“Ane doolie sessoun” covid-19 and the art of isolation

Prelude: Getting older while time stands still
Apparently today, when I’m writing this, is five years to the day since the first (and even then, belated) UK lockdown of the Covid-19 pandemic. A strange thing to have experienced then, it almost feels like a dream now. There was much discussion, online and on TV during that unusually warm and pleasant spring and summer, about how life and the world would be changed by it. Some of that discussion was oddly hopeful, even among the shocking daily mortality figures and news reports about medical facilities in the UK running out of bodybags. I remember those reports about the canals of Venice having fish in them for the first time in decades; I remember the wildlife around here (being in a quiet rural area meant that a daily walk was permitted without being aggressively policed) becoming unusually bold and visible. And though of course business was suffering and various goods becoming ridiculously expensive or hard to find, the world didn’t come to an end.

The thinking was that, since we had proved that the roads needn’t always be choked with cars or the skies busy with air traffic, and that nature bounced back far more quickly than could have been expected, perhaps the key to ecological recovery was within our grasp. But that’s not how things worked out; the second that it was possible to do so, the roads filled up, the airports were busy again and yet somehow it worked out so that all the negativity associated with capitalism went back to normal but prices didn’t.

And now I think everyone who lived through that time is discovering why we grow up learning plenty about the First World War but not about the Flu pandemic that killed more people in its aftermath. Not I think because it was too horrible to talk about or too difficult to put into words, but because when it’s done you just get on with other stuff and before you know it those events have an undramatic sense of unreality hanging over them; too tedious to talk about. I had the feeling during that time that the only way it would have been taken genuinely seriously (lockdown was serious, but people mostly whined about it rather than cowering in their homes) would be if it had been a disease as dramatic and visible and fast-moving as the Black Death. Maybe if people were rotting before our eyes, the dead lying in the streets, there wouldn’t have been all the debate and denial and conspiracy theories; I’m glad we didn’t find out.

Oh well; the pandemic was an experience and, aside from the death and horror, I have to admit I quite enjoyed the strangeness, the empty streets, the quietness, the masks. Not so much queueing outside of shops in single file with 6-foot gaps. But anyway; this was written during that first (by the sound of it, quite relaxed) lockdown, five years ago but feels like it could have been twenty….

Ane doolie sessoun” covid-19 and the art of isolation

At some point in the late fifteenth century, the poet Robert Henryson (who lived in Dunfermline, not too far from where I’m writing this now), began his Testament of Cresseid with one of my favourite openings of any poem:

Ane doolie sessoun to ane cairfull dyte
Suld correspond and be equivalent.

Robert Henryson – The Testament of Cresseid and Other Poems, my edition Penguin Books, 1988, p. 19

I don’t think I knew, word for word, what Henryson was saying when I first read those lines, but I did get the meaning: essentially that miserable/sad/grim times call for miserable/sad/grim poetry. I guess ‘doolie’ would be ‘doleful’ or ‘dolorous’ a few hundred years later; not sure what it would be now. ‘Cairfull’ sounds far more familiar, but in this case means literally ‘full-of-care’ as in the more woeful sense of caring about things than the casual one we would usually use. The words, with their mixture of strangeness and familiarity (people in Scotland have not talked like that for many centuries, but I think that being attuned to the accents and patterns of speech here probably still makes it easier to understand), stayed with me.

The poet goes on to talk about the weather; apparently it was an unseasonable Lent in Fife that year, when “schouris of hail can fra the north discend/that scantlie fra the cauld I micht defend.” Despite impending climate disaster, Fife weather hasn’t changed beyond all recognition it seems; It was only two weeks ago – though it seems far longer now – that I was caught in a hailstorm myself.

my own photograph from April 2006

The season is still doolie however; not because of the weather, but because of the pandemic sweeping the world, one unlike any that Henryson would have known, but which probably wouldn’t have surprised him too much. One of the key elements he brought to his version of the Troilus and Cressida story in The Testament of Cresseid is its heroine being struck down by leprosy and joining a leper colony. The cover of my copy of his poems (above somewhere) has a drawing from a medieval manuscript, of a figure which would have been familiar to most readers at the time; a leper with a bell begging for alms.

Maurice Utrillo

In fact, with dependable cosmic irony (or if you are less fatalistic, normal seasonal progress), the weather, since #stayhome has been trending online and quarantine officially recommended, has been beautiful here. The streets are fairly, but not yet eerily, quiet. So this particular dyte (the old word that Henryson used referred to his poem, but I think stems ultimately from the Latin dictum that can apply to any piece of writing) may not seem especially gloomy (and may in fact be quite sloppy), but it is certainly careful in the sense that Henryson intended. It’s quite easy – and I think reasonable – to be optimistic about the state of the world in April 2020, but not I hope possible for anybody with any sense of empathy to not be concerned about it.

There are some silver linings to the current situation (major caveat: so far). As well as – inevitably – bringing out the worst in some people, a crisis also brings out the best in many more. And a whole range of major and minor plus points, from a measure of environmental recovery to time to catch up with reading, have emerged. For me, one of the nicest things to come out of the crisis so far is – thanks to social media – the way that arts institutions, while physically almost empty, have begun to engage online with a wider range of people than those who are likely to, or physically able to visit the galleries themselves.

Algernon Newton – The Outskirts of Kensington

It has been said that Edward Hopper is the artist who has captured this particular moment best, and it’s true that his vision of loneliness in the metropolis particularly mirrors our own age of social media and reality TV, in that it is voyeuristic (not a criticism, visual art is by definition voyeuristic). Online, we are not looking at ourselves, or at an absence of people, we are looking at other people whose isolation mirrors our own. If there’s something about this particular pandemic that sets it apart from the Spanish flu of 1918-19 or the great plague of 1665 or the Black Death of 1348-9, or any of the devastating outbreaks of disease that sweep the earth from time to time, it’s that online we are (a ridiculous generalisation perhaps, but if you’re reading this chances are you have internet access at least) sharing the experience of isolation; surely in itself a relatively new phenomenon, at least on this kind of a scale. When Daniel Defoe wrote in his fictional memoir of the 1665 plague (and it’s worth remembering that, although he was only five when the plague swept London, he would have had the testimony of many who had survived as adults as well as whatever shadowy memories he himself had of the period) –

Passing through a Token-house Yard, in Lothbury, of a sudden a casement violently opened just over my head, and a woman gave three violent screeches, and then cried “Oh! Death, Death, Death!“in a most inimitable tone, and which struck me with horror and a chilness in my very blood. There was nobody to be seen in the whole street, neither did any other window open; for people had no curiosity now in any case; nor could any body help one another

Daniel Defoe, A Journal of the Plague Year, 1722, my copy published by Paul Elek Ltd, 1958, p. 79-80

– he was depicting a situation which many people could no doubt relate to; when they read it, long after the fact. What we have now is a sense of shared helplessness in real time; this has never existed, quite in this way before. Assuming some kind of return to normality, we (not entirely sure who I mean exactly by ‘we’) will know each other better than we ever have; which is something to have mixed feelings about no doubt.

Edward Hopper capturing the 2020 zeitgeist with 11 am (1926)

The current appeal of Edward Hopper’s paintings of lonely figures is humanistic and easy to explain. His art, with its depiction of strangers quietly sitting in anonymous places, people who paradoxically we can never know and never know much about, but who we can easily relate to, is profoundly empathetic.  It belongs to a long tradition of quiet loneliness or at least alone-ness that stretches back, in Western, art to the seventeenth century and the art of Vermeer (it’s easy to forget, as the children of it, but the idea of art reflecting the individual for reasons other than wealth and status is an essentially Protestant one*) through artists like Arthur Devis (though I’m not sure he intended the quiet melancholy of his paintings though) and Vilhelm Hammershoi (he did). In fact, Hammershoi’s beautiful turn-of-the (19th-to-20th)-century paintings are if anything even more relevant to stay-at-home culture than Hopper’s diner, bar and hotel-dwelling urbanites. With Hopper, we are often watching – spying on – his characters from the outside, as if through a pair of binoculars, with Hammershoi we are shut in with them, like ghosts haunting their silent rooms.

Really, the only ‘lonely’ figures in pre-Protestant European art are Christ himself  (think of the utter solitary misery of the crucified Jesus in Grunewald’s Isenheim altarpiece) and of course Judas, or those who that, like him have separated themselves from Christianity. There is a terrifying solitary quality in some depictions of saints during martyrdom, but for their contemporary audience it was essential to bear in mind that they were not spiritually alone (note: this may be a completely false assertion)

Vilhelm Hammershoi – A room at home with the artist’s wife (1902)
voyeuristic Hopper: Night Windows (1928)

Hopper’s most discussed and shared works now are those where we seem to catch, as we do from a train window, a momentary glimpse of a life that is utterly separate from our own. It’s a feeling I strongly associate with childhood and (very) specifically, with travelling through Edinburgh in the winter and seeing glimpses of people at windows and the high ceilings in the big Georgian townhouses in the New Town when their Christmas decorations were up. Who were all these people? What were their lives like? Why was this such a melancholy experience? Who knows.

But there are other kinds of Edward Hopper paintings too – including some of my favourites, like Early Sunday Morning (see below) – where the only human presence is the artist, or the viewer, where Hopper could claim (though I have no idea if he would have) like Christopher Isherwood, I am a camera with its shutter open, quite passive, recording not thinking.* But recording, for a human being, is thinking. And the picture of a place-without-people is rarely as simple as it seems; even in the case of an actual photograph. Someone had to be there to photograph it, and had their human reasons for doing so. The tradition of landscape painting exemplifies this; landscapes may be mythical, romantic, epic, realistic, but they have been recorded or edited or invented for a variety of complex human reasons. The landscape painting of earlier eras was often self-consciously beautiful, or psychologically charged (Caspar David Friedrich is the classic example; landscape as a personal, spiritual vision; in some ways his work, with its isolated or dwarfed human figures, is kind of like a romantic-era Hopper), but the fact that the urban landscape is itself an artificial, human-constructed environment gives it a different, poignant (if you are me) dimension.

*Christopher Isherwood, Goodbye To Berlin, in The Berlin Novels, Minerva 1992, p. 243.

Edward Hopper – Early Sunday Morning (1930)

The appeal of the empty urban landscape in art is perhaps hard to explain to those who don’t see it, but I think it’s worth examining. There is a utopian tradition beginning with (or at least exemplified by) the ‘ideal cities’ produced in Italy in the late 15th century that is in a strange way misanthropic (or at least anthro-indifferent) in that the tranquil geometric perfection of the imaginary cities can only be made less harmonious by the introduction of human figures. But it’s also important to note that these cityscapes actually pre-date landscape painting for its own sake in western art by a few centuries. I don’t think it’s much of an exaggeration to say that in the medieval and renaissance period, the urban landscape had a far greater claim to represent paradise than the natural one. The garden of Eden was a garden after all, not a wilderness, and even the word paradise denotes a walled enclosure in its original Persian meaning. We might think now of paradise existing beyond the realms of human habitation, but in ages where the landscape was mainly something perilous to be passed through as quickly as possible on your way to safety, the controlled human landscape had a lot to be said for it.

Ideal City c.1480s, previously attributed to Piero della Francesca

Like the Renaissance ‘ideal city’, the beautiful post-cubist-realist paintings of Charles Demuth have a sense of perfection, where the severe but harmonious geometry of his industrial buildings seems to preclude more organic shapes altogether.

Charles Demuth – My Egypt (1927)

But if Demuth shows an ideal world where human beings seem to have designed themselves out of their own environment, the ideal cities of the Renaissance, with their impossibly perfect perspectives are something  more primal and dreamlike; prototypes in fact for the examinations of the inner landscape of the subconscious as practised by proto-surrealist Giorgio de Chirico and his actual-surrealist successors.

De Chirico’s eerie ‘metaphysical’ cityscapes are essentially those ideal Renaissance cities by twilight, and artists like Paul Delvaux used the extreme, telescoped perspectives of the early Renaissance to create their own prescient sense of urban displacement. Why the kind of linear perspective that sucks the eye into the distance should so often be, or feel like, the geometry of dreams is mysterious – one plausible possibility is that it’s the point of view that first forms our perception of the world, the low child’s eye view that renders distances longer and verticals taller; we may be the hero (or at least main protagonist) in our dreams, but that definitely doesn’t mean we dominate them.

Paul Delvaux – Isolation (1955)

The use of isolated human figures, as in Delvaux and Hopper’s work, gives us a ‘way in’ to a picture, something human to either to relate or respond to (although Delvaux – like Magritte in Not To Be Reproduced (1937) – emphasises the loneliness and again the ultimate unknowable nature of human beings in Isolation by showing the figure only from behind), but the cityscape that is devoid of life, or which reduces the figures to ciphers, has a very different appeal.

Rene Magritte – Not To Be Reproduced (1937)

Whereas the unpopulated landscape may suggest a prelapsarian, primordial or mythical past, or an entirely alien realm altogether, empty streets are just that; empty. These are utilitarian environments designed specifically for human beings and their patterns reflect our needs. A meadow or hillside or mountain with no visible sign of human life may be ‘unspoiled’; towns and cities, by this definition, come ‘pre-spoiled’, and the absence of people raises questions that a natural landscape usually doesn’t; Where are the people? What has happened?

That said, nothing about Hopper’s Early Sunday Morning, Algernon Newton’s paintings of Kensington (or Takanori Oguiss’s Paris, or indeed the beautiful photographs of the city in Masataka Nakano’s Tokyo Nobody (2000)) really suggests anything ominous or post-apocalyptic – but even so, the absence of life is the most noticeable thing about them. Whether intended or not, this gives a picture a psychological depth beyond that of a simple topographical study. In still life paintings from the Renaissance onwards, the use of objects with a purpose, for example musical instruments, was always more than just something pretty to paint. Whether the instrument in question was there to express the fleetingness of time (music fades away quickly), discord (a lute with a broken string etc) it was never just an object. And so in the urban landscape, objects with a specific purpose (roads, paths, buildings) apparently not fulfilling that purpose, creates a response as complex as – though very different from – the feeling of looking at those lonely figures in Hopper and Hammershoi’s paintings. Not so different in fact, from the feeling of leaving your home in the spring of 2020 and walking down the deserted street outside.

Takanori Oguiss

These paintings can have a slightly uncanny quality reminiscent of the eerie opening scenes (the best parts) of movies like The Omega Man (1971) and 28 Days Later (2002) or John Carpenter’s classic Escape From New York (1981) where, emptied of people, any sign of life in a city becomes, not a sign of hope, but threatening and full of sinister power. Things will hopefully never reach that point in the current crisis, but as it is, avoiding people in the street is for now the new norm; for the first time I can remember, my natural reserve feels like a plus.

Algernon Newton – In Kensington (1922-3)

Those 15th century ‘ideal cities’ were part of the flowering of the Renaissance, and, as with every other aspect of it, they were the product of people looking backwards as much as forwards. The actual, non-ideal cities that were lived in by the artists who painted those pictures were largely organic, messy, medieval conglomerations, regularly visited by outbreaks of disease. The ideal city’s emptiness is not only harmonious and logical, it’s clean. And like the classical sculptures, bleached white by time and weather which were to prove so influential on that generation of artists, the aspiration is towards a kind of sterile perfection which never really existed until long after the culture that created the buildings and the art, had disappeared to leave just a ghostly husk of its former self.

Algernon Newton – Spring Morning Camden Hill, 1940

The deserted city or townscape more or less disappears from art from the 15th century until the later years of the industrial revolution, when urban life itself became the subject for modern art. And it makes sense; the reversal in European culture which saw city life become perilous and the countryside as a means of escape was a slow one, and the solution (never more than a partial one) was in building programmes, urban renewal and harmonious town planning; Empire building and colonial expansion fuelled the growth of urbanisation and were fuelled by it; to imagine an empty city at the height of Empire was to imagine extinction. If there was any remaining collective memory of empty streets in the late 19th century, it was probably an echo of the kind of scenario that Defoe had written about*; less graced by the muses of harmony than haunted by the dead.

*or of natural disasters like drowned villages, or man made catastrophes like the Highland Clearances.

But by the late 19th century, in Europe, plague was less a current concern than it was a subject for gothic horror, the memory of a memory, and industrialisation had – for those with a measure of financial security – rendered the city (now with drains and public transport) and the country (now sans dangerous animals and medieval lawlessness) on something of an equal footing. For the generation of the impressionists, both city and country could be celebrated, and both (as has been true ever since) could mean escape. But that impressionist cliché, the ‘bustling metropolis’, defined by Baudelaire’s “fleeting, ephemeral experience of life in an urban metropolis” – the hub of modernity, the engine of culture and progress, becomes something else when the streets are empty; it can never just be a collection of buildings.

Maurice Utrillo

Not surprisingly perhaps, it seems that to some degree, the art of the deserted street is a kind of outsider art; Maurice Utrillo was an alcoholic with mental health issues, and although literally based at the centre of the Parisian art scene in Montmartre – because he was born there to an artist mother – he was nevertheless a marginal figure, and his paintings of his home town are heavy with melancholy and isolation.

Similarly, although far less gloomy, the Montmartre paintings of Maria Slavona, a foreigner – a German Impressionist painter living in Paris, are depictions of an urban landscape that, while not hostile, is enclosed and other and (to me) brings to mind the closing lines of Philip Larkin’s Here: “Facing the sun, untalkative, out of reach.” Whether that mood is inherent in the paintings, or only in the mind of the person looking at them, is not something I can answer.

Maria Slavona – Houses in Montmartre (1898)

The German artists of a later generation found a similar sense of alienation at home. The neue sachlichkeit (‘new objectivity’) movement of the Weimar Republic may have been a rejection of the extremes of Expressionism and romanticism, but in its embracing of modernity it was a specifically urban movement too. The teeming street scenes of George Grosz and Otto Dix reflected the often-chaotic street life of Germany’s big cities in the social and economic upheaval following that followed World War One, much as Alfred Döblin’s Berlin Alexanderplatz (1929) was to do in literature, but there were other views of the city too. It was an era of political unrest, but if one thing united the political left and right it was the understanding that they were living in an essentially transitional period; that change would, and must come.

Hans Grundig was the epitome of the kind of artist hated by the Nazi party; politically a communist, he used his art to oppose the creeping rise of fascism but also to capture working class life in the city (in his case Dresden). But in Thunderstorm (Cold Night), 1928, it is the environment itself that condemns the society of the declining republic: the streets are empty and ghostly pale and the buildings, run down and near-derelict, offer little shelter and no comfort. The people whose fate looked uncertain, are nowhere to be seen, but meanwhile, a storm approached.

Hans Grundig Thunderstorn (Cold NIght), 1928

 

Carl Theodor Protzen – Lonely Street (1932)

Carl Theodor Protzen was, by contrast, an establishment figure; a member of the Association of Fine Artists and the German Society for Christian Art, he was to become a pillar of the Nazi art community. Urban landscapes were his speciality and his depictions of Nazi building projects were to make his name, but just prior to the NSDAP’s rise to power in 1933, he was painting pictures like Lonely Street (1932) that show those same urban landscapes, but without the excitement of progress. Less bleak and doom-laden than Grundig’s city, this is nevertheless an environment which does not embrace or protect humankind; the title reflects the child’s exclusion from the harshly geometric scene in which he finds himself and, although there is no sense of exaggeration, the perspective, as in surrealism, pushes the end of the road ever further into the distance.

This perspective is seen too, in Volker Böhringer’s the Road to Waiblingen, painted in the year that the Nazis came to power. Böhringer, an anti-fascist painter, was later to become a surrealist, and the ominous (blood-stained?) road, stormy clouds and sinister trees suggest that this is  (with apologies to Waiblingen) not a road that he saw leading anywhere very pleasant.

Volker Böhringer – the Road to Waiblingen (1933)

Ever since I was a child, I’ve always loved to visualise (usually at night) a real place, say a nearby hilltop or field, as it is at that moment, with nobody except animals and birds there to see or experience it. It’s a strange kind of excitement that depends on not being able to experience the thing you’re excited about. Psychology probably has a term for it, but at a time when people have never been more inescapable (not that one necessarily wants to escape them) there is something appealing about the complex landscapes we have created for our needs, but without the most complex element of all – ourselves – in them.

Whether we enjoy the empty streets or not (and hopefully we don’t have to get too used to them), we should probably take the time to have a good look at what is all around us; it’s a rare chance to see our world without us getting in the way.

Surrealist social distancing: Rue de la sante (1925) by Yves Tanguy

the crossroads of hamburgers & boys: Bowie and Diamond Dogs (and Glenn Hendler’s “Diamond Dogs”)

 

I don’t often post book reviews here, but I was lucky enough to be sent review copies of the two newest additions to Bloomsbury’s always-interesting 331⁄3 series of books, David Bowie’s Diamond Dogs by Glenn Hendler (hopefully the spelling of his name will be consistent on the cover of the non-advance edition) and D’Angelo’s Voodoo by Faith A. Pennick, which I’ll cover in a different post.

Hendler’s book was of immediate interest; I’ve been listening to David Bowie’s Diamond Dogs (1974) for literally (though not continuously) half of my life. When I first started this blog, names for it that I rejected included ‘The Glass Asylum’ (from the song Big Brother) and ‘Crossroads and Hamburgers’ (actually based on a mishearing of a line in perhaps-best-ever-Bowie-song (or group of songs), Sweet Thing/Candidate/Sweet Thing (reprise) which is really ‘the crossroads of hamburgers and boys’, arguably a better name for a website, but perhaps overly misleading. The Glass Asylum already exists and is anyway not especially relevant. But I’ll name this site properly one day).

For years, Diamond Dogs was my favourite Bowie album, only pushed into second or third place (it changes quite often; currently #1 is Station to Station and #2 is Young Americans) because I listened to it so much that it had become hard to listen to without skipping bits.
But despite listening to it to the point where I felt like I knew every second of the album, and reading a lot about Bowie over the years (though not the lyrics apparently – I presume I just thought I knew them), Glenn Hendler’s little (150 page) book taught me a lot that I didn’t know and hadn’t considered – and, even better – sent me back to the album with fresh ears, and made me fall in love with it all over again.

As a  semi-professional music journalist myself (Hendler, incidentally, isn’t one; he’s a Professor of English, though he writes on a variety of cultural & political topics) I’m very aware that there are many people who believe that music writers should focus solely on the music at hand and leave themselves out of it. This is, thankfully, not how the 331⁄3 series works, and in fact none of my own favourite music writers – Charles Shaar Murray, Jon Savage, Caitlin Moran, Lester Bangs etc etc – write from any kind of neutral position. And really, anything about music beyond the biographical and technical information is subjective anyway, so better to be in the hands of someone whose writing engages you. For me, the test of good music journalism (not relevant here, but will be for the Voodoo review) is whether the writer can make you enjoy reading about music you don’t already know, or maybe don’t even like – something which all of the aforementioned writers do.

331⁄3 books always begin with something about the writer’s history with the music that they are talking about – and it’s surprising the difference this makes to a book. For me, reading the opening chapter of Mike McGonigal’s My Bloody Valentine’s Loveless (Loveless came out when I was at high school and was very much a fan of the scene that had grown up in the long gaps between MBV’s releases; Ride, Lush, Slowdive, Curve etc etc etc) was such a strange experience – he describes encountering the band’s music in what comes across very much as a grunge, ‘alt-rock’ milieu – that, although I liked the book very much, it felt so far removed from how I saw the band that it was oddly dislocating, like it would be to read a sentence that began “Wings frontman Paul McCartney” or, more pertinently to this article, “David Bowie, vocalist of Tin Machine.”

the 1980 Floor Show

Anyway; in this case, the author’s relationship with his subject stretches all the way back to the his first real encounter with the music – and strangeness – of Bowie, when as a 12 year old, he saw The 1980 Floor Show on NBC’s Midnight Special, filmed in 1973, which acted as a kind of fanfare for the as-yet-unreleased Diamond Dogs. This setting is important, because anyone coming to Bowie now has grown up with all of his incarnations – and the fact that he had various different personae – as background. I first knew him as the barely-weird-at-all Bowie of Let’s Dance, a pop star who was not noticeably stranger or even (stylistically/musically at least) obviously older-looking than the other acts in the charts at the time (also in the top ten during Let’s Dance’s reign at number one were the Eurythmics (Sweet Dreams (are Made of This)), Bonnie Tyler (Total Eclipse of the Heart) and Duran Duran (Is There Something I should know). The fact (not in itself so unusual in the UK) that Bowie had an earlier existence as some kind of glam rock alien of indeterminate gender was almost invariably commented upon by DJs and TV presenters in the 80s and that is a very different thing from becoming aware of him when he was a glam rock alien of indeterminate gender, especially since – in the USA at least – he was yet to really break and in ’74 was a cult figure with a surprisingly high profile, rather than one of the major stars of the previous two years.

In his book, rather than making a chronological, song-by-song examination of the album (though he does dissect every song at some point), Hendler examines the array of different inspirations (musical, literary, cultural, political, technical) that informed the writing and recording of the album, as well as looking at where it lies in relation to his work up to that point. Those inspirations; Orwell’s Nineteen Eighty-Four (Bowie’s original intention was to write a musical based on the book, but after that was vetoed by Sonia Orwell he incorporated the material he’d written into Diamond Dogs), Andy Warhol and the superstars of his Factory, some of whom were then in the UK production of his play Pork, the gay subculture of London and the post-apocalyptic gay subculture of William Burroughs’s novels, Burroughs & Brion Gysin’s ‘cut-up’ technique, Josephine Baker, A Clockwork Orange, the soul and funk that was to take centre stage on Young Americans, the Rolling Stones, the post-industrial decay and unrest of Britain in the mid-70s – are all audible to varying degrees on Diamond Dogs, a kind of linguistic stratigraphy* that mirrors the album’s layers of sounds and instruments and makes it both aurally and figuratively one of Bowie’s most richly dense albums.
*thankfully, Glenn Hendler never writes as pretentiously as this

Bowie & William Burroughs in 1974 by Terry O’Neill

When reading the book, two phrases other writers wrote about the Diamond Dogs era came to mind, which I think reinforce Hendler’s own conclusions about the album;

it […] single-handedly brought the glam rock era to a close. After Diamond Dogs there was nothing more to do, no way forward which would not result in self-parody or crass repetition” David Buckley – The Complete Guide To The Music of David Bowie*, Omnibus Press, 1996, p.37

*incidentally, a intriguing detail reported by Buckley but sadly not mentioned in Hendler’s book is that the territory of ‘Halloween Jack’ (the only named member of the Diamond Dogs) who ‘lives on top of Manhattan Chase’ was inspired by stories told by Bowie father (who at one point worked for Barnardo’s) of homeless children living on the rooftops in London.

And, even more to the point:

The last time I’d seen him [Bowie] had been the last day of 1973, and he’d been drunk and snooty and vaguely unpleasant, a game player supreme, a robot amuck and careening into people with a grin, not caring because after all they were only robots too; can trash be expected to care about the welfare of other trash?
Since then there’d been Diamond Dogs, the final nightmare of glitter apocalypse Charles Shaar Murray, ‘David Bowie: Who was that (un)masked man?’(1977) in Shots From The Hip, Penguin books, 1991, p.228

This sense of Diamond Dogs’ apocalyptic extremism is addressed throughout Hendler’s book; the record may not be a concept album in any clear, narrative sense (indeed, the Diamond Dogs, seemingly some kind of gang, are introduced early on but only mentioned once thereafter), but its fractured, non-linear progression and its musical maximalism (should be a thing if it isn’t) actually imbues the album with a far stronger overall identity than Ziggy Stardust or Aladdin Sane had before it. In fact it works more like a kind of collage than a conventional story. related to this, an important point that the author brings up early on concerns the role of the Burroughs/Gysin cut up technique. Although this is often used to explain (or rather, not explain) the more lyrically opaque moments in Bowie’s 70s work, Hendler stresses that this was a creative tool rather than a kind of random lyric generator. As with the use of Eno’s Oblique Strategies cards on Low a few years later, the cut up was used as a way of stimulating the imagination, not bypassing it. The lyrics to songs like Sweet Thing clearly benefit from the use of randomised elements, but these were then used to create lyrics which have an internal sense but which crucially also scan and rhyme when needed, something that would be fairly unlikely in a purely random process. The result is something like the experimental fiction that JG Ballard had pioneered earlier in the decade (most famously in The Atrocity Exhibition) which come across as sometimes-gnomic bulletins from the unconscious, filtered through a harsh, post-industrial geography, but never as random gibberish. What Hendler draws attention to (that I had never consciously noticed in all my years of listening) is the strangely dislocated perspectives of the album’s songs, where the relationship between the narrator/subject/listener are rarely clear-cut and often change within the course of a single song.

Bowie working with cut-up lyrics in Olympic Studios, 1973 by Roger Bamber

The most obvious example is in one of the book’s best parts, the exploration of Sweet Thing/Candidate/Sweet Thing (reprise) (the crossroads and hamburgers song). Although, lyrically, the song’s focus is all over the place, it never feels disjointed, and until reading about it, I’d never really considered how ambiguous it all is. Although seen through a kind of futuristic lens, thanks to the album’s loose concept (established by the album’s sinister and slightly silly intro, Future Legend), when I listen to it now, it feels very much like a condensed/compressed 70s version of Hubert Selby Jr’s notorious Last Exit To Brooklyn (1964) with its shifting viewpoints and voices and its pitiless depiction of what was – for all the novel’s controversy – the normal life for many people in the underclass of any big city. Like Selby, Bowie doesn’t help the audience by indicating who is speaking or when but places us in the centre of the action (essentially violent gangs and male prostitutes), making the listener in fact, (at times) the ‘sweet thing’ of the title (though at other times Bowie adopts that role too) not that that had ever occurred to me before. It’s a mixture of menace, sleaze and impending violence, the ‘glam’ sheen of glam rock rendering it all at once romantic and dangerous – and full of unexpected details. I had obviously always heard the line ‘Someone scrawled on the wall “I smell the blood of Les Tricoteuses”’ but I hadn’t bothered to find out what it was he said or what ‘Les Tricoteuses’ were (the old ladies who reportedly/supposedly knitted at the foot of the guillotine during the Reign of Terror that followed the French Revolution, it turns out) and therefore didn’t pick up on the way the percussion becomes the military marching snare drum. Bowie was always about theatre, but this song absorbs the theatrical elements so seamlessly into its overall structure that drama/melodrama, sincerity/artifice, truth/deceit. seduction/threat become one vivid and affecting whole. I would say the song is bigger than the sum of its parts, but there are so many parts, going in (and coming from) so many different directions that I don’t think that’s true – but it somehow holds together as a song or suite of songs; almost a kind of microcosm of the album itself.

Elsewhere, my other favourite song, We Are The Dead (directly inspired by Nineteen Eighty-Four) is dissected brilliantly, highlighting the way (again, I hadn’t noticed) that Bowie absorbs the key ideas of the novel into his own framework; this is one of the few songs aside from the title track that mentions the Diamond Dogs and, without being jarring (or at least no more than intended) sets the originally very 1940s characters of Winston Smith and Julia (not that they are named) and his timeless themes of power, sex (and the relationship between the two) and totalitarianism into the 70s post-apocalyptic dystopia that owes more to Burroughs and the street-life milieu of Lou Reed’s lyrics than it does to Orwell himself. Like the use of cut-up techniques to stimulate his own imagination, Bowie’s absorption of these disparate elements created something new and powerful that concentrated Bowie’s interests and obsessions as well as holding up a distorting mirror to the times in which it was created.

But this has gone on long enough and, rather than rewriting or paraphrasing Hendler’s book – one of the best books on Bowie I’ve read – I’ll go and read it again while listening to Diamond Dogs.

Guy Peellaert’s iconic painting for the Diamond Dogs cover

 

how it felt to be alive in February 2020

The correct response to the title here is of course it depends who you are and what you did. But anyway; in a February when the big news story was the alarming spread of coronavirus/COVID-19, which history will tell us is either – (a) a pandemic like none seen since the 1918 flu outbreak which killed between 20 and 50 million people (quite a big ‘between’. that) or (b) an unfortunate but quite normal kind of illness which is causing inconvenience and a certain amount of tragedy but is mainly a media frenzy like SARS or Bird Flu, and will blow over soon – it seems a bit like fiddling while Rome burns to talk about music and books etc. But as everyone knows, Nero didn’t really fiddle while Rome burned, and anyway, the big and relatively thoughtful thing I was writing during the Christmas holidays is no further forward and I mainly spent February writing things for other places than my own website, so there it is.

I just finished reading the newest edition* of Jon Savage’s brilliant England’s Dreaming which is as good as any music-related book I’ve ever read and made me realise how many parallels there are between now and the political situation in mid-70s Britain. Up to a point, that is. It would be hard, even I think for a conservative person, to see the victory of Johnson’s Tories as a return to some kind of sensible order in the way that deluded right wingers saw Thatcher’s victory – which did, it has to be said, render somewhat pointless the extreme right wing groups like the National Front & British Movement that had been growing in strength and influence throughout the decade. As with Johnson/the ERG and their wooing of the UKIP/nazi fanbase though, the reassurance that comes from seeing extremist groups losing popularity is  soured (to put it mildly) by having people in charge who appeal to that demographic.

*the latest revised edition is from 2005, and is the one to get – the excellent introduction, which addresses the ‘Englishness’ of punk within the wider UK setting, is itself quite dated, though more relevant than ever, and this version also contains a brief summary of that most surprising part of the whole Sex Pistols story – the band’s 1996 reunion.

Reading about punk – especially remembering the very tail end of it in the early 80s (i.e. seeing the stereotypical 80s fashion punks and skinheads and reading THE EXPLOITED/OI!/PUNKS NOT DEAD etc spray painted all over the place)  it’s hard to imagine the force the movement had in ’76-7. In my own era, Acid House/rave culture/etc has had an even bigger impact on music and arguably a comparable one culturally, but although it annoyed grownups and upset politicians it was never as deliberately confrontational or as alien and ugly as punk. Its figureheads, insofar as it had any, could certainly be ‘outrageous’ in a way, but Shaun Ryder and Bez swearing on TV was worlds away from the omnipresence of the Sex Pistols in the UK media of the 70s; not least because the Sex Pistols and punk had already happened. Pop stars being obnoxious in the 90s was not a phenomenon – and the Pistols, despite everything, were a recognisable thing – a pop group or rock band.

The public and the tabloids knew about the existence of acid house, and might be alarmed by the ‘acid’ aspect in particular – but as far as signing record contracts, being on TV or playing concerts went, there wasn’t much to report on. An interesting thing about the acid house/rave phenomenon was that, although a musical movement, the music and its makers barely featured in the moral panics that ensued, it was all about the audience. Whether this made it more frightening to the older generation, I don’t know. In the 60s, the Woodstock kids might have been seen as outrageous dirty, drug taking hippies, but maybe the fact that they were being ‘incited’ by Jimi Hendrix, The Who, Country Joe etc in a field (much like the teenagers in the 50s were under the influence of Bill Haley/Elvis etc and punk kids in the streets were being led astray by Rotten & co on TV) gave a clear them/us or leader/followers divide and made it easier to condemn/contain/control them? This is an interesting thing that I should think about more – except that I’m almost certain that there will be a book out there by someone who has thought about it more and knows a lot more than I do about the 90s (the most I can say is ‘I was there’, I wasn’t mostly very interested in acid house etc at the time).

Anyway; certainly the punks were heirs to the hippies (not that they would have welcomed the comparison)  in that the visibility of the punk audience (who, whatever their claims of individuality, were clearly – especially by 1977 – dressing in emulation of other punks, of whom Johnny Rotten was the most visible example) marked them out as ‘other’. And made them a target of the authorities, as well as a flag for disaffected kids to rally to. The subtitle of England’s Dreaming – “The Sex Pistols and Punk Rock” is important. The Sex Pistols may not have the strongest claim to have invented punk, but in a sense that isn’t as true for other foundational bands, they were punk; their career trajectory; form band, play shows, cause outrage, record demos, cause outrage, sign contracts, appear on TV, cause outrage, get dumped by label, cause outrage get banned from venues, release singles, cause outrage, release album, cause outrage, split up, have a member die – within the space of around two years, is a microcosm of UK punk. The British punk scene was born with them and it essentially died with Sid Vicious; everything thereafter is either post-punk, second-wave punk or pastiche. Whether embodying a movement is an achievement as such is hard to say and in a way doesn’t matter, but what Savage documents is the way in which a youth movement – one with many and varied influences and antecedents – absorbed and expressed the anxieties of its time and in turn embodied and shaped them.

Away from that book, I’ll keep up with my pick of the most interesting things to be sent my way in February.

Out in April is a reissue of a noise-rock classic from 1995:

Caspar Brötzmann Massaker
Home
Southern Lord Recordings
Sounding something like The Birthday Party playing noisy free jazz, the Massaker are a brutal guitar-bass-drums (with minimalist vocals) trio; heavy on feedback, tense dynamics and churning distortion, but sometimes almost groovy and (very) occasionally kind of pretty. Home was their fifth album and it’s pretty similar to the only other one of their albums that I know, The Tribe, from 1987. Squally, angular and dark but with insistent percussion, it’s a great palate-cleanser for your ears after too much pop music.

 

 

I could say the same about this, very different but equally eccentric record:

JZ Replacement
Disrespectful
Rainy Days Records

Zhenya Strigalev (saxophone), Jamie Murray (drums) and Tim Lefebvre (bass) have made a frankly insane-sounding but weirdly addictive record that at different times reminds me of the John Zorn/Bil Laswell/Mick Harris jazz/grind band Painkiller, Ornette Coleman and King Tubby. But it also has the odd moment of funk, breakbeat and drum-n-bass. Nevertheless it’s amazingly coherent and although at times I thought Murray, Strigalev or Lefebvre was what made it so great, subtracting any one element would make it all collapse.  Recording something at once as familiar and peculiar as any song here (‘Guilty Look 3‘ is a great example) is a special skill. Disrespectful borrows from everywhere and yet somehow sounds like nothing else – and really that’s just what jazz is all about.

Perchta
Ufång
Prophecy Productions

This Austrian black metal project has a very specific local (Tyrolean) focus, but judging by its Facebook page is the brainchild of Italian ex-pat Fabio D’Amore of symphonic power metal band Serenity; which makes sense – for all its atmospheric/folkish elements (there are some very nice jangly clean parts), this is a theatrical, musicianly album which feels epic and polished rather than dark and brutal. The band’s name refers to a pagan goddess, and throughout the album an odd, witchy narrator pops up declaiming or whispering, who I assume is the woman in the artwork, who the promotional material refers to as “the front woman [who] will sermonize, face-painted in historical black garb with embroidered belt and cast-iron broom …”

Not really my cup of tea overall, which is a shame because I really like the idea of the Tyrolean folklore etc, but it’s extremely well done and has some very good tunes and with the usual excellent Prophecy treatment it will no doubt find its audience.

 

 

 

what January 2020 sounded like

 

Despite the portentous title, this is a round up of things I was sent by nice PR people that sounded interesting, since I said at some point a while ago that I’d do this regularly (and why not?) so here they are, in alphabetical order, because that’s simplest.

Artist: Collectress
Title: Different Geographies
Label: Peeler Records
Release Date: 6 March

I mentioned it here, but have to say more about it now that I know it a little better. If their previous album Mondegreen sounded like music from a benignly haunted doll’s house, Different Geographies has the same gently spooky charm, but takes (even by their standards) strange departures,  like on Mauswork, where their oddly Victorian string arrangements blend with electronic elements, or the beautifully wistful single In The Streets, In The Fields, a truly timeless melange of strings and modern sounding percussive elements and howling noises; which sounds much prettier than that description would suggest. Even within the album – and its individual pieces – it’s unpredictable and hard to define, with songs like the busy Landscape taking unexpected twists and turns during its five and a half minutes.
As with all of Collectress’s work, the music on Different Geographies is strongly visual and does strange things to time; a magical, otherworldly record full of delicate moods and strange musical non-sequiturs.

Artist: Little Albert
Title: Swamp King
Label: Aural Music
Release Date: 27 March

I’m always a bit dubious of the blues as a style, rather than as the product of a specific, African-American culture from a specific time period, but since it definitely is one (and really, if one can accept Eric Clapton as a blues musician then anything goes), I can say that this is a very cool sounding record, notwithstanding that it was made by a young white Italian guy (Alberto Piccolo) best known for his work in doom metal band Messa. Doom is of course the closest metal comes to the blues, and there’s a monolithic, Black Sabbath quality to some of the songs here, notably the cover of Robin Trower’s Bridge of Sighs. In fact, it’s a pretty good album if you like gritty, bass heavy blues of the late-60s type; it sounds great, and the most worrisome factor, Alberto’s vocals, are actually really good; his voice isn’t as powerful as his guitar playing, but emerging from the darkness with a hint of reverb it’s more than acceptable. With all the caveats that come with a heavy blues album from 2020, Swamp King is kind of awesome.

Artist: Nuclear Winter
Title: Night Shift
Label: self-release
Release Date: 7th February

Very polished, melodic death metal (at times almost like death-power metal) from Zimbabwe, this is essentially not my cup of tea at all. I’m always curious to hear music from places not normally associated with that kind of music and sometimes (there’s a great Saigon Rock and Soul album that I think I’ve mentioned before, also that Mongol Metal split from 2015 and last year’s compilation Brutal Africa of death metal from Botswana) it really shows artists approaching familiar musical ideas from a really different perspective. Here it doesn’t; with no disrespect to Gary Stautmeister – who wrote, played and sang everything here aside from some guest vocals – this is an album of classy modern death metal which could have just as easily come from Sweden, France or wherever. The plus points are that he writes cool riffs (Blueshift) and solos, can do both raw and melodic vocals well, as well as writing proper songs. The minuses – well, none if you love this kind of music. I can absolutely imagine Nuclear Winter signed to a label like Relapse or Nuclear Blast; he’s very good at what he does and if you like those Scarve/Sybreed type of bands, give it a go.

Artist: Pia Fraus
Title: Empty Parks
Label: Seksound/Vinyl Junkie
Release Date: 20 January

Something like an Estonian Slowdive-meets-Drop Nineteens, Pia Fraus have been around for ages (22 years!) and this is their millionth (I think sixth) album. It has a great title and is incredibly nice. As shoegazey/dreampop type albums go it’s pretty upbeat, wistfully happy, rather than wistfully sad and mostly relatively up-tempo with at times (like Love Sports) a Stereolab kind of texture.
The female (Eve) and male (Rein) vocals go very nicely together (hence the Slowdive/Drop Nineteens comparisons, they are rarely – exception; Slow Boat Fades Out – quite as ethereal as My Bloody Valentine) and although it’s hard to choose highlights from an album where all eleven songs are quite similar, it stayed nice all the way through without getting boring* and never became twee, so that’s an achievement in itself. I don’t know enough of the band’s other work to say how good the album is by their standards, but if you like the atmosphere of those Sarah Records, Field Mice kind of bands, but not their ramshackle amateurishness, this is highly recommended.

*if you’re in the mood for pop-shoegaze. If you’re not I imagine it would be extraordinarily dull

Artist: Revenant Marquis
Title: Youth In Ribbons
Label: Inferna Profundus
Release Date: 20 January

British black metal of the ultra-mysterious one-nameless-entity type, I really liked the imagery and atmosphere surrounding the album before I even heard it and the music didn’t disappoint. It’s the (I think) fourth RM album, but I’ve only heard bits and pieces before so I guess I’ll have to get the others now. Murky, very rough (it sounds loud even when played quietly), atmospheric and extremely black, it reminds me of early Xasthur and the chaotic obscure nastiness of Manierisme, though it’s never quite that eccentric. The key to its non-crapiness is that, just about gleaming through the surface noise and thunderous rumbling are strange queasy melodies, often simple but very effective and, crucially for this kind of music, every aspect (music/lyrics – insofar as one can make them out/themes/imagery) works together to make something bigger than the sum of those parts. And though the album rarely really gets better than the superb opening duo of Menstruation (a kind of ceremonial intro) and Ephebiphobia (actual black metal), it maintains that quality throughout. Hating teenagers and school (specifically Tasker Milward School; a moody highlight is The Blood Of Lady Tasker) is, oddly, a theme that runs through the album, though I guess that’s no less than the title promises. Loved it.

Artist: Sunny Jain
Title: Wild Wild East
Label: Smithsonian Folkways
Release Date: 21 February

After a Zappa-ish opening fanfare, Indian-American percussionist Sunny Jain and his excellent band bring together a vibrant and sometimes slightly indigestible mix of Morricone-esque rock and jazz with south Asian elements. It’s very good; at times it reminded me a bit of one of the all-time great soundtracks, Rahul Dev Burman’s Yaadon Ki Baaraat, but also the superb Kaada/Patton album Bacteria Cult. At times the album takes on a droning quality which gives it a very positive, summery feel, but at times, most noticeably on Osian, that becomes a loud, busy, blaring quality and a few more of the beautiful, quiet moments would have made it an easier record to love. That said, I haven’t heard anything else quite like it and it’ll definitely be on my playlist for a while.

 

New Year, New Decade, New…

 

it’s the Year of the Rat – here’s a mystifying detail from Bosch’s Garden of Earthly Delights (c.1510) with a friendly looking rodent

A new decade, and the year is flying past already. I intended to write something full of enthusiasm and positivity at the beginning of January, but at that point I was still clumping about in a walking boot and using crutches so it had to wait. I didn’t do my usual ‘records of the year’ for last year either (well I did, but not for this website), and the moment for that has definitely passed. For what it’s worth, my favourite album of the decade 2010-2019 was quite possibly Das Seelenbrechen by Ihsahn. But anyway, it’s Lunar New Year and I’m back in normal shoes, so Happy New Year!

I didn’t make any resolutions as such this year, my general aims though are to read more, write more and resist any of the normalisation of right wing extremism that seems to be carrying seamlessly over from last year. This week the BBC has a show where Ed Balls hangs around with various actual and quasi Nazis (maybe in the name of balance they should send Michael Portillo to hang around with some communists? On a train, if that’s what it takes*), while Channel 4 seems to think what Britain needs is more TV shows about Nigel Farage, presumably trying to get the most out of him while he still has any kind of relevance as a public figure.

at this point, Around The World With Alan Partridge In A Bullnose On The Left barely feels like parody

So anyway, I am as always working on long, convoluted articles on various topics that aren’t yet finished, so this will be more in the nature of some brief notes and so forth.

In the holidays I re-read (the first time since childhood) the first three books in Joan Aiken’s Wolves Chronicles, set in an alternative early 19th century Britain where the Stuart monarchy was never deposed and “Jamie III”, sits on the throne. As the series starts, the country has been overrun by hungry wolves fleeing the Russian winter that have arrived through the recently completed channel tunnel (younger readers may need to be reminded that it was in reality completed in 1994). I mention the books (which are much as I remember them; entertaining, well-written and a bit silly) mainly for this passage near the beginning of The Wolves of Willoughby Chase, which, like the young heroine, I have remembered all my life (so far) – although I didn’t know where it was from and vaguely thought it must be Leon Garfield or even CS Lewis. The book is also, it turns out, the place I remember possets (Victorian hot curdled drinks) from. I’ve still never had one – they sound revolting – but reading about them made them seem desirable again.

There was something magical about this ride which Sylvia was to remember for the rest of her life – the dark, snow-scented air blowing constantly past them, the boundless wold and forest stretching away in all directions before and behind, the tramp and jingle of the horses, the snugness and security of the carriage, and above all Bonnie’s happy welcoming presence beside her
Joan Aiken, The Wolves of Willoughby Chase, 962, p.44-5

In the sadly non-alternative present, Britain has a ridiculous prime minister every bit as pantomime-villain-like as Aiken’s villains are (she goes in for the kind of Dickensian villain names that seem to preclude the character from being good: “Miss Slighcarp” being the classic example) and the government is issuing with a typical and, presumably deliberate sense of bitter irony, this coin to commemorate the victory of insularity, xenophobia and – most importantly – protecting the financial interests of a small coterie of people at the centre of power:

indeed

In non-alternative Britain, somehow accusations of child abuse do not constitute a ‘royal crisis’ while two of its members making vague gestures towards some kind of unobjectionable normal life does; and maybe this is right. The idea at the heart of monarchy and aristocracy (that is, aristokratia; ‘rule of the best’) is by definition about not being ‘normal’ so perhaps, as we get further and further from the days when the monarchy involved some kind of mystical aspect and what Monty Python (RIP Terry Jones) called ‘supreme executive power’ we should expect all kinds of by-normal-standards transgressions to appear and not be seriously acknowledged by the royals and their fans, while (admittedly approximate) attempts at living ordinary lives will be punished.

I have no intention of going into serious political discussions here because I don’t want to, but 2020 has seen a minor shift in my own political views, insofar as, although I still regard (and I guess always will) nationalism of any kind as regressive and illogical, if there was to be another independence referendum in Scotland tomorrow, I would vote in favour of independence. Not without regret, as I fundamentally believe in internationalism and the principles mocked on the Brexit coin; but at some point, if the government that people vote for is not the one they get – and despite the apparent landslide won by Johnson and co, their support in Scotland is minimal – then something is fundamentally wrong with the system. That said, I’d be wary of writing off the Tories’ 25% of Scotland’s vote as insignificant; 690,000 people is a lot, even in a country of over 5 million. Overall in fact, the Scottish election results echo those of Britain as a whole, with the most noticeable feature being the collapse of anything resembling a left wing movement, depressingly. But anyway; in the unlikely event that a referendum is given by the current parliament, I hope the lessons of Brexit will be learned and that an independence campaign can well-informed and practical, but also optimistic and aspirational, rather than overwhelmingly negative and defined by the things people don’t want/like/believe in. Too much to ask, perhaps.

Onto more positive things; my friend Paul, who introduced me to the Nouveau Roman, has written a nice introduction to the movement here, which means I have more things I need to read; luckily, I have rejoined a library for the first time in over a decade. And the experimental string group Collectress have finally followed up my favourite album of 2014 (Mondegreen) with Different Geographies, out on 6 March via Peeler Records. It’s a beautiful, mysterious, allusive and elusive record; I’ve not really absorbed it yet, but here’s a nice video –

https://www.youtube.com/watch?v=3Nf0P8HHsAQ&feature=youtu.be

So, to sum up; it’s all a bit of a mess, but it’s a new year and a new decade, so one might as well be positive and try to do good things. Will write more soon.

 

crafting a memory of Christmas

For as long as I can remember, Christmas has always been commercialised, and there have always been people who complain about it, but I’m not one of them. That commercialisation might have noticeably accelerated, even in the five years since I wrote the article below, but so has the commercialisation of everything else. Whereas probably my favourite traditional British celebration, Bonfire Night, has withered away thanks mainly to the fact that its most marketable feature – fireworks – have not unreasonably become harder to buy and sell, Halloween, which is infinitely marketable, has grown exponentially. But although it’s a far bigger deal – what advertisers have started to refer to as “Halloween Season” – it feels oddly diminished in spirit. That said, I doubt if children now would prefer it to go back to being just a fun night for kids to carve turnips (which now seems hilarious even though I still think turnips are more entertaining and creepy as lanterns) wear crappy home-made costumes and “entertain” strangers to get sweets or (if you were very lucky) money. Far more aggravating is the purely commercial event ‘Black Friday,’ which has no business existing outside of the USA where it’s tied to Thanksgiving, but inevitably arrived here and this year, for the first time (that I’ve noticed) was referred to on TV adverts as “Black Friday season.” That doesn’t even make sense. Ah well. On to Christmas, and the year that I had broken my leg in November.

It’s mid-December as I write this and the farmyards, the stately homes and recently converted stable blocks and steadings of rural Fife are aglow with rustic Christmas ‘Fayres’. Leaving aside the fact that I’m clattering around the cobblestones on crutches, what could be more festive and redolent of Christmas past than the twinkling lights, the smell of trees, the mulled apple juice and stalls selling home baking, handmade decorations, crafts of all varieties? Sitting on a low straw bale – you forget how hard straw is – in the corner of a huge barn, next to an old cable reel (now a makeshift table), it’s easy to forget that this is – to me at least – all relatively new. It feels both very archaic and very now.

Ancient barn walls, lumpy and whitewashed and high above, a new corrugated iron roof, halogen strip lights glowing far more brightly than the dreich pewtery daylight that gleams in the small inset windows overhead. In the barn, a kind of fantasy village square has been erected in four aisles; stalls with red and white striped awnings and, in the main thoroughfare, a huge Christmas tree, wide, dark and feathery in its own little low-fenced enclosure, pulling the huge space in towards itself with outstretched maypole-like tendrils of tinsel, braided with fairy lights, a benign still centre around which a river of human traffic flows noisily.

Woodcrafts, papercrafts, ceramics, chocolate, textiles –  this is a handmade version of Christmas that feels traditional and olde worlde (cinnamon and orange slices floating in the apple juice; carol singers rising above the sound of the generators) while also being extremely fashionable and 21st century. It’s a secular Christmas, albeit one that is characterised by both pagan and Christian accoutrements. This Christmas is genuinely welcoming to all, which is I suppose the ‘real meaning’ if there has to be one; really, sharing Christmas with everyone else is the least the little baby Jesus can do for hijacking a pagan winter festival.

Technically there is commerce here as everywhere else, but the tupperware tubs of coins and the brown paper bags and recycled, hand-stamped business cards hardly feel ‘commercialised’ in the He-Man and Transformers sense of the childhood Christmases that I remember (or indeed in the sense of the relentless “Christmas adverts” which unbelievably but cleverly, seem to be a talking point in themselves now. With typical irony, the Christmas industry (I think it can safely be called that) favours the same pre-industrial image of the festival that these self-consciously rustic fayres try to embody). It’s all very twee and, to reinforce that tweeness, I’ll say it’s kind of an upcycled (eye roll) memory of Christmas that almost certainly doesn’t bear much resemblance to anything that the stallholders and organisers at the fayres remember, let alone the executives from John Lewis and Tesco and Lidl. In fact, if anything, it feels like an attempt to create Christmas as it has been depicted in cards and calendars since time immemorial.*

But, as willed and artificial as all this seems, it will one day be the (or at least a) genuine memory of childhood Christmases for all of these kids who are roaming around looking at their phones in the draughty barns and muddy farmyards, looking bored (teens), excited (toddlers) or vaguely bemused and drinking their hot chocolate  – and that’s kind of nice.

* that is, the late 19th century

messages from the past for the future

 

Sitting down to write this, a month after breaking my leg and having to grapple with hitherto-unconsidered questions like ‘how do I usually sit on a toilet’? and one week before a General Election where my preferred of the apparently plausible outcomes is an unsatisfactory coalition government, it feels strange and maybe wrong to be looking backwards. But, disturbing and reassuring in more or less equal measures, I think it’s a good way to look forward to whatever happens next.

I remember as a child, looking at a stamp album that had belonged to (I think) my dad (or maybe his dad) when he was a child. Even for someone with no interest in stamps, and less interest in collecting them, it was a peculiar and fascinating book; unfamiliar places, people, even currencies. The thing that stands out the most in my memory though is a stamp from Bosnia, a name which at the time I hadn’t heard before and which sounded as unlikely and frankly made-up as countries like Syldavia and Borduria that I knew from Tintin books. That memory itself has a strange and silly quality now, but at the time (somewhere in the mid-80s would be my guess) Bosnia was as fantastical to a child (or me at least) as I expect the Socialist Federative Republic of Yugoslavia would be to Primary school pupils now.

classic cold war artefact: Iron Maiden behind the Iron Curtain laserdisc (1985)

30 years on from the series of revolutions that symbolically culminated in the destruction of the Berlin Wall (the free opening of the Brandenburg Gate itself happened 30 years ago last month) it’s perhaps only natural that those who remember those times should be thinking of them. If you grew up with the cold war in the background (that is, any time really from the years after world war two up until the end of the 80s), the war itself may have constantly ebbed and flowed, but the communist eastern bloc was, monolithically (technically at least duolithically, but that’s not a thing) omnipresent in a way that now seems as unlikely and distant as the Austro-Hungarian Empire. It was there at school (we had to learn about “East Germany” (the GDR or DDR), “West Germany” (FRG or BRD) and the differences between the two, the USSR /CCCP, the space race, the arms race, ‘Mutually Assured Destruction’ etc etc etc), it was there in sports (especially the Olympics, but “West Germany” was quite a big deal during the ten minutes that I liked football) and in entertainment. Usually this meant sinister, emotionless and robot-like communists being the bad guys in endless numbers of films and TV shows (classic example; Rocky IV, but see also Red Dawn, Red Heat ad infinitum – it was interesting, in a depressing kind of way to see this old view of ‘reds’ adopted, without irony in the third, inferior season of Stranger Things this year), but it wasn’t all bad – sometimes bands made a point of playing behind the Iron Curtain and talked about how great the audiences were; I remember Iron Maiden played in Poland, Hungary etc in the mid-80s which presumably was a logistical nightmare, but nice for their fans who mostly would only have been able to hear their music through unofficial or even (the same thing really) illegal channels.

A few things have brought that period, and specifically the GDR, back to me recently; Tim Mohr’s superb book Burning Down The Haus – Punk Rock, Revolution and the Fall of the Berlin Wall (Dialogue Books, 2019), the work of the German photographers Ute and Werner Mahler and the Ostkreuz photography group, interviewed by Kate Simpson in issue 90 of Aesthetica Magazine (August/September 2019), the TV shows Deutschland 83 and Deutschland 86 which I just watched, somewhat belatedly and a series of John le Carré’s classic spy thrillers, notably A Small Town In Germany (1968).
The central realities of all of these things is pretty much the same; in East Germany, the state (specifically the secret police, the notorious Stasi) was watching you, and not only did they not care if you knew it, they wanted you to assume you were being watched.

East Berlin punks at Planterwald, approx. 1981 by Harald Hauswald (Ostkreuz Agency)

One of the most chilling things in Tim Mohr’s book is the way that, from the beginning of the 80s until its end (punk seems to have had an extended lifespan in the GDR, partly because fashions were slower to take root and spread where the majority of the media was under state control, but also because it remained – from the music to the image – genuinely oppositional and rebellious, rather than being absorbed into mainstream pop culture) the punks were, as often as not arrested because of informants from their own families or even the bands themselves. Nevertheless, after a slow start, the bands multiplied, but in a planned economy with full employment its slogans were something like the opposite of the UK’s punk bands; Too Much Future being the classic East German punk statement; more info here. As Mohr notes, long before the advent of GDR punk, informing for the government was something like an epidemic. In fact, by 1952 – that is, just four years from the official founding of the nation – the Stasi had already recruited 30,000 informants (Burning Down The Haus, p.2), and that figure would rise exponentially throughout the decades. This was the reality that artists like photographer Ute Mahler were working in;

Everyone knew that people were spying for state security. But nobody knew who. It could be anyone. We lived and breathed with this knowledge. In 1980, I stood at a May Day demonstration just below the grandstand. The demonstrators cheered at the government, which was on a podium above me. I got the impression that all the attendees were in agreement and were happy about it. Whilst editing the pictures, I discovered other faces in the crowd. That confirmed to me that you must look closely for what might be hidden.”

Ute Mahler, interviewed in Aesthetica, issue 90, p. 128

Action Force SAS figure, 1982: this creepy thing was one of the ‘good guys’

From a child in the UK’s point of view, the activities of the CND, the Greenham Common protestors, WarGames, Raymond Briggs’s When The Wind Blows and even silly things like the Frankie Goes To Hollywood Two Tribes video strengthened rather than diluted the sense that, beyond ‘the west’ there was a huge, sinister and implacable enemy. That video – bad lookalikes of Reagan and Chernenko wrestling – was absurd but actually made child me more aware of the seriousness of the global situation. For a start, I remember thinking the actors were bad lookalikes, but I knew approximately who they were meant to be and what it represented. Actually, although I was very familiar with Reagan I doubt whether I knew Chernenko by name; even now I had to look it up to write this as my only memories of a pre-Gorbachev Soviet leader relate to Andropov, for the simple reason that his name was funny. I vaguely remember him in association with a joking remark (when he died??) that “his hand dropped off”, but whether that was purely from the playground or from TV I don’t know. Even toys contributed to the doomladen atmosphere. The initial run of Action Force (the European release of GI Joe, although initially there was no back story or characters, just – as with the older UK Action Man – a lot of more-or-less accurate contemporary military equipment, including sinister SAS paratroopers with gas masks etc. As I was typing this, I remembered that I used to have a fairly extensive knowledge of the weaponry favoured by the Warsaw Pact vs. NATO troops, which is fun for kids. As far as I remember, although children’s entertainment in the UK wasn’t by and large as propagandist as Hollywood, there wasn’t anything much to counter the idea of the brainwashed, robotlike communist hordes, programmed by the state from birth. And, at no point before 1989 did it feel like that situation was about to change.

That feeling was as strong, or even stronger, inside the Eastern bloc, as Ute and Werner Mahler explain;

“The generations after us might find it hard to understand the complex workings of the GDR, as memory begins to move into the past. These new generations perhaps cannot imagine how one could live in such a country, where one could not officially say what we thought. … When we took pictures in the 1970s and 1980s, we would never have imagined that one day the GDR would not exist. At that time, we wanted to show life as we experienced it – just as it was. Today, the images act as documents from a vanished country. In this way, they are given a renewed sense of purpose.”

Ute & Werner Mahler, interviewed in Aesthetica, issue 90, p.124

Even, as Mohr explains, the day after the Berlin Wall fell, the Stasi were making arrests in something like the usual way, although the state quickly descended into chaos. But maybe everything feels permanent when you live through it; I remember when, what felt like 1000 years or so into Margaret Thatcher’s reich, we had had the Miner’s Strike, the Falklands war, there were millions of unemployed and it seemed like I had never met anyone who liked Thatcher, or anyone who voted for the Conservative Party and yet, come election time they still won. Maybe it’s more significant that I don’t remember anyone I knew being especially keen on Michael Foot or Neil Kinnock? But anyway; my memory is that by 1988, there was no feeling that the cold war was going anywhere; by 1990 it was over. Until I was 23 my only conscious experience was of a Britain run by a Conservative government, and then that was over.

symbol from an 80s
cold war childhood
Bob Light and John Houston’s satirical Gone With The Wind poster, c.1981 – vividly brings back the era to me

One of the stranger things to find, looking back on the phantom communist enemy of my childhood is that, contrary to what appeared to be the case on TV at the time, the people of East Germany, discontented though they obviously were, did not necessarily want to become westerners. As depicted vividly in Deutschland 83 and even more so in Deutschland 86, Communism as practised through the GDR’s dictatorship was a failed ideal, but it remained for many, something like an ideal. The bands documented in Burning Down The Haus, like the immediately post-Communist East German club scene that Mohr experienced himself, were ‘radically egalitarian’. These were, after all, people raised in a system which preached the power of the people, and even enshrined in law the freedom of expression, although in practice it didn’t allow either of those things. Often bands or musicians – people who were routinely arrested, beaten by the authorities, held in prison awaiting trial for months and so on – had opportunities to flee to the west (or were even encouraged to by the authorities who couldn’t cope with them) but chose to stay and work for change. Fascism and consumerism were seen, not just by the authorities, but by the punks, as the enemies of freedom, and even when the punk revolt happened it was often aided by (which seems odd but makes a kind of logical sense) the Lutheran church, which had an uneasy but respectable existence within the state. This meant that not only the punks (who tended towards anarchism in the 19th century sense politically), but also environmentalists, peace activists and other dissidents the church protected and to a degree nurtured, were working under the auspices of an institution which also had essentially anti-capitalist principles at its heart.

Rebelling against a de facto egalitarian state in itself creates a strange situation, as Ute Mahler recalls;

“In the GDR, when the collective was praised as an ideal, we were all lone fighters. In this new society where individuality is so important to so many people – coming together is the key”  quoted in Aesthetica, issue 90, p.124-7

And this is not really a paradox, even to an individualist; if the contrasting but ultimately similar oppressions of the 20th century, whether Nazi Germany, Stalinist Russia, Communist China etc – have taught us anything, it’s that totalitarian power structures, of whatever political hue value conformity above individuality; but also that political progress requires subjected peoples to firstly insist on their individuality, but also to act in concert with each other, to combine their voices in order to be heard.

Perhaps because a general election is looming as I write this, reading about the lost world of the eastern bloc and its failures (mostly the same failures as capitalism to be fair; poverty, starvation, oppression etc etc) begs the question; what is the country that you believe in, if not a reflection of yourself and what you want? The Eastern punks were patriotic in the sense that they wanted the freedom to be themselves, in an East Germany that recognised the right to have dissenting voices and views, to improve the experience of East German citizenship for all. But, like everyone else, they shared their country with the other by-their-own-admission patriots who believed in a completely different country. If you consider yourself a patriot, you are probably living in a country with lots of other patriots whose country has the same name as yours, but whose beliefs and ideals are not the same as yours. Those who fought and died for [name a country] in [name a war] and those who fought and died for [name an opposing country] in [the same war] were fighting for the same thing, but they were also not fighting for the same thing. The people who fought for Britain against the Nazis and the people who fought for Britain against the Zulus both were and were not fighting for the same country, though on an individual level the end result – their deaths, and the deaths of their enemies – was much the same.
Somewhere in a previous, equally muddled* article I mentioned the poet Edward Thomas. Against the WW1 poetry of super-patriot Rupert Brooke, or the “What passing-bells for these who die as cattle?” humanism of Wilfred Owen, you have to balance the entirely personal patriotism of Edward Thomas;

 At the age of thirty-six there was no strong pressure on him to enlist, but in August 1915 he finally made up his mind… When his friend Eleanor Farjeon asked him why, he scooped up a handful of earth and said, ‘For this.’
Andrew Motion, ‘An Imaginary Life’, in Ways of Life, Faber & Faber 2008, p.102.

And no doubt that was true. But what he fought for doesn’t change the fact that what he was injured for (he survived the war, minus an arm) was the global ambitions of the small group of people then running the British Empire. In the end his patriotism and theirs amounted to the same thing; but they were not the same thing.

Thomas’s kind of patriotism is the one that I think most matches my own; despite being a lefty internationalist I am quite a patriotic person. I love Scotland and value it not because it’s the ‘greatest country in the world’ (not that I’m saying it isn’t; just that the concept itself is utterly meaningless I think) and not because it’s beautiful – which it undoubtedly is, but so is every country I’ve been to – but because it is uniquely itself. It’s the big picture and the details; the texture and the atmosphere, the things I like and the things I don’t like. What I’m really saying I suppose is just that it’s the country I know best, the one where all of my responses to the world were shaped – which is of course not something to run up a flagpole and if one somehow did there’s no reason that anyone else in the world should want to salute it. But it is patriotism nonetheless. One of the many ironies of our particularly irony-ridden times is that on the whole, the conservative/nationalist parties of whom there are suddenly it seems very many indeed, are by and large those least committed to any kind of environmental/green policies. Strange because if, like the Conservatives nominally are, you are all about pride in your culture and your country and your history, but aren’t really concerned about the welfare of the actual, physical country as a piece of land then what do you even think you stand for?

So anyway; in the world of 1988, the world of 1990 seemed unthinkable, but it happened anyway, because people wanted it. I know that as 2019 draws to an end the world is full of people, in Chile, in Hong Kong, in Iran and Sudan, in the USA and the UK; in every country, who want thoughtful, compassionate, democratic government and not repression, corruption and leaders who are quasi- or actual dictators. Who want to be represented, not ruled. And it’s not impossible.

* when I read my writing it makes me think of that episode of Peep Show where a disgruntled lapdancer says “If you can’t sum up all the aims in the first line then they’re too diffuse.” I think my writing tends to be a bit diffuse.**

**See?

You Shouldn’t Always Get What You Want; cautionary tales of the 80s by Stephen King & Ramsey Campbell

The 1980s is a decade most often defined – at least in Western countries by some of its most visible features; greed and consumerism, accelerated capitalism, wealth-as-glamour, blockbuster entertainment (and not just in Hollywood; what could be more 80s than the novels of Jackie Collins and Jeffrey Archer?)  Even charity – one would think the polar opposite of everything the decade stood for – took on a big, glossy, stadium-filling character. One of the decade’s most beloved humanitarian events, Live Aid was for all its positive impact, complicated at best; essentially an advertisement for the very culture that created gross inequality which simultaneously attempted to right some of its wrongs. If the 70s had been ‘the me decade’ with its post-hippy focus on the discovery and nurturing of the inner self, the 80s turned that focus outwards; now you know who you are it’s time to get what you want – all well and good if you had the means to do it.

Given that context, it’s no surprise that during that decade, horror authors should have taken on the venerable theme of the Faustian pact; the true cost of getting what you want. The most extreme and morally complex version (that I’ve read) is probably Clive Barker’s The Hellbound Heart (1986; filmed by its author as Hellraiser a few years later), but this article was inspired by a recent reading of two novels: Needful Things by Stephen King (published 1991, but written between 1988-91) and Ramsey Campbell’s Obsession (1985).

The stories are dissimilar but have a kind of 80s horror family likeness; both concern the effect of evil, perhaps supernatural forces in small, ‘sleepy’ communities (Stephen King’s Castle Rock and the seaside town of Seaward in East Anglia) and both depict the lives of their characters unravelling after they are granted their heart’s desire (or at least what they think their heart’s desire is) at a cost which is not apparent until afterwards.

Although more than twice the length of Obsession, Needful Things, in some ways the last of King’s big 80s blockbusters, is the simpler of the two stories. It concerns the arrival in Castle Rock of the sinister Luciferian salesman Leland Gaunt and his shop Needful Things, wherein the town’s residents find objects with apparently great personal value (a signed baseball card, Elvis memorabilia, a fishing rod) at surprisingly affordable prices; but in addition to the cash price, Gaunt also requires his customers to perform duties for him, in the guise of ‘pranks’ which range from the innocuous to the seriously criminal.  At the heart of the book are the opposed forces of darkness – Gaunt himself but also the various underlying rivalries and tensions within Castle Rock which he brings to the surface – and if not light, then at least law and order, in the stolid shape of Sheriff Alan Pangborn.  Needful Things is a very self-referential novel; King takes for granted that readers will recognise allusions to other ‘Castle Rock’ stories; most obviously The Dark Half (1989) which introduced Pangborn, but also Cujo (1981) and The Body (1982, filmed as Stand By Me), which introduced Leland Gaunt’s petty criminal henchman “Ace” Merrill as a juvenile delinquent teenager. It’s also typical of King’s long (790 pages) novels of the 80s in that it weaves together various plot strands and characters, bringing the story to a dramatic (in fact almost apocalyptic) climax reminiscent of the final, blood-drenched act of the typical 80s horror movie (though the movies themselves were arguably orchestrated in that way because of the influence of King’s earlier works like Carrie (1974).

Sometimes this structure works better than others. For me, it’s at its best in It (1986) where the final catastrophe has an inbuilt logic and even inevitability. The entity terrorising Derry (best known as Pennywise; and really, people think clowns are cool nowadays?? Surely even more lame than finding them scary) pre-dates the city itself and shaped its sinister history. So the destruction of the creature naturally entails the destruction of Derry. It works less well (again, just for me) in Apt Pupil (1982) where the genuinely disturbing opening (one of King’s best) and rising tension is undermined by the ludicrously spiralling body count and in Pet Sematary (1983) where the very human bleakness and nihilism at the novel’s heart is weakened by the over-the-top supernatural carnage of the closing chapters.

Needful Things falls somewhere in the middle; the town being literally blown up at the novel’s climax never feels as necessary or as cathartic as the destruction of Derry in It, but on the other hand, it’s a fitting end to a novel whose main villain is larger-than-life, theatrical and slightly campy and whose hero has a sideline as an amateur magician. If there’s a moral to Needful Things, it’s not only the proverbial ‘be careful what you wish for’ but also a very 80s one; if a deal seems too good to be true, it probably is.

Obsession (Campbell’s preferred and superior title was For The Rest of Their Lives) is less of an extroverted, cinematic rollercoaster ride than Needful Things, but ironically has the blood of a bona fide slick 80s blockbuster – and not a particularly inventive one – running in its veins. The novel’s genesis came when the author was sent to review Rocky III (1982) and became intrigued by the scene in which Apollo Creed agrees to train Rocky with one condition; with the caveat that he won’t find out what that condition is until the training is complete. In Campbell’s story, a troubled teenager in the 1950s receives an anonymous letter offering aid (WHATEVER YOU MOST NEED I DO) with the somewhat vague price of something you do not value and which you may regain. He and four friends take up the offer, with the short term effect that their wishes come true. A quarter century later, the friends are still in Seaward, living outwardly successful lives which proceed to horrifically fall apart.

Stephen King and Ramsey Campbell’s writing styles make for an interesting contrast; as a teenager I found Campbell’s books a little slow and understated for my taste, but in fact one of the most noticeable things about Obsession (which I just read for the first time) is that it feels a little rushed, unfolding over 280 pages where it could comfortably have been twice as long and half as fast-moving. Positively, this brevity makes the story fly by, but it also feels a little disjointed and illogical at times, especially in the final climactic chapters. Where King’s writing is largely conversational in tone (chapter one of Needful Things begins, In a small town, the opening of a new store is big news.* Campbell’s is very carefully-worded and precisely descriptive, although ironically this precision sometimes works against the effect, producing oddly un-illuminating pictures of the people and places involved. In contrast to Needful Things‘s almost cornily old-fashioned opening, Obsession begins Twenty-five years later, when Peter realized at last what they had signed away, he had still not forgotten that afternoon: still remembered the waves flocking down from the horizon to sweep up the fishing boats, the glass of the classroom windows shivering with the wind, chalk dust drowsing in the September sunlight, his throat going dry as he realized everyone was looking at him.** It’s typical of the ambiguous tone of Obsession that after reading what is quite a long descriptive paragraph the reader doesn’t really have a firm idea of the kind of day it was – sunny and windy presumably, but could equally be mellow and warm (chalk dust drowsing) or stormy and cold (waves flocking, windows shivering).

* Needful Things, 1991, New English Library, p.13

** Obsession, 1985, Futura Publications, p.9

Stephen King’s cast of characters is vividly and firmly drawn, a familiar mix of wholesome youngsters gone bad, feuding neighbours, eccentric old timers etc, whereas Campbell’s – at least the four main protagonists – are a little indistinct and interchangeable, not helped by their (entirely plausible but bland) names: Peter Priest, Robin Laurel, Steve Innes and Jimmy Waters. As adults, all four of them lead successful but somewhat tortured existences (Peter is a social worker, Steve an estate agent, Jimmy a police officer and Robin a doctor), all make strange, inconsistent and illogical decisions and can be a little irritating. Where Campbell really excels though is in the antagonists; not larger-than-life supernatural forces of evil like Leland Gaunt, but believable, intensely annoying and depressing people like Robin’s unbearable senile mother and the sinister but ultimately just petty and small-minded brother of one of Peter’s clients.

In keeping with its broad, movie-like feel, Needful Things gives us (relatively) clear dividing lines between good and evil, and shows us the tainting of one by the other, personal gain taking precedence over empathy, but Obsession has no real sense of good and evil at all. None of the main protagonists initially acts out of purely selfish motives, and few of the horrors that happen do so because anybody really means any serious harm. The main characters never seem to fully grasp the bigger picture of what is happening to them or why, and neither, in the end, does the reader. In Needful Things, implausible things happen and the reader, immersed in the story, makes the required suspension of disbelief. In Obsession, whether intended or not, the everyday action – small town dramas involving rival estate agents(!), romantic relationships, sci-fi conventions and drug smuggling – feels as peculiar and implausible as any of the perhaps-supernatural occurrences.

And yet, Obsession is the opposite of unreadable; the dowdy seaside town ambience is irresistible, the almost tangible feeling that the characters are trapped within their own lives, whatever the outcome of the actual plot, makes it both immersive and oddly depressing for an 80s horror novel. Stephen King builds slowly to a frenzied, bloody and cathartic finale where those who commit acts of evil are punished and/or expelled and good, however temporarily, prevails. Ramsey Campbell shows us a world where good and bad are punished equally, peoples’ lives are destroyed, a town is perhaps haunted, but essentially not much of substance ever changes; Stephen King gives us another (efficient and gripping) Hollywood blockbuster, Ramsey Campbell gives us Friday the 13th Part 7 directed by Ken Loach.

What the books share is that they are variations on that cautionary, Faustian tale. The small town settings and down-at-heel characters mean that they aren’t really commentaries on 80s consumerism in the manner of the more imaginative end of horror cinema like David Cronenberg’s surreal Videodrome (1983) and John Carpenter’s satirical They Live (1988). Instead, and appropriately for the Faustian theme, they are concerned with human nature, and as such both books fit into the generally conservative nature of 80s horror (punish the transgressors, restore the status quo!); and although Campbell’s novel is less black and white than King’s, its very ambivalence strengthens that core message; be very careful what you wish for. You can’t always get what you want – and probably, you shouldn’t.

Everybody Knows This Is Nowhere; notes on the margins of everywhere

This piece of writing was originally supposed to be posted in September, then at Halloween, but now that it’s finally finished maybe November is the right time after all. It’s about those nameless places that are nowhere, or even the ‘middle of nowhere’, and maybe places feel most like nowhere – or, nowhere feels most itself – in November, when as Ted Hughes wrote:

… After long rain the land
Was sodden as the bed of an ancient lake,
Treed with iron and birdless”

Ted Hughes, ‘November’ from Lupercal (1960) Faber & Faber, p.49 (my copy is from 1985)

This was, pompously, to be a ‘photo essay’, but the photos are – necessarily I think and not unintentionally – a bit drab and nothingy, so I wrote this too. Firstly, I should explain what I mean by ‘nowhere’ and concede straightaway that by now there probably isn’t a place in the world truly deserving that non-name, let alone in a land mass as relatively small and densely populated as Britain, where if nothing else, the places I have photographed could be described as being a part of Fife, a part of Scotland, etc, etc. But still; these are places that have no name that I know of (not the same as having no name, I realise), that are no longer maintained or used for anything (by human beings at least) and that don’t have any special landmarks or signs to say what they are, or were, or who if anyone owns them.

the gate to nowhere

So, for instance; this is nowhere, there’s not much to see. This particular nowhere has clearly not always existed; it’s the evidence of people having once been here that makes it feel like nowhere, an abandoned place, a place that perhaps used to be somewhere, but isn’t anymore; absence rather than simple emptiness. Unique in its details and at the same time interchangeable with other nowheres, like the nowheres of your childhood; places that writers (especially horror writers) call ‘vacant lots’ or ‘disused yards’, although if you’re there to see them they can’t be all that vacant and if kids play there they aren’t actually disused, so much as re-used.

What was this place? It would probably be relatively easy to find out, but finding out would make it somewhere, even if the name that denoted the place was a dead, ghost name. I remember playing in ‘the factory’ as a child, but ‘the factory’ was just cracked concrete floors and crumbled remains of walls; which means that it wasn’t a factory. Pedantic, yes (always), but while the names of places like the factory are often just words: ‘gates’ or ‘ports’ that once existed or nominally ‘new’ places that are very actually very old (“The New Forest”), there are other names we use for places that are in themselves an admission that we don’t know what they are, or were.

the crumbling pavements of nowhere

Maps mark places of significance with both of these kinds of words; the ones that mean they are somewhere we know something about (tumulus, castle, church) but also the ones that fill gaps in communal memory with blunt, easy to understand descriptions designed to keep ‘nowhere’ at bay like ruin or better yet, standing stone.
These substitute names can themselves become names through the lack of anything better; like Stonehenge, a name that literally means something like ‘stone prehistoric structure’ but, more broadly means ‘this place was important to people once’.

The fragment of path leading nowhere (see picture) doesn’t have a lot in common with Stonehenge, except that human beings made it, presumably used it, and then abandoned it*. Usually, I don’t have much time for Keats’s “negative capability”, whatever way you describe it (he famously wrote “that is, when a man is capable of being in uncertainties, mysteries, doubts, without any irritable reaching after fact and reason“) because it amounts at times to ‘ignorance is bliss’ and personally, I find the poetry of the rainbow in no way reduced by knowledge of how it ‘works’ (quite the opposite, when you consider that human beings apparently see brighter, more colourful rainbows than other creatures. Just the idea that reality is that subjective, that the number of actual colours depends on who is seeing them, feels like a metaphor waiting to happen, as well as raising the logical idea of other ‘prime colours’ that are beyond the human eye’s ability to see. I remember as a child trying to picture another colour as unrelated to blue, red and yellow as they are to each other, but mainly ‘seeing’ purple or brown; another metaphor-in-waiting maybe.

* or, more poetically, Wrætlic is þes wealstan, wyrde gebræcon/burgstede burston, brosnað enta geweorc.

plants that no-one would plant, growing in a place where no-one would plant them

The appeal of nowhere, when it is noticed enough to have an appeal, can be the determination to see the beauty in ordinary things, like Edward Thomas’s beautifully understated/drab Tall Nettles:

Tall nettles cover up, as they have done/These many springs, the rusty harrow, the plough/Long worn out, and the roller made of stone:/Only the elm-butt tops the nettles now.

Edward Thomas, ‘Tall Nettles’ (c.1916), Selected Poems of Edward Thomas, Faber & Faber, 1964 p.35

Nowhere also has the appeal of escape, not just the escape from familiar surroundings into somewhere unknown, but maybe the actual evasion of people and consequences, as in Tom Waits’s songs about hair-raising characters dwelling on the margins of society, of which the classic example may be ’16 Shells From A Thirty-Ought-Six’ from Swordfishtrombones (1983):

Plugged sixteen shells from a thirty-ought six
And a black crow snuck through a hole in the sky
And I spent all my buttons on an old pack mule
And I made me a ladder from a pawn shop marimba
I leaned it all up against a dandelion tree…

…Now I slept in the holler of a dry creek bed
And I tore out the buckets from a red corvette

this used to be somewhere

A more gothic, elaborate version of this kind of nowhere appears in Nick Cave’s early work with The Birthday Party, and is taken to a poetic extreme in his first novel And The Ass Saw The Angel (1989) set in a fantasy version of America’s Deep South.  At the opposite end of the spectrum is the Thomas Hardy’s projection of how he hoped to be remembered in anthology favourite Afterwards with its accumulation of beautifully-observed everyday minutiae (“when, like an eyelid’s
soundless blink/The dewfall-hawk comes crossing the shades to alight
Upon the wind-warped upland thorn“) and its near-refrain “He was a man who used to notice such things.

Although indebted to the poetry-is-everywhere writing of Thomas Hardy and far removed from the dramatic, lawless nowheres of Tom Waits and Nick Cave. Philip Larkin takes ‘nowhere as escape’ to its logical conclusion in poems like ‘High Windows’ (1967) with its ambivalently yearning ending:

Rather than words comes the thought of high windows:
The sun-comprehending glass,
And beyond it, the deep blue air, that shows
Nothing, and is nowhere, and is endless.

Philip Larkin, ‘High Windows’ Collected Poems, Faber & Faber, 1988, p.165

stairway to nowhere

Even on a far less drastic level than Larkin’s biophobia,  
‘not knowing’ is a key part of the enjoyment of being in the middle of nowhere.  I write ‘not knowing’ rather than ‘mystery’, because mystery suggests a sense of excitement entirely alien to Edward Thomas’s nameless place of nettles, or this blocked off stairway (left). The pleasure of not knowing (and not wanting to know) needn’t be exciting enough to warrant being called a mystery. There’s an odd building in the local area, on a path that connects a small town with a nearby village, a couple of miles of muddy track over a hill, through woodlands and alongside some fields. The building is one room, the size of a small shed, the side walls close enough to touch with (my) outstretched hands when standing inside. It has a mangled, rusted metal door in the front; so far, so twentieth century. It’s made of (I think) concrete but, crucially, it’s shaped like a pointed arch; that seems odd. What is it? Why is it where it is, on a hill, in some woods, outside a market town? It doesn’t seem like a useful situation for anything or, anyway, a useful building beyond the sense that any shed is useful. It doesn’t seem to be connected with the farmland that surrounds it, though it could be part of an estate that no longer exists. It’s not eerie exactly (concrete, no windows; it feels more like a portaloo than a cell). But still, that odd, ecclesiastical shape. It was new once, and used for something. But now it’s in the middle of nowhere and its abandonment creates an odd pang of feeling for people and things long since lost to time; a feeling all the stronger for not being known. So in this case maybe mystery after all.

the middle of nowhere?

I don’t feel like that (not so much anyway) about just any building with a ‘to let’ sign on it, so why should it be easier to feel some kind of human kinship with the unknown builders of unused paths or the erectors of giant stones whose meaning is lost? Well firstly and obviously because those humans are absent and therefore not annoying; ‘human beings’ yes, but not ones with agendas, attitudes or personalities that we can know about.

And also perhaps because they aren’t around to tell us about their buildings and constructions and more importantly, to mind us looking at them.

the boundary of nowhere?

Because the ridiculous fact remains that while this place (right) is nowhere, it probably isn’t nobody’s – but ownership of places is a strange and slippery thing. When King Lear finds himself on the heath, a place between places; not a palace, not a hovel, not even a grave, which is at least something:

Thou wert better in a grave than to answer with thy uncovered body this extremity of the skies… Unaccommodated man is no more but such a poor, bare, forked animal as thou art

William Shakespeare, King Lear, Act III, Scene IV, Penguin Books, 1972, p.125

Lear is reduced (I think the right word for what Shakespeare does, though not a concept one necessarily agrees with) to the condition of an animal, albeit a more anguished one than, say, a rabbit seems to be. But crucially, up until the earlier events of the play, the King, presumably, owned this same bleak and inhospitable heath: whatever that ownership means. If a person can own a place (and clearly they can) what they can’t own, is what Shakespeare describes; someone’s experience of a place. The piece of land owned by this developer or that corporation isn’t *the same* as this piece of land with its enigmatic fragments of structures and their allusive, suggestive qualities.

Self-aggrandising perhaps, but if your life is an adventure, or at least a sequence of events in which (as Ian Livingstone and Steve Jackson would have it) YOU are the hero, then the fact remains that, whether you have deep roots in an area and a family tree stretching back to the dark ages, or you don’t even know who your own parents are, the experience of standing here, in the middle of nowhere, perceiving things with your senses and processing them with your brain, is something no-one else has ever done, and no-one else will ever do, even if everybody knows this is nowhere.

the sun shining on nowhere
peering through the bars at nowhere
tubehenge?
the earth reclaiming somewhere to make it nowhere again

 

 

a true state – cut and paste and the art of collage (Edinburgh, summer 2019)

Francesca Woodman, Untitled (1977)

2019 has, in many ways, not been a good year so far. But this summer, the National Galleries of Scotland had (well, has; they are still on) three particularly outstanding exhibitions that brought a bit of light and intelligence to a period of more-than-usual stupidity. At the National Gallery itself, there was the excellent, eye opening and brain-frying Bridget Riley exhibition (closes 22nd September), at the National Portrait Gallery the superb Self Evidence (closes 20th October) in which Francesca Woodman’s tiny, intimate, self-enclosed photographs vibrate balefully in their little corner, overshadowing (for me) the also (but in an entirely different way) intimate and at times frankly challenging monumental works of Robert Mapplethorpe* and, to a lesser extent, the brilliant but (I guess appropriately) don’t-quite-fit-in Diane Arbus portraits of the lives of people marginalised and made invisible by mainstream culture.

*though the Mapplethorpe pictures were the ones that moved me the least, they did provide the priceless spectacle of parents hurrying their curious kids past the notorious 1978 Self Portrait With Whip. They had been warned!

But for me, the highlight of the National Galleries’ summer programme is Cut and Paste: 400 years of Collage at Modern Two (closes 27th October).

Thanks to its inclusive definition of collage (which covers photomontage, traditional collage, plus bits of decoupage, pressed plant samples and even quilting) as well as its historical scope, the exhibition manages to be both focused and wide-ranging, and also (I found) surprisingly moving. What collage does, or at least amplifies – perhaps paradoxically given its use of found/ready-made materials – is that aspect of art that disappears most quickly in reproduction; the hand of the artist. This is art not only as a reflection/projection of culture but one that includes material culture itself.* There is, sometimes regardless of the picture/object, a poignant quality that comes from the materials used, in a way that doesn’t happen with paint, unless you are the kind of conservator who can isolate pigments used to specific periods (I’m not, unfortunately).

*I don’t think this is just pretentious bullshit; but you never know

Pablo Picasso, Bottle and Glass on a Table (1912)

I’m getting ahead of myself here, but a seminal collage that makes an appearance in the exhibition, Pablo Picasso’s Bottle and Glass on a Table (1912) is a classic/typical Picasso cubist/spatial experiment, but the use of newspaper – a very specific, dateable piece of ephemera (from Le Journal, 3 December 1912) – gives the work, instantly and inherently, a dimension largely absent in conventional painting. The feeling that the collage is both artwork and artefact; literally as well as figuratively multi-layered, makes a case for collage as a distinct and special art form, a feeling echoed by the Scottish artist Eduardo Paolozzi (represented by some outstanding works in the exibition), for whom the form offered clarification, where formal art training raised problems and questions: “Unlike the world of school where the universe was systematised in a certain order, the reassembly of this disparate material reflected a true state, both autobiographic and dynamic.” (quoted in the exhibition catalogue,  p. 126)

So anyway; the exhibition is arranged chronologically, in the usual Modern Two layout; in various rooms, up the stairs, through the corridors etc, always I think a layout that makes for an engaging, surprising way of looking at art. Partly deliberately (there were too many people in the first room), I went around the exhibition in reverse chronological order and in retrospect that seems like a good decision. This meant that the exhibition opened with the Chapman Brothers’ The Disasters of Everyday Life (2017), a spectacular-looking wall-like object consisting of 80 of Goya’s horrific etchings, The Disasters of War, with of course added bits and pieces, sometimes powerful, sometimes deliberately absurd, I think (though I’d have to go through again the other way) it serves better as a kind of abstract for what is to follow than it would as a conclusion, where peering at a lot of small images might have seemed a bit anticlimactic.
I’m not going to mention every picture in the show, though I can’t think of anything that doesn’t deserve a mention. The first thing to have a major impact for me was Lucy Williams’ 2015 Crescent House, as much a piece of model making as a collage, a strange, small scale (just under a metre long) recreation of a bit of postwar architecture, but simplified and made more colourful, giving it a feeling of harmony almost like a kind of 3D Mondrian.

Lucy Williams – Crescent House (2015)
Linder – Pretty Girl (1977)

Crescent House captures something of the intended optimism of the postwar new town planning that’s most often associated now with neglect and urban decay. I don’t know if it’s a generational thing (Williams is around my age), but for me there was something powerfully bittersweet about the feeling of an abandoned, never-quite-attained future, heightened by the realness of the work as an object.

The aesthetic of Crescent House – though that is far lighter in tone – makes me think of the late 70s work of Linder (Sterling), another exhibition highlight. Although similar in its reference points to the pop art collages of Richard Hamilton a couple of decades before (sadly his iconic 1956 collage Just What Is It That Makes Today’s Homes So Different, So Appealing is not in the exhibition, though they do have a nice work by him, Desk from 1964), the feel of Linder’s work is far darker (it makes me think of the confrontational industrial work of Throbbing Gristle and COUM Transmissions around the same period) and the satire more pointed. Works like her Pretty Girl series(1977) exemplify a particular approach to collage. Using the detritus of everyday life; magazines, posters, advertising, it became a way of embodying in the art a criticism of the culture that it’s a reaction to as well as a product of. It’s a feminist criticism of the objectification of women that uses already depersonalised women (part of the problem) and merges them with actual ‘objects of desire’ from a patriarchal culture that above all else believes in commodification for its own benefit.

Craig W. Lowe, Bedroom Cupboard door covered with stickers, 1987-1997

Thanks to the exhibition’s open-minded and inclusive approach, there are some unexpected revelations (but aren’t all revelations unexpected? I mean, that’s obvious). While Craig W. Lowe’s bedroom cupboard door covered in stickers c. 1987-1997) may appeal most as nostalgia, the inclusion of Jamie Reid‘s original Sex Pistols Never Mind The Bollocks cover collage (1977; copyrighted image so I’d better not share) opens realms of not-previously-considered information (at least to me) about one’s record collection. Firstly, the collage is black and white, and secondly, it isn’t just a picture or a ‘file’, it’s an actual thing. Like, presumably all album cover art (and book cover art etc) before the digital age, the NMTB cover in all its yellow and pink (or pink and green) glory, taken for granted forever, is not a picture, it’s a photograph of a picture. In its final form it’s been overlaid with colours, but that object there on the wall in Edinburgh is the thing itself. A strange feeling, like looking at the inscription on a ten pound note and considering that it is a representation of something, rather than ten actual pounds.

The Sex Pistols cover primes the viewer (at least the viewer going through the exhibition backwards) for the various bits of Peter Blake’s Sgt Pepper’s Lonely Hearts Club Band cover that are on show – and, great though they are (and I like Sgt Pepper quite a bit more than I like Never Mind The Bollocks), without that priming, the Beatles items wouldn’t have the same impact; perhaps because the cover itself is clearly a photograph of objects and cut-outs and seeing them is very cool but not really revelatory, the whole is too familiar and iconic to give the frisson of a moment captured. In fact, Blake’s superb, possibly slightly twee The Toy Shop (1962) is a far more vivid time capsule; clearly pointing to Sgt Pepper, its a conglomeration of bits and bobs familiar to children of the 60s – but also to children of later generations as belonging to the same family as the bits & bobs of their own youth (in my case, comics, football stickers, sweets, TV tie-in toys (He-Man et al), but also the odd antiquated throwbacks that still existed, like bows and arrows and balsa wood or polystyrene gliders which came with a weighted plastic propeller so they flew when thrown – do they still make those?). It’s hard to imagine that there will be a generation that can’t relate to The Toy Shop at all, however virtual entertainment becomes, kids will always like stickers.

Peter Blake – The Toy Shop (1962)

But Blake’s pop art nostalgia – powerful though that is – is one of the few purely positive and joyous post-war works in the show. More typical are the mischievous collage book covers made by Joe Orton and his partner and eventual murderer Kenneth Halliwell. These were put on library books and returned to the library – an act that eventually cost them a six month prison sentence – and they exemplify the sense of the significant, perhaps subversive and illogical accident that drew the surrealists to collage a few generations earlier.

Kenneth Halliwell & Joe Orton – collage on library book cover (c.1960-2)

For the surrealists, collage was almost a manifestation of the galvanising quotation from Lautréamont’s Les Chants de Maldoror (1869) where a boy could be described as being “as beautiful as a chance meeting on a dissecting table of a sewing machine and an umbrella.” This aspect of surrealism is brilliantly captured in Max Ernst’s gothic ‘collage novels’ (one of the most exciting inclusions in the show is an unpublished picture from his 1934 collage novel Une semaine de bonté) as well as in beautiful works by Toyen and some of the collaborative exquisite corpse collages made by André Breton, Jacqueline Lamba and Yves Tanguy, where each artist could only see their own part of the work until it was complete. Again, what I hadn’t really anticipated was the difference it makes seeing these items in real life – for example, I had seen and liked (and own a postcard of) Roland Penrose’s untitled 1937 postcard collage, but seeing it, life size, and looking at the actual real postcards stuck to it, was a weirdly moving experience. But why? It’s something about the immediacy and associations of familiar things, the thought perhaps of Roland Penrose actually going into a newsagent and buying the postcards one day in 1937. Why that should be more moving than an artist using paint I don’t know, except that, like the scrapbooks owned by Tristan Tzara (very exciting to see) and the paper cutouts by Matisse (which until now I’ve never been a fan of) it brings the whole process of making art into an immediate, almost tangible one.

Roland Penrose – Untitled (1937)

The work of the Dadaists (Hannah Höch was the main reason I wanted to see the show) is less self-consciously unconscious (well, that makes no sense) than the surrealist works, but the element of satire and sometimes bitter humour – especially in John Heartfield’s iconic anti-Nazi photomontages – make them the spiritual ancestors of the works of artists like Carolee Schneemann and Nancy Spero in the 1960s as well as Linder and even Terry Gilliam in the 70s. Highlights for me were the selection of works by Kurt Schwitters, whose own version of Dada, Merz, even had a collage-like genesis, the word itself apparently derived from a fragment of text relating to a banking firm (Kommerz und Privatbank). The fact that the word Merz also has echoes in the words schwerz (pain) and ausmerzen (to weed out or discard) adds to the sense that this was a movement (if you can call one person a movement) for which collage wasn’t an entertaining diversion, but a central idea. The cumulation of meanings and associations in works like Merz 229: Heet Water (1921) makes these small works with their train tickets, textiles, playing cards – pretty much anything that could be cut up and stuck down – powerfully evocative, as well as decorative in themselves.

John Heartfield – Adolf the Superman – swallows gold and spouts junk (1932)
Kurt Schwitters – Merz 229: Heet Water (1921)

 

 

 

 

 

 

 

 

 

 

 

The section on the birth of modernist collage features a group of Picasso works including the the aforementioned Bottle and Glass on a Table, which form year zero of modernist collage, alongside works by peers including Braque (who may actually be the first modernist collage-maker) and Juan Gris (whose The Sunblind, 1914 is a highlight) and then the ripples spreading outwards from that explosive group of works, including the Russian constructivists and suprematists, the Italian Futurists and even the Bloomsbury group in the UK; I was very impressed to come across a painting by Vanessa Bell (Portrait of Molly MacCarthy, 1914-5) that didn’t immediately wilt into insignificance when surrounded by the big names of European modernism.

Juan Gris – The Sunblind (1914)

It seems obvious to say that collage is comparatively egalitarian insofar as you don’t need to be able to draw or paint to do it – and it’s true that works by generally non-visual artists like Breton and Joe Orton have a similar energy and atmosphere as those by more conventional artists, but it’s also noticeable that, pre-modernism, although the idea of collage existed and there was sometimes that same element of playfulness, the work is more notable for its skill and ingenuity – especially in the Victorian photomontages – than for any disruptive or ironic qualities. But collage being what it is, it’s here that the sense mentioned earlier of the collage as actual material culture comes into play again, sometimes – especially for me in the small character pieces by George Smart from the early 19th century – powerfully so. Somehow, these little watercolour paintings adorned with carefully cut out and arranged pieces of paper and fabric (irresistibly reminiscent to me of the ‘fuzzy felt’ sets I played with as a child) bring us closer to the artist than just paint on canvas would do.

This is perhaps art history as human interest and association rather than as aesthetics (this is especially true in the case of the Victorian scraps and scrapbooks, perhaps because the ready-made nature of the scraps themselves makes the objects feel less like the works of an artist and more like a hobby; nothing wrong with that, but as the sort of things you see in auctions and junk shops they have the aura of being ephemera, rather than using ephemera to make something else; a false distinction perhaps), but for me this exhibition brings those two aspects of art – the human/historical and the aesthetic/technical together in a deep and very satisfying way.

I have no real criticisms of the exhibition; it is thought provoking, beautiful to look at and put together with care and imagination. It might have been nice to have had something by some of the other artists most strongly associated with collage, like Romare Bearden and Wangechi Mutu; but if an exhibition leaves you wanting more that can’t be a bad thing.

***POSTSCRIPT***

Since I mentioned the anyone-can-do-it aspect of collage, I might as well mention that I went through a phase, especially in my student days of making collages, and while they are nothing special, they do have a kind of diary-esque subtext which has only really become apparent over time. Since it’s my website and no-one can stop me, here are a couple of examples, plus a more recent one.

untitled collage, c. 1998?
untitled collage c. 1998-9

 

 

 

 

 

 

 

untitled collage, 2019
untitled collage, late 90s