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All aboard

A review of Thomas Keneally’s latest novel, The People’s Train. This review has also been published on Politico.ie.

Since the days of Margaret ‘There Is No Alternative’ Thatcher, many (if not most) people have accepted as natural that economic prosperity can only be achieved through a free-market economy that flourishes as speculators make it big on the international markets. Few governments in the West, despite their political allegiances, have made any serious effort to embrace a different system over the last two decades. Even in the midst of the current collapse, official response has been to attempt to return things to the previous status quo, and public response, while angry, remains largely inchoate.

In the current atmosphere, the sheer audacity of what the Russians attempted to achieve from 1917 onwards can look naïve at best, and malevolent at worst, especially with the knowledge of the later atrocities and failures of the Soviet regime. Drummed as we are today with the message of ‘there is no alternative’, it’s hard not to look at the Soviet experiment cynically, yet its core message – that not only is there an alternative, but that it can be achieved – was taken utterly seriously by many men and women whose standards of integrity still stand up today.

Evoking the sincerity of this belief and its potential to change the world is tricky business for any writer looking back through the miasma of 20th-century opinion, but Thomas Keneally, author of Schindler’s Ark, is more than qualified to take on the challenge. In his latest novel, The People’s Train (recently out in paperback), a Russian emigrant to Australia in the early years of the 20th century tells his story of organising strikes and fighting for workers’ rights in Brisbane, before the action moves to Russia and the heady countdown to the October Revolution. The Australian part of the book is presented as a memoir by Keneally’s hero, Artem (Tom) Samsurov, who gradually reveals the details of his journey down under; the perilous escape from a tsarist prison camp, treks across Siberia and journeys by boat through Japan and China. Artem is a committed revolutionary who believes nothing less than a complete overthrow of the capitalist system will be sufficient to bring equality to the world.

Keneally does a wonderful job of bringing this character to life; too often revolutionaries in fiction come across as either hysterical or dully obsessed with political theory, but Artem is portrayed as a thoughtful, self-aware man who nevertheless cannot and will not compromise on his ideals. He is utterly believable as a man of his time and milieu, and the conflicts he faces with his fellow emigrant Russians and with the radical female lawyer he finds himself in a complicated attachment with are entirely believable.

Australia’s labour history is not a well-known topic, but the Brisbane of The People’s Train is full of agitation, strikes, union meetings and corrupt police, and the feel of a country still trying to establish a conclusive identity is powerfully evoked. Indeed, the titular train is an idea for a worker-owned monorail serving Brisbane, conceived by one of Samsurov’s friends. It remains unbuilt, serving as a symbol for the ever-retreating dreams of the young radicals. Australia is represented in the Russia-set section of the book by Paddy Dykes, a young journalist with the Australian Worker, who asks many of the book’s crucial questions about the nature of revolution and what happens when theory meets reality.

The Australian story is more engaging than the Russian; the familiarity of the story of the Russian Revolution leads to a slightly rushed narrative in the second part of the book that isn’t helped by various brief, cameo-like appearances by historical figures. However the pace recovers at the end; the momentous events of history are mirrored by equally turbulent upheavals in the minds of the central characters, with a last line that will take its place among the great endings of fiction.

Keneally leaves the question open as to whether the failure of the Soviet project was due to corruption of the original ideal, or whether the seeds of tyranny lay within it from the beginning. His characters are telling their story as they see it, nothing more. In an age where this period tends to be either glamourised or subject to revisionism, Keneally has succeeded in conveying what it was actually like to live during this unforgettable time.

One of the best historical novels of the year.

The People’s Train by Thomas Keneally

Sceptre, August 2010 (paperback)

£7.99

Master of a new medium

Eadweard J. Muybridge, Yosemite Creek: Summit of Falls at Low Water, 1872, mammoth-plate albumen print. California State Library, Sacramento

Tate Britain’s latest exhibition is an exploration of the work of the oddly named but immensely talented Eadward Muybridge, whose Studies in Animal Locomotion explored the idea of the moving image two decades before cinema was invented. Born Edward Muggeridge in Britain in 1830, he first emigrated to America in 1855 and built his career photographing San Francisco and the Yosemite national park in the years after the Civil War. He proved in 1878, using a sequence of photographs, that a horse’s hooves do indeed all leave the ground during a gallop, and he used the same technique to explore human movement in his seminal work in the 1880s, for which he remains most famous.

The Studies in Animal Locomotion remain interesting, revealing a particularly Victorian combination of science and voyueurism; attractive male and female models performed endless movements for Muybridge who captured the images using multiple cameras, since shutter speeds were not up to the task in the 1880s. Plenty of the ‘studies’ have no apparent scientific purpose, including one curtly titled ‘[Model] 8 pouring bucket of water over 6′, which shows one naked woman dumping a chilly stream over her squealing companion. Though indicating that Muybridge’s intentions were not always in the name of pure science; the more whimsical studies are still charming, especially one of a model leaning back in a chair smoking a cigarette and looking utterly relaxed.

Less ground-breaking, but frequently more beautiful, Muybridges’s earlier images of Yosemite and the lighthouses of the Californian coast form a substantial part of the exhibition. The photographer was hired to collect images of lighthouses in the 1860s for a federal authority, but the results are far from dry documentary: gorgeous albumen prints reveal sea spray turned to smoke by slow shutter speeds and cliff faces leaping out in almost 3D clarity. Elsewhere, he reveals the lives of people in transition; the exhibition contains photos from new coffee plantations in Guatemala and of rebellious Native Americans in California. San Francisco is captured in all its pre-1906 earthquake glory in a 17-foot panorama made up of several large photographs laid painstakingly end to end. The effect is somewhat distorted by the flatness of what should be a 360 degree view, but this aberration, along with the seemingly empty streets (the long exposure could not capture moving people in the photographs) gives the view an unearthly beauty a more accurate image would lack.

Muybridge’s work indicates a photographer who succeeded in bridging the gap between scientific accuracy and painterly aesthetics in the new medium. Even where the beauty of his images is unintentional, their preservation indicates an appreciation on his part of perfect imperfection. His motion studies and the zoopraxiscope, a prototype of the film projector he invented, have assured his place in history, but his landscape work and photojournalism are what really stand out for the modern viewer.

Dark times in the city

Below is a review of Fritz Lang’s Metropolis, showing in the IFI in Dublin till Thursday. This review has also been published in Politico magazine.

For decades the only version available of Fritz Lang’s 1927 silent masterpiece ‘Metropolis’ was a cadavre exquis made up of what footage survived after American distributors cut nearly an hour from the original edit and the lost scenes were left to rot in various warehouses. Bits of film have been rediscovered over the years, leading to various ‘definitive’ versions, including the 1986 cut accompanied by Giorgio Moroder’s infamous synth-heavy soundtrack, but it’s only this year that the fullest, most logical version of the film can be seen. This was faciliated by the discovery in 2008 of over 30 minutes of original footage in an archive in Buenos Aires, and it is the existing footage plus these additions that is on view in the IFI until Thursday 23 September.

‘Metropolis’, set in a dystopian future where countless workers toil underground to facilitate the luxurious lifestyles of the inhabitants of the eponymous city, is a truly unique film, combining high art with blockbuster melodrama with complete unselfconsciousness. Its technical and imaginative achievements remain unparalleled – the prototype for all TV robots, the ‘mad scientist’ and his lab and the dystopian city of the future are found in this extraordinary feat of technical and creative imagination. The plot apparently makes far more sense in this complete version than in previous edits, and centres around the discovery of the subterranean hell of the workers by Freder, the somewhat hysterical son of Metropolis’ founder, Joh Frederson, and his attempts with the saintly Maria to help the workers using non-violent means. Rotwang, the mad scientist employed by Joh Frederson, creates a robot version of Maria to incite the workers to open rebellion and thus justify Joh Frederson’s intentions to crack down violently on them. Modern-day parallels are hard to ignore, when the third world labours on subsistence pay to accommodate the lifestyle of the West, but the film had more immediate, and questionable, appeal at its time – its message of a ‘Mediator’ being needed to reach concord between the workers and the bureaucrats struck a chord with Goebbels and Hitler. This appeal can perhaps be attributed to the movie’s scriptwriter, Thea von Harbou, Lang’s wife at the time and later an enthusiastic member of the Nazi party (she and Lang had divorced by that time). The ‘good’ Maria’s peasant-girl costume and rather wimpy appeals to the workers to wait for the mythical ‘Mediator’ are easily identified with the contemporary growth in nationalistic sentimentality that the Nazis piggybacked so effectively on, while the ‘evil’ Maria’s exhortations to violently rebel are clearly meant to echo (and criticise) Bolshevism (her gestures while speech-making are even reminiscent of Lenin).

But ‘Metropolis’ is by no means a ‘Nazi’ movie, and should not be judged by its political sympathies of its writer and fans. Frankly, the script comes a poor second to the magnificent cinematography and montages that Lang showcases, from the iconic opening sequence of the cogs and pistons of the ‘Heart-Machine’ to the jaw-dropping sequence where the ‘evil’ Maria performs an atavistic erotic dance, spinning off into wild apocalyptic fantasy with the Grim Reaper and the personified Seven Deadly Sins turning up for good measure. Sequences such as these will more than make up for the tediously melodramatic acting beloved of silent cinema at the time. The addition of the original score by Gottfried von Huppertz also carries things along at a fine pace. Not to be missed.

Joanna Newsom at Grand Canal Theatre, Dublin

Joanna Newsom and band performing in Vancouver. Photo: Skot Nelson

It’s been three years since Joanna Newsom’s last gig in Dublin, so on Tuesday evening fans from all over the country eagerly converged on the Grand Canal Theatre for the opening date of her latest tour. As some commentators noted, there was a positive outpouring of hipsters into what is normally a suits ‘n’ heels kind of area, with trendily dressed people at varying stages of youth milling around the windswept square and gleaming lobby of the theatre from the early evening onwards. But unlike some events that draw that kind of crowd, this was no exclusivist gig designed to alienate those ‘not in the know’. From the moment a smiling Joanna appeared on stage to rapturous applause, she showed yet again why she and the musicians she works with deserve all the praise they get.

Her music is complex but hugely accessible, even more so when performed live. My companion, who’d never heard her music before, was astounded and delighted at the beauty and richness of the arrangements performed, reproduced almost note-perfectly from her latest album Have One On Me. The band, comprising uber-arranger and multi-instrumentalist Ryan Francesconi, percussionist Neal Morgan, two women on violin and viola respectively whose names I didn’t catch and Andrew Strain on trombone (who, incidentally, looked like the love child of Dougie Howser MD and Spencer from The Hills – thanks to Alice for that observation!) performed such epics as the album’s title track, ‘Easy’, ‘Kingfisher’ and a tremendous new arrangement of Ys’ Monkey and Bear with passion and military precision.

Joanna’s harp playing is better than ever, showcased beautifully on the show opener, ‘Jackrabbits’ and on ‘Peach Plum Pear’, performed as an encore. She took to the piano a number of times too, though the location of the instrument toward the back of the stage meant her voice carried less powerfully during these tracks and was sometimes drowned out by the drumkit. (I have heard since that those sitting further back actually had a better acoustic experience, as the instruments sounded more balanced when heard from further away). Her voice is less abrasive than in recent years but still carries a tune powerfully, with only a few bum notes hit. Uncharacteristically for her, she mixed up some of the lyrics in Soft As Chalk, but considering the vast quantity of words she manages to learn by heart and sing perfectly every night a small blunder is easily forgiven. A slightly fuzzy memory was also revealed when she repeated a story she told the last time she played in Dublin, about how she overheard some people criticising her performance. From what I can tell, this incident occurred the first time she was in Dublin, not in 2007, since she told the same story at the last gig. Anyway, the criticisers would be eating their words if they were in attendance last night!

Small mistakes such as these also makes her seem more human, a side of her that came out during a brief interlude when she interacted with the audience while re-gluing her fingers (necessary for harp-playing). Joanna may look the picture of innocence, but I laughed heartily when she commented ‘This is taking longer than I anticipated because I haven’t finished gluing my fingers….that’s what she said’. A funny back-and-forth between her and Neal Morgan about Twitter and its lack of appeal for them indicated a good rapport within the band.

She played two tracks, Kingfisher and Autumn, that I tend to skip over on the CD, but the live context brought out a richness to these delicate tunes that I will be going back to investigate further. Soft As Chalk and the the aforementioned Monkey and Bear were highlights, full of excitement and drama. Neal Morgan’s percussion was astounding, on a par with Joanna’s harp playing, as he switched between a variety of sticks and surfaces to get exactly the right sound.

The show was just under 90 minutes long, time that seemed to shoot by. The pre-encore closer was the wonderful Good Intentions Paving Company, with its piano and trombone coda extended to a rocking jam that nearly had the audience on its feet – proof yet again that Joanna can really rock out when she wants to. A richer arrangement of Peach Plum Pear was actually an improvement on the album original. The near-capacity crowd (in a venue that accommodates 2,000 people) gave a riotous standing ovation and the trendyheads even cracked a few smiles on their way out. Let’s hope Joanna doesn’t leave it as long for her next visit.

Have One On Me review

In anticipation of Tuesday’s gig, here (finally) is my review of Have One On Me:

It’s been over three months of gradual (gradually becoming constant) listening and finally I’m in a position to deliver a full assessment of Have One On Me, Joanna Newsom’s latest album. My initial reactions were not very favourable – I found her newly softened voice somewhat insipid and the exhibitionist sleeve pictures off-putting – but a lot of this negativity is part of any reaction to a new work from an artist I hugely respect. When faced with change in our idols, we tend to stubbornly retrench, refusing to see anything good in the new. I was similarly cool towards Ys at first, before the spell was cast.

And this spell is the secret to Newsom’s talent. She can conceivably be compared to some contemporary singers, writers and composers, and certainly has drawn inspiration from a huge variety of sources, but like all the best artists she creates a world that is entirely unique and that can only be appreciated on its own terms. Throughout her three full-length albums she has maintained certain thematic consistencies, such as immersion in the natural world, a love of wordplay and elaborate language, a kind of timeless musical dreaminess, acute observations on key philosophical questions and an unapologetic celebration of femininity. Despite the different musical styles of the three works – The Milk-Eyed Mender, Ys and the current album – the continuity and development of these themes mark each one out as uniquely Newsomesque. This is her world, and the listener is a guest in that world.

It’s impossible not to be drawn into this world once you take the time to listen closely to her words and harp playing. Like many who inhabit a heightened, mysterious artistic sphere, Newsom seems quite normal and placid in real life. The songs on Have One On Me are more emotionally direct than anything she’s written before, and clearly inspired by real-life events, but it would be simplistic to take them as a straightforward commentary on Joanna Newsom the person. Instead they are a kind of alternative reality, where the songs’ nameless narrator sings of grandiose love, cataclysmic betrayal and the joy of sheer existence, occupying strange liminent spaces between solidity and air, music and silence, dreams and reality.

The songs vary from heavily orchestrated epics to almost silent, harp-driven elegies. There is a huge variety of instrumentation running through the album, to the point where it almost seems distorted and confused, but Newsom knows what she is doing – a complete listen, though time-consuming, reveals that not a note or a line in this work is accidental. (Headphones are also recommended for listening, part of the reason it underwhelmed me at first was the way much of the musical complexity was lost through traditional stereo speakers.)

Newsom has alluded in interviews before to her albums being inspired by a different element, and she returned to that theme in a recent interview with the Times when she said of Have One On Me that it is “earth and dirt, very grounded”. Certainly, themes of home, while strong on all her previous work, are the carrying force of this triple-CD opus. She returns again and again to the theme of pastoral home, whether in the form of an allegory like in ‘81′, or directly, as in “Occident”, where she sings ‘to leave your home and your family/for some delusion of property – well I can’t go…’.

However, home is not a place of unambigiuous peace. ‘In California’ – placed pointedly at the dead centre of the album – presents the narrator fleeing the ‘trouble and sorrow’ of the world by resolutely ‘abandoning the thought of anywhere but home’. This flight is not joyful, rather it is a denial of life’s fullness, emphasised by recurring references to loss and heartbreak and the statement ‘I am no longer afraid of anything – save the life that here awaits’. Even the most stalwart homebirds can’t hide away forever, and must face the confusion and strangeness of the wider world. The narrator loves her home, but comes to understand that: ‘I am native to it, but I’m overgrown’.

An elusive man is the next most important character in this work, after the constantly present narrator. He stars in the opening track, ‘Easy’ where the hazy joy of lying in bed with a lover is tainted by the narrator’s knowledge that her all-consuming love is not fully returned. The beloved’s ambiguity leads the narrator to ever wilder declarations of undying love ‘I was born to love, and I intend to love you’, ‘Pluck every last daisy clean, till only I may love you’ and so on. Themes of self-effacement in the name of love pop up again and again in the album, most notably in that track where she declares ‘you must meet me to see me, I am barely here’. Similarly, the narrator frequently refers to herself as a fragile creature, a ‘little clock that trembles on the hour’ in ‘In Califiornia’ and ‘your little nurse’ or a ‘princess of Kentucky’ with ‘ankles bound in gauze’ in ‘Go Long’. Yet the album as a whole does not reveal a personality that is likely to to be swallowed up by another, and sharp irony and wit, as well as affection, come to the fore in other songs that dissect that unhappy relationship.

Towards the end of the title track, after the section told from the point of view of 19th-century courtesan and dancer Lola Montez (another creative woman trying to find a balance between self-expression and love), the song swings back to the present-day narrator’s point of view, listing moments from the past that have leapt into sudden relief in her memory. She repeatedly maintains that she was ‘helpless as a child’ when her lover held her in his arms. This helpless longing is expressed musically in a gorgeously swooping vocal arrangement, the very power of which reveals to us, more than any lyrics could, that the narrator has mistaken great sex for great love, and is suffering the consequences of that mistake.

But the narrator has not lost her sense of humour to heartbreak, admitting frankly in the wonderfully rollicking ‘Good Intentions Paving Company’ that ‘I knew right away that the lay was steep, but I fell for you honey, easy as falling asleep’. She is a winning mix of sardonic and sweet in the line ‘I know you meant to show the extent to which you gave a goddang, you ranged real hot and real cold but I’m sold’. The impermanence of the love that she has banked so much on is revealed when she refers to it as ‘this thing we’ve been playing at, darling’ which will only work when the beloved is wearing his ‘staying hat’.

Later in the album,’Soft As Chalk’ looks at the affair with the wryly detached eye of someone who has realised she spent a great deal of time falling in love by herself, as the narrator frankly admits that back in the heady days when she and her man would ‘talk as soft as chalk till morning came, pale as a pearl’, ‘time was just a line that you fed me when you wanted to stay’. That song ends with her calmly wishing her old love well, but acknowledging that her own life must move on:- ‘I have to catch a cab and my bags are at the carousel – and then, lord knows, time will only tell’.

In all these tracks wonderful tunes, arresting lyrical imagery and intriguing musical arrangements breath new life into what is probably the oldest of poetic themes. The only track that could be considered anything resembling a classic ‘f**k you’, is the spooky ‘Go Long’, where frightening images of broken ankles, rooms made of ‘the gold teeth of the women who loved you’ and a burning river are offset by perhaps the most heartbreakingly direct admonishments of the whole album: ‘Who is going to bear your beautiful children…Who will take care of you when you’re old and dying?’. Musically, that track pays homage to the West African influences of Newsom’s early work with a pitch-perfect collaboration between her harp and the Malian kora.

The main story arc of this album is the tale of this ultimately unrequited love, and it’s fitting that the last track, ‘Does Not Suffice’ closes the book on that story. The narrator catalogues the possessions she packs up as she leaves the home she and her man have shared, the ‘pretty dresses…sparkling rings….coats of boucle, jacquard and cashmere’ – a veritable junk-shop of belongings that remind her lover of how ‘easy I was not’  (a line that ties in nicely with the opening track). She goes on to imagine her newly freed lover ‘stretching out’ on a ‘boundless bed’ and sadly tells him ‘everywhere I tried to love you/is yours again, and only yours.’ Sad, but not despairing – the narrator may have initially wanted to immolate her identity and replace it with that of her beloved’s, but has come to learn that real love is the meeting of two equal individuals, not the absorption of one into another.

The narrator’s sense of self is reaffirmed by her celebrations of home, friendship and her femininity. Newsom celebrates motherhood, both that of others and her potential own – the latter in ‘Baby Birch’ a beautiful hymn to a dreamed baby daughter, and the former in the exquisite ‘Esme’, a celebration of the joy a child brings to everyone. She links themes of motherhood, home and creativity together in a way that seems both ancient and thrillingly new, in a piece of art that is firmly, unselfconsciously female in its aesthetic. Newsom’s artistic world does not and cannot define itself in relation to a male prototype. She sings on Go Long  of ‘the loneliness of you mighty men, with your jaws and fists and guitars and pens, and your sugarlip – but I’ve never been to the firepits with you mighty men’. It’s clear that that the world of the ‘mighty men’ is a different world to hers, with a different aesthetic, and even the narrator’s love for one man does not cause her to turn her back on or lose pride in her femaleness. She does not criticise or denigrate the male world, but simply takes for granted that it is different, and not suitable to her mode of creative expression.

The musical feel of this album is quite different to the medieval-style arrangements of its predecessor or the minimalism of her debut, though it shares the common Newsomian themes of rich instrumentation and experimental tunes. Newsom has said of this album that its sound is supposed to evoke a hedonistic, 1920s atmosphere, but the musical styles are broader than that, taking in 70s Californian rock, 60s folk, avant-garde composition and any number of other influences. Colloborators Ryan Francesconi and Neal Morgan bring wonderful warmth to the string and percussion arrangements respectively. Francesconi contributes guitar, banjo, mandolin and the beautifully rich-sounding Bulgarian tambura, used to great effect on the title track. Morgan’s clattering drumwork provides the backbone to some of the best tracks, including ‘Have One On Me’, ‘Good Intentions Paving Company’ and ‘Soft as Chalk’, but his percussion is more than just a backdrop – he plays the drums as a fully realised instrument. Combined with Newsom’s harp – more accomplished than ever – her increased use of piano, and the talent of the many other musicians playing on the album, the informally named ‘Ys Street Band’ are the heart and soul of the most soulful of Newsom’s albums to date.

At over two hours long, naturally not all tracks are top-drawer – the recorders on ‘Kingfisher’ are a little too reminiscent of Pentangle for my tastes, and Newsom has always been prone to cringey lyrics – the title of Good Intentions Paving Company being the most obvious example, though the song’s charm more than makes up for that. Newsom needs to be accepted on her own terms or else her music can be difficult to understand, but the extra effort required pays off enormously. This is a magnificent piece of art, encompassing enormous themes of life, death and meaning, but also small celebrations of the joy of everyday existence. ‘Ribbon Bows’ explores the eternal question ‘God – no God?’ without coming down conclusively on one side or the other, but a powerful sense of transcendence and faith in humanity permeates this whole work – even in despair, the narrator is never nihilistic. Perhaps Newsom’s spiritual beliefs can best be summed up in this wish-blessing from ‘Esme’:

‘May kindness, kindness, kindness abound’.

A city melting into air

Spy tower, Teufelsburg

I was recently in Berlin, staying near Alexanderplatz in the old East, and was struck by the still-unfinished look of the city, even 65 years since the war and 20 since reunification. The picture-perfect reconstructions of 19th-century streets in Oranienburgerstrasse and Auguststrasse contrast strongly with random patches of debris-strewn grass and fenced, abandoned building sites. The city’s long history of artistic occupation of abandoned buidings is still visible in the admittedly touristified Tacheles complex, but other buildings further from the centre, especially abandoned GDR edifices, are keeping the ad-hoc nature of Berlin’s urban settlements alive. This super slideshow presents some highlights, including an abandoned GDR amusement park, a spy tower built by the West in the wonderfully named Teufelsburg and the remains of the hastily exited Iraqi embassy. These images reveal Berlin to be a fine example of how Marshall Berman famously described modernity:  ‘this maelstrom…..in a state of perpetual becoming.’

Towers on the cusp of something

From the Irish Times, May 2008:

//PLANNERS IN Dublin City Council have rejected a proposal to preserve the Pigeon House chimneys at Poolbeg by adding them to the Record of Protected Structures (RPS), on the basis that they are not of sufficient architectural, social or historical value.

The 207m (680ft) candy-striped twin chimney stacks at the ESB’s Poolbeg generating station have been one of the city’s most recognisable landmarks for more than 30 years, but have never had protection from demolition.

The situation has a greater than usual urgency due to the fact that the Poolbeg power station is to close in 2010. It seems likely that the site they are located on will undergo a change of function.

The ESB said no decision had been made on the future of the stacks and it was unlikely that any decision would be taken until the plant closed.

The company has also yet to decide whether it will sell the 90-acre site on which the stacks stand. The site is likely to become prime development land in the coming years with plans to move much of Dublin port’s activities outside the city and proposals to turn the Poolbeg area into a high-density urban quarter.//

The change in the economic landscape since 2008, along with scandals relating to inflated property values in the Docklands, means that the value of the ‘prime development land’ around Poolbeg may not rise any time soon. At the present time (August 2010) the generating station appears to be still operating and the alternators and drums are still standing, along with the towers. The station compound is run-down and looks semi-derelict, but is still protected by CCTV. The Shellybanks strand in front of the station is still far quieter than its neighbour Sandymount, the quiet broken only occasionally by hikers and wanderers. A foul smell in the area, possibly emanating from the gas used to power to combined cycle generators, puts off the dog-walkers and joggers of Sandymount. I haven’t been able to find any information as to whether the station will be closing in 2010, as announced by the ESB in 2007. The next change to happen in the area, in place of property development, will be the new incinerator which was under construction on a site just to the west of the generating station until 22 July, when work was stopped after the Department of the Environment failed to approve a licence for an outflow pipe.

The stop-and-start nature of industrial and commercial development in Ireland is frustrating from an economic point of view, but the upside it results in strange, intriguing half-derelict landscapes like that at Poolbeg and Pigeon House Road. This is a time for collecting images of industry winding down and the sense of poetry they evoke

Beer In The Snooker Club

This is one of my favourite novels, and the edition pictured above boasts the only decent cover I’ve seen of this (admittedly infrequently published) work. I picked it up in a second hand bookshop in Limerick about five years ago, and with retrospect it probably should have cost more than €3, especially considering the rarity of the old Penguin edition. Perhaps its value will rise again with its reissue in December by Serpent’s Tail, complete with a new introduction by Diana Athill, in whose house the author lived and committed suicide in in 1969.

This novel triggered my interest in the now all-but-disappeared Egyptian Coptic elite. Leaders in society in the pre-Nasser area, the Copts, like the Greeks before them, were caught between worlds – the world of aristocratic Europe to which they aspired, with its country clubs and communication through French, and the dramatically unequal society in which they lived, where priests’ palaces adjoined slums and the fellaheen (peasants) laboured for a subsistence lifestyle while the elite held hunting parties on the land they tilled. It was inevitable that dramatic change would come, but the Copts had an extraordinarily ancient Christian heritage, almost unique in the area, that ran the risk of being lost forever after Nasser’s rise to power.

The author (a distant relative of former UN Secretary Boutros-Boutros Ghali) came from this rarefied world, and like his alter ego, the character Ram, entertained Marxist ideals before the disillusionment of experience and the ugly reality of post-revolution Egypt caused him to retreat into cynicism. The story covers the experiences of Ram and his avowedly Communist friend Font as they move from Cairo to London, full of romantic dreams of living an artist’s life in the East End, but are disillusioned by casual racism and their upper-middle class hosts’ lack of loyalty. When they return to Cairo, Nasser has taken power but the socialist revolution is far from the dream Font imagined, with a Jewish friend beaten half to death by soldiers and Ram’s excursions into amateur spying revealing endemic levels of prisoner torture.

But it’s more than just political disillusionment that stalks the characters. Ram particularly finds himself becoming more and more detached from any authentic sense of self as the novel progresses. A lifetime of floating between categories – West and East, European and Egyptian, socialist and playboy – as well as the tragedy of a failed love affair, leads him to separate his psyche in two, vividly described in the following passage from the novel:

‘That moment….was the very beginning – the first time in my life that I had felt myself cleave into two entities, the one participating and the other watching and judging.’

The cataclysm of that cleavage is what causes Ram to descend into cynicism and accept so many things that he had once found intolerable. I’ve never read any book that better encapsulates what it must feel like to be caught between two cultures, with no clear sense of belonging to either. Not only does it achieve this, it’s also funny, sympathetic and full of vividly drawn characters that encapsulate the two cities it memorialises. I hope its reissue brings it the widespread attention it deserves.

Songs from the room of life

Back cover of the sleeve of ‘Songs From A Room’.

Leonard Cohen’s career has been incredibly long and varied, covering everything from whispered 60s folk to extravagant 80s hyper-production, but his songwriting themes have remained quite consistent over the decades. Sex, God and the weight of history come up again and again, expressed in ways that are in turn beautiful, shocking, funny and tragic.

His later career has been pretty illustrious and judging by the reception to his recent tours, he is more loved than ever, but in many ways he reached the apogee of his favourite themes early on, in his second album, 1969′s Songs From A Room. This has always been my favourite Cohen album – I never get tired of the way he delicately juxtaposes the longing of love with the search for transcendence and the heavy meaning of history, both personal and universal.

Despite being a Buddhist for some decades now, Cohen’s chief spiritual inspiration has always been his Jewish heritage, and this is revealed time and again in Songs From A Room. In ‘Story of Isaac’, Cohen not only represents the turn of humanity from primitivism to monotheism and text-based religion, as the angel sings to Abraham: ‘”You who build these altars now to sacrifice these children, you must not do it any more”….my father’s hands were trembling, with the beauty of the Word’, he also succintly analyses the mythological schism between the sons of Abraham that led to the separation of Judaism and Islam: ‘And if you call me brother now, forgive me if I enquire, just according to whose plan? When it all comes down to dust, I will kill you if I must, I will help you if I can’ (followed by the qualifier ‘when it all comes down to dust, I will help you if I must, I will kill you if I can’).

In ‘You Know Who I Am’, the jealous God of the Old Testament addresses his people as a lover: ‘I cannot follow you my love, you cannot follow me, and the distance you put between all the moments we will be. You know who I am, you’ve stared at the sun, I am the one who loves changing from nothing to one’ and carries the story forth into the New Testament and Christ: ‘I will give you one broken man, who I will teach you to repair’. God is a darker figure in ‘The Butcher’, ‘slaughtering a lamb’ while the narrator, possibly again the collective voice of humanity, feels he is experiencing the same fate. He cynically reflects on the feebleness of faith in the face of disaster ‘I saw some flowers grow up, where that land fell down, was I supposed to praise my lord, make some kind of joyful sound?’ but concedes that he cannot do without the butcher-father-god: ‘do not leave me now, do not leave me now’, while the butcher repeats ‘listen to me child, I am what I am, and you are my only son.’

History and politics are universalised in ‘The Old Revolution’, when the narrator, perhaps a supporter of the monarchy adjusting to life post-early 20th century-socialist-revolution, thinks about past glories and current disasters: ‘I can’t pretend I still feel very much like singing, as they carry the bodies away….To all of my architects, let me be traitor…Now let me say I myself gave the order to sleep and to search and to destroy’, carried through by the extraordinarily moving refrain: ‘Into this furnace, I ask you now to venture, you whom I cannot betray’. ‘The Partisan’ is a reworked version of the WWII French Resistance anthem ‘La complainte du partisan’ by Anna Marly, but stripped of time-specific references (the French line ‘les Allemands l’ont pris’ is sung by Cohen as ‘then the soldiers came’), placing the protagonist as a universal, nameless, hidden figure, found in every war in history.

That same sense of timelessness is found in one of the album’s sadder songs, the exquisite ‘Seems So Long Ago, Nancy’. Written in homage to a good-time girl from Cohen’s youth, who killed herself after her illegitimate child was taken away from her, the story of her fate unfolds sparingly: ‘Nancy wore green stockings, and she slept with everyone. She never said she’d wait for us, although she was alone. I think she fell in love for us, in 1961′. Nancy comes from ‘the house of honesty’, but as Cohen devastatingly puts it ‘none of us would need her in the house of mystery.’ The way he sings ’1961′ makes it sound like some impossibly ancient time, before the founding of Jericho. Haunted by visions of the dead Nancy, the narrator ‘sees her everywhere. many use her body, many comb her hair’. She reappears at the end, a ghostly figure ‘in the hollow of the night’ who comes to you ‘when you are cold and numb’, both a comforting mother and a frightening spectre: ‘you’ll hear her talking freely there, she’s happy that you’ve come’. In death Nancy still seeks love, and the living people still run in fear.

Another ghostly woman appears in ‘Lady Midnight’ but this time she is a representation of despair, perhaps of the will to suicide that Cohen openly says stalked his younger years. After ‘argu[ing] all night, like so many have before’ the lady tersely tells the singer ‘Don’t try to use me, or slyly refuse me, just win me or lose me, it is this that the darkness is for.’ Perhaps she frees him from egotism when she tells him ‘if we cry now…it will just be ignored’, at any rate he awakens to new hope: ‘I walked through the morning, sweet early morning, I could hear my lady calling “you’ve won me, you’ve won me, my lord”.’

It’s a Leonard Cohen album, so there are no overt love songs – Cohen, for all his reputation as a chronicler of the heart, only really writes ‘love’ songs about sex – his real, all-consuming love is for the terrible father-God figure who stalks his entire oeuvre. After all the tenderness and wisdom that comes before, the album ends on a depressing note dressed up in a jaunty tune – ‘Tonight Will Be Fine’ cynically dissects the mutual dishonesty and cowardice that keeps a failing relationship limping unhappily along. Perhaps the album’s ‘message’ if it has one, is that dependence on romantic relationships is just a cover for the real lacunae in our lives – the search for something beyond reality, the struggle to find meaning in the past, the huge questions we must all ask but repeatedly hide from. It’s one of the most human pieces of art ever created, and that’s why it’s so timeless.

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Welcome to the continent

BBC are having an Africa season of sorts – probably reflecting renewed interest in the continent in the light of the upcoming World Cup. The latest instalment is An African Journey with Jonathan Dimbleby, in which the veteran reporter explores life and culture in Nigeria, Ghana, Mali, Kenya, Ethiopia, Congo and SA, among others. I caught part of the second instalment, when he visited Ethiopia and Kenya. (On a side note, when will the BBC iPlayer become available in Ireland?? I’d gladly pay! And it seems bizarre that the BBC radio iPlayer is freely available, but not the television one! But that’s another entry).

I was reminded again of my earlier thoughts on Rupert Everett and Hector when witnessing Dimbleby’s complete inability to just act normal around his African interviewees, but he wasn’t the worst example of western awkwardness either. Like in Welcome to Lagos, the people defied stereotypes of unrelenting misery – most people had tough lives but like anyone would, tried to make the best of it. The role of technology was an interesting side note – in a continent where many countries have sporadic communications infrastructure, the mobile phone is an essential item. Cultural purists might balk at the sight of a Masai tribesman leaning against a tree chatting into a Nokia, but, as he explained, the device was an invaluable help to them in maintaining their traditional way of life, advising their fellow tribesman where to bring their animals for water and arranging meeting places to swap information. Like the best forms of technology, the mobile enables the Masai to continue living their traditional lives, only more efficiently than before – it becomes an invaluable, almost invisible part of life.

An overriding theme in any programme about Africa is the almost dizzying level of entrepeneurship displayed by even the most uneducated of people. This is hardly surprising – many African nations have been betrayed by their own leaders so it makes perfect sense that people take their financial matters into their own hands. Some sniffy commentators in the west complain that this displays a sort of ingrained ‘me and mine first’ culture that will forever paralyse Africa until better ways of organisation are imported from abroad, and correlate the obnoxious wealth-grabbing of various presidents to a street seller making enough to buy a mobile phone. This is a manifestly silly idea, since it pre-supposed some kind of inescapable destiny of behaviour that doesn’t stand up to even the most basic scientific analysis, and doesn’t take into account the simple fact that people will always make the best of whatever situation they find themselves in. Many Africans find themselves in situations where their leaders do nothing for them, so they help themselves and their families as much as they can. Anybody would so the same. Strong societies and communities don’t evolve overnight, especially when the conditions are unfavourable, and ordinary human self-interest is not some kind of incurable hamartia.

One enterprise on show was a kind of Western Union service in Kenya called MPusa where people send money to relatives and receive a text to confirm the money has arrived – incredibly simple, incredibily useful. Dimbleby also visited a call-centre and the set of a soap opera promoting unity between Kenya’s tribes. A focus group audience for the soap confirmed that tribal conflict in 2008 was strongest among the uneducated, but the more people were educated, the less conflict there was. Again, the simplest answer is the correct one, rather than the dark mutterings about ingrained African ‘tribalism’ that blight the conservative (and often the notionally liberal) western press. The 2008 violence in Kenya was multifaceted, but it was certainly not simply the inevitable result of bloodthirsty tribes seething at each other.

These recent programmes on Africa have been really cheering. Seeing people just getting on with their lives as society at large gradually evolves around them dispels the negative stereotypes that are pumped into our brains in the west by media, charity organisations and self-styled ‘experts’. I don’t mean that in a patronising way ‘look at them there with their little businesses’, and of course it’s obvious Africa has lots of problems to overcome. It would be naive to assume that a fully modernised African society will exactly mirror the West – there are too many dramatically different cultural features to African life for that to happen – but it looks more and more each day that Africa will eventually become a thoroughly modern continent on its own terms, which is the best news of all.

Victorian sexplorer and cross-cultural relationships

Richard Burton

Last night I watched a documentary on Richard Burton presented by Rupert Everett (The Richard Burton in question was the 19th century explorer, writer and translator of the Kama Sutra, not, as Everett put it, ‘Elizabeth Taylor’s fifth and sixth husbands’). Unsurprisingly, considering its lubricious presenter, the documentary focused on Burton’s exploration of sexuality in various parts of the world and his rejection of hypocritical Victorian mores.

I’ve seen Everett in presenter mode before, in a documentary on Byron a few months ago, and while he can be insufferably irritating, I’ve always quite admired his consistency of personality, This was even more evident in this programme, where he was filmed wandering around Egypt, India and Goa among other places. Whether talking to old ladies in the Indian streets, bantering with nuns in a Goa convent or quizzing an Egyptian masseur on his sexual preferences, Everett didn’t substantially change his personality or delivery to fit in with his surroundings. Even when quizzing an imam on the position of homosexuality in Islam (unsurprisingly, verboten!), he was still himself, understandably a heavily dialled-down version for his own safety, but essentially unchanged. The almost jarring sight of a Western person just being relaxed and normal in foreign countries shows us how most TV presenters (and many travellers) take on a fake, simplified persona to interact with ‘natives’. Does this spring from lack of confidence in one’s own personality, or a persistent Western concept of darker-skinned people as eternally ‘other’? Probably a bit of both.

Somebody like Everett, who is clearly an unapologetic egoist, simply doesn’t think to behave any differently – he does not seem hamstrung by post-colonial guilt, which ironically causes many British travellers to be more condescending to their former subjects than if they weren’t plagued by it. The only other TV personality I can think of who displays the same unselfconsciousness is Hector Ó hEochagháin, who shares Everett’s qualities of being intensely annoying and deeply engaging. I remember seeing him in a travel programme where he crossed part of the Sahara, and was struck by the ease with which he interacted with the men accompanying him, drinking and bantering around the campfire. It shouldn’t be striking to see a group of people from different countries interacting normally, but western attitudes and the disparity of wealth between the First and Third Worlds usually places a stranglehold on normality.

Burton found it very easy to interact in the various countries he lived in, mainly due to his skill in assimilating. Local prostitutes (male and female) and mistresses taught him about a world of sexuality miles away from the whalebone corsets of his upbringing. However the key issue of sexual relationships between people of vastly differing wealth appears to have changed little since his time. In the documentary, an unnamed Egyptian masseur gave insight into this as he tried to entice Everett into a ‘hard sex’ or ‘soft sex’ massage. Politely deflecting the proposition, Everett asked the man if he liked men or women, who replied that he preferred women. When Everett asked how he could perform sex acts on men if he was not homosexual, the man seemed confused and replied ‘it’s my job.’ Therein lies the key issue in relationships that cross these kinds of boundaries. Even outside the world of prostitution, how often do the people from the poorer countries actually love their richer partners, and how much of the attachment is driven by monetary need? Is their even a division in the mind of a very poor person between loving attachment and financial security? How much does the richer partner even mind if their lover really cares for them or not? Is a separate homosexual identity a purely western invention, when a married man with children living in a poor country sees no discord in performing sex acts on other men for money?

There’s no doubt that some cross-cultural relationships work very well, but it seems that in many of them a certain amount of delusion is required on the part of the richer partner that they won’t be abandoned if the money runs out. This sounds like an offensive cliché, but I don’t mean it that way at all – primarily it’s not cultural reasons that lead to this disparity in expectations, but simple economics. It’s impossible to underestimate the effect poverty has in shaping personality, and the same for wealth. Coming from a middle-class background, there are dozens of things I used to take for granted – the idea that people can follow any career they wish, that the norm for romantic relationships is financial and gender equality, that only ‘bad’ people commit violent crime – but these assumptions are founded on the comfortable base of coming from generations of professionals who worked hard to give me such an easy view of the world. There’s no shame in coming from such a background, but it’s crucially important to recognise that our views on life are often hopelessly narrow and things sometimes assumed to be universal are impossible for thousands of people, due to the financial inequality of the world. I could be biologically the same person but I would have vastly different views of the world, life, work, marriage and my sense of self if I had been born in Calcutta, Burundi or even deprived parts of Dublin.

The scandals involving the poet Cathal Ó Searcaigh and his Nepalese boyfriends showed how little has changed since Burton’s day. From watching the documentary, it seemed fairly obvious that few, if any of the young men would have identified as homosexual in the Western sense, but they were happy to play that role (and the role of obsequious, shoe-cleaning servants) for their rich white benefactor. Again, the lines between avarice and affection seemed blurred – the men were not in love with Ó Searcaigh, but they had affection for him nonetheless. From the poet’s point of view, it didn’t seem to matter a great deal to him whether they cared deeply for him or not. The documentary on Ó Searcaigh was keen to portray the Nepalese boys as helpless victims of an evil predator, but this was simplistic and condescending – it seems unlikely they were not at least partly driven by personal gain. The relationships were essentially exploitative, but not hugely more so than many so-called ‘equal’ Western marriages. Maybe the real scandal should be that an economic situation still prevails in the world that allows such relationships to thrive.

Bull’s-eye view

The camera lens as a ruthless eye – it’s a well-worn cliche, but one that keeps demanding to be used. Photographs, even the most carefully shot, can reveal elements utterly unplanned by the photographer and the subject, from an previously unnoticed tower in a landscape to the lines in the face of a movie star clinging to youth. Since its invention the camera’s capacity to invade privacy has been readily exploited, leading to excitement and anxiety in equal measure.

Another common, but apposite cliche, is the idea that the photographer somehow violates their subject – even if the latter is willing to be photographed – by capturing their raw, unmediated image. As Henri Cartier-Bresson put it: ‘The creative act lasts but a brief moment, a lightning instant of give-and-take, just long enough for you to level the camera and to trap the fleeting prey in your little box.’ Referring to the subject as ‘prey’ sounds slightly terrifying, but is probably a sentiment familiar to many photographers. Even inanimate objects and views become a kind of prey in the avaricious aperture of a camera.

It’s the camera’s invasion of human privacy that is the focus of an exhibition beginning at the end of the month in Tate Modern, entitled Exposed: Voyeurism, Surveillance and the Camera. Grouped under various themes that range from the obvious (sexually explicit or graphically violent shots) to more subtle examples of voyeurism like government surveillance and street photography, the sample of images available online indicates an exploration of humanity’s secret moments. Some are shocking, like the terrified face of a young South African man clinging to the side of a building while a jeering crowd urges him to jump, some are unsettlingly banal, like the couple kissing at the New York Tortilla Factory, but all share that strange intimacy that comes when a photography ‘steals’ a moment that a subject would never intend to be recorded.

One photograph from the exhibition that captures a thing rather than a person is a powerful image of a British army watchtower at the Crossmaglen security force base in South Armagh. On an otherwise normal-looking street the watchtower looks utterly unnatural, bristling with wire fencing and multiple aerials. Obviously this photo was illicitly taken, and yet the tower looks somewhat ridiculous, rather than threatening. Its incongruity highlights the unnatural political situation that gave rise to its creation.

Ideas of reality and artificiality are thrown into relief in Walker Evans’ 1927 Street Scene (above), where the hatted man viewed from above, bathed in intense shadow, look like figures from the set of a film noir. The fetishisation of the past in film and art often means that genuinely contemporary images end up looking like pastiches.

The value of this exhibition is not just the interesting images that will be on show, but the questions it raises about the function and power of photography, which are even more relevant now than in the past, considering we are under more surveillance now than ever before.

Swinging through the ivories

Last Saturday saw the 100th anniversary of the birth of Mary Lou Williams, jazz pianist, composer, arranger and, in later life, founder of an organisation devoted to help jazz musicians suffering from drug addiction. Williams, like the blues singer Memphis Minnie, was a person whose personality and talent helped her rise above the strictures imposed by gender and race at the time.

She cut her teeth in the 30s writing and arranging for Benny Goodman’s and Duke Ellington’s bands, and in the 40s she mentored Dizzy Gillespie and Thelonius Monk, among others. She wasn’t restricted to playing in bands either – her large-scale compositions include the Zodiac Suite, a series of musical sketches, the long hymn called Black Christ of the Andes and several masses (following her conversion to Catholicism in the 50s).

As pianist Billy Taylor remembers, when Williams was mentoring Thelonius Monk she helped him refine his playing style – basically, she stopped him battering the holy shit out of the keyboard! Monk’s style needed to be toned down a bit, and the end result was still characteristically muscular but infused with greater feeling. No doubt Monk had many different mentors. but Taylor’s story shows that Williams was not an insignificant one.

Too good to be true?

The Riace Bronzes

A recent episode of the Bettany Hughes series, The Ancient World, entitled ‘Athens: The Truth About Democracy’, covered the history and development of that unprecedented experiment in direct, representational democracy in 5th-century Athens. As expected, the show covered the astonishing achievements the Greeks made in art, drama and philosophy. Interestingly, Hughes pointed out that these achievements actually coincided with the period in which pure democracy was beginning to decline, eroded by the dominance of Pericles and the dragged-out nightmare of the Peloponnesian War.

Among the most notable achievements was the abrupt evolution of Greek sculpture from the stiff, Egyptian-like figures of the kouroi to the astonishing dynamism and realism of the Discobolus and the Riace Bronzes. The suddenness of this evolution and the perfection of the resulting art seems to be in keeping with the rest of the ‘Greek Achievement’, but an English sculptor has a different theory. Nigel Konstam, interviewed by Hughes in the programme, thinks that the lifelikeness of these sculptures is just that – namely that they were made using plaster casts of live models. He demonstrated how this could be done in his workshop, where a number of sculptors smeared plaster over a carefully positioned, suitably muscled male model.

Konstam didn’t stop there, though. His ultimate piece of evidence was the soles of some of the Riace sculpture’s feet. The underside of the sculpted toes and soles are flattened at exactly the same point a live standing model’s would be – a detail unnecessary for verisimilitude, since the soles are invisible. It’s a persuasive argument, though it could just as easily be argued that Greek sculptors paid the same attention to detail on the invisible as the visible in their work. A more convincing proof for the argument came to me as I looked at the images of various statues, something that has often occurred to me while looking at Greek sculpture – namely, that the heads and bodies often seem notably different to each other., Even when the proportions are perfect, as they usually are, the bodies are so life-like as to seem to be breathing, while the faces are oddly generic – both male and female faces have the same long noses, pursed lips and round cheeks (incidentally the young Elvis had a perfectly ‘Greek’ face). It’s less conclusive than the soles-of-the-feet evidence, but this disparity strongly indicates, from an aesthetic point of view at least, that models with perfect bodies were used as moulds for both male and female Greek sculptures, while the faces were created from imagination. It’s not implausible that such ripped torsos would be plentiful among Athenian citizens – soldiers in the triremes spent up to 8 hours a day solidly rowing.

If true, this theory rather takes away from the idea that the Greeks were innovators in sculpture, but the thought doesn’t bother me. Their myriad achievements in just about every other field more than make up for it.

Living for the city

By a stroke of luck I caught the second episode of BBC2’s ‘Welcome to Lagos’ last night, and it was just as fascinating as the first. Last week the focus was on born-and-bred city people, but this time the thousands who migrate from Nigeria’s countryside to live in the city’s slums were in the spotlight. In the same way that the first episode looked at life on the rubbish dump, the lives of various people living in the slum of Makoko, built on stilts over the massive Lagos Lagoon, were examined. Chief among the many characters was Chubey – fisherman, entrepeneur, father of 18 children and master of the weekly Lotto, who served a linchpin for the other stories to revolve around. Highly intelligent, with plenty of what we Irish call ‘cop-on’, Chubey nevertheless was a firm believer in traditional sorcery and remedies, wearing what appeared to be a bird’s head around his neck and arranging for his son to receive an elaborate cleansing ceremony when he started running with a bad crowd. It’s not just rural ignorance that causes people to cling to such remedies – as Chubey revealed when he stated ‘We don’t have gates and guards like the rich men in the city, so we use our own protection’ – it’s also about asserting identity in a city where the haves and have-nots look at each other across such a vast chasm. Racial identity is also maintained through these practices – many people spoke of how traditional medicine was a uniquely black way of doing things, distinct and separate from the ways of white people. Makoko is like a slum Venice, made up out of thousands of small wooden huts supported on stilts sunk into the thick black sand of the lagoon bed. Inhabitants get around on small rowboats, often perilously overloaded with people, logs, sand, bricks and other bits and pieces. The presenter (refreshingly always behind the camera) astutely noted how ancient and modern coexist almost seamlessly in this place – the few medical centres provide antibiotics and tree-bark potion, everybody has a mobile phone but the primary method of disseminating information is still word-of-mouth. The patchy-to-nonexistent levels of service provided to the inhabitants was revealed by two deaths by electrocution of saw operators in the slum’s largest business, the Ebute Metta timber yard. Worn cables and a lack of protective gloves meant that even touching the wrong part of the wire connecting the huge electric saws to the power source led to instant death for two unlucky employees. The workers formed a makeshift union and demanded rubber shoes and gloves for safety, which appear to have eventually been provided. Also working at the mill were two boys of about eleven, who had left their rural villages behind and were saving to return home and build a house. How realistic their ambitions were remains to be seen. But as Chubey pointed out ‘If you come to Lagos and don’t have sense, you will get sense very quickly. You will never leave Lagos without getting sense.’ One person who seemed to be lacking in sense was Chubey’s teenage son Payo, who, as Chubey put it ‘is only good at going out’. Despite the traditional ceremony, he continued on his no-good-nik ways until eventually he was thrown out of the family home, along with his mattress and few belongings. Teenagers everywhere fall out with their parents and run away from home, but I don’t envy Payo trying to negotiate a life alone in Lagos’ slums. He maintained ‘I refuse to beg him [Chubey]’ but a few weeks out in the world might make him rethink his stubbornness. Female voices have been fairly absent from the series so far, probably due to to the fact that the central characters tend to be family patriarchs who would be unlikely to allow their wives (seemingly plural in Chubey’s case at least) and daughters to speak alone to the camera team. However the women of the slum were noisily present in most scenes last night, even if we didn’t get to find out much about their thoughts on life. One charged into the sawmill when she heard of the second electrocution, clutching an empty bottle of schnapps and roaring about how God had forsaken them. Meanwhile a couple of concerned sisterly types tried to persuade Payo to apologise to his father, but to no avail. Chubey – who despite his rather aggressively irascible manner, seemd fundamentally decent – eventually won the equivalent of £54 on the state Lotto, and the programme ended with his entire (and extensive) family celebrating. Another man, Paul, saved up enough money from his work at the timber yard to buy his own tiny home. Their ebullience and repeated assertions that money was making them extremely happy shows yet again that the bizarre mental trickery involved in separating money from a certain level of contentment is an invention of the affluent West. Again this super series provides a humanist, unpatronising view into the lives of people inhabiting a confusing, dreadful, fascinating and thoroughly modern city. I look forward to the next episode!

Stories from the city

In Our Time recently had a great two-part episode on the history of the city, charting the economic and political rise of cities from Ur to Bogota. Some of the information was familiar, and some quite unexpected. For example, after the fall of Rome heavily populated cities became a minority, and London didn’t reach first-century Roman population levels until the beginning of the 19th century. The political architecture of 18th century cities was illuminative – Hausmann’s wide boulevards were designed as much to prevent rebellious working classes from erecting barricades as they were for aesthetic reasons. The earliest ‘gated communities’ were the Georgian townhouses of 18th-century London and Dublin, where the mews at the back gave access to carriages, so that their inhabitants need never step on to the main street outside and encounter any of the ordinary inhabitants of the city. But cities were often reclaimed by the very people who they were designed to control – New Delhi was designed with Hausmann-esque boulevards after the Indian Rebellion of the 1850s in a concentrated effort to consolidate imperial power, however after independence in 1947 Lutyens’ architecture was celebrated and the city accepted as a key part of India’s history. Similar accomodations with the symbols of past conquest have occured in Dublin and Kingston. And there’s no doubt that a dense concentration of people, while often leading to poverty and disease, is a significant factor in the development of revolutionary ideals and a vision of a fairer society for all – Engels’ Manchester and early 20th century Paris and Moscow being key examples. Part of the second programme focused on the astonishing effect the development of the railways had on British cities, particularly London. One commentator referred to the light-speed adoption of railway travel as the equivalent of an ‘atomic age’ and the analogy is not exxagerated – within 30 years London and Paris had evolved from cities which relied on horse-drawn carriages to ones with mass under- and overground transit systems. This had the effect of finally bringing the rich into almost direct contact with the poor masses, as the engraving above by Dore reveals. Bridges ran directly over slum tenements, leaving the passengers in no doubt as to the conditions the inhabitants lived in. Many poor people were evicted from their homes without compensation in the early days of the railways, yet ironically it was the social mixture and opportunities for mobility brought about by those same railways that later helped increase employment opportunities, and subesequently, aspiration. Modern cities were analysed too, with a fascinating parallel drawn between the development of Los Angeles as a car city in the 1930s and its imitation by South American new cities like Mexico and Bogota. One contributor broke past the usual cliches about the relentless ugliness of modern cities – an argument that has been pitched against all new building since probably the days of Ur – and described how run-down slums in Bogota have evolved into respectable neighbourhoods after the introduction of good public transport. He seemed to be siding with the unfashionable but hopeful view that regeneration is always possible where people are concentrated together, even in desperate slums, and it is good planning, support and an understanding that millions in the developing world would rather live in cities than in the country that are needed to improve cities, not hand-wringing over their lack of beauty. Human life is messy and complex, therefore our cities are too, but that’s no excuse for neglect and doom-mongering. I would have liked more analysis of the cultural life of cities, and the greatest city of all, New York, was barely touched upon, but overall the series was extraordinarily comprehensive and informative. Above all, the history of cities is the history of humanity, a story in equal parts unequal, cruel, thrilling and wonderful. As Velutus says in Shakespeare’s Corialunus: ‘What is the city but the people?’ Listen to In Our Time: Cities here.

The city of memories: Lawrence Durrell's Alexandria

If one of the novels in Lawrence Durrell’s The Alexandria Quartet were submitted to a publisher today, it probably wouldn’t make it past the receptionist. A great, sprawling meditation on the tangled loves and confusing lives of a group of wealthy, privileged eccentrics living in 1930s Alexandria, the two I’ve read (Balthazar and Justine) break just about every rule in the creative writing book. The plot, as much as there is one, meanders aimlessly, all the characters speak in an identical voice that exactly mirrors that of the narrator, the prose is laden with archaic terms and classical allusions, and the mood of relentless intensity never lets up. Yet the novels are captivating in a way other, better-written books are not, because even though they present us with one writer’s idiosyncratic version of reality, that reality is presented with utter conviction and sincerity. Durrell himself was fully aware of what he was doing, as the note at the beginning of Balthazar reveals. In it, he explains that ‘modern literature offers no Unities, so I have turned to science and am trying to complete a four-decker novel whose form is based on the relativity proposition. Three sides of space and one of time constitute the soup-mix recipe of a continuum. These four novels follow this pattern.’ In the postmodern age, such grandiose ambition might seem incredible, but Durrell was not being an egomaniac – he was simply following the themes of early 20th century modernism, in all its forms, when many still believed that art and literature could change the world. He acknowledges himself the outdatedness of his ambition, even as early as the 1950s (Balthazar was published in 1957): ‘These considerations sound perhaps somewhat immodest or even pompous. But it would be worth trying an experiment’ I have always found that the greatest artists are the ones who succeed in drawing you absolutely into their world, who weave such a compelling spell with words or music or images that even the flaws in the work become an essential part of it. Other great artists can present you with a perfectly achieved idea or object, to be consumed in the exact moment it is seen in and executed with the flawless precision that comes from years of work. Paul Klee, Philip Larkin and Stevie Wonder are examples of this kind of artist, and they and their kind are essential and great. But there is an especial wonder in being drawn into a fully realised artistic world, and it take a very different kind of artist to do that – the kind that writes a four-volume novel about one city and a few of its inhabitants. Evoking place is a key obsession for many novelists, and Durrell succeeds magnificently. Alexandria – a long-disappeared Alexandria – seems to breath from the page as he lovingly describes the moods of its harbour waters, the smell of the streets, the faces of diplomats, policemen, Bedouin and barbers, the wind swelling the curtains of the narrator’s tiny room, the sweep of coast and silent deserts outside the city walls. The characters live vividly, even though they all speak in the narrator’s voice – in fact that is part of the spell, as the quartet is telling the story of one man’s experience of a place and time. Wordy, humourless and intense, the characters should be insufferable, but Durrell’s longing eye lights on a hundred and one idiosyncracies and tiny mysteries that makes them all live and makes you care what will become of them. I say ‘longing’ because though the central theme of the quartet may seem to be the course of a love affair, in fact it is about memory and the almost painful longing that writers have to preserve long-distant times and feelings in prose that will bring it all back to life, rather than condemning it to a dry death on the page. Many times throughout the books the narrator makes reference to the continual struggle of the artist to catch a place and a time, and the act of love required to hold that form permanently. It’s love that inspires this kind of writing, not just romantic love, but love of existence. The unequal city with its countless tales of poverty, misfortune and unhappiness is presented with a loving eye that doesn’t want any part of it to be forgotten. It’s this loving capture of a personal version of reality which brings the work of Henry Miller to mind. Durrell greatly admired Miller, but though they shared the same all-encompassing eye Miller’s approach was much more rough-and-ready, not just in his sexual explicitness, but in his harsher assessments of the people around him. However, in Tropic of Capricorn, he evokes New York in the early 1920s with the same vividness that Durrell does Alexandria, taking the same joy in every beautiful and hideous aspect of the city. This is the great value of fiction – when written by a person consumed with longing for a place and time, it gives us a kind of completeness of vision that could never be provided by a straight-up factual account. We read non-fiction to find ways to change the wrongness of the world, we read fiction to balance that quest and find a fully realised version of reality. Much of this is a matter of taste – plenty would find Durrell’s intensity impossible to read, and there’s no denying that the novels have pretentious passages. The focus on the lives of the rich and idle, and their various hangers-on, is not exactly all-encompassing, even though just about every part of Alexandrian society features in some way. But if Durrell had ever adapted any of his content to suit a greater number of readers, or provide a more fully-rounded version of the story, the spell would immediately have been broken, because the sincerity would be gone. For any who do start the novels and find the first few pages heavy going, my advice would be to give it time to work its magic. As a postscript, I generally am not very interested in books about fading aristocracy – ‘Big House’ novels leave me cold – but between this quartet and the wonderful, little-known novel Beer in the Snooker Club by Waguih Ghali I have developed a compulsive fascination with the former aristocracy of Egypt: the French-speaking Coptic community. Perhaps the heterogenuity of the world they lived in, as opposed to that of the aristocracy of England and Ireland, has something to do with it.