisses.’ It was true. So why was it so terrible to say it?(The Watch House, p.158)

We are reminded throughout the book that Anne is a teenager and not a child; she is at her most teenager-ish when she goes to the local Youth Club disco in the hope of meeting people her own age:

“She’d thought hard what to wear at the Youth Club, and finally decided on plain Wranglers with a Wrangler top. […] Nothing for little cats to get their tongues around; nothing for them to pick holes in. Course, they’d pick holes anyway. But not such painful ones.” [The Watch House, p.65]

Initially, all of the ghostly activity happens within the Watch House itself and takes the form of writing in the dust on the display cases and flickering lights, but when, a few years after reading The Watch House, I first read Stephen King’s IT, the scenes where that novel’s young protagonists first encounter Pennywise irresistibly reminded me of Anne’s first unambiguous encounter with ghosts after the Garmouth carnival, a beautifully effective and atmospheric piece of writing:

“As she got further along the pier, and the sky darkened, the family groups thinned out. She passed through the last, and was alone. Except for one small person in Victorian top-hat and frock-coat, hurrying ahead of her towards the lighthouse. Head down and hands behind his back. Alone among the crowds he looked anxious. He kept peering over his shoulder at her, his face a white blur in the dusk.
[…]
Didn’t she know him?
Of course not. It was just that he looked like that picture of Isembard Kingdom Brunel, who built the Great Western. Except Brunel had looked so much cockier with that big cigar. Not so scared…
And then she knew, quite certainly, that she was looking at a ghost. Because the light on the South Pier came on, and shone right through his face.
[…]
‘It’s me, Anne,’ she took a step forward.
The ghost writhed away.
‘Whatever’s the matter?’ Her voice rose to a scared shriek.
This had happened before to her. Where? Where? In the orchard with Cousin Jane. She had walked towards Cousin Jane, and Jane had shrieked with terror. Because Anne, all unknowing, had a spider in her hair, and Jane was terrified of spiders.
[…]
Anne whirled round. Something faded round the curve of the lighthouse. Something red. There was a strong gust of seaweed; the smell of the bottom of a river.
[…]
She tried doubling back. Nothing. The Old Feller was gone. She was alone with something red that stank of the river and had terrified a ghost.” (The Watch House p.116-7)

During the first two acts of the novel, Westall expertly raises the tension and confounds expectations, the simple haunting becoming something more complex and less predictable as Anne’s not-always-harmonious relationship with her newfound friends complicates things further. Then, as we enter the novel’s final phase, The Watch House has a feature that I’ve always loved in horror novels and one which I associate with (again) IT in particular – the period of research, usually during a lull in horrific activity after the threat has been established. In The Watch House, Anne initially assumes that the ghost – The Old Feller – is trying to engage her help to save the Watch House – which he, as founder of the Garmouth Volunteer Life Brigade had built – from financial and physical ruin and by extension save the Life Brigade itself. But once Anne has helped to secure the future of the Watch House as a museum and the hauntings don’t stop, it becomes clear that more than one spirit is involved.

After a session of hypnosis with her new friends Pat and Timmo proves both disturbing and revealing it becomes clear that understanding the problem requires more detailed local knowledge than Anne has. She talks to the oldest member of the life Brigade, the 95-year-old Bosun, who gives her an eye witness account of events she has previously seen under hypnosis, through the Old Feller’s eyes. She again enlists the help of Timmo. Introduced in the guise of ‘Doctor Death’, an eccentric DJ running the youth club disco, Timmo is an older teenager, a medical student with a huge variety of interests and expertise, but no real attention span. Timmo is knowledgable and freakishly intelligent, but his interest in the paranormal is as playful and skeptical rather as it is genuine and after the dramatic first hypnosis session, Anne only reluctantly agrees to do it again. Before that happens, Anne insists on some more concrete research, but as is common during these kinds of interludes in horror fiction, she suffers from a sense of dislocation that makes rational thought difficult:

“Next morning, Timmo had to bully her all the way up the hill to Front Street. If he hadn’t called for her, she would never have got out of bed. Her legs felt like lead; she had hardly slept.
Front Street, full of shoppers and red double-decker buses, was insubstantial, like a dream. It was the real world that was ghostly now.” (The Watch House, p.131)

The novel’s final act brings the story to a feverish pitch as the supernatural events become more deadly and Anne’s mother arrives in Garmouth, threatening to take her back to London. The climax, involving the two priests in an extended exorcism – surely influenced by the final scenes in the movie version of William Peter Blatty’s The Exorcist – is powerful but, like the ending of this article, a little bathetic. Although narratively satisfying, it’s loud and apocalyptic where the novel’s most effectively eerie moments are quiet and understated. The scenes that lingered in my mind – and which remain the most vivid to me decades later – are those when Anne, alone in the Watch House, is menaced by Hague, or when she is stalked by a mangy, grave-digging dog in the old Priory churchyard. As horror fiction, these are among the finest scenes that Westall ever wrote. Anne too, is a surprisingly vivid and sympathetic character; Westall’s female characters are often on the verge of caricature and his usual (youthful, male) protagonists tend to have a manly impatience with the women in his books. I would hesitate to call Westall’s books misogynistic, but there is sometimes a strain of male chauvinism to them which seems to belong to the author as much as it does to the characters. It’s also an oddity perhaps worth mentioning that of all the books I read as a child – and there were quite lot of them – Westall’s are the only ones I recall which almost invariably have a flippant reference to rape in them, which definitely feels bizarre in the 21st century. The Watch House itself is very much a product of the 1970s – with much that that entails; chauvinism, mild homophobia, flared trousers – in a way that The Machine Gunners wasn’t, which possibly accounts for its currently out-of-print status. But it’s a shame, with some kind of preface/disclaimer about its dated attitudes and language, it could easily go on to scare new generations of children, and get them hooked on the mysterious delights of the horror genre.

a conflict of ghosts

 

2019 is (to me at least) one of those times when the zeitgeist feels like an actual entity, less the ‘spirit of the age’ and more an actual ‘time ghost’, a baleful Lovecraftian presence whose unseen influence poisons the atmosphere of the era, insidiously affecting the minds of influential people.

A silly conceit perhaps (although few ancient civilisations would have thought so), but a handy one; great swathes of history can be explained by it; ages of empire and revolution and war and faith and enlightenment and (ambiguous word) “progress” of various kinds.
Looked at as a succession of identifiable ages, the idea of zeitgeist (as entity, or in the usual usage) has pluses and minuses. On the one hand it gives us history in a usefully linear, easy-to-summarise/teach/learn kind of way, (too) neatly summarising otherwise amorphous stretches of time. On the other, it removes to an extent the sense of individual and group responsibility at the heart of all human activity and ventures.

This is almost fair, insofar as asking people to act other than as products of their time and environment is pointless; mostly it’s unfair though, since, whatever time people come from, ideas of good/bad (extreme ones anyway) remain somewhat static: people generally do know when they are acting badly. But then again, one has to admit that even rational and enlightened human beings can be counted on to do irrational things like firing missiles at people who they don’t know and have no personal disagreement with, or voting for political parties which it is not in their own interest to have in power, or protesting by destroying the neighbourhoods they live in, when logic would dictate that they should attack those of the people who cause their woes etc etc. Being swept up in the zeitgeist is a thing, and in a way the proof that it is, is that it can be hard to justify afterwards.

Currently, being drunk on bigotry and self-interest seems to be what the zeitgeist desires. The hangover from this kind of a binge we already know; bulldozing piles of bodies into pits and swearing it’ll never happen again. Only the next time, we (or they, depending on how events play out) may have to dirty our/themselves by doing the ‘bulldozing’ by hand, since ignoring ecological disaster in favour of increased profit (as I write, commercial whaling has been resumed after a thirty year cessation) is part of the whole bigotry/self-interest worldview.

In the UK, the two main political parties – theoretically irreconcilably different in almost every respect –  are facing what, however it works out, is one of the biggest political challenges since World War Two (I mean Brexit, I suppose I’d better name it for reasons of clarity, much as I hate to) in exactly the same way. Not – as might be expected (or reasonably, demanded) – by taking steps to prevent the problems that are inevitably to arise, or even (as might be reassuring, if perhaps comical) by plotting some utopian alternative Britain which will blossom in the aftermath of the upheaval, but instead by wringing their hands over the future of the parties themselves in the aftermath of the divisiveness they have helped to fuel, or at best not tried to heal. Oh well.

In 1826, William Hazlitt wrote (not in The Spirit of the Age, though that would have been neater:

…hating, like a poisonous mineral, eats into the heart of religion, and turns it to rankling spleen and bigotry; it makes patriotism an excuse for carrying fire, pestilence and famine into other lands: it leaves to virtue nothing but the spirit of censoriousness, and a narrow, jealous, inquisitorial watchfulness over the actions and motives of others.                                                                                                       On The Pleasure of Hating from The Plain Speaker (1826) in Selected Writings, p. 400-1, Penguin Classics, 1982

The extent to which this is still a demonstrably true and relevant statement is depressing, suggesting that while ages may each have their own spirit, the ghost at the heart of them is humanity itself. Like businessmen (and they usually are men) polluting their own land and rioters destroying their own neighbourhoods, it suggests that, if catastrophe comes, it will be human nature that facilitates it, while at every stage, offering apparently valid reasons for doing so; as Hazlitt also noted, ‘Reason, with most people, means their own opinion’ (Ibid, p. 439)*

*he wrote ‘It is always easier to quote an authority than to carry on a chain of reasoning’(ibid; p. 449) too, which is perhaps even more relevant here, as I do it

Having said all that, although “the” zeitgeist is talked and written about, there never is only one spirit of any age. Against Adam Smith’s definitive statements of the Scottish Enlightenment like ‘Science is the great antidote to the poison of enthusiasm and superstition’. (The Weath of Nations, 1776), you have to set Byron’s memories of childhood in Aberdeenshire at the end of that same century: “I remember a Methodist preacher who on perceiving a profane grin on the faces of part of his congregation – exclaimed ‘no hopes for them as laughs.’”
(Lord Byron Selected Letters & Journals ed. Leslie A Marchand, Pimlico, 1993, p.352.

British life in the 1930s

Two of my favourite books, Cyril Connolly’s The Rock Pool and George Orwell’s The Road To Wigan Pier were published a year apart from each other (in 1936 and 1937 respectively (more about the former here), by people who were not only contemporaries, but who knew each other and went to school together; a narrow focus you’d think, but they perfectly exemplify very different currents in European society of the time. Which brings up the question (because I’m bringing it up) of hierarchies of zeitgeist. The Great Depression and conditions of working class people (Orwell), and the dying years of ‘jazz age’ decadence and the ennui of the moneyed class (Connolly) are almost opposites, but both were to fuel the coming war; are these two zeitgeists or one? The mass of unemployed or poverty stricken working classes for whom the Depression meant starvation and the need for change in order to survive, and the differently disaffected upper class, products of and heirs to decaying empires, but with little desire to deal with the running of them in the aftermath of the seemingly hollow victory (or disastrous defeat) of World War One are the yin and yang of interwar Europe, but are yin and yang one entity, or two? (both, inevitably)

Closer to our own time, what could be more 80s than yuppie culture, racism, Thatcherism and Reaganomics? But also, what could be more 80s than “alternative comedy”, Rock Against Racism and the miner’s strike? In the early 90s, rave culture peaked around the same time as Guns ‘n’ Roses; a disappointingly sturdy beast as it turned out; zeitgeist lore would have you believe that a pincer movement of dance music and Nirvana’s Nevermind swept away cheesy trad rock and its stylings, but in fact “Slash” was miming a solo on an unplugged Les Paul in the desert in the video to a hit single just months after Smells Like Teen Spirit had apparently rendered such things obsolete. So it goes; Mull Of Kintyre was the song that topped the charts as the year of punk came to an end for Christ’s sake. As with empires and revolutions, eras of whatever kind are rarely as neat as we’d like them to be retrospectively; and I say that as someone who owned, without any feeling of incongruity, albums by Nirvana and Guns ‘n’ Roses and the The Shamen.

in 2019, 80s nostalgia is at an all-time (or time to date) high; but, even in the western world, there was more than one 1980s

But away (partly) from music, the ways in which apparently opposed forces come together to define an era is always fascinating to look at. When they are violently opposed, as in the case of something like the hippies putting flowers in guns and then being shot at Kent State in 1970, it’s pretty black and white. Whether or not you think the hippies were ‘the good guys’, shooting unarmed protesters will always make you ‘the bad guys’. The two sides of the conflict were clear. On the other hand, once you remove the life-and-death struggle, things become more ambiguous. To cite a trivial example; the founding of the extremely successful label Earache Records in 1985 as part of a government sponsored enterprise scheme (essentially rebranding unemployed teenagers as entrepreneurs) is often celebrated as a kind of ironic victory of the anarcho-punk-crusty underground over nasty old Thatcherism – label founder Digby Pearson:

“… in the 80s, when you were unemployed in the UK, you had to go to visit the unemployment office every two weeks, and I didn’t fancy doing that. If you start a company, you get the same amount of money and you don’t have to visit the unemployment office every two weeks. You’re not unemployed anymore, so it’s a method for the government to reduce the unemployment figures…They didn’t care what business you did, as long as you did something… it was an excuse to say ‘Wow! I’m a record company!’ But the truth is I had no plans, nothing really.”
quoted in Albert Mudrian, Choosing Death – The Improbable History of Death Metal and Grindcore, Feral House, 2004 p.121

Much as one applauds any victory over Thatcherism, isn’t the success of Earache Records (going strong over 30 years later, with offices in London and New York), for all its rebellious, anti-Thatcher stance, just what the government wanted to happen? Doesn’t it kind of prove that, in this one specific instance, Thatcherism kind of worked? Bleh. A silly segue, but it makes me think of this achingly ironic note from Breaking Free (1989) by “J. Daniels” – a very entertaining revolutionary socialist (or perhaps more precisely, anarcho-syndicalist or some such thing) Tintin book in which Tintin and Captain Haddock  help to bring down western capitalism.

Breaking Free: “we have copyrighted Tintin” – good luck with that

Apologies for abruptly bringing optimism into what has so far been apocalyptically downbeat, but the point here if there is one, is that people can and retrospectively do choose the zeitgeist they prefer (the changing critical fortunes of pop stars are always very interesting to observe – the world is full of “the kind of people who had to wait until 1968, when it became chic to say that Brian Wilson was a genius, before they could admit that they liked The Beach Boys”*) – so why not do it now, and in doing so strengthen the spirit itself? Against Trump, Farage, rigid political ideology and religious dogma you have to set Greta Thunberg, Katrín Jakobsdóttir, David Attenborough, Bonnie Greer, Alexandria Ocasio-Cortez, David Lammy, Stormzy, Carole Cadwalladr and really, so many more; this was a random, pulled-out-of-the-air list, in no way meant as definitive or even representative really.

*Charles Shaar Murray in Cream magazine, 1972, from Shots From The Hip, Penguin books 1991, p.16

revolutionary Tintin

The current, sunnily optimistic issue of the alumnus magazine of my alma mater (well, why not? I’ve never written that phrase before!) pleased me – because if populism and intolerance are ‘the zeitgeist’, then so is this –  and what’s more it is the future too. It’s hard to think of a more conservative (in the tradition-bound sense) institution than the University of St Andrews, but even aside from the cover story (Internationally Scottish; an exhibition celebrating diversity), the magazine regularly celebrates its award-winning graduates from all over the world, the globally important research undertaken at the university and, on a more intimate level, has a news column recording marriages and civil partnerships of its alumni; that is, a hugely diverse mix of people from a multiplicity of backgrounds, doing a range of things. It celebrates diversity (have to admit that phrase is irksome though) – just like movies and TV shows and commercials and shops and organisations now do – not because such things as internationalism and civil partnerships are either ‘politically correct’ or daringly edgy, or because it’s somehow forced on them (by whom, anyway?), but because it’s good business; because it’s society, it’s people, and what people do, how they live and what they want. When people stop being diverse, this will stop happening. And the point is that people always have been diverse, but the people in charge have not. But they are starting to be.

15th century university in the 21st century

Looking at the bigger picture, it quickly becomes clear that all this apparently endless Brexit/Trump reactionary nonsense is just the foamy-mouthed dying throes of old ways of life, ways which, despite the constant yammering about elites and freedom, were established by people with an inflated sense of their own importance and exceptionalism (and/or that of whatever they identify with; nation, gender, ethnicity; the usual suspects) and an interest in a version of freedom which only means their own freedom to do whatever they want to do without interference.

That’s not to say that the dying throes  of outworn cultures are harmless (see WW1 for instance), and I’m not naive enough to say all will be well; but the wave of reactionary negativity is doomed, because ultimately people don’t want authoritarianism unless they happen to be the ones in positions of authority and because people who have grown up and lived in relative freedom will not have it easily taken away; I hope anyway. In history there are very few analogues to the present time, which is probably why the geist of the Weimar Republic hovers so ominously.

Despite the current state of world and British politics, in most important ways, more things are probably better for more people – certainly in the western world (not, I realise, a minor caveat)  – in 2019 than they were in, say 1989 – and the bits that are worse are fixable, given the political will to fix them (always a problem, admittedly; and more and more I feel the will will have to be forced upwards from ‘ordinary’ people).

But while looking forward, it’s instructive to look at what it actually is that people are nostalgic about. Yes, there are those who yearn for times when they could do whatever they wanted because of the class/country/whatever they came from, but there are also things like the wartime spirit, or the solidarity of the mining communities before Thatcher destroyed them. No-one wants to be bombed, and few if any people actually enjoyed working in coal mines – what people generally miss is the sense of community that arises in adversity* The thing to do then, is to try to create the missing sense of community without having to experience the adversity. And people are doing exactly those kinds of things; community projects, ecological movements, local groups, international organisations. Imagine the progress – in the sense of good things for the future of the world – that could be made if people tried to humanise entities like the EU, rather than breaking them apart or divorcing from them or viewing them as first and foremost business ventures – if hate groups are on the rise (and they always seem to be), then more positive movements are flourishing too. Personally, although I think it’s great, I don’t really feel comfortable belonging to things, but I’m glad other people want to. But like the ever more arcane (and ever more necessary) rules about recycling and plastic-usage, I’ll get used to it. We can still be okay in the end, if we want to. This wasn’t what I started out to write, but it’s a nice note to end on.

 

*Side note: it can be shocking for someone of my generation to realise the extent to which shared experience – already very much in the decline in the 70s and 80s, has changed and all but disappeared. To take a very trivial example, if you were at school in  the UK in the 80s, and if your family was the sort where the TV was on in the evening, you could pretty much guarantee you and almost everyone you know would be watching one of 4 (or even 3) shows at any given time. Not only did you as a child know what was in the top 10 (possibly most kids still know that) but, thanks to Top of the Pops your parents did too, and possibly even your grandparents, if you had such things. I’m not saying it was better, but it was substantially different, and it seems (to me) that what we have in place of that kind of boring, take-it-for-granted shared experience now is similar but utterly different; instant familiarity – ‘re-imaginings’, reboots, remakes, new songs that sound like old songs (I recently heard a hit song that blatantly “borrows” the melody of the verses from Dolly Parton’s Jolene and another which lifts the chord sequence of Every Breath You Take by The Police; these are not obscure reference points, but nor are they acknowledged as pastiches or homages, or credited as samples are). Familiarity, however much contempt it’s supposed to breed, is apparently comforting, or at least saleable.

 

 

old books, old eyes, new readings

 

In Richard Linklater’s reputedly anti-nostalgic, but actually still quite nostalgic 1993 film Dazed and Confused, Matthew McConaughey’s Fonz-like character Wooderson articulates his Fonzhood in a way that – as far as I remember – the actual Fonz never does*: “That’s what I love about these high school girls, man. I get older, they stay the same age.” That quote popped into my head, in a sardonic kind of way, when I recently re-read the book that was the subject of this previous article, Richard Laymon’s Tread Softly. When reading books you first loved at an impressionable age, time makes Woodersons of us all; it’s the slightly eerie feeling of meeting old friends, only you have aged and they have stayed the same; except of course that in staying the same, they have changed too, because your perspective has changed. What once seemed profound may seem trite, what “you” once related to, you may not; re-encountering your youth – or even more so, your childhood – through books is as complex a feeling as looking at old photographs of yourself can be.

* to be fair to the Fonz, it would be hard for him to have this kind of perspective on the creepier aspects of his Fonzhood since, by the time he was in his 40s, the Happy Days “high school students” he lurked around were themselves in their 30s

What Wooderson specifically draws attention to, and what we are forced to do, is to relate to the things we once liked from the perspective of an older person. And this is where the “genre fiction” comes in. As a teenager, especially from the ages of I think 13 to 17, my preferred reading was, in order of importance, horror, heroic fantasy and science fiction. Recently, in addition to Tread Softly, I have re-read a few books that were among my favourites in my mid-teens (The Rats, Lair, Shrine, The Dark and The Fog by James Herbert, It and Carrie by Stephen King and Weaveworld by Clive Barker) and, for the first time, what struck me about all of them (ego alert) was that I am now older than all of the main protagonists, including the ‘grownups’ in It and the parents in Tread Softly. Which of course is partly because I am now older than the authors of those books were when they wrote them; a strange thought – it’s possibly just me, but I don’t think one ever feels older than an author whose books you read when young, even when their youth is obvious. Not that the age of an author necessarily correlates to the age of their characters, but there seems to be something about the horror genre in particular that makes writers simplify and sketch the main – non-villainous – characters, rather than draw them in vivid detail. Perhaps it’s because some degree of identification with the main character makes the horror more effective, and a certain amount of vague/generic-ness is necessary to make as many readers as possible identify with those characters. I think this is pretty much explicitly what James Herbert did with his ‘everyman’ heroes.

For a variety of reasons, it’s a strange thing to try to engage with your teenage taste in books, far more difficult than it is with music, or with the books one loved as a child. For a start, and with no disrespect intended to the authors, what has to be borne in mind with some of these books is that they weren’t necessarily (or definitely weren’t) aimed at the 14-15 year old who was reading them. When reading childrens’ books, adult me can be – CS Lewis’ Narnia books are perhaps the classic example – uncomfortably aware of the feelings and attitudes – the ‘adultness’ in fact – of the author behind the book. Sometimes – as with Jan Mark’s Thunder & Lightnings (there’s an insightful article about this excellent book here), or the best of Robert Westall’s novels – it gives me a new respect for a writer who until now I was mainly nostalgic about. Other times less so; for all the informative qualities, animal welfare concerns and anthropological information in Willard Price’s Adventure series (which I loved), the core idea of the two wholesome young American boys travelling the world, encountering its cultures with genuine (if occasionally paternalistic) respect and then catching its animals & shipping them off to zoos and safari parks, feels pretty uncomfortable. Far more so in fact than Biggles or Bulldog Drummond, where even child-me was aware of the dated imperialist attitudes and (in Bulldog Drummond especially) almost (or I’m tempted to think actually) parodic levels of jingoistic racism. But Willard Price wasn’t dealing in knowingly crass, simplistic thrills as  “Sapper” was.

childhood favourites

He was a genuinely philanthropic, genuinely respectful, extremely knowledgeable naturalist and social worker and I did in fact learn a lot from his books. But one of the things I learned – and I don’t think it was a bad thing to learn – was that the enlightened attitudes of yesterday, although certainly preferable to the unenlightened ones – are not necessarily the enlightened attitudes of today.

the beginnings of horror fandom? Dracula’s Spinechillers Annual
Julio Vivas’ artwork for The Drowning Pond

My interest in horror was probably first awakened when I was still very much a reader of Biggles & co. I loved the Dracula’s Spinechillers Annual I had got for Christmas when I was (I think) 8 or thereabouts. Around that age I also loved the (vastly inferior 80s) Eagle comic  horror spin-off Scream! (which only seemed in my world to exist as ‘specials’ and never as a regular comic) Nevertheless, various things from Scream!, most notably a somewhat folk horror-ish story called The Drowning Pond with its illustrations of a skeleton with flowers in its long hair is still very vivid in my mind. And here it is!

 

 

Non-comics-wise, I remember borrowing (Doctor Who author) Terrance Dicks’ Cry Vampire! And Wereboy! from the Mobile Library (itself a very 80s detail although I’m sure they still exist) and loving them, and, later in Primary School Robert Westall’s The Scarecrows, The Watch House, The Wind Eye and The Devil on the Road made a big impression on me (and still stand up well when read as an adult). As a devotee of the phenomenally successful Fighting Fantasy gamebook series, I recall being particularly impressed by the horror-themed House Of Hell, which was very different from the swords & sorcery (or sci fi) leanings of the rest of the series.

“Zinja” Jesus.

Interestingly (I use that word advisedly, with the caveat; ‘to me’) my interest in gore was parallel to, but not at all dependent on horror. I remember in my English class, at the age of (I think) 12, having to write a story based on Robert O’Brien’s Mrs Frisby And The Rats Of NIMH, and writing, under the influence of Robert Shea’s supremely dodgy Shike: Last of the Zinja books, about ninja rats attacking their enemies and slicing their intestines into ‘spaghetti’. So I was quite ready for James Herbert already.

Herbert wasn’t the first ‘adult’ horror author I read though. I think that was HP Lovecraft, who I came to through two sources he would probably have found incomprehensible. Firstly, heavy metal (he is quoted on Eddie’s gravestone on arguably Derek Riggs’ finest – and certainly my favourite as a child – Iron Maiden album cover, Live After Death (1985)) and I came across him again a little later, through the roleplaying game Call of Cthulhu. Not that I played it (though I would have liked to) but as a subscriber to Games Workshop’s White Dwarf  magazine (essentially, I now realise, for the pictures) I became aware of it and my interest in Lovecraft grew.

Derek Riggs’ finest (Iron Maiden) painting? Live After Death (1985) Lots of blue, lots of yellow & a bit of white; genius
Games Workshop’s 80s edition of Call of Cthulhu

Before reading any actual Lovecraft, I’m pretty sure that I borrowed the game itself in its hardback book edition from the local library (this would either be the Rats of NIMH year or the year after). Shortly thereafter I then borrowed (from the same library – Cupar) a hardback edition of Lovecraft’s The Shadow Out Of Time and other stories and since then, Lovecraft has been one of the few writers I’ve never ‘grown out’ of, or lost interest in. As such, he fades from this article now except for two more observations; firstly, Lovecraft’s protagonists – sensitive, articulate, terrified – are clearly Lovecraft himself. The author died when only a few years older than I am now, but both Lovecraft and his characters will I think always feel older to me than I do. People – like Michael Moorcock (another teenage favourite) – who don’t like Lovecraft’s writing, usually don’t like the florid style and neurotic tone of his stories – the elements which to me are his real strengths as a writer and make his writing – although widely imitated – genuinely inimitable; no-one else captures that tone. Secondly, that first Lovecraft book I read had no illustration on the cover (on the whole I think Lovecraft has been badly served by artists and illustrators, though I love many of their efforts – and anyway it’s his own fault the illustrators so often fail). but two pictures were instrumental in making me want to read his work; there was the art for a Call of Cthulhu module called Green And Pleasant Land that was advertised prominently in White Dwarf, and a Les Edwards painting (possibly unrelated to Lovecraft in origin) used in the Call of Cthulhu book. (Edwards’ Croglin Vampire*, also used in the book was a superb picture too, though less Lovecraftian*)

Lovecraftian inspirations: the cover of a sourcebook for UK based Cthulhoid adventures (left; still love tentacle-meets-cricket) and a Les Edwards painting used in Call of Cthulhu

*Still very interesting however; read about the ‘real’ Croglin vampire here

So anyway; although I have very shadowy memories of reading the opening of Cujo (I think my mum had it) and seeing the film versions of Cujo and Christine, the first horror novels I remember reading in their entirety are James Herbert’s The Rats and Stephen King’s Pet Sematary and It. I remember an interview in FEAR magazine issue two, James Herbert said that the characters in his novels were ‘everyman’ – and in his early novels in particular, it’s a very specific kind of everyman; In The Rats (1974), we meet Harris, “teaching art to little bastards whose best work is on lavatory walls. Jesus Christ!” and “At thirty two he was back [in the East End], teaching little facsimiles of his former self…” while in The Fog (1975) we find that “At thirty-two, [environmental investigator] Holman was still young enough to be angered by the seeming lack of resolution shown by his superiors when he himself had taken great risks to ferret out the proof they asked him to provide.
Variations on these characters – tough, working or lower-middle class, cynical about the motives of those in charge; thirty two – are essentially versions of the young(ish) James Herbert himself, which is understandable, and they were to appear in the majority of his books until the mid-to-late 80s, when he seems to have become interested in characters with a little more individuality. Those ‘everymen’ – Harris, Holman, Pender, Culver, Bishop – are little more than ciphers, characters made of a few (mostly) well-selected details but overall as relatively simple as the dangers they face – that is, rats, fog, more rats, a fog-like darkness etc.

When the stories get more complex, as with The Spear, The Jonah and the aforementioned Shrine, it’s noticeable that the characters do too. In Shrine, the hero, Gerry Fenn is actually younger than usual (29) but even more jaded; a wannabe tabloid journalist(!) who we first meet “tired, angry and a little drunk” and ranting about “rent-a-left” loonies. As a teenager I took James Herbert’s statements about politics at face value (this isn’t quite a quote but I’ll keep the inverted commas as what he said in that issue of FEAR was definitely something like “I’m not anti-right, I’m not anti-left, but those in power always look after themselves”). Now – especially after reading his final novel Ash (2012) perhaps the most unintentionally funny book I’ve ever read – Herbert’s apparently apolitical stance seems – like his everyman character and his ‘have your cake and eat it’ attitude to sex (describe it in titillating detail but punish the characters who indulge in it illicitly) – pretty reactionary, although his point about the powers that be is of course a valid one. But still; maybe the strangest thing about reading James Herbert as an adult is not the paranoia about what governments get up to, or the preoccupation with violent death; it’s that supposed everyman. I guess as a young teenager I saw him/them as simply ‘an adult’, but as an adult – and an older one than most of those characters are – I see him/them as… a bit of an asshole really, which mars the enjoyment of the books a little for me. But maybe just for me; possibly ‘everyman’ really is a centre-right-to-borderline-fascist asshole. Complicating things further, sometimes – as in Shrine and especially some of Herbert’s later books like Creed – it seems like we are definitely supposed to view the character as unsympathetic/unpleasant, which is odd in that it diminishes the effect of the horrors they experience to some extent; the effect is a little like those ‘ghost hunters’ type of TV shows, where noisy, aggressive people blunder around in the dark taunting spirits for not showing themselves and then scream like hysterical children at the least noise or drop in temperature; good.

icons of 80s horror

By contrast, Stephen King is interesting, in that the book that made his name – Carrie – has no hero at all to speak of, just Carrie herself, and the impersonal voices of the various documents that tell her story. As a teenager I wasn’t very keen on the book and found it, despite its brevity, far harder to read than It. I don’t think I really understood its popularity either. Reading it now, I find it far more impressive and effective, maybe because as a teenager, King’s insight into teenagers and their lives seemed unremarkable (ie I literally didn’t give it any thought) whereas now I think it’s one of the key features of almost all of his work that I like the most. In Carrie, as in It, the vividness of the horror is increased by the framing of the story. In It the story is being told “now” (although now is obviously the 80s) and segues into the 1950s sections in a self-consciously cinematic (or televisual) ‘flashback’ kind of way, whereas in Carrie, we know right from the beginning that Carrie’s story has already ended and become history. Although that sounds like it should have a distancing effect, what it actually does is give a feeling of reality. We don’t so much empathise with the characters as look on at their plight – but King is a good enough storyteller to engage the reader’s empathy without having to put them directly into the characters’ shoes.

Stephen King and James Herbert both brought a sense of modern-ness to the horror genre in the 1970s (not that they were the only ones, but for me they were the most important for the 80s horror fiction explosion, Herbert possibly less so in the USA), but they did so through almost opposite means. Both abandoned the gothic/melodramatic/romantic element of horror that had been at the genre’s heart, but after that, they part ways. Herbert is modern via the immediacy of his bluntly explicit descriptiveness; a very 1970s matter-of-factness; cold, harsh and almost industrial (the Throbbing Gristle of horror literature maybe?); horror with no politeness. Carrie, has a cold, clinical, matter-of-fact quality, but it’s entirely unlike Herbert’s – it isn’t about the viscera. With The Rats, James Herbert was telling a nasty story, as vividly and convincingly as he could, to make it feel real. With Carrie, Stephen King heightens the reality by saying this isn’t a ‘story’ at all; this is what happened. As a teenager I mostly preferred James Herbert, but as an adult I find that Stephen King is far easier to enjoy. From the adult perspective, King’s teenagers are still teenagers; in fact even more so than they seemed at the time; whereas Herbert’s adults are ciphers, or in his more developed characters, people who on the whole I just don’t like.

Although I mentioned James Herbert, Stephen King and Clive Barker as a kind of trinity of 80s horror in my Richard Laymon article, Barker is and always was the obvious odd man out of the trio. Firstly because – with a few exceptions – the standard idea of ordinary people encountering horrible things isn’t his primary kind of story. In fact the idea of ‘ordinary people’ isn’t one that I associate with Barker at all; not because (as far as I can tell) he is dismissive of everyday kind of characters, it feels more like he just doesn’t really believe in them. In Weaveworld (1987), the hero is to all intents & purposes ‘ordinary’ – “His name is Calhoun Mooney, but he’s universally known as Cal. He is twenty-six, and has worked for five years at an insurance firm in the city centre.” We first meet Cal trying to catch an escaped racing pigeon. A working class Liverpudlian in the 80s seems the very epitome of ordinariness, but as his name indicates, there’s always something a little otherworldly about Cal (even compared to for instance, the villainous, magic-using  Shadwell, who fits in in Cal’s prosaic world far more easily than Cal himself seems to). I can’t remember if I felt this way about Cal, or the book itself when I first read it (another library acquisition I think, I certainly read it at the time of its first paperback edition if not before). He seems a younger, stranger character than I remembered; but then the whole book feels stranger. Not so much the overtly fantastical parts, but the Liverpool-set opening chapters.

Without thinking much about it, I had always assumed that Weaveworld was set “nowadays”, i.e. in the late-80s, when it was published, but there are odd mentions, such as the police arriving in a ‘Black Maria’ – I don’t know when the UK police stopped using black vans, but I know that even in my earliest recollections (late 70s/early 80s) they were white – that make the Liverpool Barker describes feel both specific and vaguely unreal. Is this intentional? Clive Barker grew up in working class Liverpool himself, in the 60s and 70s, but was not much older than Cal Mooney when writing Weaveworld (I wouldn’t be at all surprised if he started writing it when he was 29 in fact). And yet;  I remember seeing him on TV around the time the book was published and being surprised at his relative lack of a Liverpool accent; perhaps because of his background in theatre and experimental filmmaking he seemed at ease on television, but always has a hint of the otherworldly quality I associate with his work. Weaveworld  has been ‘in development’ in Hollywood for years, but I’d say that unless they can somehow go back in time and get the young Clive Barker, the production will never have the right Cal Mooney. In fact this 1988 interview with both Clive Barker and James Herbert could almost be with “Mooney” and “Harris” and probably tells you everything you need to know about the differences between the two authors’ work; If Harris, Holman et al are James Herbert and the gritty urban settings of London and its environs are their natural habitat, then Cal Mooney equally is Clive Barker, and ghost-Liverpool and the magical world of The Fugue is his. And I’m not sure either author had it in them – at that time at least – to write convincingly about the world of the other, even if they had wanted to.

So what of it all? I don’t know; are there conclusions here? Reading favourite teenage books is like visiting your school long after you left it – everything is familiar, but smaller than you remembered. Genre fiction is by its nature somewhat generic, and is largely plot, rather than character-driven. Lovecraft again is an exception, because somehow his stories manage to be neither plot, nor character driven, so much as they are perspective-driven; sometimes the horror, omnipresent in his best work, has very little narrative to fuel it, just a tone of voice. The heroines and heroes of most of the horror, fantasy and sci-fi I used to devour as a teenager were mostly there as stand-ins for the reader, or for the writer. Most horror authors whose careers last any length of time start to write novels about writers, just as successful musicians start writing songs about being on tour. Going all the way back to Mary Shelley and Bram Stoker, the villains in horror have always been more memorable than the heroes (actually, Frankenstein is more complex than just hero/villain, but I’ll stand by it), in the 80s with horror cinema this becomes even more noticeable…

At some point a real conclusion will come to me and I’ll add it here; until then, the thing I love about these stories? I get older, they stay the same age.

 

The Dead Cannot Contradict: R.I.P. M.E.S. 1957 – 2018

Mark E. Smith 1991 by Matthew R Lewis

There have been a lot of obituaries for the great Mark E. Smith in the last week. This will not be one of the better ones, but it is my one. In my experience, the bands you love in your teens are, although they have a special place in your memory, mostly not the same bands you listen to for the rest of your life (to date). But unlike most of my favourite artists from those long years between 16 and 20 or thereabouts, I never went off The Fall, I just didn’t listen to them very often. But whenever I did, they seemed just as strange and clever and funny and unique as they had the first time I heard them.

The Fall are legendarily supposed to be a hard band to like, or to get into, but I never found it to be so. The hard-to-like quality obviously has something to do with their spiky, unpredictable sound (and Mark E. Smith’s indomitable/hectoring voice) but is perhaps also due to the fact that – for the most part – their music doesn’t appeal to the emotions, it is not (hopefully) about you; nobody (as far as I know) wallows in The Fall, the way as an adolescent I wallowed in The Cure or The Smiths or the Cranes or whoever it might be. The first Fall song I heard was a snippet of then-current single ‘Telephone Thing‘ (a funky, catchy wah-wah-led pop song with a phone-tapping theme, which namechecks EastEnders actress Gretchen Franklin – i.e. as typically atypical as any Fall single) on The Chart Show, which was enough to make me buy its parent album, Extricate. As a reader of the music weeklies (Melody Maker was my favourite, but I often bought NME and Sounds as well) I was of course aware of The Fall, and specifically Mark E. Smith, at that point – as he was to remain – a figure who polarised the magazines’ writers, while – unlike say Morrissey or Robert Smith – having the (admittedly sometimes grudging) respect, seemingly, of all of them.

Extricate is in itself a classic Fall album, but it was intriguing in all kinds of ways. I liked. firstly, the tunes, but also the the mix of the un-selfconscious artiness of the abstract cover painting/assemblage by contemporary artist Anthony Frost, with the barbed humour of the lyrics (the album contains the classic ‘British People In Hot Weather‘as well as the aforementioned ‘Telephone Thing‘ and (I have the cassette version) ‘Arms Control Poseur‘). But one of the great things about coming to this – or I think any – Fall album as an introduction to the band, is that it hints at so much more than it contains. This, the reviews said, was an unusually accessible/conventional Fall album and indeed, Mark E. Smith’s sleevenote reinforced that impression:

There is no central track, as I’ve/we’ve tried to give out The Fall as it should be and not as it is perceived. Therefore, the first half of the disc reflects on things witnessed and/or sensed, while the second half is NOW. This means there’s a thin dish-up of stories and characters etc, but that format’s well flogged and pushed of recent, so hopefully EXTRICATE’s simplicity will confound all bores, imitators and anxiety mongers./ EXTRICATE! All the best from M.E.S.

This was odd. Mark E. Smith reminded me of nothing so much as Alex from A Clockwork Orange; sophisticated, articulate, menacing but not unfriendly. A few years later, when I began to read Wyndham Lewis I was reminded irresistibly of Mark E. Smith. And indeed the whole of The Fall’s early work is extremely Vorticist/BLAST-like. I didn’t know though until quite recently that Mark E. Smith was a fellow Wyndham Lewis fan (though I think MES often agreed with Lewis where I don’t) – it seems so obvious now.  And the reference to stories and characters was intriguing; if this was The Fall gone normal then what did they sound like before?? I think the next album I bought might have been the essential compilation of early material Palace Of Swords Reversed; here were ‘Marquis Cha-Cha‘, a story about a Lord Haw Haw character stranded in South America which opens

“He can never go home
Stranded in South America, nothing to go home for
Just another Brit in the bar
Hernandez Fiendish comes over to me
Offers a job as broadcaster…”

who else was writing songs like that? Or ‘Leave The Capitol‘ (“exit this Roman shell!“) or, even more peculiarly, ‘Wings‘:

“Day by day
The moon gains on me
Purchased pair of flabby wings
I took to doing some hovering”

And that’s just the lyrics; another thing about The Fall that made an impression on me early on was that, although MES was incredibly fussy and perfectionist about the band’s music, he wasn’t snobbish in the usual way; no tune, if it was catchy, was too silly for Mark E. Smith. Think of the speedy but somehow miniature-sounding rock guitar on ‘Underground Medicine‘ or loping, bouncy beat to ‘Gramme Friday‘ or the oddly jaunty, countryish ‘Fit And Working Again‘. or the kazoo on ‘The North Will Rise Again this was ‘angular’ (the definitive descriptive term for late 70s/early 80s UK indie rock) if you like, but it was not standard ‘post-punk’ music, nor was it (as it could easily have been) twee in that beloved ramshackle UK indie/C86 kind of way. Perhaps because Mark E. Smith was not (99% of the time) a melodic singer, the band could play anything behind him and it sounded right. When, at the beginning of one of my favourite songs, ‘Slates‘, MES shouts ‘this is the definitive rant‘ he’s nailing part of the charm of his work. As long as the rant was in place, no tune was too small, too jingly or too silly to make something worthwhile out of.

After Palace Of Swords Reversed I bought anything I could get my hands on. Luckily there was a lot of it, and it was mostly pretty affordable, especially the stuff from the band’s then slightly maligned, now justly celebrated mid-80s period of relative commercial success. In itself, that success was odd and underlined just how unique the band, and specifically Smith’s vision, was. I loved that Mark E. Smith saw nothing elitist or strange about working with a ballet company, or in writing for the theatre and working with ‘serious’ artists and yet the people I knew who derided Morrissey as being “poncy” never seemed to think that about MES. The fact that he refused to separate the ‘high’ arts from his work with The Fall was so powerful. Everyone knows, for example, that Brian May is an astrophysicist, but imagine if astrophysics had somehow been indivisible from his work with Queen; they would have been far a more peculiar and far less successful, but also (with no offence intended to the band or its members) probably more interesting band.

Although most of my favourite Fall albums are the early ones (especially Dragnet, Grotesque (After The Gramme) and Hex Enduction Hour) those 80s albums with the Mark and Brix-led lineup(s), especially The Wonderful and Frightening World Of The Fall are pretty unassailable and perhaps the least overtly commercial ‘commercial’ period of any band I can think of. The band stayed good though, and although I am not a Fall completist (a vocation rather than a hobby) I’ve found that any Fall record one picks up will have something great on it; and there aren’t many bands with a 40 year career you can say that about.

A few random but significant (to me) Mark E. Smith/Fall things:

  • my favourite Fall release of them all is Slates (1981); typically awkward, it is a brilliantly ungainly 6-track 10″ which Mark E. Smith was proud of as it was too long to qualify for the singles chart but too short for the album chart; not that it was likely to trouble either one. Plus, it opens with MES shouting “Pink press threat!
  • I must be impressionable; I think I got into Albert Camus because The Fall were named after one of his books.
  • I don’t remember which music paper it was in, but Mark E. Smith was a guest reviewer in one of the weeklies c.1992 and gave Morrissey’s Your Arsenal a surprisingly positive(ish) review. One phrase that stuck in my memory (perhaps incorrectly) and seems definitively MES-ish to me is “the guitar player has too much equipment”
  • When I first read (in the late 90s?) Christopher Isherwood’s autobiographical novel Lions And Shadows (1938) the idea of ‘The Other Town’, the sinister unseen parallel reality accessed through various apparently ordinary gates and doorways in Cambridge reminded me irresistibly of the band, especially the bizarre, creepy but also funny narrative songs like the (actually quite Lovecraftian) ‘Impression Of J. Temperance’ :

“A never seen dog breeder
This is the tale of his replica
Name was J. Temperance
Only two did not hate him
Because peasants fear local indifference
Pet shop and the vet, Cameron…”

 

  • when I finally listened to the classic German band Can it was because the Fall song ‘I Am Damo Suzuki‘ made me curious about them
  • one of the key things about The Fall’s music is its palate-cleansing quality; their music makes almost any other comparable popular music sound sentimental in comparison. And yet on the rare occasions (‘Bill Is Dead‘, ‘Edinburgh Man‘) when MES is sentimental the songs are among his best.
  • Edinburgh Man‘ was probably the first song I heard by a band I liked that was about a place I knew
  • I have been a Fall fan for half of my life, but I’ve only met maybe 4 or 5 other people who like them (though I realise they are quite popular)
  • I never particularly wanted to meet Mark E. Smith, but I’m very sad that he’s dead.

 

 

PS – the title for this piece is from an enigmatic line in the – obviously – highly peculiar song New Face In Hell: 
The dead cannot contradict/Sometimes the living cannot

The Vanishing Everything of Everywhere; Goodbye 2017

Time, time, time, see what’s become of me…” When The Bangles covered Simon & Garfunkel’s A Hazy Shade of Winter in 1987, the song was 21 years and one month old, now The Bangles’ version (from the underrated – according to me – movie of Bret Easton Ellis’ Less Than Zero)  is 30 years and one month old; time flies, another year draws to an end etc etc etc. It took until the early 90s for 60s nostalgia to really take hold and, true to form 30 years on from the 1980s, 80s nostalgia is everywhere; in music, in fashion, (especially) in film and television. Even the tired, terrifying old tropes of the cold war are back; excellent stuff.

It’s approximately 90 years since HP Lovecraft wrote, “The oldest and strongest emotion of mankind is fear, and the oldest and strongest kind of fear is the fear of the unknown.” (in the essay Supernatural Horror in Literature (1926-7)), and it’s got to be something like 25 years or so since I first read those words (in the HP Lovecraft Omnibus Vol 2, Dagon and other Macabre Tales, Grafton Books, 1985, p.423 ). So what about it?

Lovecraft might well be right about fear; but more pertinent to my intro is that perhaps the oldest emotion preserved in literature – at least (major, major caveat, based on my ignorance) in the literature of Europe – is nostalgia, and the feeling that things were better in the past. (see also here for an excellent & thoughtful look at nostalgia) The literature of the ancient Greeks makes clear that the age of heroes already lay in the distant past; the pride and arrogance of Imperial Rome was tempered – formally, at least – by the belief that it was a pale imitation of the Republic which the Empire supplanted. The earliest literature in (old) English makes it clear that the inhabitants of what was one day to become England were a) not entirely sure of what had come before, but b) knew that it was in many ways ‘better’ and certainly more impressive than the present day of the 8th century:

“The work of the Giants, the stonesmiths,/ mouldereth…
And the wielders and wrights?/Earthgrip holds them – gone, long gone”

The Ruin, (Translated by Michael Alexander, The Earliest English Poems, Penguin Classics (3rd edition, 1991, p. 2)

Even closer to home (for me), the earliest literature of Scotland, the Goddodin of the poet Aneirin, dating from anywhere from the 7th to 10th century and originally, it is presumed, written – or at least passed down – in the ancient British language now called Old Welsh (which it is of course, but it is also, geographically, old English and old Scots, since it seems to have been spoken in a far wider area than modern Wales). The Goddodin is a series of elegies mourning the loss of the warriors of eponymous ancient kingdom (which spread roughly over what are now the modern Scottish regions of Lothian and Borders) in battle, and with them the heroic culture of the era.*
To say that nostalgia as opposed to fear may be mankind’s oldest emotion is problematic, both logically (chicken/egg innit), and because for all of its obviously dominant ingredients – sadness/regret and happiness –  a large component of nostalgia can be fear, and, specifically, Lovecraft’s ‘fear of the unknown’ (in this case the always unknowable future). This is problematic for many reasons; in the examples noted above, the glamour (not intended to have its old, magical meaning, but actually that is probably even more appropriate) attached to the past is partly because it can’t come again. If the people of ”now” are as noble, heroic etc as the people of “then”, then somehow the past – and the ancestors, a vital component of the values of most non-Christian and pre-Christian cultures – is not receiving its due reverence.

*this theme even crops up in a very similar form in the Fortinbras subplot of Shakespeare’s Hamlet, preserved at one remove from the earliest known version of the story, Saxo Grammaticus’ elemental/mythological 13th century version from his Gesta Danorum. But even this is assumed to be derived from an earlier, lost source, probably Icelandic. 

Although it seems almost incomprehensible to someone of my generation, there seems to be a similar, ‘don’t disrespect the ancestors’  unease nowadays in the unwillingness in some circles to condemn wholesale the expansion/existence of the British Empire. And really, it’s not complicated  – it is entirely possible to be impressed by and/or grateful for the innovations of the Victorian era – flushing toilets, railways and whatnot – while seeing the culture and times for what they were; repressive, oppressive, misogynistic, racist, ignorant. It shouldn’t be difficult, because it’s happened before, more or less. Christianity made it easy for previous ages to condemn the pagan empires of Rome, Greece, Egypt and co (and indeed the ancient Arabic civilisations) without abandoning the inventions and innovations of those civilisations. Indeed, even at the height of Christian belief in Europe, interest in the cultures of the pagan empires remained high, even if Christian scholars felt the need to inflict a version of their own value system onto their researches. There’s no reason that people now shouldn’t be able to do the same with the ages we have left behind, or are hopefully in the process of leaving behind. Yes, good things come from bad, but not because of the bad, but because (most) human beings are extraordinary.

In 2017 there seemed to be – as I suppose there always must be – an ever-increasing number of warring nostalgias and counter-nostalgias, the latest being for the Russian Revolution in 1917 – a violent event, with vast and oppressive consequences and therefore definitely negative, but like most revolutions, born of aspirations and ideals which are hard to dismiss. In fact, Dickens’ famous opening to A Tale Of Two Cities seems uncannily prophetic, because Dickens – as he explicitly realised – could see that human nature and human actions remain fairly constant:

“It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way – in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only”

I think it’s probably true that it’s always the best of times, for somebody, in some respect, it’s certainly always the worst of times for others; which sounds complacent or at least fatalistic, but only if one doesn’t try in some way to improve things. This kind of impersonal nostalgia – for ‘better’ times – is, necessarily selective. (in fact, all nostalgia is, because perception is selective – hmm, it seems like this just started copying the thing about realism I wrote recently, but bear with me) and relies to a large degree on ignorance and/or self-deception in order to be nostalgia at all.

History isn’t a subject, history is everything; people, peoples, cultures, societies, but, necessarily “history” as taught, or absorbed through popular culture, filters and simplifies, to the point where some people in Britain still talk nostalgically about ‘Victorian values’ without (usually) intending any reference to the exploitation and subjugation of untold millions of people, child prostitution and child labour, the life expectancy of the average Victorian person etc etc etc. And, as always, history is more complex than its popular image. The era may be symbolised for British people by the building of railways or the expansion of the Empire, or by Jack the Ripper, or Queen Victoria being unamused, or by the establishment’s treatment of Oscar Wilde; but it was also the era that produced and shaped Jack the Ripper, Queen Victoria and of course, Wilde himself, as well as the whole decadent movement. Interestingly, Sigmund Freud was only two years younger than Wilde; an apparently value-free but perhaps significant observation…

This kind of complexity is what makes history more interesting than it’s sometimes given credit for; the Scottish Enlightenment was a wonderful, positive, outward-looking movement, but it coexisted in Scotland with a joyless, moralising and oppressive Calvinist culture. Time and nostalgia have a way of homogenising peoples and cultures. The popular idea of ancient Rome is probably one of conquest, grandeur and decadence, but what is the popular idea, if there is one, of ‘an ancient Roman’? Someone, probably a man, probably from Italy, in a toga or armour; quite likely an emperor, a soldier or a gladiator, rather than say, a merchant, clerk or farmer. Even within this fairly narrow image, a complex figure like the emperor Elagabalus (Syrian, teenage, possibly transgender) defeats the obvious school textbook perceptions of ‘Romanness’ (as, perhaps, it did for the Romans themselves). Even in our own time, the fact that older generations from the 60s/70s to the present could lament the passing of times when ‘men were men & women were women’ etc is – to say the least – extremely disingenuous – presumably what they mean is a time when non-‘manly’ men could be openly discriminated against and/or abused and women could be expected to be quiet and submissive.* Similarly, throughout my life I have heard people – and not exclusively right-wing people – talk about the economic success that Hitler brought to Germany; but you don’t have to be the chairperson of a financial think tank to see that a programme of accelerated militarism that requires war in order to function isn’t really a viable economic model for anyone who doesn’t also espouse the ideology of Nazism. But a strange kind of nostalgia dictates that if it wasn’t for all those pesky Nazi faults he could have been a great leader. He couldn’t, though, because he was a real person, he did the things he did and therefore he wasn’t a great leader.

*throughout this article I have been referring to ‘people’ and ‘humankind’ in what is intended to be an inclusive kind of way, referring to people of all races, genders or indeed lack of gender. I admit I have probably referred to gender in a binary sense, partly no doubt through laziness. However, I do have a tendency to  not use the term ‘cis’, unless necessary – for me personally, the word ‘women’ includes trans women and the word men includes trans men. I don’t intend any offence by this, but I also don’t really mind if anyone is offended. I think it’s a shame that something as basic (if not simple) as a person’s gender should be a matter of opinion, but so it seems to be. My own view is that the contents of someone’s underwear is none of my business unless they explicitly make it so.

As I’ve said at least one too many times, history is complex,  but nostalgia, despite being impossible to sum up in a single word other than itself* has a simplifying quality. Nostalgia is safety – political reactionaries always look to the past for ideas of stability – but that is only because the past itself is stable, in the sense of being unchangeable. As we see daily, though, although (until the invention of the time machine) it is unchangeable, history, through endless re-interpretations and re-evaluations and new points of view, isn’t really ‘stable’ at all –  and I think it’s fair to assume that (as Dickens implied) every ‘golden age’ masks a dark age. And although it mainly seems otherwise, people are, by and large, fairly positive, they want to look back with fondness, even if it’s a melancholy fondness. There’s a quote from the great Scottish singer/songwriter Alex Harvey that strips away the soft-focus effect that the distorting lens of nostalgia imposes on history:

“Nobody ever won a war. A hundred thousand dead at Waterloo. No glory in that. Nobody needs that.” (quoted in Charles Shaar Murray’s Shots From The Hip, Penguin Books, 1991, p.71)

This is, I think, indisputably true; but evidently I am wrong – people are entirely capable of being nostalgic about almost any negative event. ‘The Blitz Spirit’ is remembered fondly in Britain because the blitz ended  years ago and all of its bombs already fell and lots of people survived it. It’s hard to make a film about the past without an element of nostalgia, especially when the film is played out as a thriller or adventure of some kind. But even leaving aside war movies and the old fashioned western film, there is and has been in recent(ish) times a whole sub-genre of ‘elegiac’ Western movies which, by and large, focus on the dying days of the ‘old west’ while barely acknowledging the genocide and horror that is the historical backdrop of the period. In a way, that’s fair enough – those stories are not about that subject – but when there are not only no (or very few) films about that subject, and it is barely even acknowledged by ‘official’ narratives of taught history, it’s a stark and telling omission.

*though interestingly, its original Greek meaning ‘homecoming pain’ is more specific than the word itself has come to be in English, and most of the European languages tend to use variations of the word ‘nostalgia’ rather than having their own word with the same meaning) 

It’s my personal feeling that nothing good is produced by adversity; which is not to deny that people are amazing, resourceful, resilient and inspiring; they are. When I said before that every golden age masks a dark age, it’s probably true too that every dark age is shot through with some elements of positivity, although I won’t scrutinise that statement too closely. Countries which were colonised by the British Empire (or indeed any empire) manage to grow and assert and define their own cultures; but we can never know what was lost. I love blues music (and indeed the whole phenomenon of western popular music which mostly grew from it), but again; we can never know what would have been, had these energies not been re-directed by a couple of hundred years of slavery and exploitation. Individuals achieve almost superhuman feats of bravery and resourcefulness etc when facing adversity; escaping from abusers, kidnappers etc. But no-one in their right mind would – I hope – recommend that all young people undergo these kinds of ordeals in order to fully achieve their potential. I don’t think it’s particularly useful for individuals (although governments and institutions are a different thing) to feel guilty about the deeds of the people of the past (or proud of the achievements of the past, really), I also see no need to pretend that, because India has a big railway network, the British Empire did something positive by oppressing the country’s people and culture and stealing its resources. Nothing good came of the British in India. India survived anyway, just as people survive catastrophes everywhere and achieve amazing things in doing so.

Lou Reed and Rachel in 1977 (Mick Rock)

So much for impersonal nostalgia – the personal kind is in many ways very similar, if less destructive. I’ve always been a nostalgic person; both for things I don’t remember, or that were long before ‘my time’ (you name it; silent movies, the 1960s, the Weimar Republic, Hong Kong cinema of the 70s, the Northern Renaissance, the Scottish Enlightenment, 80s teen movies) and, more naturally perhaps, within own experiences. One of the things that initially made me write this was a reference in Anthony DeCurtis’ biography Lou Reed – A Life (John Murray, 2017)* to Reed’s 70s partner/muse Rachel, a fascinating figure who seems to have vanished into history. In googling her I discovered various sites about vanishing/vanished aspects of New York and, because old photographs are endlessly fascinating, somehow segued from that to the vanished Jewish East End of London and the vanished and vanishing everything of everywhere. But as irretrievable as Jewish East London of the 60s and the underbelly of 70s New York are, one’s own childhood is equally as irretrievable, not that one wants to retrieve it, exactly.

* An excellent book, but one which illustrates some of my points; while Lou Reed spent most of his adult life complaining about his conservative 1950s childhood, DeCurtis himself has a more rose-tinted view of the period, saying “In stark contrast to the identity politics of today, assimilation was the order of the day…and none of Reed’s friends, Jewish or not, recall incidents of anti-Semitism or bias” (p.14) – fair enough, except that he also says, ‘Richard Mishkin was a fraternity brother of Allan Hyman’s in Sigma Alpha Mu, a so-called Jewish fraternity because at the time Jews were not permitted in many other fraternities.” (p.36)

Most of the polaroids etc that make up the ever-browsable Internet K-hole appear to be American, but any child of the 80s will recognise the texture and aura of the era we grew up in. When George Orwell wrote (I think in The Lion and the Unicorn, but I might be wrong; I’ll check) – “What have you in common with the child of five whose photograph your mother keeps on the mantelpiece? Nothing, except that you happen to be the same person” he was putting his finger on one of the strange paradoxes of culture, heritage and nostalgia. The memories I have of the 80s are made up of a distorted, child’s-eye view of events and culture which is truly mine, plus things I know now that I didn’t then, other peoples’ memories, TV, films. The most potent sources of nostalgia seem to be – as the makers of shows like Stranger Things and Dark, and films like Super 8 and (too many to list) are very aware –  the things you didn’t notice that you had noticed, the most ephemeral details; jingles from adverts, fonts, packaging, slang.

And this is right, I think. The fleetingness of things remembered has nothing to do with their power as memories. I have no idea what the first horror film I saw was, but I do know that a scene on some TV show where skinheads (or possibly a single skinhead) glued a man’s hands to the wall of a lift/elevator scared me as a child and stayed with me for a long time; maybe because I used to see skinheads around on the streets (you had to watch the colour of the laces in their Doc Martens to see if they were ‘bad’ skinheads or not – though they were probably kids too, I now realise). I also know now (but didn’t then) that these were the second wave of skinheads, which is why I also saw Oi! written on various walls around the town; at the time I don’t think I ever made the connection. Again, when one thinks of the impact of very small occurrences it shows how impossible a really objective view of history is. I no longer bear any high school grudges, but without really thinking about it,  many small and/or random sneers and insults from my youth have stayed with me in vivid detail, along with the people and places involved. Similarly (but nicer) I will eternally feel grateful to two beautiful black girls in Camden in (I think) 1990 or 91 who made remarks to me which, even at the time were, at best ‘not politically correct’ but which pleased me immensely; it is among the very few teenage memories that boosted rather than eroded my confidence; a tiny thing, barely even an ‘incident’, but a big deal to a painfully shy adolescent. What to make of such a minor, slightly embarrassing (especially at the time; I can still vividly remember – although it was not a rarity – my whole face burning when I blushed. People often remarked on the redness of my blushes. I remember – not even slightly nostalgically – being compared to a tomato, being told I looked like I would ‘burst’ etc) episode? Nothing, except that real nostalgia, unlike the nostalgia industry (“it was the 70s; Buckaroo!”, to quote Alan Partridge) is particular, not general. The Camden episode may include references to youth, gender, race etc, but it has nothing to do with those factors really, and I doubt if the two girls remembered it even days later. These are not the kinds of details which are worthy of a biographer’s attention;  but they define my youth every bit as much as the music I listened to, the sweets I remember that no longer exist, or the clothes I wore.

To me, 80s nostalgia  has less to do with “the 80s” in the sense it that it appears in TV shows and films as it does a litany of gloomy-sounding things: the urban decay of 60s and 70s council estates, indoor markets, army stores, arcades,  brutalist churches that harmonised with the concrete towers  that the fire brigade used for practise. This is a kind of eeriness as nostalgia; reflected in my liking for empty streets and art that represents empty streets: Algernon Newton, Maurice Utrillo, Takanori Oguiss , the photography of Masataka Nakano and taken to its extreme, Giorgio de Chirico, where the emptiness isn’t empty so much as  it is pregnant , reminding me always of  – nostalgia again – the ruined city of Charn in CS Lewis’ The Magician’s Nephew (by far my favourite Narnia book) – which made a huge impression on me as a child – and may be where my liking for such things (including ‘urbex’ photography, like that of Andre Govia, and of course, The Ruin, quoted way back in the first paragraph) comes from.

The Red Tower by Giorgio de Chirico
Street scene by Takanori Oguiss

“The passing of time and all of its crimes, is making me sad again” – sadly, one of those crimes is that when I first heard that line (from Rubber Ring by The Smiths) in 1989 or thereabouts, Morrissey seemed to be on the side of the downtrodden and marginalised, whereas now he seems to be one of that increasing number of people who pretends that the mainstream of British culture is itself somehow being marginalised; which is patently ridiculous. And nostalgic, of course. And there’s a whole culture industry with its own cultural shorthand, to bolster the standardised view of any given period; especially now, when a decade can be summed up by a b-list cultural commentator or celebrity who clearly isn’t old enough to remember some of what they are talking about, saying “‘e were mad, weren’t ‘e?” about some figurehead of the era. Not so great of course, when said figurehead turns out to be Jimmy Savile or Rolf Harris, at which point even nostalgia, like history, has to be revised.  But, as endlessly mentioned above, the beauty of all nostalgia is that it’s selective. The 70s that Morrissey seems to  feel nostalgic (in the true, mixed feelings sense) about (witness the whole of Viva Hate, which I love) wasn’t ‘better’ than nowadays, but the writer of its songs was young then. He isn’t now. There are younger people who are also nostalgic about the 70s, or the 80s, because they see the partial versions of the era(s) preserved by those who were there then, or who pretend to have been. The people who mourned the loss of the blitz spirit mourned it because a) they were younger then, and b) they survived it, and told people about its spirit. The people who are nostalgic for the Empire will (hopefully) never have to deal with being in charge of a mass of powerless, subject people whose resources they are stealing (or be the subject of the same), but they can enjoy the things it brought to all of our lives; the wealth of the Empire which, like the mythical ages of Greece and Rome, and the giants that the Anglo-Saxon poet pondered over only exist now as the faded, distorted memory of a faded, distorted memory. Like the 70s, like the 80s, like 2017, like yesterday, they are wonderful and terrible because they can never come again.

Happy New Year!

The First Monthly Report: January 2016

 

Along with some tragic deaths, abysmal weather and so forth, 2016 began with lots of good stuff, some of it inevitably acquired at christmas, like for instance…

FREZNO by Tony Stamolis (Process Books, 2008)

frez

Frezno is great partly because photographer Tony Stamolis’ hometown Fresno is, or appears to be, pretty much anywhere. The great cities of the world have their special charm and character, their iconic structures and buildings, their famous associations. Fresno has wasteland, litter, housing projects, car parks, people, stuff. Most of us see this kind of stuff every day, but mostly we don’t really notice it. Tony Stamolis not only notices it, but records it. His eye for significant detail is unerring; this isn’t an accumulation of lowlife sleaze and slum glamour, it’s life as it is it is lived by people everywhere, the poetry of unglamorous everyday-ness; which was good enough for James Joyce after all.

Conny Ochs – Future Fables (Exile on Mainstream)

conny-ochs-future-fables

This is one of those surprisingly rare albums that is really all about the songs. Conny Ochs has worked in a variety of alt-rock and Americana-ish styles, but here style takes second place to classic, simple songwriting; catchy tunes with guitars/bass/drums that are the perfect vehicle for Ochs’ expressive voice and thoughtful lyrics. Not in the style of anyone, but if you like Elliott Smith or early Neil Young, check this out.

Charles Burns – Sugar Skull (Jonathan Cape, 2014)

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Charles Burns ends his utterly grotesque but beautifully drawn three part graphic novel with a typically enigmatic, but thankfully satisfying final part. The story is virtually impossible to summarise, but feels like an (autobiographical?) adolescent-becomes-adult rights of passage story told as a dream narrative by William Burroughs and HP Lovecraft and illustrated by Herge. The hard-edged drawing style and psychological horror makes for an uneasy but gripping mixture and if the trilogy is in the end less emotionally disturbing than Burns’ oddly anguished The Black Hole, it’s more readable and probably his most artistically accomplished work to date.

Richie Hawtin – From My Mind To Yours (Plus 8)

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Richie Hawtin returns, laden down with honorary doctorates, to demonstrate that techno, reduced to beeps, beats and peculiar noises, can be as expressive and unique as any music can in the hands of a master. Pristine sound, nocturnal atmospheres and abrasive textures make this a classic of headphones techno, although you probably can dance to it, if that’s your thing.

States of Decay – Daniel Barter & Daniel Marbaix (Carpet Bombing Culture, 2013)

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Carpet Bombing Culture’s series of beautifully produced books on Urban Exploration and abandonment goes to the USA with this stunning collection of photographs of mysteriously abandoned and neglected theatres, railway stations, churches, industrial sites and hotels, captured in all their haunting, haunted beauty. As with most Urbex books, it’s the strange mix of nostalgia, sadness and disbelief that makes this so special.

Abbath – Abbath (Season of Mist)

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There was every reason to expect something like a repeat of Abbath’s solo project I, whose Between Two Worlds (2006) was a good, fun metal album with some great moments. But the former Immortal frontman significantly upped the ante with this powerful (but still fun) collection of black-tinged metal anthems that proved that whoever won the name and wrote the lyrics, the spirit of Immortal resided in the man who gave it one of the most distinctive voices and faces in metal. Appropriately triumphant.

There’s definitely more; but this will do for now 🙂