An Alternative History of Photography: Works from the Solander Collection @ the Photographers Gallery

The Solander Collection

OK, so what is the Solander Collection? In its own words:

Dedicated to the enjoyment and understanding of photographic art in all its forms, the Solander Collection has a special emphasis on international traditions, under-represented and forgotten artists, ethnic diversity, and women. The aim of the collection is to broaden the understanding of photography as inclusive and democratic.

Nearly all works are vintage (made within a few years of the negative) and include many rarities and ‘firsts’. It is a working collection, intended to be shared through exhibitions and publications. The collection is based in Oregon and California and is available to view by appointment, when it is not on public view. (About the Solander Collection)

It’s named after the Solander Box, the cloth-covered black box that museums use to store flat works in.

This exhibition

This exhibition at the Photographers’ Gallery displays over 130 works from the Solander Collection. They’ve been selected to make visitors “look again at well-known works by major artists, alongside forgotten greats, regional champions and unknown artists”. Here are curators Graham Howe and Phillip Prodger explaining.

Keywords are:

“feminist photography…connections between things that don’t always get connected…more inclusive, more welcoming…never meant to be a chronology…pockets of thought, ways of seeing, ways of thinking of photography…you’re meant to feel how organic everything is and the connections that exist between different time periods…a wider view, a more diverse pluralistic approach to looking at photography…as rich and diverse and interesting as the people of the world…”

Does it match up?

Does this exhibition match up to these brave words about diversity and inclusiveness? Well, yes and no. On the No side:

Still chronological

Although the curators claim to be eschewing chronology, the exhibition is still very chronological in feel. It starts with works from the very dawn of photography in the 1840s, when people used photos as the basis for fine art and painted over prints, or used the camera lucida as an aid to drawing, or when subjects were chosen to match the subjects of fine art and sculpture, for example the striking male nude included here by Charles Nègre.

It starts with the usual early pioneers such as William Henry Fox Talbot, Julia Margaret Cameron, Roger Fenton and Eadweard Muybridge. And then moves slowly forward through the decades of the nineteenth century before arriving at the explosion of Modernism around the time of the Great War.

So this is all reassuringly chronological and follows the same timeline as umpteen other history of photography exhibitions I’ve been to. The very fact that the curators feel compelled to call the exhibition ‘An alternative history‘ indicates how far they are from throwing off the shackles of chronology and arranging works by some other method. Why not call it ‘Selection from the Solander Collection’ and arrange the pieces in a genuinely non-linear, themed, or free associative manner?

Still very American-centric

Of the 130 or so pieces I counted 24 by American photographers, or about a fifth. There are also a lot from Europe, obvz, and then only a handful each from China, Japan, a few each from some south American countries, and about a dozen in total from Africa. So it may be more geographically diverse than your standard history of photography, but not as diverse as the actual world, the real world out there beyond Galleryland. In the real world the top half dozen nations are currently ordered by population thus:

  1. China 1.5 billion
  2. India 1.4 billion
  3. Africa 1.3 billion
  4. America 335 million
  5. Indonesia 280 million
  6. Pakistan 240 million

So, to be strictly ‘representative’, there ought to be four times as many photos by Chinese, Indian or African photographers as Americans. Another statistic is that America makes up 4.25% of the total world population so to be utterly ‘representative’ exhibitions of global art like this ought to have that amount of representation – whereas, of course, it’s nothing like that. America, with the imperial reach of its technological and commercial supremacy, is still the single most represented country.

The fact that Americans think it is an impressive achievement to feature handfuls of photographers from other countries tells you just how deep-grained American parochialism and chauvinism is, and how slavish the obeisance of British art and culture gatekeepers to American culture is that they unquestioningly, enthusiastically go along with America’s ongoing dominance.

Obscure photographers?

Well, yes, up to a point but maybe a third of the 100 exhibits were by famous photographers – the Victorians ones I’ve mentioned above, plus ‘legends’ like Ansel Adams, Diane Arbus, Robert Frank, Man Ray, Edward Weston, Rodchenko, and the fairly well known African studio photographer, Malick Sidibé.

On the Yes side:

More nationalities

Yes, there are works from Poland, Uzbekistan, Mali, Cameroon, as well as East Germany, Australian, Chile, Jamaica, Mexico, Singapore, Ukraine – nations you rarely see represented in any Anglo art exhibition. It does feel as if more nationalities are represented, albeit in nothing like the proportions they ought to be.

More obscure works

There are a number of anonymous works (particularly from the early period), odd or unexpected works like the studies using native peoples of John William Lindt; and, in the later part of the show, quite a few photos from what feel like obscure and overlooked photographers, from the under-represented countries mentioned above, Poland, Mali and so on.

The Western Gaze

More important/significant/telling is the curators’ inability to escape Anglocentric or Western notions of beauty or quality or the notion of ‘interest’ which they mention in the video. On my trips to Muslim countries, in my engagement with Chinese or Indian or Japanese art, I’ve realised that many other regions of the world have traditions and definitions and canons of ‘art’ utterly different, alien from, the Christian, white western ones I was brought up in.

Feminist curators and critics go on rather a lot about ‘the male gaze’. The phrase often appears on wall labels of numerous exhibitions. But I’m not sure I’ve read so much about ‘the Western gaze’, the way all western people bring very Western values and aesthetics and judgements to bear on all the art forms – music, sculpture, photography – we encounter outside our culture. Often it’s not even clear whether it is art, as we understand it; or some part of what we’d categorise as religious artifacts or cultural traditions or traditional practices.

The mindset whereby we want to take objects from their original location and categorise and label them and put them behind glass cases in antiseptic museums and galleries, that’s quite a Western way of thinking, specific to certain locations and times in Europe then America, and not necessarily fund in other cultures. (Rooms 1 to 5 at the British Museum, the long wood-panneled room on the right of the big central atrium, are devoted to describing the invention of the Western tradition of collecting, categorising and displaying precious artefacts. Visually, it’s the least sexy part of the British Museum but conceptually, maybe the most important: it’s an exploration of the origins of the entire concept of The Museum and The Collection.

In my opinion the curators of this exhibition have obviously made an effort, and have included works from a few more countries than you might expect; but they have come nowhere near throwing off the shackles of the Western Gaze and Western aesthetics, and so barely engaged with other ways of seeing.

The narrowing effect of photography

Then again, when it comes to photography, this may be because the technology and the form themselves such Western creations. Cameras, film and all the rest of the paraphernalia were invented, developed and improved in the advanced industrial nations of Europe and America (and Japan), and exported to other countries.

Maybe photography itself is an imperialist form, colonising the minds of everyone who uses it, co-opting them into modes of observation, alienation, categorisation and detached gazing, which are intrinsically Western.

Maybe to pick up a camera (or a phone with a camera in it i.e. pretty much every smartphone in the world) is to adopt an entirely Western technology and take on Western blinkers. Maybe, on this reading, it’s impossible for photography to be truly ‘diverse’ because, even though the person taking the photograph may be from Jakarta or Kinshasa or Shanghai, or an aborigine or native American, as soon as they pick up a camera they are infected, taken over, co-opted, colonised by the Western controlling, objective, alienating way of seeing. Just a thought…

Commentaries

Arguably, the single most important thing about this exhibition is the commentaries. The Solander Collection maintains a network of contributors in countries around the world, photographers but also critics and writers, and well over half (not all) of the photos in the exhibition are accompanied by fairly long wall labels, four or five thick paragraphs long, short essays –giving detailed information about how each photo was made, the photographer, the subject matter and so on.

if you read all of these commentaries it makes progressing around the two rooms which host the exhibition quite a slow business.

Selected works

So what did I like or what stood out for me? I’ll make a personal selection i.e. create my own networks of connections through the very varied corpus or body of work they’ve selected. To give it some structure I’ll base it on topic or subject matter.

African studio photography

Several African studio photographers are represented including the famous Malick Sidibé from Mali. Apparently the golden age of studio photography in West Africa was during the 1960s and early 70s i.e. the decade following independence from colonial rule.

Studio photographers used the conventions inherited from the West (the very idea of a studio; deeper than that, the very idea of a photograph) but gave it a style and swing, matching the newfound confidence of young urban types dressing according to new Africanised forms of fashion.

I’ve selected a pic by the less well-known Michel Kameni (1935 to 2020) from Cameroon. Apparently his photos are that bit less flamboyant than Sidibé’s, which you can see in the exhibition where examples of each guy’s work are place side by side. This example uses technical tricks to create a mirror image of the same woman, momentarily appearing as her own twin. Thus it is more mysterious and strange than Sidibé’s generally cool and confident but straightforward portraiture. What is the woman looking at us thinking? She’s a kind of African Mona Lisa.

Double Portrait by Michel Kameni (1966) © Studio Kameni

Constructed photography

Oscar Gustave Rejlander (1813 to 1875) spent much of his own life in poverty and set out to document the lives of the poorest in society. But that’s not the most interesting thing here. The interesting thing is that this photo was constructed. Not just staged – as the girl in the foreground standing on a suspiciously clean street sweeping broom is – no, the entire backdrop, a waybill publicising an 1871 rally in Trafalgar Square against the match industry – was added to the photo of the girl. Or the photo of the girl was superimposed onto the background. Fascinating that right from the start photographs were subject to artificial intervention.

Match Girl, 1871 by Oscar Gustave Rejlander

Documentary photography

Meaning recording the lives and practices of ordinary people. Or as the Tate website puts it:

a style of photography that provides a straightforward and accurate representation of people, places, objects and events, and is often used in reportage.

This is an apparently simple documentary photograph taken by Emilio Amero (1901 to 1976) recording a moment in a wedding celebration in Mexico. But this is a carefully curated photograph so it has depths which become clearer the longer you look.

Obviously, the woman is beautiful with a beguiling spiritual beauty which becomes more entrancing the more you look. But her dress is wonderful too, particularly the concatenation of metal necklace, pendant and ear-rings. And the bracelets on her right wrist. How beautiful she looks! And then – this is all happening in the street, far different from an English wedding in a crabbed and constricted English church. This is happening outside and, you realise, there seem to be loads of people in the background, some milling about but a row of figures on the left sitting down. Are all of these people here just for her wedding? How wonderful and sociable! How communal and shared and happy it looks. Which makes the look of concentration and seriousness on the young bride’s face all the more sweet, touching, foreboding, intense and magical.

A Bride Dances by Emilio Amero (about 1937) © Estate of the Artist

Ethnographic photography

John William Lindt (1845 to 1926) was an interesting character (Wikipedia article). Born in Germany he travelled to Australia where he built a reputation as ‘a landscape and ethnographic photographer, early photojournalist, and portraitist’. This is one of 31 photos Lindt took of Gumbaynggirr and Bundjalung people in a book titled ‘Australian Aboriginals’ in 1874. There are all kinds of things going on in this charged image. Most obvious is the clash or tension between the staged background and props and the vivid presence of the woman and child. And cross-threading against that, the similarity to the great Christian image of the madonna and child which he’s posed them in.

The early photographers saw the technology as a way to copy, re-enact, reproduce the poses and subject matter of the fine arts, of the Old Masters of the European visual tradition. One of the most interesting things about photography is how long it took for its practitioners to realise it could represent the world in ways not limited to fine art precedents, it could depict the world as it is, and then the development by Modernist practitioners of realising photography was susceptible to techniques which broke with reality altogether to create forms unique to the technology, such as photomontage, solarisation and so on.

Young Woman with Sleeping Child, Clarence Valley (1870 to 1873) by John William Lindt

Feminist photography

The whole point of ‘feminist photography’ is it has many strands and many meanings. Here are two quotes which indicate what they have in common, namely the quest to overthrow gendered stereotypes and expectations.

Feminist photographers turned a medium used traditionally to reinforce gender norms into a powerful tool of transformation and emancipation, reimagining not only the possibilities of photographic self-expression, but also the kinds of subjects and environments thought to be deserving of aesthetic representation.
(Beyond the Male Gaze: Photography and Feminist Theory)

Photography became an important tool of second-wave feminism to critique the established visual conventions through which gender, sexual, racial, and class identities have been constructed.
(Women and photography)

This pair of photos by German photographer Annegret Soltau (b.1946) were made in 1975 and have no written commentary, leaving us free to interpret or make up our own meanings. I’d have thought the place to start is the way the myriad fine threads covering her face in the left-hand picture have been snapped in the one on the right. But it’s not as if this has been caused by her, for example, opening her eyes to symbolise awakening from her heteronormative slumber or opening her mouth to break the silence and express her truth etc. It’s less predictable than that. Something has snapped, but what has caused it, and what it means remain suggestive but mysterious.

Self by Annegret Soltau (1975). Diptych of gelatin silver prints © Annegret Soltau, courtesy Richard Saltoun Gallery

Glum photography

Not exactly a happy couple, but the main thing about this photograph is that it was hand coloured, which explains the bright but somehow aged and faded tone of the pink shawl and yellow blouse. In one way this image links to the studio photos of the Africans, Malick Sidibé and Michel Kameni, displayed on the wall opposite – but it also links to the painted photo of the maharajah with tiger (see below) raising interesting questions about tradition and continuity.

Portrait of a Couple 1970s by Ram Chand. Hand-coloured gelatin silver print © Ram Chand, courtesy Christophe Prebois

Happy photography

‘Laugh, and the world laughs with you.’ Hard not to find these girls’ innocent mirth infectious. People from sometime in the 1970s and yet you feel an immediate deep contact with them, they could be a couple of girls giggling in gallery right next to me. Photography can do that, make unnerving links with people you know are long dead in places and cultures which have long ago vanished. If you’re feeling robust this can be wonderfully life-enhancing, expanding your sense of humanity. If you’re feeling tragic, it can give you a bad case of Weltshchmerz and loss. Où sont the giggling girls of yesteryear?

Two girls in Kingston, Jamaica by Unknown, possibly Ernesto Bavastro (1870s to 1880s)

Historic photography

This is the first known photograph of a Chinese police unit, which began serving in Hong Kong shortly after its establishment as a British colony in 1841. The tut-tutting wall label reminds us that colonial police forces like this were strictly hierarchical, with British officers in charge, then Indians who could serve as sergeants or inspectors, then local, in this case Chinese people who could serve as constables or sergeants but weren’t allowed to rise higher.

This wasn’t a one-off by the photographer, Lai Fong (1839 to 1890). Lai “created a body of work that laid the foundation for the art of photography in China”. The wall label optimistically declares the Lai “offered a window into the pictorial traditions, history and social structures of the late Qing dynasty” but it’s not obvious that there’s anything particularly Chinese about this photo: the staging of the men and the draped curtains to either side strongly suggest the European, semi-classical visual conventions. This is what I meant, above, when I said that, possibly, photography is an intrinsically imperialist form. If Lai indeed did lay the foundations for photography in China he appeared to do so by importing entirely Western visual conventions.

A Group of Hong Kong Native Police, 1870s, by Lai Fong

Humorous photography

This piece by Austrian artist Valie Export (b.1940) is the biggest thing in the show and more or less the only one which made me laugh. I suppose it’s straight satire, 1970s satire on the identification of women with housework, using the cut-up collage techniques which people like George Grosz pioneered in the 1920s. Obviously it’s taking the mickey out of a thousand renaissance paintings which show a Madonna holding the Christ child, satirically replacing the baby with a hoover, symbol of 1970s women’s greatest care/oppression.

Expectation (1976) unique photomontage by Valie Export © Valie Export 2022

It is an example of photomontage which wasn’t that represented in the show. I can imagine a section of it could have been devoted to this technique, alongside works by Grosz or John Heartfield or other photomontageurs from other traditions making political/satirical points.

Or, at the same time or alternatively, it’s also possibly an example of ‘sculptural photography’ because the silhouetted 70s woman and hoover aren’t laid flat on the surface of the painting but are attached so as to be raised and physically distinct from the backdrop. Which is why the thing requires not a flat frame but more like a glass case to cater for the depth of the effect created.

Anyway, the classical painting in the background is Botticelli’s ‘Madonna of the Pomegranate’ (1487).

Modernist photography

Double exposure became a standard Modernist device. Mark Neven DuMont (1892 to 1959) was born in Germany but emigrated to England. His friend, the avant-garde painter and provocateur George Grosz, was a leading exponent of photomontage so the curators reckon that’s where DuMont got the idea to experiment with it himself. The wall label tells us that photomontage – using two or more camera negatives to create a composite image – is as old as photography; but the striking make-up of the female model and the geometric shape of the palm tree give it a very modernist, Art Deco feel.

Patricia by Mark Neven DuMont (1930s)

If modernist visual forms (sculpture, painting, drawing as well as photography) have one thing in common it’s a love of sharp lines and geometric shapes. In contrast with gauzy impressionism, gloomy symbolism or scratchy expressionism, modernism loves slick lines and sharp angles. Almost everything in this photograph by the Brazilian photographer German Lorca (1922 to 2021) is precise and geometric: from the tiny regular squares of the paving to the straight seams of the concrete wall behind the two figures; the neatly pressed seams of the two men’s suits to the super-precise outline of the shadows behind them thrown by the hot tropical sun. It’s part of the hyper-modern effect that we don’t see the men’s face, which are turned away or hidden behind a newspaper, thus increasing the sense that this sidewalk drama is not about people but about the lines and energies of the modern city.

Looking for a job by German Lorca (1948)

Motion photography

Eadweard Muybridge (1830 to 1904) is the famous pioneer of ‘motion photography’ which caught the imagination of artists and scientists around the (developed) world. In his studio he set up series of cameras in the same position or staggered along the course of the action he wanted to record, and then fired them off at intervals, experimenting with doing it closer or further apart.

The result was his famous sets of photos showing successive stages in dramatic actions. Once he’d nailed the technique he went mad and, between 1884 and 1886, produced 781 new sequences! The art of fencing is peculiarly suited to this process because it involves dramatic gestures and physical postures while the body itself doesn’t actually change position very much.

Fencing by Eadweard Muybridge (1887) collotype

Naked photography

Lots of women artists and photographers in the 1970s and 80s thought it was a radical and subversive act to take their clothes off and stage happenings or interventions or performances featuring themselves naked, and record themselves for posterity. No doubt this was a radical, subversive and so on gesture in Russian-controlled communist Poland back in 1980. Forty-three years later it looks like a naked young woman in heels confronting a woman cop. What’s not to love?

It is a little disappointing, then, to learn that this scene never took place, but that the piece is in fact a photomontage, combining a shot Ewa Partum (b.1945) took of herself nude in the studio, superimposed on a straightforward snap of a cop in the street.

Döppelgängers always fascinate us and so we are taken by the dualistic oppositions suggested here, between the naked and the clothed, between authority and submission, between the ‘authenticity’ of the artistic naked woman with nothing to hide and the overdress authority figure encumbered with all the rigmarole of legal and physical repression (radio, handcuffs, baton, gun?)

(I appreciate this photo could also come under ‘feminist photography’ or ‘political photography’. But I’m enjoying making up frivolous headings and my own connections.)

Self and policewoman by Ewa Partum (1980)

Nature photography

Possibly my favourite photo of the 130 on display. I myself have taken lots of photos of trees, flowers, plants, lichen on stones and so on, but trees are special. I think trees are talking to us but so slowly, so very slowly, that we can’t slow down enough to hear what they’re saying. And so we chop them down and burn them, over vast areas, and will end up burning the entire planet in the process. Tant pis.

Meanwhile, this is just one of many studies the American photographer Paul Strand (1890 to 1976) took of driftwood, showing a profound feel for the shapes and twists and knots and gnarls which are created by this most beautiful of life forms. Although hyper-naturalistic in feel, capturing every fibre of the gnarled old wood, Strand’s studies like this at the same time suggest flowing zoomorphic forms and, if you’ve smoked a little dope, are gateways almost into another world, enabling the viewer to immerse themselves in the non-human world around us. Entirely naturalistic they are also like meditative states of mind.

Driftwood, Gaspé, Quebec, 1928 by Paul Strand © Paul Strand Archive/ Aperture Foundation

Painted photography

Believe it or not this is a photo, taken about 1890 by an unknown photographer. It looks like a painting because the entire surface has been covered with a thick layer of pigment, so it is a painting: a photo-painting. Apparently this kind of embellishment or overwriting of a factual photographic base with an extravagantly idealised and Romantic backdrop and details was very common. It has a floridness we don’t associate with the European tradition and feels genuinely ‘other’.

This image links to the portrait of a couple from the 1970s shown above. Was this a distinctively Indian approach to photography? Did other cultures do the same kind of thing? Does it persist to this day? Be interesting to know more.

Maharaja with Tiger, possibly Duleep Singh, after a hunt (about 1890) vintage gelatin silver print with hand painting. Maker unknown (India)

Soviet photography

In the heyday of the 1920s and early 1930s Soviet artists made some of the boldest, most radical art of the century in the name of the new society they were building. Alexander Rodchenko (1891 to 1956) specialised in taking photos from experimental and unconventional angles. This was called rakurs in Russian. The most powerful, impactful of these is looking up at the subject from below. This conveys a string sense of dynamism and energy which, when combined or attached to an image of a youth, conveyed just the sense of forward-looking, visionary, striding-into-the-future energy which Stalin and his commissars wanted. As the commentator points out, it also makes the figure look monumental, a photographic equivalent of all those huge statues of working men and women striding boldly into the brave Soviet future which used to litter communist cityscapes.

Pioneer girl (1930) by Alexander Rodchenko

Street photography

Harold Cazneaux (1878 to 1953) became known for naturalistic studies of children, often taken outdoors. During and after the war there was an explosion of technical experimentation associated with modernism, plus a great surge in popular magazines which relied on evermore photos. Thus this photo was taken for a spread in The Home magazine. It’s what you could call soft modernism or popular modernism, in the sense that a) the focus is on the children’s faces, not the ostensible subject (the Punch and Judy show); b) it’s taken from a relatively low angle, a characteristic modernist trait, but not actually down on the ground. So it’s assimilated enough modernist tricks to be considered ‘modern’ and not rattle any cages.

Punch and Judy (1930) by Harold Cazneaux

The promotional video


Related links

More Photographers’ Gallery reviews

Evelyn Waugh: A Biography by Selina Hastings (1994)

He even became quite fond of several of his pupils, and described to like-minded friends the pleasure he took in caning them.
(Evelyn Waugh: A Biography, page 139)

Evelyn Waugh 28 October 1903 to 10 April 1966 (aged 62)

This is a long book, 724 pages, 627 of actual text i.e. without notes and index, but a hugely enjoyable read. I began to write my review as a chronological account but, as with my reviews of lives of Ian Fleming and Somerset Maugham, it just got too long. Too much happened to these fascinating authors. Instead I’m going to do it by themes.

Selina Hastings

It helps that Hastings is herself part of the posh world she describes, being the titled daughter of an earl – Lady Selina Shirley Hastings, eldest daughter of Francis, 16th Earl of Huntingdon – herself educated at private school and Oxford. (Indeed, according to her Wikipedia entry, ‘She and her sister, Lady Harriet Shackleton, are in remainder to several ancient English baronies, including those of Hastings and Botreaux.’) Hence the ease and confidence with which she writes about Waugh’s world, and the aristocratic characters and notable dynasties in it. She writes about this or that eminent personage of Waugh’s generation as if they’re old friends.

‘That’

After a while I noted a stylistic tic Hastings has which is to say of this or that person of the time (the 1930s, 40s and 50s) that they are ‘that noted figure’, ‘those notorious sisters’, and so on. She is signalling that she is inside this world, she is part of this world, that for her, with her privileged upbringing confidently swimming in the world of the English aristocracy, these figures from the literary world or aristocratic world are so well known that she assumes everyone knows about them.

  • …that most influential reviewers, Arnold Bennett (p.180)
  • Peter Rodd’s father was that exquisite flower of diplomacy, one-time ambassador in Rome, Sir Rennell Rodd. (p.260)
  • Evelyn, together with Duff and Diana and Chips Channon, stayed at the Palazzo Brandolini as guests of that indefatigable social climber, Laura Corrigan… (p.265)
  • Gabriel Herbert was 22, a handsome, amusing, athletic girl, daughter of that dashing adventurer, Aubrey Herbert 285
  • the fourth Earl of Carnarvon had purchased a large expanse of that beautiful peninsula 287

This biography puts forward no great theories or revelations, but invites you to immerse yourself at great length (the Minerva paperback edition is 724 pages long) in Waugh’s world. It is a big, juicy Christmas cake of a book and a hugely enjoyable read. I like biographies which give you the confident feeling, no matter how spurious, that human beings and the society they move in can be understood.

Father, Arthur Waugh

Evelyn’s father, Arthur, was a author, literary critic, and publisher. Arthur attended Sherborne public school and New College, Oxford, where he won the Newdigate Prize for Poetry for a ballad on the subject of Gordon of Khartoum in 1888. Arthur wrote a biography of Tennyson and achieved notoriety by having an essay included in the notorious Yellow Book magazine. From 1902 to 1930 he was Managing Director and Chairman of the publishing house Chapman and Hall, the publishers who were to publish most of his son’s novels. In 1893 Arthur married Catherine Raban and their first son Alexander Raban Waugh (always known as Alec) was born on 8 July 1898. Our hero, Arthur Evelyn St. John Waugh, was born five years later on 28 October 1903.

Bad relations with father

Evelyn’s relationship with his father was difficult and strained for at least 4 reasons:

1. Arthur idolised his first son, Alec, who went on to fulfil every paternal dream, becoming head boy at his school, playing for the First XI and First XV, writing poetry and generally being an all-round star pupil. For his boyhood and adolescence Evelyn was always in the shadow of his brother, a situation he exaggerated and dramatised in the short story ‘Winner Takes All’.

2. Arthur didn’t hide that he wished his second child had been a daughter.

3. As a young man Arthur delighted his friends with reading from literature in which he did all the voices. As a father of small children this was entertaining, but as he got older his manner hardened into a perpetual playing, mimicking, quoting and play-acting. After dinner the whole family would be taken to the ‘book room’ and subjected to readings from Pinero or singalongs from Gilbert and Sullivan. This began to grate on Evelyn’s nerves when he was a boy and by his later teenage years he had developed a real antipathy to his father (p.449). He hated the way it was impossible to break through Arthur’s pose of bonhomie to have any genuine communication. When he was irritated with him, Waugh referred to his father as ‘Chapman and Hall’, the publishing firm he was managing director of.

4. Easygoing, joking, Gilbert and Sullivan Arthur found his son’s character unnecessarily hard, haughty, vindictive and cynical. Once he became successful and well known Evelyn In the manner of the Bright Young Things he often said the kind of wounding and hurtful things which his hardened peers accepted and enjoyed, but which made Arthur very uncomfortable.

Home in North London

Initially the family lived in Hillfield Road, West Hampstead but in 1907 moved to a house Arthur designed and had built and named Underhill in the London suburb of Golders Green, which still abutted farms and fields. From 1910 to 1916 Waugh attended Heath Mount preparatory school. Although physically on the short side, Waugh didn’t lack confidence in his intellectual powers. He was a bully, he physically bullied smaller boys, including the famous photographer Cecil Beaton who never forgot or forgave him.

Family holidays were spent with the Waugh aunts at Midsomer Norton in Somerset. Here Waugh became deeply interested in high Anglican church rituals and served as an altar boy at the local Anglican church.

Waugh’s diary

But the key fact about him is that he wrote: he kept a detailed diary (which has survived), he wrote stories and poems which were published in the school magazine, which he edited, he wrote all the time, perfecting a style of clipped, witty gossip.

Lancing College

Alec had been sent to the same public school as his father, Sherborne, but in 1915 he was discovered in a homosexual relationship and expelled. All would have been hushed up if Alec hadn’t gone on – after joining the army and in intervals of officer training – to write a novel, The Loom of Youth, openly describing the gay affair at a school which was recognisably Sherborne. The result was that Waugh , much to his irritation, couldn’t go to Sherborne and instead was sent to Lancing public school on the South Downs (just the kind of aggrieved second bestness which he dramatised in ‘Winner Takes All’).

These days a year at Lancing College costs £37,000 plus all the extras (uniform and kit) x 6 years = easily £225,000.

Hastings is very good at conveying the atmosphere of Lancing which was founded in 1848 by Nathaniel Woodard, a member of the Oxford Movement in the Anglican church which aimed to reintroduce the pageantry and beauty and mystery which had been lost at the Reformation. The school is noted for the enormous chapel which dominates all the other buildings and, being built on a hill, the entire locality. The foundation stone was laid in 1868 but wasn’t completed and dedicated (to St Mary and St Nicholas) until 1911, shortly before Waugh arrived.

What comes over from Hastings’ evocative account is:

  • the extreme religiosity of the school, with compulsory attendance at daily prayers plus the full roster of Anglican feasts
  • the fantastic complexity of the rules and regulations which governed every aspect of dress and behaviour, with different rules for each year group and even for each of the four houses within the years – reading Hastings you begin to understand why order and ritual in every aspect of their lives, continued to structure the perceptions and ideas of this generation for the rest of their lives
  • the boys were treated as ‘men’, and much was expected of them in terms of duty and responsibility
  • the variety and eccentricity of many of the masters
  • the overwhelmingly arts and humanities nature of the syllabus
  • the surprising amount of homosexuality: it’s hard to understand why Alec was expelled from Sherborne when Hastings describes in detail, with quotes form letters and diaries, intense love affairs which Waugh had with a number of his fellow pupils: pretty younger boys were liable to be courted and wooed by rivalrous older boys, which resulted in all kinds of emotional tangles

Maybe what comes over most, though, is that although Waugh write continuously, pouring out stories and poems which populated the school magazine and continuing his astonishingly precocious diary, his first love was art and design. He was extremely interested in calligraphy and scribing. He was encouraged by masters of an artistic bent and spent some time visiting an eccentric aesthete who lived near the school and owned a full range of pens and knives and inks and precious papers. Waugh developed a real skill for art and design, designing the covers for books and magazines. He was thrilled when one of the masters took receipt of an old-style luxury printing press and was allowed to use it.

All of this is described in detail in the abandoned fragment ‘Charles Ryders’ Schooldays’ which appears to be a straight from life description of a few days from Waugh’s last year at Lancing.

Hertford College, Oxford

The drinking and writing continued on to Oxford. Waugh attended Hertford college. What surprised me is the extent of the homosexual activity. There are lots of descriptions of parties where the men danced with each other or snogged in corners or on sofas, descriptions of Evelyn rolling on sofas tickling the tonsils of another undergraduate. He had intense, long affairs with Richard Pares and Alastair Graham.

Graham was a small, beautiful young man who matched Evelyn in drinking but with pronounced aesthetic tastes. Graham sent him love letters with photographs of himself naked. It is from the period of this affair that Evelyn based his image of perfect, heady Romantic Oxford, and the portrait of Sebastian Flyte in Brideshead is based on Alastair Graham.

Waugh did next to no work, no one ever saw him with a book open or reading and repeatedly came close to being expelled. He had won a  £100 annual scholarship to study History, a subject in which, it turned out, he had absolutely no interest, to the immense frustration of the senior history don C.R.M.F. Cruttwell. The pair quickly came to dislike each other, Cruttwell’s lofty criticism of his attitude driving Waugh to real hatred. Hastings amusingly shows that Waugh got his revenge by naming a whole series of negative characters Cruttwell, for example the murderous lunatic in Mr Loveday’s Little Outing was originally named Cruttwell.

Instead of reading and studying, Waugh drank heavily all the time (see his recommendation to Tom Driberg to be drunk p.91 and his advice to be drunk all the time p.97).

Hastings describes the immense influence on his peers of the aesthete Harold Acton, part of the set of rich young aesthetes known as the Georgeoisie, also featuring Brian Howard, founder member of the Hypocrites Club. Acton dedicated his 1927 book of poems, Five Saints, to Waugh and Waugh dedicated his first, breakthrough novel, Decline and Fall, to Acton. As the years went by Acton was to surprise everyone who knew and adulated him at Oxford by never really making his mark in the world of letters, whereas Waugh surprised everyone who’d known him as a hopeless drunk at Oxford by turning out to be one of the most notable writers of the mid-century.

In the summer of 1924 Waugh took his final exams and got a solid Third after which his tutor cancelled his scholarship for the ninth and final term which he required to qualify for a degree. He left in high dudgeon with no prospects of a career.

Nicknames

Hastings brings out the way this post-war generation revelled in consciously infantile behaviour and language. They gave nicknames to each other and wrote and talking in a deliberately juvenile manner. Waugh loved nicknames, which pack his letters and diaries and fictional characters. As examples, he nickamed:

  • his father ‘Chapman and Hall’, after the firm he worked for
  • his brother ‘Baldhead’ or ‘Baldie’
  • among the Lygon set Waugh nicknamed himself ‘Boaz’ or ‘Bo’, Maimie Lygon became ‘Blondy’, Dorothy Lygon ‘Pollen’ or ‘Poll’, Maimie’s Pekinese dog was ‘P.H.’ (standing for Pretty Hound)
  • in his letters to Diana Cooper he was known as ‘Mr Wu’
  • his future wife’s mother, Mary Herbert, was known as ‘Mrs What What’ as this is what she said all the time
  • once remarried, Waugh’s pet name for his second wife, Laura, was ‘Whisker’
  • the house he bought at Stinchcombe was nicknamed ‘Stinkers’
  • it ran in the family: in letters to Alec’s wife Joan, Arthur Waugh refers to his wife, Kate, as ‘Mrs Wugs’ (p.412)

Teaching

Waugh left Oxford in the summer of 1924 with no plans and no career and no training. Exactly like the hero of his breakthrough novel, Decline and Fall, he looked for work as teacher in the kind of private school he attended and an agency found him a post at ‘Arnold House’, a preparatory school at Llandullas on the ‘bleak, beautiful Denbighshire coast’ where he commenced duties in January 1925 (p.127).

Thus commenced four years of drift and unhappiness. He was alright at the teaching although useless at games which never interested him. He savoured the quirkiness and eccentricities of the other masters, all fodder stored away for his first novel, but he was miles away from his partying friends in Oxford and London.

What made things worse was that when, during the holiday, he returned to London he had gotten embroiled in a love affair with the sexy, promiscuous, hard drinking but aloof Olivia Plunkett-Greene who slept with everyone but him, making him fall deeper and more bitterly in love with her. She was the basis for the fabulously fearless Agatha Runcible in Vile Bodies.

‘Olivia as usual behave like a whore and was embraced on a bed by various people.’ (Waugh’s diary quoted p.141)

He took with him to Wales the manuscript of a novel titled The Temple at Thatch, but when he sent a copy to his friend the influential aesthete Harold Acton, Acton’s comments were so critical and dismissive that Waugh burned the only manuscript in the school furnace (p.135).

What really comes over from Hastings’ account of this period is the intensity of Waugh’s drinking. He got very drunk every night, and often started during the day. Some friends were scared by the intensity of his intake and his diary records thoughts of suicide. His autobiography records a particularly vivid suicide attempt, where he went down to the Welsh coast, stripped off and waded out to sea intending to drown himself (p.136).

All this was expressed in the relationship with Olivia, who herself drank till she passed out (by 1936 she had become an alcoholic and retired from society to live with her mother).

Writing

Waugh quit the post at Arnold House in order to be closer to London and took a job at a school in Aston Clinton in Buckinghamshire. His diary records that his status among the boys was transformed when he bought a motorbike (p.143) but he had only been here a few weeks when he sacked for allegedly making a drunken pass at the school matron (p.149).

He then secured a teaching post at a school in Notting Hill at £5 a week. Between all these short jobs he came home to stay with his parents at Underhill, the family home in Golders Green, under the increasingly disapproving glare of his father.

He still regarded himself as first and foremost a draughtsman, and enrolled in London courses in printing, cabinet-making and carpentry. Throughout his life Waugh applied metaphors and similes from carpentering and cabinet making to constructing well crafted novels.

His writing career didn’t exactly blossom. Having destroyed his draft novel, he managed to get a highly experimental short story, ‘The Balance’, published in a 1926 anthology published by his father’s publishing house, Chapman and Hall (p.145). He researched and wrote an extended essay on the Pre-Raphaelite Brotherhood which was printed privately by his lover, Alastair Graham. And it was on the basis of this that an Oxford acquaintance, Anthony Powell (Eton and Oxford) now working for the publishers Duckworths, commissioned a full-length biography of Dante Gabriel Rossetti, which Waugh wrote during 1927 (pp.158 to 160).

It’s worth pausing at this point to reflect on how he got started as a writer. Obviously he had to be able to write and to have written things worth reading, but he had huge advantages: his father was managing director of the publishing house which published his first short story; his brother was an established novelist ready with tips and advice; his lover privately published his first extended work; and a friend from Oxford commissioned him to write his first published book.

The Establishment

That is how it works; the network of families and friends met through public school and Oxford which dominated the literary world, the professions, politics and the City for most of the twentieth century. Arguably Waugh’s main subject was also the focus of his life, which was gossip and stories about the intricately interlinked network of aristocratic families which dominated English life, linked via marriage, school, Oxford, the army, business and politics into a great matrix of power and influence wielded to protect and promote each other. The network of power and influence which satirists of the 1960s called ‘the Establishment’ and which still dominates English to this day: David Cameron Eton and Oxford; Boris Johnson Eton and Oxford.

Giving individual examples is not very impressive because it’s only the sheer number of examples of the intermeshing of families of power and influence on every page, it’s the cumulative affect of the matrices of power, which really conveys the ubiquity and control of this class.

Journalism

Waugh was never a qualified, full-time journalist. During this unsettled period he spent a couple of months (April to May 1927) as a trainee journalist at the Daily Express, during which, by his own account, he filed no stories and spent a lot of time at the cinema. Or, as usual, getting drunk (p.151). It was the first of several skirmishes with journalism which were to build up to his comic masterpiece, Scoop. The general conclusion is clear: the journalists he saw in action were lying scoundrels who mostly fabricated their stories or exaggerated trivial events into ‘stories’ using a defined and limited set of rhetorical sleights of hand. He wrote pieces for magazines and newspapers to the end of his career, but never lost his amiable contempt for journalism and journalists.

First marriage, to she-Evelyn

In 1927 he met the honourable Evelyn Florence Margaret Winifred Gardner, the daughter of Lord and Lady Burghclere, who was sharing a flat with Pansy Pakenham (p.153). Waugh was on the rebound from the final failure of his intense and troubled relationship with Olivia Plunket-Greene, Gardner was tiring of being pursued by half a dozen suitors. Photos of her at the time confirm written accounts that she was boyish in appearance and no conventional beauty. She’s was described as unusually immature, almost childish (‘young for her age’, p.155), she referred to Proust as Prousty-Wousty, to all her acquaintance as angel face or sweety pie – and this in a generation which Hastings goes out of her way to describe as consciously, modishly immature and childish.

Portrait of the two Evelyns by Olivia Wyndham (1928)

Hastings gives a fascinating account of Evelyn’s proposal which was so casual as to be barely noticeable, along the lines of, ‘Why don’t we try it and see how it goes?’ Gardner, who had (allegedly) already been engaged nine times, thought about it over night and next day replied, ‘Yes, why not?’ (p.163).

They were both 24, very immature, on the rebound from other relationships and also both wanted to escape the smothering tutelage of their parents. They both thought that getting married would set them free of parental restraint and define their adult identities.

Unfortunately, it didn’t, but first ‘the Evelyns’ had to negotiate permission to marry with Gardner’s mother, the formidable Lady Burghclere. She successfully blocked Waugh getting a job at the BBC (p.168). When Waugh submitted the MS of Decline and Fall to the publisher Duckworth’s, the head of the firm, Gerald Duckworth’ brother was married to Evelyn Gardner’s aunt, Margaret, and was well aware of the family’s snobbish disapproval of Waugh, and so turned the novel down. This is how it, the English establishment, works. Someone’s cousin, brother, sister, mother, friend they were at public school or Oxford with intervenes to help out, give a leg up, or block their ambitions, in which case your turn to another set of brothers, sisters, cousins, aunts or uncles to help you out.

27 June 1928 the Evelyns got married despite all Lady B’s objections, almost on a whim, in a disgustingly low church (St Paul’s, Portman Square, p.175)), with few friends or family present. The writer Robert Byron (Eton and Oxford) gave Gardner away. Harold Acton (Eton and Oxford) was the best man. Brother Alec (Sherborne and Oxford) was a witness. A friend, Joyce Fagan, had moved out of a bijou little apartment in Canonbury and passed it on to the newly-married couple at a rent of £1 a week.

September 1928 Decline and Fall published to universal good reviews, from old timers such as Arnold Bennett and J.B. Priestly to new kids on the block like Cyril Connolly (Eton and Oxford). Waugh invited these important contacts to dinner or luncheon at the flat, and they were all enchanted by the 25-year-old pixies.

Literary agent

Alec introduced Waugh to his literary agent, A.D. Peters ( Haberdashers’ Aske’s and Cambridge) who was to be central to his career (p.182). Peters immediately started finding Waugh commissions to write articles about the younger generation for magazines and papers. Hastings features numerous passages describing Peters’ complex and aggressive negotiations on his client’s behalf with newspapers, magazines and publishers, both in Blighty and America. Several themes emerge:

  • the books were divided into two categories:
    • hardly anybody liked his travel books, they didn’t sell, and Peters failed to find American publishers willing to take several of them on at all
    • the novels were mostly well reviewed and received but during the 1930s he never had a bestseller and so was permanently strapped for cash
  • this explains why Waugh continuously hustled for jobs from papers and magazines, endlessly coming up with ideas for features and articles: the problem here was that he often knocked them off at such great speed that magazines (such as Vogue, Harpers, Nash’s and so on) quickly became cautious and took to turning down Waugh articles and stories
  • and this relates to something Hastings doesn’t explicitly state, but which becomes apparent as you read through the book, which is that Waugh didn’t really have many opinions about anything, or not opinions that could be translated into interesting articles; fresh off the back of Decline and Vile Bodies he could make some quids by claiming to be a spokesman for the generation of Bright Young Things; but by mid-1930s his actual opinions – conservative, reactionary Catholic in thrall to a rose-tinted image of the landed aristocracy was not very saleable

Travel books

Waugh came up with the idea of writing articles about a cruise, which could then be compiled into a book as he was, throughout the 1930s, to come up with wizard wheezes for travel books. A number of his pals were good at this – Hastings refers to ‘the intellectual avidity of Robert Byron…the exuberance of Peter Fleming’ (p.269) [both of whom went to Eton and Oxford] – and it was an obvious way to go on an adventure and be paid for it.

The odd thing is that Hastings makes it crystal clear that Waugh hated travelling. He invariably ended up feeling sad and lonely and was often excruciatingly bored. In fact the account of his first trip to Abyssinia, Remote People, includes three short interludes entirely devoted to the problem of boredom. Reviewing the book Rebecca West made the witty point that a writer who writes about boredom almost invariably creates boredom in the reader (p.240), but I found this to be wrong.

I have travelled widely on my own (Greece, Turkey, Egypt, Pakistan, India, Thailand) and can vouch for the fact that there often are moments or days of excruciating loneliness and boredom. So I found the short passage in Remote People about boredom more interesting than some of the straight travel writing. It felt more personal and more true in much the same way as his reporting on the coronation of Haile Selassie was painfully accurate about its shabbiness and lack of glamour, or his description of the ‘famous’ monastery at Debra Lebanos as sordid and squalid.

Although he fibbed about some of the details, there is, overall, about the travel books, as the letters and diaries, a fundamental honesty, a self-exposing, excoriating, merciless honesty about himself and others  in Waugh’s writing which is, even when it’s unattractive, admirable.

Anyway, it’s interesting to learn that his four travel books were not well received. Publishers and reviewers didn’t like them as much as the novels and they didn’t sell anywhere near as well. I agree they don’t have the well wrought artfulness of the novels but I enjoyed the three that I read for what you feel is the blunt unvarnished truth of Waugh’s reporting and therefore accurate descriptions of faraway places in a long ago time which will never return.

His wife’s betrayal

Wasn’t a sudden, impulsive thing. Hastings gives good reasons why the Honourable Evelyn Gardner became unhappy.

  1. She never really loved Waugh, she liked him and admired him.
  2. She was a sickly child. In February 1929 they boarded the Stella Polaris for a cruise round the Mediterranean. This turned into a nightmare as Gardner fell very seriously ill and by the time they reached Port Said was taken off the ship and stretchered to the British hospital with double pneumonia and pleurisy. Despite his intense concern and nursing his sick wife every day, Waugh managed to turn in a creditable travel book, Labels, but Gardner continued to be frequently ill when they got back to London. A subconscious plea for more attention? Or indication of underlying unhappiness?
  3. Trouble in the bedroom: Hastings doesn’t give details but quotes Gardner saying Waugh was no good in bed and her suspicions that this was because he had learned all his sexual technique from sex with men (p.196); elsewhere Hastings links this with his sexual shyness and lack of confidence around women.
  4. Both Gardner and Waugh married to escape from being at home and dominated by parents. They thought it would make them free and independent. Instead, once the initial euphoria had worn off, they realised they were alone and in difficult financial straits, as neither of them had a job.
  5. Gardner’s loneliness. Precisely in order to earn some money Waugh had to take himself off to a study or, more often, go out of London altogether, to stay with friends or in country inns, so he could concentrate on writing. Gardner was a fun-time 1920s party girl, and hated being left at home all alone night after night.

Hence, Waugh encouraged her to go out and socialise, recommending a close cadre of ‘safe’ male friends, one of whom was John Heygate (Eton and Oxford) (p.192). She spent more and more time with him, dashing, clever (job as assistant news editor at the BBC) and eventually, in July 1929, sent Waugh a letter saying she’d fallen in love with Heygate and wanted a separation (p.193).

Waugh was devastated. The cosy new base he’d built for his professional and personal life came crashing down. Hastings quotes friends who say that from that point onwards, a new note of cynicism and anger entered his personality and his work. Disgusted, he managed to see Gardner only once more in the rest of their lives (at the legal divorce proceedings).

Waugh based the very commonplace, drab and casually immoral character John Beaver in A Handful of Dust on Heygate. It is interesting to learn from Heygate’s Wikipedia article that:

  1. He did marry Gardner, in 1930, which was jolly decent of him – but they were divorced in 1936.
  2. He was very right-wing, a Nazi sympathiser, and attended the 1935 Nuremberg Rally in the company of his friend the writer Henry Williamson, next to Unity and Diana Mitford. Lovely people.

Childishness

Hastings repeatedly emphasises the childishness of Waugh and his friends (p.251-25 3). From one point of view the whole affair with and marriage to Gardner was an apotheosis of childishness. She was famous in her circle for her lisping childish pronunciation, for giving everyone nursery nicknames, for looking and dressing like a pre-pubescent boy (a page boy, in Diana Mitford’s description).

But it wasn’t just them. Hastings considers their entire generation cultivated a childish irresponsibility. Maybe it was a rebellion against their heavy Victorian and Edwardian parents, and against the enormous tragedy of the Great War which their older brothers fought and died in. But calculated frivolity and heedless hedonism was, of course, the signature mode of the bright young things of the 1920s, and much of this had a deliberately childish aspect, a refusal to grow up or take anything seriously.

In Waugh’s fiction this is probably best exemplified in various plotlines in Vile Bodies but in his social life Hastings shows how it was a deliberately cultivated pose in some circles of friends, for example the Lygon sisters. Hastings quotes postcards and letters they sent each other written in fake baby language, or with the interpolations of a fictional stupid character named Tommy (actually a joke at the expense of a neighbour of the Lygons, Tommy MacDougall, ‘a dashing master of foxhounds’, p.252) who interrupts the main text to ask stupid questions rendered in misspelt capitals:

When we meet again it will be gay and terribly exciting and not at all like a biscuit box
WY LIKE A BISKIT BOCKS PLESE?
Wait till you are a little older Tommy and then you will understand.
(quoted page 252)

I am going to live in Oxford all the summer and write a life of Gregory the Great.
WHO WAS GREGRY THE GRATE?
He was a famous pope, Tommy.
(quoted page 301)

This style of gushing naivety is used by Waugh in the funny short story ‘Cruise’ which consists of postcards from an archetypally dim, naive, semi-illiterate flapper on a cruise back to her parents. The story uses a phrase which recurs in the actual Lygon correspondence, obviously a catchphrase of their group or the time, which is to use the gushingly simple-minded phrase ‘God how sad’ for anything which goes wrong from tea not being nice to riots in foreign cities (eventually abbreviated in letters to ‘G how s’.p363). If you say it in a posh 1920s flapper voice it is quite funny.

Another notable group slang phrase was ‘lascivious beast’ for priest. For the rest of his life, in letters to close friends, Waugh regularly referred to priests he was meeting in England or abroad and even in Rome, as ‘lascivious beasts’ or just ‘beasts’.

The three Lygon sisters and their fabulous country estate at Madresfield were very important psychologically to Waugh after the trauma of his divorce from Gardner. He recreated a fake childish world with them, which was maintained in their lively correspondence, and he dedicated Black Mischief to ‘Mary and Dorothy Lygon’ when it was published in October 1932.

Conversion to Catholicism

Obvious roots:

  1. He was a very earnestly seriously Christian schoolboy.
  2. Many people of his generation and in his immediate circle converted to Catholicism in the late 1920s.

The most interesting thing about Waugh’s conversion is that it wasn’t romantic or mystical, it was entirely intellectual (pp.225, 227, 229). Talking it over with Catholic friends and then with one or two high society Jesuits he came to the intellectual conviction that:

  1. Christianity explained the world, humans and morality
  2. Catholic Christianity, established in Rome by the martyr Saint Peter, was the oldest, truest, most universal, most enduring form of Christianity (p.225)

And that was it. From this intellectual conviction he never strayed. Details of liturgy and practice, aspects of theology, his emotions or feelings about religion, all these could change and he could happily take the mickey out of them because none of it altered his deep intellectual conviction about the fundamental truth of Roman Catholicism.

Evelyn always insisted that his response to his faith was purely intellectual and pragmatic. (p.487)

Thus Waugh could jokingly refer to priests as ‘lascivious beasts’ and any amount of levity and satire about individual churchmen without a qualm because it wasn’t a question of respecting this or that piety; for Waugh Catholicism simply was the universal truth about the world, whether he was serious and solemn about it or messing about with friends. His own personal attitude didn’t change the Truth. The Truth carried on regardless of anything he wrote or thought or said, that was its appeal.

It didn’t do any harm that entering the Catholic church meant joining a small, embattled, unfashionable elite, and that Waugh identified solely with the old, aristocratic Catholic families and with only the best high society Jesuits – that suited his snobbish elitism very well. But it wasn’t the fundamental motive.

Politics

Waugh wasn’t very interested in politics (‘contemptuous as he was of political life and all politicians’, p.495). Arguably the one enduring subject of his work, diaries and letters was Gossip about people he knew or knew of. Even when he was ‘reporting’ from Abyssinia what excited him most was the court gossip as bruited among the catty diplomatic circles.

His politics followed his religion in the sense that he believed that Absolute Truth resided elsewhere, the human nature is fallen and deeply flawed, that perfection can never be achieved in this world and all attempts to achieve it inevitably end in repression. He handily defined his credo in an extended passage from the travel book he was commissioned to write about Mexico, Robbery Under Law, published in 1939 just as the world plunged into another world war. Because it’s so central to everything he wrote it’s obviously a carefully worded and thorough credo, it’s worth repeating in full:

Let me, then, warn the reader that I was a Conservative when I went to Mexico and that everything I saw there strengthened my opinions.

I believe that man is, by nature, an exile and will never be self-sufficient or complete on this earth; That his chances of happiness and virtue, here, remain more or less constant through the centuries and, generally speaking, are not much affected by the political and economic conditions in which he lives; That the balance of good and ill tends to revert to a norm; That sudden changes of physical condition are usually ill, and are advocated by the wrong people for the wrong reasons; That the intellectual communists of today have personal, irrelevant grounds for their antagonism to society, which they are trying to exploit.

I believe in government; That men cannot live together without rules but that they should be kept at the bare minimum of safety; That there is no form of government ordained from God as being better than any other; That the anarchic elements in society are so strong that it is a whole-time task to keep the peace.

I believe that the inequalities of wealth and position are inevitable and that it is therefore meaningless to discuss the advantages of elimination; That men naturally arrange themselves in a system of classes; That such a system is necessary for any form of co-operation work, more particularly the work of keeping a nation together.

I believe in nationality; not in terms of race or of divine commissions for world conquest, but simply thus: mankind inevitably organizes itself in communities according to its geographical distribution; These communities by sharing a common history develop common characteristics and inspire local loyalty; The individual family develops most happily and fully when it accepts these natural limits.

A conservative is not merely an obstructionist, a brake on frivolous experiment. He has positive work to do.

Civilization has no force of its own beyond what it is given from within. It is under constant assault and it takes most of the energies of civilized man to keep going at all.

Barbarism is never finally defeated; given propitious circumstances, men and women who seem quite orderly, will commit every conceivable atrocity.

Unremitting effort is needed to keep men living together at peace.

Fascist Spain and Italy

This explains Waugh’s support for Mussolini, when Fascist Italy invaded Abyssinia in 1935, and for the forces of General Franco in the Spanish Civil War. Waugh visited Abyssinia three times and was appalled at the poverty, cruelty (read the description of Addis Ababa prison in Remote People) and barbarity of much of the country, which wasn’t a country at all but an empire of subject peoples held together by force. He saw Italy as bringing European law and order and culture and, above all, Religion, to a corrupt and failing country.

I was shocked when I first read of his support for the ‘noble cause’ of Franco and the nationalists in Spain but it, of course, makes perfect sense. The Spanish socialist government may have been democratically elected but it embarked almost immediately on a campaign of closing churches and arresting priests. If you believe the Catholic Church is a vital connection between the creator God and his people, as Waugh very deeply did, then this simply could not be allowed and Franco’s intervention to restore law and order and preserve the church of course received Waugh’s initial support. Until it became clear that the Franco forces were committing atrocities every bit as bad or worse than the communists he vilified – at which point he washed his hands of the whole affair.

Waugh’s Second World War

One quote says it all:

The ordinary soldiers disliked [Waugh] to such an extent that for a time [his superior officer, Lieutenant] Laycock felt obliged to set a guard on his sleeping quarters. (p.445)

Despite being every bit as committed to the war effort as his alter ego, Guy Crouchback, in the Sword of Honour trilogy, and despite showing real bravery in the face of enemy attack (Stuka divebombing in Crete) Waugh was universally disliked in the army. He had no idea how to deal with the ordinary working class soldiers, veering between heavy sarcasm and shouted orders, both of which failed to command affection or respect (‘He bullied and bewildered them’, p.445). His commander in 8 Commando, Lieutenant-Colonel Robert Laycock (Eton and Sandhurst), told him he was so unpopular as to be virtually unemployable in the army (p.445).

He was an outsider to all the regular soldiers, bluff philistine types who instinctively took against this ‘bookish chappie’ with his smart repartee and corrosive cynicism. And when he did manage to wangle a place in a commando unit (as Crouchback does) Waugh was easily outclassed by genuine aristocrats such as Lord Randolph Churchill. His brown-nosing snobbish hero worship of these real blue blood types was so obvious, and repellent to onlookers, that Hastings is able to quote several written accounts describing it. His toadying to anyone with a title was a running joke with the WAAFs at the headquarters of Combined Operations (p.419).

Lord Lovat (Ampleforth and Oxford), the deputy brigade commander, wrote of Waugh:

‘I had known him vaguely at Oxford, and, while I admired his literary genius, had marked him down as a greedy little man – a eunuch in appearance – who seemed desperately anxious to “get in” with the right people.’ (quoted page 450)

I was surprised to learn that when Lovat ordered the scruffy, ill-disciplined Waugh to go to a barracks in Scotland to re-undergo basic training, and Waugh objected and took his complaint to Lovat’s superior, General Haydon, the latter sacked him on the spot for insubordination. This was August 1943. Waugh remained in the army but without a post or position. This marks the end of his romance with the army. From now on he just wanted to get out, to return to civilian life and resume his career as a writer.

This disillusion and demotivation is strongly conveyed in the short prologue and epilogue to Brideshead Revisited where it is assigned to the novel’s narrator, Charles Ryder.

Waugh’s real wartime career closely followed the narrative of the Sword of Honour trilogy, or the trilogy was very closely based on his own experiences. But having read Hastings’ account makes you realise that Waugh’s greatest achievement in the novel was putting Crouchback on the same social level as the blue blood heroes he describes, and accepted by his fellow officers. Waugh was an outsider because he was a social-climbing, bookish cynic. In the trilogy Waugh converts the reasons for Waugh’s outsiderness – bookish, sarcastic, cynical, bad at handling soldiers – into the far more noble and romantic and acceptable reasons for Crouchback’s outsiderness, namely long-running depression over being dumped by his wife and a stern commitment to Catholic values which none of the other officers understands.

Sex

It’s strange that sexual problems in the bedroom appear to have contributed to the swift collapse of Waugh’s first marriage, and that Hastings periodically thereafter describes him as lacking sexual self-confidence, strange because his diaries and letters are full of sexual encounters – homosexual ones at school and Oxford and for a while afterwards in London, and then various encounters with prostitutes abroad. In Tangier, January 1934, Waugh explored the red light district and visited a brothel where he bought a 16 year old girl for 10 francs:

but I didn’t enjoy her very much because she had a skin like sandpaper and a huge stomach which didn’t show until she took off her clothes & then it was too late.
(Diary quoted p.297)

He then takes a 15 year old concubine whose face is entirely covered in blue tattoos and he thinks about setting up in an apartment of her own for his sole use (p.297). I was very struck by Waugh’s own account of being in an Italian brothel and paying for a big black guy to sodomise a white youth on a divan, all artfully staged and arranged for the viewing pleasure of Waugh and his friends.

I suppose there’s all the difference in the world between staging such events or, in more general terms, paying for sex, and having to manage consensual sex with a female partner, with someone you have to talk to later, arrange all the domestic chores, go out to dinner with and so on. That is an infinitely more complex situation to deal with and Waugh wouldn’t be the first man to find it demanding and intimidating.

Waugh writes the word ‘fuck’ quite a lot. One of his female correspondents deprecated his use of the word in a letter to her, so it was obviously not freely used in his posh circles. I was struck by the bluntness of a letter Waugh wrote his second wife, Laura, about taking leave from the army at Christmas 1942, just after she had given birth to their third child:

There is an hotel at Shaftesbury with a very splendid sideboard. I think we might take a week end there soon when you are fuckable. (quoted page 444)

which certainly gives an indication of the way he wrote to her, and maybe spoke to her, but it is not necessarily indicative of the bluntly physical attitude he actually took to sex because we know from his countless other letters, that he cultivated a range of voices and styles (baby talk, high gossip, satire, facetious descriptions of army life) in his letters, depending on who they were written to. Everything he wrote was written for effect.

(The really surprising thing about that letter is that it was preserved and published. Who gave permission for it to be published? I wouldn’t want my casual notes or texts to my wife to be published for the world to read.)

Music

Strikingly, Waugh had no feel at all for music and hated almost all forms of it. At one point he comments that listening to Palestrina was purgatory while, at the other end of the musical spectrum, he loathed the loud jazz which became more and more dominant in London nightclubs as the 1920s progressed.

If you don’t perceive music as the complex interlinking of melody, harmony, rhythm and syncopation, you tend to register it simply as noise and ‘racket’. Waugh’s loathing of music took most concrete form in his detestation of the ‘wireless’, the new-fangled radio which came in during the 1920s and became more and more and more popular during the 1930s and 40s. His was one of the few middle class households in the country which didn’t possess a wireless and so didn’t listen to Neville Chamberlain’s broadcast about the outbreak of war in September 1939 (p.383).

Witness his short story ‘The Sympathetic Passenger’, lampooning a man who hates the wireless; or the scenes in Unconditional Surrender where Guy is convalescing in an RAF hospital whose ‘long-haired boys’ have radios everywhere in the building cranked up to full volume blaring out jazz music which drives Guy so mad he phones a friend and begs to be taken away.

Anti-Americanism

‘God, I hate Americans’, quoted on p.299

The brash, superficial, loud, vulgar consumer capitalism of America came to epitomise everything Waugh hated about the modern age (p.221). Like most British writers he came to rely on sales in America to keep him solvent but that didn’t stop him being very rude about America and Americans in correspondence and, sometimes, to their faces.

Evelyn had always referred with patronising contempt to Alec’s fondness for America, and since the war had come to regard the United States as the apogee of everything that was tasteless, vulgar and barbaric. (p.511)

This is exemplified in the easy-to-overlook joke at the start of The Loved One where the two British protagonists are depicted on the verandah of a rundown bungalow at dusk, surrounded by decay, thick vegetation and the sound of cicadas, so that you think they must be in some god-forsaken colony in darkest Africa or the Far East and only slowly do you discover that they are in fact in Hollywood. Hastings pulls out some choice quotes from his huge correspondence:

The great difference between our manners and those of the Americans is that theirs are designed to promote cordiality, ours to protect privacy. (p.512)

My book [Brideshead Revisited] has been a great success in the United States which is upsetting because I thought it in good taste before and now I know it can’t be. (letter to John Betjeman, quoted p.512) [Betjeman went to Marlborough and Oxford]

Post war

The last 100 pages of the novel are marked by three themes:

1. Writing for money

Waugh continued to write a lot but the quality was often poor. Hastings records the umpteen commissions he received from magazines and newspapers, driving a very hard bargain, demanding the maximum rate possible, and then very often disappointing with work which was so hurried or roughshod, the magazines quite frequently refused to publish it or asked for their money back.

Of similar dubious or debatable quality are his handful of post-war stories, the novellas ‘Scott-King’s Modern Europe’ (genesis, writing and reviews summarised pages 500 to 502) and ‘Love Among the Ruins’ (in Hastings’ opinion, ‘a nasty little tale’, p.553) and the oddity which is The Ordeal of Gilbert Pinfold (origin and writing described pages 560 to 567).

The Loved One is another oddity, which begins well and is full of lusciously funny details, but somehow fizzles out: he fails to find a plot to match the comic richness of his subject (American funeral homes). (Its genesis, writing and reception described on pages 514 to 522.)

Students and fans often overlook the overtly Catholic books he wrote, such as the novel about the Roman Empress Helena, discoverer of the ‘True Cross’ (1950) which was slammed in his own day and has never sold well (described pages 538 to 541). The 1930s biography of the Elizabethan martyr Thomas Campion (1935) and the biography he promised to write of his good friend, Catholic convert and Jesuit priest Ronald Knox (The Life of the Right Reverend Ronald Knox, 1959) [Knox attended Eton and Oxford].

Then there were two poorly received travel books ‘The Holy Places’ (1952) and ‘A Tourist in Africa’ (1960). In 1961 he was paid £2,000 by the Daily Mail to go back to British Guiana on the eve of independence and write five articles on his impressions. These were so flat and incurious the Mail printed only one and demanded their money back (p.606).

The exception to all of this, and all the more remarkable for the mediocrity of the rest of his post-war output, are the three novels of the Sword of Honour trilogy (Men at Arms, described page 546 to 551; Officers and Gentlemen pp.571 to 573; Unconditional Surrender pp.594 to 599) which I find magnificent, richly funny, fascinating with social history, and deeply moving.

2. Comic dislike of his children

Waugh genuinely disliked small children and his own were no exception.

I abhor their company because I can only regard children as defective adults, hate their physical ineptitude, find their jokes flat and monotonous…The presence of my children affects me with deep weariness and depression. (quoted op.527)

The Waugh children (all 6 of them) were exiled to the nursery and, as soon as possible, sent off to prep schools. Waugh hated Christmas because of all the noise and disruption and had a little private party when they went back to their schools (p.527ff.). Waugh cultivated the pose of a father who detested his children and, although this must have been horrible to experience, it is often very funny to read about, especially when expressed in his deliberately outrageous letters.

His eldest son, Auberon Waugh (1939 to 2001: Downside and Oxford) went on to become a novelist, journalist and literary editor. He wrote an autobiography describing his unhappy childhood in detail and said that, as a boy, he would happily have swapped his father for a bosun’s whistle (p.528).

3. Boredom and depression

Above all, Waugh was bored bored bored, often bored to death. He drank to excess to stave of boredom and depression, and the against-the-fashion pose of young fogey he cultivated in the 1930s, and which came to seem out of place during the People’s War, crystallised into the persona of an angry, overweight, red-faced old buffer after the war. Waugh knew what he was doing; the persona he cultivated is described with precision in the self-portrait which opens The Ordeal of Gilbert Pinfold:

It was his modesty which needed protection and for this purpose, but without design, he gradually assumed this character of burlesque. He was neither a scholar nor a regular soldier; the part for which he cast himself was a combination of eccentric don and testy colonel and he acted it strenuously, before his children at Lychpole and his cronies in London, until it came to dominate his whole outward personality. When he ceased to be alone, when he swung into his club or stumped up the nursery stairs, he left half of himself behind and the other half swelled to fill its place. He offered the world a front of pomposity mitigated by indiscretion, that was as hard, bright and antiquated as a cuirass.

Hastings picks up the word ‘pomposity’ and quotes a passage from a letter to Diana Cooper:

Women don’t understand pomposity. It is nearly always an absolutely private joke – one against the world. The last line of defence. (p.568)

All this is interesting because you don’t find in fiction, or anywhere nowadays, a sympathetic explanation of the quality of pomposity. The idea of it being a sort of private joke is thought provoking, an insight into the way all kinds of people’s odd manners might be taken as very personal jokes against the world…

Hastings gives example after example of Waugh’s astounding rudeness to everyone he met, no matter how powerful and influential – the bitter arguments he had with even his closest friends, and the well-attested rows he had with his long-suffering wife, Laura.

One of the most loyal friends of  his later years was the tough-minded socialite Ann Charteris (1913 to 1981) who had three husbands, first Lord O’Neill, secondly Lord Rothermere and then the creator of James Bond, Ian Fleming (Eton and Sandhurst). Hastings quotes comments about Waugh from several of his close woman friends such as Diana Cooper and Nancy Mitford, but Ann Fleming put her finger on it when she wrote to her brother, Hugo, in 1955:

‘Poor Evelyn, he is deeply unhappy – bored from morning till night and has developed a personality which he hates but cannot escape from.’ (quoted p.558)

Not only was he a martyr to boredom but to insomnia and since the late 1930s had been taking various sleeping draughts which he mixed, against all medical advice, not in water but with creme de menthe. It was when he began, in addition, dosing himself with bromide that he developed first the physical and then the mental symptoms so accurately described in Pinfold.

He was invited to stay at the Flemings house, Goldeneye, in Jamaica where he was irascible and ungrateful. Ann Fleming again: ‘Poor Evelyn – killing time is his trouble and not a night without sleeping pills for twenty years’ (quoted p.571).

And when Nancy Mitford asked him, after he had paid her a bad-tempered visit in Paris, how he could reconcile behaving so badly and speaking so spitefully about everyone with his religion’s words about  loving your neighbour as yourself:

‘He replied rather sadly that were he not a Christian he would be even more horrible…& anyway would have committed suicide years ago.’ (quoted p.505)


Credit

Evelyn Waugh: A Biography by Selina Hastings (1994) was published by Sinclair-Stevenson in 1994. All references are to the 1995 Mandarin paperback edition.

Evelyn Waugh reviews

Reflections on The Age of Empire: 1875 to 1914 by Eric Hobsbawm (1987)

Critique of Hobsbawm’s Marxisant approach

In the third of his mighty trilogy of histories of the long nineteenth century, The Age of Empire: 1875 to 1914, as in its two predecessors, Hobsbawm makes no attempt to hide his strongly Marxist point of view. Every page shouts his contempt for the era’s ‘bourgeois’ men of business, its ‘capitalists’ and bankers, the despicable ‘liberal’ thinkers of the period and so on. From time to time his contempt for the bourgeoisie rises to the level of actual abuse.

The most that can be said of American capitalists is that some of them earned money so fast and in such astronomic quantities that they were forcibly brought up against the fact that mere accumulation in itself is not an adequate aim in life for human beings, even bourgeois ones. (p.186)

Replace that final phrase with ‘even Jewish ones’ or ‘even Muslim ones’ or ‘even black ones’ to get the full sense of how deliberately insulting it is intended to be and how unacceptable his invective would be if applied to any other group of people.

Hobsbawm loses no opportunity to quote Marx (who died in 1883, saddened by the failure of his communist millennium to arrive) or Lenin’s views on late capitalism and imperialism (Lenin published his first political work in 1893), and he loses absolutely no opportunity to say ‘bourgeoisie bourgeoisie bourgeoisie’ scores of times on every page till the reader is sick of the sight of the word.

Hobsbawm’s highly partisan and politicised approach has strengths and weaknesses.

Hobsbawm’s strengths

On the up side, using very simplistic binary oppositions like ‘the developed world’ and ‘the undeveloped world’, the ‘bourgeoisie’ and the ‘proletariat’, helps him to make great sweeping generalisations which give you the impression you are gaining secret access to the engine room of history. If you ignore the complexity of the histories and very different cultures of individual nations such as America, Britain, France and Germany, and lump them altogether as ‘the West’, then you can bring out the broad-brush historical and economic developments of the era, grouping together all the developments in science, chemistry, physics, technology, industry and consumer products into great blocks, into titanic trends and developments.

This gives the reader a tremendously powerful sense of bestriding the world, taking part in global trends and huge international developments. Just as in The Age of Capitalism, the first half or so of the book is thrilling. It makes you feel like you understand for the first time the titanic historical forces directing world history, and it’s this combination of factual (there are lots of facts and figures about industrial production) and imaginative excitement which garnered the trilogy so many positive reviews.

Hobsbawm’s obsession with capitalism’s contradictions

Hobsbawm makes obeisance to the Marxist convention that ‘bourgeois’ ideology was riddled with ‘contradictions’. The most obvious one was the contradiction between the wish of national politicians to define and delimit their nations and the desire of ‘bourgeois’ businessmen to ignore all boundaries and trade and invest wherever they wanted around the globe (p.40).

Another ‘contradiction’ was the way the spread of ‘Western ideology’ i.e. education and values, to developing countries, or at least to the elites within European colonies, often led to the creation of the very Western-educated elites who then helped to overthrow it (he gives the London-trained lawyer Gandhi as the classic example, p.77, though he could as easily have mentioned Jawaharlal Nehru, educated at Cambridge, trained at London’s Inner Temple as a barrister).

Another ‘contradiction’ was the between the way the mid-century ‘bourgeois’ industrial and economic triumph rested on a mechanical view of the universe, the mechanical laws of physics and heat and chemistry underpinning the great technological advances of the later nineteenth century. Hobsbawm then delights in the way that, at the end of the century, this entire mechanistic worldview was overturned in a welter of discoveries, including Einstein’s theory of relativity, the problematic nature of the sub-atomic world which gave rise to quantum physics, and deep discoveries about the bewildering non-rational basis of mathematics.

These are just some of the developments Hobsbawm defines as ‘contradictions’ with the aim of proving that Marx’s predictions that capitalism contained within itself deep structural contradictions which would undermine it and lead inevitably to its downfall.

Why Hobsbawm was wrong

Except that Marx was wrong and Hobsbawm is wrong. His continual mentioning Marx, quoting Lenin, harking back to the high hopes of the revolutionaries of 1848, invoking the memory of the Commune (redefined, in good Marxist style, as a heroic rising of the downtrodden working classes, rather than the internecine bloodbath that it actually was), his continual harking forward to the Bolshevik revolution as somehow the climax of all the trends he describes, his insistence that we, he and his readers, all now (in the mid-1980s when he wrote this book) still live in the forbidding shadow of the Russian revolution, still haunted by the spectre of communist revolution — every aspect of his attitude and approach now seems dated and irrelevant.

Now, in 2021, it is 30 years since the collapse of the Soviet Union and its satellites revealed:

  1. Their complete failure to build an economic and social system which could be a serious alternative to ‘capitalism’.
  2. The extraordinary extent to which communist regimes had to surveil, monitor and police every aspect of their populations’ behaviour, speech and thoughts, in order to prevent them relapsing into the ways of human nature – the prison camps, the psychiatric wards, the secret police. Look at China today, with its censorship of the internet and its hounding of dissidents, its suppression of Falun Gong and the Muslim Uighurs of Xinjiang.

Seen from our contemporary perspective, Hobsbawm tendentious habit of naming every clash in policies, every development in cultural thinking as some kind of seismic ‘contradiction’ which will bring global capitalism tumbling down, looks like what it is, a biased obeisance to Marxist ideas which have long ago proved to be untrue.

The misleading use of terms like ‘bourgeois’

To some extent his attitude is based on one particular logical or rhetorical trick which can be proved to be false.

In the later chapters of the book, about the arts, the hard and social sciences, Hobsbawm repeatedly claims that this or that aspect of ‘bourgeois ideology’ of the mid-nineteenth century came under strain, suffered insoluble contradictions, underwent a crisis, and collapsed.

I think this is the crux of the massive mistake he makes. It consists of several steps:

  1. identifying every element of mid-nineteenth century political and cultural theory as some universal thing called ‘bourgeois’
  2. identifying this ‘bourgeoisie’ as the central and necessary figure of the capitalist system
  3. and then claiming that, because in the last few decades of the nineteenth century this ‘bourgeois’ ideology came under strain and in many ways collapsed, that therefore this shows that capitalism itself, as a system, must come under strain caused by its internal contradictions and therefore must collapse

Surely anyone can see the logical error here. All you have to do is stop insistently repeating that mid-nineteenth century ideology was identical with some timeless ‘bourgeois’ ideology which necessarily and uniquely underpins all capitalism, and simply relabel it ‘mid-nineteenth century ideology’, and then all your sentences stop being so apocalyptic.

Instead of saying ‘bourgeois ideology was stricken by crisis’ as if The Great Revolution is at hand, all you need say is ‘mid-nineteenth century political and social beliefs underwent a period of rapid change at the end of the century’ and the portentous sense of impending doom hovering over the entire system vanishes in a puff of smoke – and you are left just describing a fairly banal historical process, namely that society’s ideas and beliefs change over time, sometimes in abrupt reversals resulting from new discoveries, sometimes as slow evolutionary adaptations to changing social circumstances.

Put another way, Hobsbawm identifies mid-nineteenth century liberal ideology as if it is the one and only shape capitalist thinking can possibly take and so excitedly proclaims that, by the end of the century, because mid-nineteenth century ‘bourgeois’ beliefs were quite visibly fraying and collapsing, therefore capitalism would collapse too.

But quite obviously the ‘capitalist system’ has survived all the ‘contradictions’ and ‘crises’ Hobsbawm attributes to it and many more. It is still going strong, very strong, well over a century after the period which Hobsbawm is describing and when, he implies, it was all but on its last knees.

In fact the basic idea of manufacturing products cheap and selling them for as much profit as you can, screwing the workers who make them and keeping the profits to a) enjoy yourself or b) invest in other business ventures, is probably more widespread than ever before in human history, seeing how it’s been taken up so enthusiastically in post-communist Russia but especially across hyper-modernising China.

In other words, Hobsbawm’s use of Marxist terms like ‘bourgeois’ and ‘proletarian’ may have a certain explanatory power for the era he’s describing, but after a certain point they are too simplistic and don’t describe or analyse the actual complexity of even one of the societies he describes, let alone the entire world.

At some point (which you can almost measure in Hobsbawm’s texts) they cease to be explanatory and become obfuscatory, hiding the differences which separate America, Britain and Germany much more than unite them. Use of the terms simply indicate that you have entered a certain worldview.

Imagine a Christian historian identifying mid-nineteenth century ideology as the one and only expression of ‘Christian’ ideology, an ideology which divided the population into ‘believers’ and ‘unbelievers’, into the ‘saved’ and the ‘damned’. Imagine this historian went on to describe how the widespread ‘crisis’ in Christian belief at the end of the century indicated that the entire world was passing out of the phase of Christian belief and into infidel unbelief.

If you read something like that you would immediately know you are inside the particular worldview of an author, something which clearly means a lot to them, might shed light on some aspects of the period – for example trends in religious belief – but which in no way is the interpretation of world history.

a) Plenty of other interpretations are available, and b) despite the widespread laments that Christianity was dying out in the later nineteenth century, contrary to all their pessimism, Christianity now has more adherents worldwide than ever before in human history. And ditto capitalism.

The dominance of the key terms Hobsbawm deploys with such monotonous obsessiveness (capitalism, bourgeoisie, proletariat, liberal ideology) don’t prove anything except that you have entered the worldview of a particular author.

The system with the real contradictions, contradictions between a) its utopian claims for equality and the reality of a hierarchical society which privileged party membership, b) between its promises to outproduce the West and the reality of permanent shortages of consumer goods and even food, c) between its rhetoric of ‘freedom’ and the reality of the harsh repression of any kind of political or artistic unorthodoxy – was communism, whose last pitiful remnants lie rusting in a thousand statue parks across Russia and Eastern Europe.

The fundamental sleight of hand in Hobsbawm’s argument

Because Hobsbawm identifies the mid-nineteenth century worldview with the ‘bourgeoisie’ and the ‘bourgeoisie’ as the indispensable foundation of ‘capitalism’, he tries to pull off the conjuring trick of claiming that, since the mid-nineteenth century worldview drastically changed in all kinds of ways in the last decade of the century, these change invalidate the ‘bourgeoisie’, and that this, in turn, invalidates ‘capitalism’. Proves it is wrong and doomed to collapse.

You can see how this is just a three-card trick which moves vague and indefinable words around on the table at speed to bamboozle the impressionable. For despite the trials and tribulations of the century of extremes which followed, ‘capitalism’ in various forms appears to have triumphed around almost the entire world, and the materialistic, conventional, liberal ‘bourgeoisie’ which Hobsbawm so despises… appears still to be very much with us, despite all Hobsbawm’s protestations about its terminal crises and death throes and contradictions and collapse.

Victimology tends to tyranny

To anyone familiar with the history of communist Russia, communist China and communist Eastern Europe, there is something unnerving and, eventually, worrying about Hobsbawm’s very broad-brush division of the entire world into victims and oppressors.

The first half of the twentieth century was the era of totalitarian governments seeking to gain total control over every aspect of their populations and mould them into better humans in a better society. The first thing all these regimes did was establish goodies and baddies, and rouse the population to be on perpetual guard against the enemy in whatever guise – ‘the bourgeoisie’, the ‘kulaks’, ‘capitalist roaders’, ‘reactionary elements’, ‘the Jews’, and so on.

Dividing the entire huge world and eight billion people into simple binaries like ‘oppressors’ and ‘victims’, ‘bourgeoisie’ and ‘workers’, ‘exploiters’ and ‘exploited’, ‘white’ masters and ‘black’ victims, is worryingly reminiscent of the simplistic, binary thinking which the twentieth century showed leads to genocides and mass killing.

Hobsbawm criticises the nationalist parties of the late-nineteenth century for dividing up populations into citizens and outsiders, members of the Volk or aliens, a process of which the Jews were notable victims. And yet he enacts the very same binary oppositioning, the same outsidering of a (large) group of society, by objectifying and insulting the ‘bourgeoisie’ at every opportunity.

It’s the same old mental slum: if only we could get rid of the gypsies / homos / lefties / commies / bourgeoisie / capitalists / Catholics / Protestants / Armenians / Jews / Croats / Serbs / Tutsis / Hutus / men / whites / blacks / immigrants / refugees, then society would be alright. I call it ‘If-only-ism’.

If capitalism and imperialism were inevitable, how can anyone be guilty?

In Age of Capital Hobsbawm describes how the industrial revolution amounted to a lucky fluke, a coming together of half a dozen circumstances (of which the most important was, in his view, Britain’s command of the waves and extensive trading network between colonies) and this helps you realise that some people were able to seize the opportunity and exploit it and become masters of small firms and then of factories etc. Clever, quick, resourceful or well-placed men leapt to take advantage of new opportunities. Any history of the industrial revolution names them and gives biographies of individuals central to the series of inventions or who then set up successful firms to exploit them.

However, the tendency of Hobsbawm’s very high-level Marxist approach, his sweeping surveys which pull together evidence from Austria, or France, from north Italy or New York, is, paradoxically, to remove all sense of agency from the humans involved. Hobsbawm makes it seem almost inevitable that the first industrial revolution (textiles) would give rise to a second (iron and coal) which in turn would give rise to a third (steel, organic chemistry, electrics, oil).

And he makes it seem inevitable that, once the world was fully mapped and explored, then the other ‘western powers’ which by 1890 had more or less caught up with Britain in terms of industrialisation, would join the competition to seize territories which contained valuable minerals or exotic produce (tea, coffee, bananas). That an acceleration of imperial rivalry was inevitable.

But if it had to pan out this way, how can you blame anyone? If, viewed from this lofty godlike perspective, it was inevitable that industrialisation broke out somewhere, that it would spread to all similar regions and states, that the now numerous industrial nations would find themselves in competition for the basic resources (food) and more arcane resources (rubber, oil, rare metals) required to drive the next stage of industrial development – can you blame them?

You could call it Hobsbawm’s paradox, or Hobsbawm’s Choice. The more inevitable you make the entire process sound, the less reason you have to be so cross at the ‘bourgeoisie’.

The reality is that you can, of course, hold the western nations accountable for their actions, but only if you descend to a lower level of historical discourse than Hobsbawm’s. Only if you begin to look at specific actions of specific governments and specific men in specific times and places an you begin to make assessments and apportion praise or blame.

Responsibility and guilt can’t really exist at the level Hobsbawm is operating on because he goes out of his way to avoid mentioning individuals (with only a few exceptions; Bismarck’s name crops up more than any other politician of the period) and instead emphasises that it all unfolded according to almost unavoidable historical laws, implicit in the logic of industrial development.

If humans couldn’t avoid it, then they can’t very well be blamed for it.

In light of Hobsbawm’s theory, is equality possible?

The same set of facts give rise to a parallel thought, which dogged me throughout reading this book, which is — if what Hobsbawm says is true, if industrial and technological developments tend to be restricted to just a handful of certain nations which have acquired the technology and capital resources to acquire ‘liftoff’ to industrialisation, and if, within those nations, the benefits of industrialisation accrue overwhelming to a small proportion of the population; and if this process is so stereotyped and inevitable and unstoppable — then, well… is it even possible to be fair? Is it possible to achieve anything like ‘equality’? Surely the entire trend of the history Hobsbawm describes with so much verve suggests not.

Putting aside the issue of fairness in one nation aside in order to adopt Hobsbawm’s global perspective, he often repeats the formula that countries in the ‘undeveloped’ or ‘developing’ or ‘Third World’ (whatever you want to call it) were forced by the demands of consumer capitalism or The Market to turn themselves into providers of raw materials or a handful of saleable commodities – after all, this was era which saw the birth of the banana republic. But, I thought as I ploughed through the book… what was the alternative?

Could undeveloped nations have turned their backs on ‘international capitalism’ and continued as agrarian peasant nations, or resisted the western imperative to become ‘nations’ at all and remained general territories ruled by congeries of local sheikhs or tribal elders or whatever?

At what stage would it have been possible to divert the general trend of colonial takeover of the developing world? How would it have happened? Which British leader would have stood up and said, ‘This is wrong; we renounce all our colonies and grant them independence today?’ in the1870s or 1880s or 1890s? What would have happened to the sub-continent or all those bits of Africa which Britain administered if Britain had simply packed up and left them in 1885?

As to all the wealth accumulating in Britain, among its sizeable cohort of ship-owners, traders, factory owners, bankers, stockbrokers and what not. On what basis would you have taken their wealth away, and how much? Half? All of it and shot them, as in Bolshevik Russia?

Having seized the wealth of the entire ‘bourgeoisie’, how would you then have redistributed it to the bedouin in the desert or the native peoples of Australia or the Amazon, to the workers on the rubber plantations, in the tin and gold mines, in the sugar fields, to squabbling tribes in central Africa? How could that have been done without a vast centralised redistribution system? Without, in fact, precisely the centralising, bureaucratic tendencies of the very capitalist system Hobsbawm was criticising?

And who would administer such a thing? Having worked in the civil service for over a decade I can tell you it would take hordes of consultants, program managers, project managers and so on, who would probably be recruited from the host country and make a packet out of the process?

And when was all this meant to happen? When, would you say, the awareness of the wrongs of the empire, or the wrongs done to the ‘undeveloped world’ became widespread enough to allow such policies to be enacted in a democracy where the government has to persuade the majority of the people to go along with its policies? In the 1860s, 70s, 80s?

Live Aid was held in 1985, just as Hobsbawm was writing this book, and which I imagine brought the issue of Third World poverty and famine to the attention of even the dimmest members of the population. But did that global event abolish poverty, did it end inequality and injustice in in the Third World? No, otherwise there would have been no need for the Live 8 concerts and related charity efforts 30 years later, in 2005. Or the ongoing efforts of all the industrialised nations to send hundreds of millions of dollars of support to the Third World every year (hence the furore surrounding the UK government cutting back on its foreign aid budget this year.) Not to mention the continuous work of thousands of charities all across the ‘developing world’.

When you look at the scale of activity and the amounts of money which have been sent to developing countries since the Second World War, it makes you wonder how much would be enough? Should every citizen of every industrialised nation give, say, half their annual earnings to people in the Third World? To which people? In which countries? To India, which has invested tens of billions in a space program? To China, which is carrying out semi-genocidal policy of incarceration and mass sterilisation in its Xinjiang province? Do we need to take money from the British public to give it to Narendra Modi or Xi Jinping? Who would manage that redistribution program, for whatever civil servants and consultants you hired to make it work would earn much, much more than the recipients of the aid.

Student excitement, adult disillusion with Hobsbawm

When I was a student, reading this trilogy educated me about the broad industrial, economic and social forces which created and drove forward the industrial revolution in the Western world throughout the nineteenth century, doing so in thrilling style, and for that I am very grateful. Hobsbawm’s books highlighted the way that, through the 1850s and 1860s, capitalism created an ever-richer class of ‘owners’ set against a rapidly growing number of impoverished workers; how the industrial and financial techniques pioneered in Britain spread to other Western nations; how the industrial system evolved in the 1880s and 1890s into a) a booming consumer society in the West and b) the consolidation of a system of colonial exploitation around the world.

I had never had the broad trends of history explained so clearly and powerfully and excitingly. It was a memorable experience.

But rereading the books 40 years later, I am now painfully aware that the simplistic Marxist concepts Hobsbawm uses to analyse his period may certainly help to elucidate it, but at the same time highlight their own ineffectiveness.

The confidence that a mass working class movement which will rise up to overthrow the inequalities of the West and liberate the developing world, that this great liberation is just around the corner – which is implicit in his numerous references to 1848 and Marx and the Commune and Lenin – and that all it needs is a few more books and pamphlets to spark it off….goes beyond boring to become sad. Although the historical facts he describes remain as relevant as ever, the entire ideology the books are drenched in feels terribly out of date.

Democracy not the blessing it is cracked up to be

In chapter 4 Hobsbawm discusses the politics of democracy. Throughout he takes it for granted that extending the franchise to all adults would result in the revolutionary change he supports. He starts his discussion by referencing the powerful German Social Democratic Party (founded back in 1863) and the British Labour Party (founded in 1900) and their campaigns for universal suffrage, as if giving the vote to ‘the working class’ would immediately lead to a social revolution, the end of inequality and exploitation.

Only in the chapters that follow does he slowly concede that new mass electorates also helped to create new mass, populist parties and that many of these catered not to the left at all, but to right-wing nationalist ideas of blood and Volk. For example, the notorious Karl Luger, mayor of Vienna from 1897 to 1910, whose Christian Social Party espoused populist and antisemitic politics which are sometimes viewed as a model for Adolf Hitler’s Nazism.

In fact it had already been shown that universal male suffrage not only didn’t lead to socialist revolution but the exact opposite, when, in the aftermath of the 1848 revolution which overthrew the French monarchy, the French granted universal male suffrage and held a presidential election in which the opera bouffe candidate, Louis-Napoléon Bonaparte, promptly won with 74% of the entire male adult vote, and then went on to win the plebiscite held after his 1851 anti-leftist coup with 76%.

So any educated person knew in the 1850s that extending the franchise did not, in and of itself, lead to red revolution. Often the opposite. (This is a point picked up in Richard Shannon’s book The Crisis of Imperialism 1865 to 1915 which quotes umpteen later Victorian politicians and commentators arguing against extending the franchise precisely because they’d seen what it led to in France, namely the election of a repressive, right wing autocrat.)

Hobsbawm’s excited description of the way the ‘scary’ working class were ‘threatening’ bourgeois hegemony, were on the brink of ‘seizing power’ and righting the world’s wrongs, underplays the extent to which universal suffrage led:

  1. directly to the rise of populist nationalist anti-left wing governments
  2. and to the fragmentation of the left into ‘reformists’, prepared to compromise their radical principles and ally with liberal parties in order to get into parliament, and the die-hards who held out for radical social change

In other words, extending the franchise led to the exact opposite of what Hobsbawm hopes. Something borne out after the Great War, when the franchise was drastically extended to almost all adults in most European countries and the majority of European governments promptly became either right-wing or out-and-out dictatorships. Mussolini won the 1924 Italian general election; Hitler won the largest share of the vote in the Weimar Republic’s last election. Or Hungary:

In January 1920, Hungarian men and women cast the first secret ballots in the country’s political history and elected a large counterrevolutionary and agrarian majority to a unicameral parliament. (Wikipedia)

Switching from Hobsbawm altogether to the present day, 2021, any reader of the English left-liberal English press must be struck how, since the Brexit vote, it has stopped being a taboo subject to suggest that quite possibly a large proportion of the British electorate is thick and uneducated (terms you frequently meet in the Guardian newspaper). You can nowadays read plenty of ‘progressive’ commentators pointing out that the great British electorate was persuaded, in voting for Brexit (2016) and Boris (2019), to vote for populist right-wing demagoguery and against their own best interests as working people. I have read so many commentators pointing out that it is the very conservative working class communities who voted for Brexit who are most likely going to suffer the prolonged consequences of economic dislocation and decline.

In other words, right now in 2021, you can read representatives of the left openly stating that universal franchise, one person one vote, not only doesn’t lead to the socialist paradise Hobsbawm implies it will, but the opposite – rule by right-wing populists.

As far as I can remember, thoughts like this would have been utterly taboo in the 1980s, or have immediately identified you as a right-wing conservative. But now I read comments like this every day in the Guardian or New Statesman.

So – this is the recent experience and current political discourse I bring to reading Hobsbawm’s chapter about democracy and which makes me think his assumption, his faith, his Marxist belief, that simply expanding the franchise to all adults would of itself bring about social revolution and justice and equality is too simplistic.

  • It doesn’t correlate with the historical fact that, as soon as the franchises of most European nations had been radically expanded (after the Great War), lots of them became very right-wing.
  • It doesn’t speak to our present situation where, it’s true that no-one is openly suggesting restricting the franchise, but many progressives are questioning whether the universal franchise produces the optimum results for a nation and its working class. Trump. Brexit.

The world is not as we would like it to be.

My opposition to Hobsbawm’s teleology

I am a Darwinian materialist. I believe there is no God and therefore no purpose or direction to human lives or events. There is no plan, divine or otherwise. Shit happens, people try to cope. Obviously shit happens within a complex web of frameworks and structures which we have inherited, it takes a lot of effort to disentangle and understand what is going on, or what we think is going on, and sometimes it may happen in ways some of which we can broadly predict. But ‘events, dear boy, events’ are the determining feature in human affairs. Take Afghanistan this past week. Who knew? Who expected such a sudden collapse?

This isn’t a very profound analysis but my aim is to contrast my preference for a theory of the unpredictable and chaotic nature of human affairs with Hobsbawm’s profound belief in Marxist teleology, meaning the very nineteenth century, rationalist, scientistic belief that there are laws of history and that human societies obey them and that they can be predicted and harnessed.

Teleology: the doctrine of design and purpose in the material world.

Teleology is the belief that if you shave away all the unfortunate details of history, and the peculiarities of culture, and the impact of charismatic individuals, in fact if you pare away enough of what makes people people and societies societies, you can drill down to Fundamental Laws of History. And that Karl Marx discovered them. And that these laws predict the coming collapse of capitalism and its replacement by a wonderful classless society. And that you, too, can be part of this future by joining the communist party today for the very reasonable online registration fee of just £12!

Anyway, the teleology (‘sense of direction, meaning or purpose’) which is a vital component of Marxism, the confidence in an inevitable advent of a future of justice and equality, which underpins every word Hobsbawm wrote, evaporated in 1991 and nothing has taken its place.

There will be no Revolution. The ‘capitalist system’ will not be overthrown. At most there will be pointless local revolts like the Arab Spring, revolts which, more than likely, end up with regimes more repressive or anarchic than the ones they overthrew (Syria, Libya, Egypt).

This sort of thing will occur repeatedly in countries which did not enjoy the early or middle benefits of the technological revolutions Hobsbawm describes, countries of the permanently developing world, which will always have largely peasant populations, which will always depend on the export of raw materials (oil being the obvious one), which will always have unstable political systems, liable to periodic upheavals.

The environmental perspective

If there is One Big Thing we do know about the future, it is something which isn’t mentioned anywhere in Hobsbawm’s book, which is that humanity is destroying the environments which support us.

My son is studying biology at university. He says it amounts to having world-leading experts explain the beauty and intricacy of various eco-systems in beautiful places around the planet – and then describing how we are destroying them.

As a result, my son thinks that human civilisation, in its present form, is doomed. Not because of global warming. But because we are killing the oceans, exterminating all the fish, destroying species diversity, wrecking agricultural land, using up all the fresh water, relying more on more on fragile monocultures, and generally devastating the complex web of ecosystems which make human existence possible.

Viewed from this perspective, human activity is, overall, fantastically destructive. And the massive ideological divide Hobsbawm makes between the tradition of the nineteenth century ‘bourgeoisie’, on the one hand, and the revolutionaries, Communards, Bolsheviks and communists he adulates, on the other, fades into insignificance.

We now know that polluting activity and environmental destruction were as bad or worse under communist regimes as they were under capitalist ones. It was the Soviet system which gave us Chernobyl and its extended cover-up. Capitalist ones are at least capable of reform in a way communist regimes turned out not to be. Green political movements are a feature of advanced ‘capitalist’ countries but were suppressed, along with every other form of deviance, under communist governments.

But then again, it really doesn’t matter from a global perspective. Looked at from the planet’s point of view, all human activity is destructive.

So this is why, looking at them from a really high-level perspective, as of aliens visiting earth and reviewing the last couple of centuries, these books no longer make me angry at the wicked ‘capitalist’ exploitation of its workers and entire colonial nations and the ‘heroic’ resistance of the proletariat and the exploited peoples of the colonial nations.

I just see a swarm of humans ruining their habitat and leading, inevitably, to their own downfall.

Hobsbawm’s style

Hobsbawm is very repetitive. He mentions bicycles and cars and so on representing new technologies at least three times. I swear he points out that imperialism was the result of increasing competition between the industrial nations at least half a dozen times. He tells us that a number of Germany’s most eminent revolutionaries came from Russia, namely Rosa Luxemburg, at least four times. He repeats President Porfirio Diaz’s famous lament, ‘Poor Mexico! So far from God, so close to the United States’ twice. He tells us twice that western governments were keen to invest in medical research into tropical fevers solely because the results promised to help their officers and administrators survive longer in colonial outposts several times. He repeatedly tells us that Bismarck was the master of maintaining peace between the powers (pp.312 and 318).

The impression this gives is of rambling, repetitive and circular arguments instead of linear, logical ones.

Hobsbawm’s discussions are often very gaseous in the sense that they go on at length, use lots of highbrow terminology, but at the end it’s hard to make out or remember what he’s said. The discussion of nationalism in Age of Capital was long and serious-sounding but I emerged at the end of it none the wiser. The long discussion of sociology in chapter 11 of this book left me none the wiser about sociology except for Hobsbawm’s weird suggestion that, as a social science, it was founded and encouraged in order to protect society against Marxism and revolution. Really?

In a similar spirit, although he uses the word ‘bourgeoisie’ intensively throughout both books, I emerged with no clearer sense of what ‘bourgeoisie’ really means than I went in with. He himself admits it to be a notoriously difficult word to define and then more or less fails to define it.

On a more serious level I didn’t understand his discussion of nationalism in Age of Capital or his discussion of the increasing democratisation in the 1890s in this volume, because they were vague and waffly. It seemed to me that as soon as he left his home turf of economic development, his ideas become foggy and repetitive.

And sometimes he comes over as a hilariously out of touch old buffer:

By 1914 the more unshackled youth in the western big cities and resorts was already familiar with sexually provocative rhythmic dances of dubious but exotic origin (the Argentinian tango, the syncopated steps of American blacks). (p.204)

‘The syncopated steps of American blacks’. No wonder American capitalism was doomed to collapse.

Overall conclusion

Hobsbawm’s books are thrilling because of their scope and range and the way he pulls together heterogenous material from around the world, presenting pages of awe-inspiring stats and facts, to paint a vivid, thrilling picture of a world moving through successive phases of industrialisation.

But he is eerily bereft of ideas. This comes over in the later chapters of both books in which he feels obligated, like so many historians before him, to write a chapter about The Arts. This is not his natural territory and the reader has to struggle through turgid pages of Hobsbawm dishing up absolutely conventional judgements (Van Gogh was an unrecognised genius; the arts and crafts movement was very influential), which are so lame and anodyne they are embarrassing.

I had noticed his penchant for commenting on everything using numbered points (‘The bourgeois century destabilised its periphery in two main ways…’; ‘Three major forces of resistance existed in China…’, ‘Three developments turned the alliance system into a time bomb…’, and many others). Eventually it dawned on me that he produces these nifty little sets of issues or causes or effects instead of having ideas. Lists beat insights.

Considering how fertile Marxist literary and art criticism has been in the twentieth century (cf György Lukács, Walter Benjamin, Theodor Adorno, Frederick Jameson) it is very disappointing how flat and untheoretical and banal Hobsbawm’s comments about the arts in both books are. In these later sections of each book it is amazing how much he can write without really saying anything. He is a good example of someone who knows all the names and terminology and dates and styles and has absolutely nothing interesting to say about them.


Credit

The Age of Empire: 1875 to 1914 by Eric Hobsbawm was published in 1975 by Weidenfeld and Nicholson. All references are to the 1985 Abacus paperback.

Hobsbawm reviews

Related reviews

Reviews about Marx and communism

Karl Marx

Communism in Russia

Communism in China

Communism in Vietnam

Communism in Germany

Communism in Poland

  • Warsaw 1920 by Adam Zamoyski (2008) How the Polish army stopped the Red Army’s advance into Poland in 1920 preventing them pushing on to support revolution in Germany.
  • The Captive Mind by Czesław Miłosz (1953) A devastating indictment of the initial appeal and then appalling consequences of communism in Poland: ‘Mass purges in which so many good communists died, the lowering of the living standard of the citizens, the reduction of artists and scholars to the status of yes-men, the extermination of entire national groups…’

Communism in Czechoslovakia

Communism in France

Communism in Spain

  • The Battle for Spain by Antony Beevor (2006) Comprehensive account of the Spanish civil war with much detail on how the Stalin-backed communist party put more energy into eliminating its opponents on the Left than fighting the fascists, with the result that Franco won.
  • Homage to Catalonia by George Orwell (1938) Orwell’s eye-witness account of how the Stalin-backed communist party turned on its left-wing allies, specifically the Workers’ Party of Marxist Unification which Orwell was fighting with, and how he only just managed to escape arrest, interrogation and probable execution during the communist purges.

Communism in England

War Fever by J.G. Ballard (1990)

This is Ballard’s last collection of short stories, some very short indeed.

  1. War Fever
  2. The Secret History of World War 3
  3. Dream Cargoes
  4. The Object of the Attack
  5. Love in a Colder Climate
  6. The Largest Theme Park in the World
  7. Answers to a Questionnaire
  8. The Air Disaster
  9. Report on an Unidentified Space Station
  10. The Man Who Walked on the Moon
  11. The Enormous Space
  12. Memories of the Space Age
  13. Notes Towards a Mental Breakdown
  14. The Index

************

1. War Fever (1989)

Through the eyes of young Ryan we learn about the endless war in Beirut between small numbers of warriors divided into four factions, the Nationalists, Christians, Fundamentalists and Royalists. Ryan lives with his Aunt Vera and sister in a tiny apartment in a ruined tower block overlooking the wartorn city.

He is helped out by the kindly Dr Edwards, a United Nations medical observer (if I had a pound for every Ballard character who is a doctor). The story describes Ryan’s slow, faltering steps to bring about an end to the unending conflict, by asking everyone to adopt the blue hats of the UN peacekeepers, who man the main checkpoints but are forbidden from stepping in to stop the fighting for fear that outside powers will intervene.

Ryan’s scheme works surprisingly well and soon peace has broken out among a number of the factions. Ryan is just nervously approaching the formidable woman fighter Lieutenant Valentina when a series of colossal explosion occur across the ruined city. Ryan hares back to his apartment and discovers that Aunt Vera and his sister have been kidnapped!

Dr Edwards watches his face closely as he asks Ryan whether he’s going to rush back to his militia and resume the fighting. However, Ryan decides he is going to renew his determination to being about a truce. At which point Dr Edwards ties Ryan’s wrists together, pushes him into a jeep and drives him through umpteen checkpoints and right out of the ruined, smoke-filled city altogether.

Here, in a well-organised, clean depot and admin area packed with new guns and munitions, Dr Edwards explains to Ryan that Beirut is a huge scientific experiment. The whole of the rest of the world lives in complete peace: but they pay to support endless fighting in Beirut, supplying gun and ammo and orphans resulting from tragic accidents. Thus new generations of fighters are continually refreshing the depleted ranks of the four factions.

Why? In the same way that a handful of labs around the world keep supplies of smallpox which is otherwise eradicated: to study the war virus, to study what makes people fight, why they are motivated, how they organise and how far they will go.

It’s a version of The Truman Show with rocket grenades. Except that the exploding and the fighting gets perilously close. Dr Edwards rallies with the other UN behind the scenes staff and head back into the war zone. They drive to the wrecked sports stadium where Aunt Vera and his sister had been taken and should have been looked after. But Royalists managed to fight through the UN defences and kill everyone, the UN defenders, Aunt Vera and Ryan’s sister.

And it is then from the deep well of bitterness and anger at how and all of them have been played, that Ryan conceives his next Big Plan. He will unite the warring factions of Beirut. They will fight and overcome the UN forces. And then they will unleash the dormant virus of war and violence on an unsuspecting world!

2. The Secret History of World War 3 (1988)

A slight misnomer because this short squib is mostly a satire on American politics and the presidency of Ronald Reagan.

The narrator is a physician (if I had a pound for every Ballard protagonist who is a doctor) based in Washington DC, and this short story depicts a fictional future in which Reagan is replaced as president in 1989, but his successor is so lamentable that the American Constitution is amended so Ronnie can stand for president a third time and is, indeed, elected, at the ripe old age of 82. He’s so old that the media take to publishing regular updates on his health, the TV news starts having a President’s Health segment, and one day an ECG-type readout appears along the bottom of the screen. It’s Ronnie’s heartbeat. Soon half the TV screen is full of a panoply of readouts recording all aspects of the President’s health, and Ballard satirises the breathless commentary of TV hosts – the stereotypical craggy old guy and the glamourpuss blonde – and the way everyone in the country, including the narrator’s own wife, become more and more addicted to the second-by-second commentary which covers every burp and fart and bowel motion.

It is in the middle of this satirical vision of a celebrity president-addicted population, that mounting tensions between the superpowers (which have, satirically, only gotten the briefest of mentions on the news in between the analysis of what the President had for lunch) erupts into a sudden exchange of nuclear weapons which takes place on 27 January 1997 between 6.47 and 6.51pm. The Russians launch a handful of nukes which explode in Alaska, the Yanks launch a handful of nukes which explode in Siberia, then both sides come to their senses, end the war, and de-escalate the various tensions around the globe.

So the story isn’t really about World War Three in any way you might expect: it is a satire on the mediatisation of American politics, and the hopeless addiction to screens and an endless diet of celebrity news, bulletins and updates among the American public.

Thoughts

This story was published in 1988. Modern commentators think there is something new and unprecedented about twitter and so on, and of course smart phones and social media are new, in one sense: and yet here’s Ballard satirising a zombie president and the American public’s addiction to screens over thirty years ago. That’s why Trump and twitter just don’t seem that new to some of us: or are just the latest iteration of a very long-running issue.

3. Dream Cargoes (1990)

Johnson is thirty years old but comes across in this story as very simple minded. He’s the dogsbody on a decrepit cargo steamer named the Prospero. In the Far East its alcoholic captain, Galloway, lets himself be bribed into taking on board an extremely hazardous cargo of toxic chemicals and the steamer then chugs round South America and up the coast towards the Caribbean. But here a series of port authorities and customs officials forbid the Prospero from docking with a cargo which has slowly started leaking and discharging toxic fumes all over the ship as well as corroding its cargo hold and then the hull.

As the ship starts to list to one side and becomes wreathed in toxic fumes, Captain Galloway and the handful of crew decide to abandon the ship but Johnson stays on, deluded by dreams of being a ‘captain’. A day or so later he spots a small island somewhere off Puerto Rico and beaches the ship there.

Over the ensuing days the toxic waste spills everywhere and has a drastic effect on the local vegetation, which starts growing at a breakneck speed, while Johnson himself descends into the kind of malnourished-sick-fever-dream which is so familiar in Ballard’s fiction.

As new types of tropical plant burgeon all around him, Johnson realises the island is visited by a biologist, Dr Chambers (if I had a pound for every Ballard protagonist who is a doctor). She becomes involved in his dreams of becoming one with the island, of becoming one of the hyper-evolved giant birds and flying towards the sun (as in so many other Ballard stories) and (as in so many other Ballard stories) the way time is slowing down for him, as he goes into more and more trance or fugue states, so that his perceptions superimpose multiple images of the same object, creating a fragmented or crystal effect.

He stared at Christine, aware that the colours were separating themselves from her skin and hair. Superimposed images of herself, each divided from the others by a fraction of a second, blurred the air around her, an exotic plumage that sprang from her arms and shoulders. The staid reality that had trapped them all was beginning to dissolve. Time had stopped and Christine was ready to rise into the air…. He would teach Christine and the child to fly.

On the final page an American ship arrives and the US Navy lieutenant who comes ashore finds them both in quite a state – finds also that the giant flora seems to have overgrown itself and is now dying off. As he helps them leave the island Johnson reflects that he has gotten Dr Chambers pregnant and that their child might well be the first of a new species of human, and how they would fight to protect it from ‘those who feared it might replace them.’

4. The Object of the Attack (1984)

Cast in the format of diary entries by Dr Richard Greville (if I had a pound for every Ballard protagonist who is a doctor), Chief Psychiatric Adviser to the Home Office.

His diary entries concern a young psychotic who built and flew a glider over Windsor Castle during a state visit by President Ronald Reagan. But he got tangled up in some aerials, fell to earth and the police found he had loads of gelignite strapped to his body, wired to a detonator. Thinking he planned to assassinate the president and his entourage, the Boy, as everyone refers to him, is locked up in a series of mental institutes, where Dr Griffiths visits him.

Griffiths gives us a profile of this boy, Matthew Young, a devoted psychopath, who’s suffered from epilepsy all his life. He’s been through a whole raft of careers including trainee pilot and video game designer. What is common to them all is a pathological obsession with space flight, with the Apollo missions and the Space Shuttle.

This becomes entangled with the concept of an Ames Room. An Ames room is a space in which furniture and other elements have been carefully arranged so that, from one chosen perspective, likely a peephole, it creates a completely convincing optical illusion. The concept was invented by American scientist Adelbert Ames, Jr. in 1946.

Anyway, Young escapes from a mental institute in Daventry by insisting on going to the chapel and being left alone. being a psychotic genius, he creates an Ames Room optical illusion by arranging all the furniture in the room to look as if he’s kneeling at the altar praying, when in fact he had arranged the pews in a ladder up to the ceiling and was crouched forward undoing the screws of the ventilator.

So Young escapes and disappears, going underground. Here the content of this short story gets quite clotted. Because Griffiths has figured out, from meeting the Boy himself and reading his journals, that it was never Ronald Reagan he wanted to assassinate, it’s a figure called Colonel Stamford, one of the last Apollo astronauts, who went on to have a successful career in business, and has now turned into a major campaigner against the evils of Communism. That’s why he was accompanying Reagan on the state visit.

And now Colonel Stamford is due to return to the UK, to address big Billy Graham-style public meetings, hailed by Newsweek as ‘a space-age messiah’, the ‘founder of the first space-based religion’. So the story contains quite a lot of speculating about how the space programme has morphed into a popular religion!

Griffiths turns investigator and decides to revisit the locked-up garage in Highbury where Young had been living when he was arrested. There’s a policeman on guard who lets him through and Griffiths pokes through Young’s belongings, finding more evidence of the deranged young man’s obsession with space flight.

Then he remembers that behind the lockup is a disused Baptist chapel and goes through into this. Here he discovers a bizarre scene, for Young is not only here (just yards from the protecting policeman – how did he get past?) but has been hard at work creating another Ames room, using props and posters from Star Wars and Dr Who to create a bizarre illusionistic installation of an astronaut on the moon.

Except that it looks like the Boy had an epileptic fit while at the top of the ladder and has fallen to the ground, bruising his face, cracking some teeth. Around him are the disassembled parts of a stockless rifle which he had been oiling when the attack kicked in.

And here’s the thing: Griffiths leaves him be. He frees Young’s tongue and windpipe, then tiptoes out and strolls nonchalantly past the police guard. Cut to a few weeks later as Stamford arrives in the UK, addressing both Houses of Parliament calling for a crusade against the evil empire of the non-Christian world, for the creation of orbital nuclear bomb platforms, for the launching of laser weapons which can be targeted on Tehran, Moscow and Peking. the story ends with Griffiths quietly confident that Young will have recovered from his grand mal seizure, completed his preparations and will be attending that evening’s grand assembly at Earl’s Court where Colonel Stamford will be addressing a cheering audience and will, God willing, be shot down by his psychotic assassin.

Thoughts

As so often in a Ballard story, not just the subject but the construction, the shape of the narrative itself, seems slightly askew, off-kilter. What starts out as a fairly limited study of one epileptic psychopath morphs before our eyes into an increasingly garish fantasia about an ex-NASA astronaut who’s founded a New Age religion and is frothing at the mouth about destroying Communism and Islam. It’s quite an extreme trajectory in just ten or so pages and, as with so many Ballard stories, I couldn’t figure out whether it was brilliant or – as I was more inclined to think – ludicrous.

When he writes narratives about individuals – like the protagonists of Crash, Concrete Island or High Rise – Ballard well conveys a delirious sense of psychological dislocation or alienation, and attaches it very effectively indeed to the imagery of late-twentieth century life, mainly the brutalist architecture of concrete motorways, flyovers, multi-story car parks, airports and vertiginous high-rise blocks.

But as soon as he starts making generalisations about society at large, and going on about NATO and NASA and the Third World War and Ronald Reagan and the Queen… something ineluctably cartoonish enters the stories; they become silly and superficial.

5. Love in a Colder Climate (1988)

A sort of sci-fi spoof or satire.

It is 2010 and the spread of AIDS and related viruses has put everyone off sex or physical contact of any kind. Younger people have become celibate with the result that the population plummets. By the date of the story, 2010, the government introduces national service although, as Ballard would put it, of a very particular kind.

It is national procreation service. When they turn 21 young people are assigned partners by computer and have to report to the other person’s apartment – ideally dressed in one of the procreation-encouraging outfits – an Elvis Presley ‘Prince Valiant’ suit for men, a bunny girl, cheerleader or Miss America outfit for women – and are compelled to copulate. Satire. (Note how all these outfits are American. Born in 1930, America, American cars and movies and cigarettes and technology, represented The Future for Ballard from his boyhood on, as both volumes of his fictional autobiography – Empire of the Sun and The Kindness of Women – powerfully convey.)

Ballard lays on the satire with a trowel with the suggestion that each young person is monitored by a personal supervisor who is a priest – the religious thought to have the mentoring skills and moral subtlety required – while young women are mentored as to how to have sex, lots of sex, by nuns. Satire. Anyone who refuses to have sex goes through stages of rehabilitation, which starts with being forced to watch porn videos and progresses to chemotherapy.

Anyway, the protagonist, David Bradley, is himself super-reluctant and when he is sent round to the flat of a young woman, Lucille McCabe, discovers she doesn’t want to either. They fall in love on the spot, and during the following months Bradley makes elaborate precautions to become her protector, swapping shifts, hacking computers to remove appointments with other men, even faking her pregnancy with the help of a friendly lab technician.

All to no avail. Their ruse is discovered when another lover is sent round by the computer and Bradley can’t stand watching Lucille being bundled towards the bedroom, they fight, Bradley is arrested and brought before a tribunal.

Here he is convicted of believing ‘the Romantic fallacy’ and of having ‘an exalted and idealised view of women’ and sentenced to three years additional national service. The only way out of it is to refuse and force the authorities to implement the ultimate sanction, and castrate him. This he happily submits to if it means he can be with the woman he loves.

Thoughts

As a child of the 60s, well a widower who lived through the 60s and took full advantage of the Sexual Revolution, Ballard is clearly satirising the rightward and puritanical shift caused by Mrs Thatcher and AIDS. Is it a good story, or heavy-handed satire? It’s certainly not weird hard-core Ballard and can be categorised along with his other relatively ‘straight’ satirical stories.

6. The Largest Theme Park in the World (1989)

Another satire.

Set in the near future when Europe’s last remaining countries give in and join a United Federation of Europe. In that summer (of 1995) millions and millions of students, middle managers and workers go for their annual holidays on the 3,000-mile-long strip of beach which is the Mediterranean shore from the Costa Brava to Glyfada.

But this time they refuse to come back. They become full-time sun worshippers, they take to beach exercises and martial arts. They become trim and lean and fit. When the police of the Mediterranean nations come to turf them off the beach, there are pitched battles and the sun-worshippers win. The heady summer of 1996 rolls into the spring of 1997 and there is now an army of 30 million strong living on camps along this huge narrow territory, in effect a new nation.

So far, so like a vision of the social collapse envisioned in High Rise but applied to beach culture. Beaches have always fascinated Ballard. The Terminal Beach is one of his most famous stories, but the story in which the world’s population suddenly has some profound primal urge in our primitive minds activated by waves from outer space, and walks, as one man, into the sea, is the most haunting variation on the theme.

This story is much shallower story than that one and its satirical climax – which feels pretty forced – is that the armies of the beaches eventually arms up and marches back north into the so-called United Europe, determined to restore a Europe of nations, each jealous of its borders and customs and traditions.

So it turns into an oddly wonky satire on the EU.

7. Answers to a Questionnaire (1985)

A short and interesting format, this text consists of 100 answers to a questionnaire – in fact more like some kind of police interview – where we don’t see the questions, just the answers in a numbered list.

It’s surprising how much you can pack into a brief format like this. Without any of the questions, and just via the clipped answers, quite a complicated narrative emerges – in fragments and cryptic references – in which the narrator appears to have befriended a Middle-Eastern-looking down-and-out with severe injuries to his hands, who is obsessed with DNA and ice-skating, who is a whizz at hacking into cash machines and extracting large sums, which they seem to have spent on organising group sex sessions.

They spend some of the money setting up radio antennae on top of the Post Office Tower pointing towards the constellation Orion and the narrator appears to have heard the figure’s voice as transmitted from the star Betelgeuse some 2,000 years ago, and appears to know the secret of Eternal Life.

This leads to the figure becoming super-famous, selling out Wembley Stadium and attracting visits from all sorts of luminaries such as the Archbishop of Canterbury, with his claim to know the secret of Eternal Life by injecting new DNA into the human germplasm, extending life up to a million years!

The pound rises on exchange markets, a serum is created and millions of people queue up to be injected, in fact the injections became compulsory for everyone over the age of 11. The side effects were impotence and loss of libido, but this hardly mattered if everyone was going to live forever.

But the very intensive bond between the Christ figure and the ‘accused’, the man answering the questions, seems to have turned sour. The accused seems to have bought a handgun and shot him, from seven feet, with three shots.

It ends with a boom-boom punchline. Literally reading between the lines of the fragmented answers, it seems as if the injections which promised eternal life have not worked, that the ‘accused’, because he was in prison during the time of the mass vaccinations wasn’t given one – and so he is the only man in the UK, possibly the world, who still has functioning sex organs and so ‘the restoration of the birthrate is now his sole responsibility.’

A smart story and a snazzy format. My favourite answer was to question 71, where the accused reveals that the mystery figure ‘wanted me to become the warhead of a cruise missile’. Very Ballard.

8. The Air Disaster (1974)

One of the new 1,000-passenger jet airliners is reported as having crashed somewhere just off the coast of Mexico near Acapulco. The narrator is a not very successful journalist who’s covering a fashionable film festival. His editor, like everyone else’s editors, sends him off to cover the disaster, but there’s a chance encounter in the petrol station where he fills up with gas. Two other journalists are talking to the pump attendant and through the language barrier he appears to be telling them the plane didn’t crash out at sea at all but up in the nearby mountains. The other two hacks don’t believe him and head off for the coast, but the narrator is suddenly seized by an intuition that he’s right. It would only have taken a fractional difference of height and speed for it to have hit the mountains.

So he fills up with gas and heads in the opposite direction up into the hills. He passes through a series of peasant villages, each one more impoverished that the last, until the final one where he enters Ballard-land and becomes genuinely scared for his safety as he watches the dirt-poor illiterate peasants eyeing him, his car, his cameras and everything else about him which they could steal. Trying to impress the narrator addresses several of these toothless old men, waving a wad of cash about and asking if there’s been a crash BOOM in the mountains, and are there bodies, corpses, cadavers?

The primitive old men nod and smile and point up to the last peak, so the narrator clambers up to the final small canyon between the snowy mountain peaks and discovers… the thirty-year-old wreckage of some military jet which crashed up here a generation earlier and is thoroughly derelict and rusted, ‘a tattered deity over this barren mountain’.

The wrecked airplane is, of course, a central symbol in Ballard’s weird imaginarium, recalling the Cessna Sheppard crash lands Myths of the Near Future, the excavated Second World War planes in My Dream of Flying to Wake Island, the abandoned Japanese fighters Jim sits in in Empire of the Sun, or the still-going but decaying planes in Memories of the Space Age…

Anyway, we can imagine his disappointment and chagrin at having gone on this long wild goose chase. But the kicker is in the last page. As he returns down the hillside he goes through the last village he passed, the one where he had brandished wads of money and asked for cadavers. Only to realise that the villagers have dug up their dead relatives and lined their earth-covered, half-rotted corpses along the wall by the road, in the hope that they will pay them. Gruesome. Macabre.

9. Report on an Unidentified Space Station (1982)

A nice little brain teaser told in nine short snippets described as ‘surveys’.

A spaceship arrives at what its crew initially take to be a small space station, happy to find it as their ship needs repairs. They enter the station to find it contains concourses full of tables and chairs like a giant waiting space at an airport terminal. They walk along one of these concourses and slowly realise it goes on for some distance, giving out left and right onto further mezzanines and waiting spaces with tables and chairs. When they force open the doors of one of the lifts they can’t see a top or bottom to the shaft. They drop furniture down one of the lift shafts and hear no sound: there doesn’t appear to be a bottom.

Each of the reports updates us as they discover the larger and larger extent of the station. Then they notice the floor and ceiling has a slight curvature, lifting their hopes and making them think it might be circular and they might eventually circle round on themselves. But even this is an illusion. The station appears to curve very slowly, indefinitely, in all directions, as if it is expanding.

By the point of the final ‘survey’ the author has come to the conclusion that the space station is as big as the universe; in fact it might be bigger. The distance they travelled in their spaceship from the solar system might easily be incorporated within the confines of the space station. By the end of the text the author has gone reliably mad.

Our instruments confirm what we have long suspected, that the empty space across which we traveled from our own solar system in fact lies within the interior of the station, one of many vast lacunae set in its endlessly curving walls. Our solar system and its planets, the millions of other solar systems that constitute our galaxy, and the island universes themselves all lie within the boundaries of the station. The station is coeval with the cosmos, and constitutes the cosmos. Our duty is to travel across it on a journey whose departure point we have already begun to forget, and whose destination is the station itself, every floor and concourse within it. So we move on, sustained by our faith in the station, aware that every step we take thereby allows us to reach a small part of that destination. By its existence the station sustains us, and gives our lives their only meaning. We are so glad that in return we have begun to worship the station.

10. The Man Who Walked on the Moon (1985)

An eerie story. Part of what’s eerie is how totally Ballard thought the Space Age was over and done by the 1980s. There were six crewed U.S. Apollo landings on the moon between 1969 and 1972, and then that was it. I’m inclined to agree.

This story is set in Brazil. It’s a first person narrative. The narrator is a failed journalist, kicked off a succession of ever-smaller papers and forced into giving foreign language tuition. His wife and his mother, who lives with them, despise him, and virtually kick him out the house each morning to go and get a proper job.

Hanging round the cafes he get to learn about a sad, wasted figure, a certain Mr Scranton, who is introduced to tourists as ‘the astronaut’. He isn’t an astronaut and the waiters laugh at him, the American tourists have their photos taken by him in a jokey kind of way. Our narrator does some background research into him and discovers Scranton was a crop-dusting pilot in Miami during the moon landing era, but was never anywhere near NASA.

The story recounts the way our narrator is slowly slowly drawn into this impoverished, thin, wasted man’s weird delusory world. He jokily introduces himself and says he’s writing a piece about sci-fi movies and would like ‘the astronaut’s’ opinion. But slowly, over their next few encounters, he becomes haunted by Scranton’s faraway stare, his gaze through the people and buildings of this world, his other-planetary loneliness.

The narrator asks whether Scranton has proof of his experiences on the moon and Scranton nods slowly. He needs to be helped back to his squalid flat above a fleapit cinema, the Luxor. Here he shows the narrator his ‘photographs’, his ‘evidence’. It consists of pictures torn out of Life and Newsweek magazine (note, American magazines). He’s mad, delusional, and yet…

He has known the loneliness of utter separation from all other people. He has gazed at the empty perspectives of the planets. He sees through pedestrians and traffic as if they were fleeting tricks of the sun.

Sick and ill, Scranton, like so many Ballard figures, wastes away and dies. And hands on his mantle. The narrator takes his place at the seedy café. Without any effort he finds himself slowly erasing the memories of his family life, his wife and mother and failed carer in journalism slowly disappear, to be slowly replaced by an alternative past, one in which he trained hard as an astronaut, in which he remembers the coastline of Florida falling away beneath the giant rocket. A past in which he genuinely did walk on the moon.

11. The Enormous Space (1989)

The first-person narrator is a merchant banker named Geoffrey Ballantyne. His wife has divorced him and run off with her lover, he was recently in a car crash and is still recuperating. (This reminds us of another middle-class narrator who goes mental after recuperating from a car crash, Faulkner in The Overloaded Man).

The story begins as he takes the decision not to go out of his front door. Ever again. To use up all the resources within the house and then live on space and time. In the event, after reducing himself to the familiar Ballardian condition of hallucinating malnutrition, he takes to luring the neighbours’ dogs and cats into his garden, killing and cooking them. He becomes more and more detached from reality and the house appears to grow larger and larger, soon having as many rooms as the Palace of Versailles.

I have embarked on a long internal migration, following a route partly prescribed within my head and partly within this house, which is a far more complex structure than I had realised.

His wife, Margaret, pops in a couple of times, each time noticing the progressive degradation of both the house and the narrator, but each time he manages to bundle her out. His description of the house becoming steadily larger, until he can’t make it up the stairs any more, until he can’t eventually make it out of the kitchen and remains slumped against the powerless fridge, watching the horizons expand to infinity. Until his former secretary, Brenda, pops round worried about him. By this time we have accompanied Ballantyne so far on his trip into psychosis that it’s her who seems the odd one out, and we are utterly convinced of his psychotic point of view as he describes her stepping over him slumped in his kitchen.

She is walking towards me, but so slowly that the immense room seems to carry her away from me in its expanding dimensions. She approaches and recedes from me at the same time, and I am concerned that she will lose herself in the almost planetary vastness of this house. Catching her as she swerves past me, I protect her from the outward rush of time and space.

See, no exotic words or contrived sentences or purple prose. Fairly flat, functional prose which manages to convey a state of complete derangement.

Ballantyne kills her, chops up her body, eats some and puts her head in the freezer, reminding us of the genuinely horrific climax of High Rise. Christ, this is a terrifyingly delirious text.

12. Memories of the Space Age (1982)

To an extraordinary extent this is a rewrite of previous stories such as News From The Sun or an alternate version of the contemporaneous story Myths of the Near Future, from the premise of the story through to the narrative structure right down to the use of the name Anne for key figures in both stories.

Here again we meet a former NASA physician, Dr Edward Mallory (if I had a pound for every Ballard protagonist who is a doctor) who has travelled to the abandoned zone of Cape Kennedy from Canada where he specialised in treated Downs Syndrome and autistic children. He has come with his wife, Anne. They are both afflicted with the ‘space sickness’ which has been slowly spreading out from the old NASA launching centre. The space sickness is a disease of time; the victim experiences fugues or largos when their time completely stops and they’re stuck stationary.

So for the usual obscure reasons, Mallory has come to live amid the abandoned hotels and shopping precincts of the beach resorts opposite the old launch site, squatting in a derelict room on the firth floor of an abandoned hotel, and foraging for food in the dusty abandoned supermarkets.

And of course, as usual, there is an Antagonist – Hinton, a former astronaut and in fact, the first astronaut to commit a murder in space, when he locked his co-pilot Alan Shepley into the docking module and evacuated its air, live, in front of a global viewing audience of one billion viewers.

On landing, Hinton was sent to prison, to Alcatraz to be precise. Some twenty years later, as the space sickness slowly spread across America, Hinton escaped from Alcatraz using a home-made glider. Now Mallory discovers he is restoring and flying the vintage planes from a nearby airplane museum, very much as Olds restores defunct cars in The Ultimate City.

The same obsession with man-powered gliders, in this case a pedal-powered microlight with a huge wingspan is being flown by a woman, Gale (short for Nightingale) Shepley, who swoops over him one day on one of his forays from the hotel room while his wife sleeps.

She lands and introduces herself, a young blonde who is the daughter of the murdered astronaut, Shepley. She has come to the ruined zone because she is expecting her father’s space capsule to finally re-enter orbit and crash down here – just like all those other Ballard women who wait for their dead husbands or fathers to re-enter the atmosphere and crash land beside the ruined gantries e.g. Judith waiting for her dead lover’s capsule to crash back to earth in The Dead Astronaut.

Mallory has even brought a collection of ‘terminal documents’ like so many of these characters cart around, in his case:

  • a tape machine on which to record his steady decline
  • nude Polaroid photos of a woman doctor he had an affair with in Vancouver
  • his student copy of Gray’s Anatomy
  • a selection of Muybridge’s stop-frame photos
  • a psychoanalytic study of Simon Magus

Ballard’s gives a fuller, more explicit explanation of what exactly the space sickness is. It is the result of a crime against evolution. Human evolution has created a psychological aptitude to see Time as a stream with a past, present and future, a defence or coping mechanism which situates us within a dynamic timeframe.

The manned space flights cracked this continuum and now time is leaking away. Our perception of time is returning to its primeval one, an experience of all time in one continuous present, when Time – in the conventional sense – stops.

Mallory has a couple of encounters with Hinton who explains that the birds know about Time, they have never lost the primeval, reptile sense of Time. Which is why he’s trying to teach himself to fly by learning to fly each of the planes in the aviation museum in reverse chronological order, acclimatising his body to flight until, eventually, he can fly without machinery, and without wings.

In this context, Hinton’s ‘murder’ of Shepley was Hinton’s way of ‘freeing’ him from the tyranny of Time (exactly as the lunatic Sheppard in Myths of the Near Future appears to ‘free’ the birds by crushing them to death).

His wife is entering the end stage. Her fugues last nearly all day. In her few waking moments she begs to be taken up to the roof. She wants to see Hinton. She feels close to him because he is close to the secret. Eventually Hinton successfully kidnaps his wife. Mallory sees smoke coming from the old Space Shuttle gantry and takes a motorbike to ride there. He wakes up lying athwart it with his leg burning against the red hot engine. He had a fugue.

Gale arrives in her micro-glider to rescue Mallory and they travel on to the Space Shuttle gantry. Hinton has set fire to all the airplanes gathered at the bottom, and, as Mallory watches, Hinton and Mallory’s wife step off the platform and into thin air over the flames.

Maybe all shamans and primitive rituals, maybe all religions have been an attempt to escape from the prisonhouse of Time. Maybe the space sickness sheds light on why the Christian image of an afterlife isn’t an action-packed adventure holiday, but an eternal moment, an eternity of worship, stuck in stasis.

Gale keeps a menagerie by the swimming pool of the motel she’s camped in. Cheetahs, exotic birds and a tiger. As Mallory’s time winds down he hallucinates the tiger as a wall of flame. Gale is looking after him but, as always, there is a vast distance between Ballard characters and she is growing bored of him. She is only interested in the pending arrival of her father’s corpse as his space capsule finally re-enters earth’s orbit and comes streaming over their heads towards the space centre. One day soon Mallory will open the tiger’s cage and enter his wall of flame.

13. Notes Towards a Mental Breakdown (1967)

This is a really interesting experiment which I think totally works. It is based on one sentence of eighteen words:

A discharged Broadmoor patient compiles ‘Notes towards a Mental Breakdown’, recalling his wife’s murder, his trial and exoneration

and then each one of these words has a numbered note next to it.

A1 discharged2 Broadmoor3 patient4 compiles‘Notes6 towards7 aMental9 Breakdown10, recalling11 his12 wife’s13 murder14, his15 trial16 and17 exoneration18

And each of the numbers refers to a numbered footnote. So the story is in eighteen short sections, each one of which unpacks, analyses, dissects the precise meaning of its word, in the context of psychiatric and criminal case.

Thus you get to discover the narrative, the plot, the series of events, but in a beguilingly chopped-up, fragmented manner. I found it extremely enjoyable. It concerns the psychopath Dr Robert Loughlin (if I had a pound for every Ballard character who is a doctor) who has murdered his wife.

Obsessed with man-powered flight, Loughlin drove round the Suffolk countryside with his lover Leonora Carrington (this name is a straight copy of the Surrealist artist Leonora Carrington, and the story references what appears to be one of Ballard’s favourite works of art, Garden Airplane Traps by Carrington’s lover Max Ernst; maybe at the time Ballard wrote the story she was so unknown he thought only a handful of cognoscenti would get the reference). Anyway he drives her round the Suffolk countryside from one abandoned USAF airbase to another, mesmerised by dreams of World War Three (exactly as Ballard describes his younger self doing in The Kindness of Women). As his psychosis intensifies, Loughlin rearranges furniture in his hotel rooms to create a notional flying machine and, only a few weeks before the muirder, makes a mad attempt to hire runway 2 at Heathrow.

His wife Judith was dying of pancreatic cancer and, tired of Loughlin’s erratic behaviour and alcoholism, absconded with her lover, Dr Douglas (if I had a pound for every Ballard character who is a doctor) to Gatwick airport. Loughlin tracked them down and somehow boarded a jet airliner which he ransacked for her, leading to a fight with a security guard who he shot. Then he made his way to Judith’s hotel room, broke into it, found the lovers out, ripped out the suitcase and proceeded to have a bath fully dressed and fuddled by alcohol and amphetamines.

When Judith returned she found the hotel room trashed and her psychotic husband passed out in the bath so she (presumably) decided to put him out of his misery and pushed his head under the water. But this revived him and psychotics are strong.

Louhglin murdered his wife, then dressed her in a flying suit with helmet and goggles, positioned her in front of him on the bed, as if they were in a plane and he was giving her flying lessons, and arranged all the furniture in the room to create the outline of a plane. Then he set the room on fire. (Just writing this out is making me feel like I’m losing touch with reality.)

14. The Index (1977)

This is a clever and, that rare thing for Ballard, very funny little text. It is what it says it is, the imaginary index to the imaginary biography of an imaginary figure, one Henry Rhodes Hamilton (presumably so named because his initials satirically spell HRH – His Royal Highness), supposedly a ‘physician and philosopher, man of action and patron of the arts, sometime claimant to the English throne and founder of a new religion.

The first page – the only page of ordinary text – briefly explains who he was and, more teasingly, wonders aloud who compiled the index? Has the indexer included himself in the index? Did HRH ever in fact exist? Has the text of the biography, which the index is for, been suppressed because it revealed too many secrets? Or was it never written in the first place? Maybe the entire thing is the figment of some deranged lexicographer? Is the whole thing a hoax?

Reading this one page with its paragraph of teasing questions makes you realise that texts like this were purpose-written to go straight into academic English courses about metafiction and post-modernism and the Lacanian mirror phase and self-deconstructing texts, straight into the matrix of academic jargon without ever having to be read by non-academic readers.

Anyway the index itself is very funny, in  Zelig-type way HRH has known anyone who was anyone in the twentieth century and been present at pivotal moments. Karen Blixen proposes to him, Ernest Hemingway dedicates The Old Man and the Sea to him, T.S. Eliot dedicates Four Quartets to him, meets Gandhi, Freud et al, he is with Churchill at Yalta and suggests the famous Iron Curtain speech, he goes ashore on Juno Beach on D-Day (and wins a model), meets the Dalai Lama and Mao Tse-Tung…

And so it goes on, mingling HRH’s preposterous presence at key events and name-dropping key figures with the satirical narrative in which he founds a new religion and tries to set up an anti-papacy at Avignon. When Ballard addresses actual historical events and particularly when he starts making up religions etc, he quickly descends into childish cartoon mode (as described in the story about the American founder of a new religion in The Object of The Attack, but in this novel format it’s all very entertaining.

I laughed out loud when I read the index entry about Hitler:

Hitler, Adolf, invites HRH to Berchtesgarten, 166; divulges Russia invasion plans, 172; impresses HRH, 179; disappoints HRH, 181.

Yes, as he rather did the entire German people. Hitler, Adolf, impresses German people 1939, disappoints German people 1945.

The last entry appears to refer to the indexer himself, and suggests his mysterious disappearance:

Zielinski, Bronislaw, suggests autobiography to HRH, 742; commissioned to prepare index, 748; warns of suppression threats, 752; disappears, 761

Thus, right at the end of the text, the indexer indexes himself out of existence. It was this which prompted the speculation in the one-page introduction that the whole thing might just be the products of ‘the over-wrought imagination of some deranged lexicographer’. Quite.

This may be the only really funny story in Ballard’s entire oeuvre, and it was a brainwave to close this final selection with it, helping to cleanse the reader’s mind, or at least control, many of the deeply disturbed, psychotic images which preceded it.

Thoughts

A little exhausted by Ballard-land and Ballardism, I wasn’t sure I had the energy to read this, his final collection of short stories, but I’m really glad I did. It contains good examples of several key types:

  • satire on contemporary society – The Secret History of World War 3, Love in a Colder Climate, The Largest Theme Park in the World
  • classic psychodrama about astronauts – The Man Who Walked on the Moon
  • portraits of psychotics – The Object of the Attack, Memories of the Space Age
  • descriptions of complete mental collapse – The Enormous Space
  • tales of the macabre – The Air Disaster
  • mind-bending science fiction – Report on an Unidentified Space Station

As stories go, the ones in this collection seemed to me as powerfully imagined as almost anything in his earlier career.

But what has obviously gone, long gone, is the extraordinary verbal lushness and purple prose of the earlier works. Somehow the almost Oscar Wilde, fin-de-siecle level of prose pyrotechnics which characterises the early novels and stories got thoroughly washed out of the system by the ‘urban disaster’ novels of the early and mid-70s and from that point onwards his prose becomes a lot more straightforward and serviceable. Instead of lush and exotic sentences, he comes increasingly to rely on the repetition of a handful of key words – overlit, to the sun, calm, over-excited, deranged, time and space.

In later Ballard, repetition takes the place of elaboration.

And arguably the distinctive thing about the collection is the three short stories with experimental formats – Answers to a Questionnaire, Notes Towards a Mental Breakdown, and The Index, each one a clever, one-off idea which I think Ballard executes really well. They’re very short but very effective and, in some ways, the most successful pieces in the collection.


Related links

Reviews of other Ballard books

Novels

Short story collections

Eco-Visionaries: confronting a planet in a state of emergency @ the Royal Academy

This is an exhibition of art and architecture on the theme of climate change and environmental destruction. It begins with the usual alarming facts and figures, which any educated person who reads a newspaper or watches the news or listens to the radio, should already know almost off by heart:

  • the world is facing an ecological catastrophe
  • the ten warmest years ever recorded have all occurred since 1998
  • we must reduce CO2 emissions to zero by 2050 (at the very latest) to avoid catastrophic global warming
  • which is already resulting in melting ice caps, retreating glaciers, rising sea levels and more extreme weather events
  • humans have accelerated the ‘normal’ background rate of species extinctions 1,000-fold with the result that we are living during the Sixth Great Extinction
  • the world’s population is predicted to grow by 20% over the next three decades to reach 9.7 billion
  • yadda yadda yadda

21 works

Rather than editorialise, I will list the exhibitions 21 works, giving links to their websites, where available, for you to follow up and read about yourself.

Texts in single quotations marks are from the wall labels or the artist’s own explanations. My own occasional comments are in italics.

Introduction

The curators introduce the exhibition thus:

‘Eco-Visionaries examines humankind’s impact on the planet and presents innovative approaches that reframe our relationship with nature. Through film, installation, architectural models and photography, the works in this exhibition interrogate how architecture, art and design are reacting to a rapidly changing world, beyond mainstream notions of sustainability.’

In the corridor leading towards the show there’s a simple timeline of dates from the industrial revolution onwards, recording natural disasters, growing awareness of how human activity devastates the natural world, the first theorising about global warming, the setting up of the Intergovernmental Panel on Climate Change in 1988 (1988!) and so on down to this year.

1. Domestic Catastrophe No.3 by HeHe (2018)

“An aquarium containing a domestic globe, a motor to turn the globe and electronic valve or drip feed which releases a fluoresceine tracing dye onto the sphere. As the sphere turns, the green dye wraps itself around the sphere, enveloping it in what appears to be a thin gas or atmosphere that surrounds the planet Earth. The difference between emissions and atmosphere, the ‘man-influenced’ and the ‘natural’ climate cannot be easily defined.”

This is like a big cubic aquarium with a school-globe of the world-sized model of the world slowly turning within a thick liquid. On the bottom of the aquarium is a thin layer of sand and the slowly turning globe spins this sand into little dust devils and typhoons which is rather entrancing.

2. A Film, ‘Reclaimed’, by Ana Vaz and Tristan Bera (2015)

“The ecologic crisis is a political, economic and social crisis. It is also cinematographic, as cinema coincides historically and in a critical and descriptive way with the development of the Anthropocene.”

The bit of the film I saw included clips from Hollywood movies, including some end-of-the-world film with buildings exploding and, soon after that, a clip from Blade Runner, a pleasingly random selection which could come from any one of thousands of art films, documentaries or even loops of movie clips you see played in nightclubs. As in, it didn’t convey any meaning whatsoever to me.

3. Tilapia by Tue Greenfort

A set of depictions of fish in black and white on paper, done to make them look like fossils. It’s based on human interference in the ecosystem of Lake Victoria which has led to the almost complete extermination of tilaplia fish. They were made by covering dead tilaplia specimens with inks and pressing them against the paper.

“A series of black-and-white prints arranged as a shoal of tilapia fish, one of the most consumed varieties of fish in the world but also one of the most invasive and predatory species.”

Tilapia by Tue Greenfort

4. Serpent River Book by Carolina Caycedo (2017)

“A 72-page accordion fold artist-book, that combines archival images, maps, poems, lyrics, satellite photos, with the artist’s own images and texts on river bio-cultural diversity, in a long and meandering collage. The fluctuating publication can frame many narratives. As a book it can be opened, pleated and read in many directions, and has a performatic potential to it, functioning as a score, or as a workshop tool. Serpent River Book gathers visual and written materials compiled by the artist while working in Colombian, Brazilian, and Mexican communities affected by the industrialization and privatization of river systems.”

5. Madrid in the air: 24 Hours by Nerea Calvillo (2019)

Madrid in the Air: 24 Hours monitors the skyline of Madrid over a 24-hour period, uncovering the almost invisible veil of pollutants in the air.”

In the Air is a visualization project which aims to make visible the microscopic and invisible agents of Madrid´s air (gases, particles, pollen, diseases, etc), to see how they perform, react and interact with the rest of the city. The visualization tool is a web-based dynamic model which builds up the space the components generate, where through data crossing behavior patterns emerge. The results of these data feed a physical prototype of what we have called a “diffuse façade”, a massive indicator of the air´s components through a changing cloud, blurring architecture with the atmosphere it has invaded and mediating the activity of the participants it envelops.”

“The project highlights the contamination of air in cities caused by vehicle engines, industry, factories and farming.”

It was a film of a camera fixed in a static position at roof level looking out over Madrid and a strange pink or green gauze-like veil hovering over the city, sometimes thickening or advancing – being a visualisation of the soup of pollution we all live in.

6. The ice melting series by Olafur Eliasson (2002)

A series of 20 black and white photos showing very small pieces of glacial ice (four to 10 inches long) melting into the black stones and rubble of a terminal moraine in Iceland.

The Ice Melting series by Olafur Eliasson (2002)

7. Alaska Chair by Virgil Abloh (2018)

“Originally designed as a wooden chair for IKEA, the Alaska Chair is a paradoxical commentary on the effects of our everyday lives and mass-consumption habits on the global rising sea levels and climate change. This work was inspired by the concept of acqua alta, an Italian term used to describe regular floods in Venice, caused by high tides and warm winds. The chair is partly submerged by the rising flood waters, with a doorstep wedge symbolically representing the short-term, makeshift solutions we have for tackling climate change. Yet by casting the work in bronze, a material intended to last, the work reflects on how environmental catastrophe is a tough, long-term problem that is not easily fixed by simple solutions.”

Alaska Chair by Virgil Abloh (2018)

I liked the ‘Do not touch’ sign. The environment is going up in flames but ‘Don’t you dare touch my lovely work of art with your grubby fingers!’

8. The Breast Milk of the Volcano by Unknown Fields (2017)

“Over half the world’s reserves of lithium, a key ingredient in rechargeable batteries in phones, laptops, electric cars and drone technology, is found in the salt flats of the Salar de Uyuni in Bolivia. This film poignantly examines how even the cleanest energy utopias can have dramatic consequences in material, resource and economic exploitation. Accompanying the film is a lithium battery designed by the artists. It refers to an Inca origin myth of the Salar de Uyuni in which the salt flats were formed by the breast milk and tears of a mother volcano mourning the loss of her child.”

(If you’re wondering why this sad and plaintive video appears to have the half-stoned voice of Elon Musk presenting Tesla Energy over it, you’re not the only one but it’s the same with all the versions of the video scattered across the internet.)

9. The Substitute by Alexandra Daisy Ginsberg (2019)

The Substitute draws upon rare zoological archival footage as well as experimental data from artificial intelligence company DeepMind, will enable visitors to come faceto-face with a life-size digital reproduction of a northern white rhinoceros. The last male of the subspecies died in 2018.”

“On March 20, 2018, headlines announced the death of Sudan, the last male northern white rhinoceros (Ceratotherium simum cottoni). We briefly mourned a subspecies lost to human desire for the imagined life-enhancing properties of its horn, comforted that it might be brought back using biotechnology, albeit gestated by a different subspecies. But would humans protect a resurrected rhino, having decimated an entire species? And would this new rhino be real?”

10. P-Plastoceptor: Organ for Sensing Plastic by Pinar Yoldas (2014)

“Polypropylene is the second most common plastic after polyethylene. P-Plasticeptor is a sense organ which can detect polypropylene polymers in the ocean. The organ takes its name from its sensing capabilities for polypropylene and its shape that almost resembles the letter P.”

An Ecosystem of Excess: P-Plastoceptor: Organ For Sensing Plastics by Pinar Yoldas (2019)

There are two works, the P-Plastoceptor, and another fictitious organ, Somaximums presented in vitrines as if in pickled alcohol specimen jars. I think they’ve both been invented, made up with rather arcane satirical intent.

11. Our Prehistoric Fate by Basim Magdy (2011)

“Our Prehistoric Fate, 2011 was commissioned by the 1st Time Machine Biennale of Contemporary Art. D-O ARK Underground in Konjic, Bosnia and Herzegovina. The biennale took place inside a massive nuclear bunker in the mountains 60 km. away from Sarajevo. The bunker was commissioned by Josip Broz Tito as a last refuge for him, his family and top Yugoslavian generals in case of a nuclear attack. It took almost 30 years to finish the project. Tito died a year after its completion without ever setting foot in it. Needless to say, the nuclear attack never happened. Two large Duraclear prints hang on Yugoslavian military lightbox displays with clamps in the war strategy room of the bunker where decisions were meant to be made and maps of the situation on the ground were meant to be evaluated. The first claims ‘The Future Belongs To Us’ in large bold letters, the second is an encyclopedia illustration from the 60s that captures an Ankylosaurus, a prehistoric creature we know very little about, as it approaches a pond to drink.”

Our Prehistoric Fate by Basim Magdy (2011)

12. Designs for an overpopulated planet by Dunne and Raby (2009)

“Based on United Nations predictions that at the current rate of ecological transformations there will not be enough food to feed the planet in 2050, Foragers, from the series Designs for an Overpopulated Planet, are speculative full-scale models proposing how to radically change the human diet and digestive system to ensure survival. These devices would allow humans to extract nutritional value from synthetic biology and develop new digestive systems like those of other mammals, birds, fish and insects which are able to digest and process barely edible resources such as tough roots and plant matter.”

Installation view of Designs for an overpopulated planet by Dunne and Raby (2009) Photograph by the author.

Two surreal ‘eating tubes’ along with a photo of how to use one out in the wild.

13. Pollutive Matter-s (three scenarios) by New Territories (S/he) (1997 to 2002)

14. The Dolphin Embassy by Ant Farm (1974 to 1978)

“The Dolphin Embassy was a research project that never was built and that attempted to study the communication between the human being and the dolphins. It would have been built with asbestos cement and it moved with a solar panel and a motor. Besides the quality of the drawings, the interest of this proposal was in the social relations that the Dolphin Embassy was proposing between humans and the dolphins”

15. 3.C.City: Climate, Convention, Cruise by WORKac and Ant Farm (2015)

“3.C.City: Climate, Convention, Cruise is a speculative design for a floating city inspired by different architectural projects created by collective Ant Farm in the 1970s, including the drawings for The Dolphin Embassy. The city is designed to facilitate dialogue and debate between humans and other species, blurring the boundaries between ecology and infrastructure, public and private, the individual and the collective. Unbound by national allegiances, the design includes a vessel with housing, a research lab and an interspecies congress hall. The programme is completed with greenhouse and garden areas, an algae farm for biofuel production and a water-collection river, all covered by an inflatable wall and solar panel shingles.”

WORKac’s long section of Dolphin Embassy

“The idea is that it’s a floating city not bound by any national borders. People can come together to live in a different way and discuss important issues of the day.”

16. Biogas Power Plant by SKREI (2017)

“According to the London Assembly one year’s worth of the average urban borough’s food waste could generate enough electricity to power a local primary school for over ten years. Biogas Power Plant is a prototype for an individual biogas production unit which could use domestic waste to create and store energy to make houses self-sufficient. The unit is designed to be connected to the National Grid yet able to operate without relying on an external power supply or waste-management system.”

Biogas Power Plant by SKREI (2017) Photograph by the author.

17. Island House In Laguna Grande, Corpus Christi, Texas by Andres Jaque/Office for Political Innovation, with Patrick Craine (2015-ongoing)

“The fifty-island archipelago of Laguna Grande, on the south coast of Texas, is one of the biggest wild island-barriers of the world. This archipelago contains some of the most ancient animal and vegetal species adapted to saline aquatic ecosystems and protects the lagoon from the pollution resulting from the nearby presence of oil platforms. The islands are the habitats where mammals and other coastal species overnight, and they are endangered by the combined effects of climate change and the incremental increase in the acidity of the water. Island House in Laguna Grande is not designed as an architecture for humans, but built instead to empower the environmental diversity of Laguna Grande. The structure collects and preserves rainwater and, through the mediation of sensors on the ground, sprays water to dilute toxicity and combat drought.”

Andrés Jaque / Office for Political Innovation with Patrick Craine, Island House in Laguna Grande, Corpus Christi, Texas, 2015-ongoing © Courtesy of the artists

18. Soil Procession by Futurefarmers (2015)

“On June 13, 2015 a procession of farmers carried soil from their farms through the city of Oslo to its new home at Losæter. Soil Procession was a GROUND BUILDING ceremony that used the soil collected from over 50 Norwegian farms from as far north as Tromsø and as far south as Stokke, to build the foundation of the Flatbread Society Grain Field and Bakehouse. A procession of soil and people through Oslo drew attention to this historical, symbolic moment of the transition of a piece of land into a permanent stage for art and action related to food production. At high noon, farmers gathered at the Oslo Botanical Gardens joined by city dwellers. Tractors, horses, wagons, wheelbarrows, musical instruments, voices, sheep, boats, backpacks and bikes processed to Losæter where the farmers’ soil offerings were laid out upon the site and a Land Declaration was signed.”

Seed Procession 2016 by Futurefarmers. Part of Seed Journey (2016–ongoing). Photograph by Monica Lovdahl. Courtesy of Futurefarmers

19. The Meteorological Garden / Central Park, Taichung, Taiwan, 2012 to 2019 by Philippe Rahm architectes, in collaboration with mosbach paysagistes and Ricky Liu & Associates

“The ambition of our project is to give back the outdoors to the inhabitants and visitors by proposing to create exterior spaces where the excesses of the subtropical warm and humid climate of Taichung are lessened. The exterior climate of the park is thus modulated so to propose spaces less hot (more cold, in the shade), less humid (by lowering humid air, sheltered from the rain and flood) and less polluted (by adding filtered air from gases and particle matters pollution, less noisy, less mosquitoes presence).”

Installation view of photos and models of The Meteorological Garden / Central Park, Taichung, Taiwan (2011 – 2019) by Philippe Rahm architectes in collaboration with mosbach paysagistes, Ricky Liu & Associates. Photograph by the author.

20. The Green Machine by Studio Malka Architecture (2014)

“The Green Machine is a mobile structure intended to regenerate and fertilise the ground of the Sahara Desert, one of the world’s most inhospitable climates. Resembling an oil platform that has been made redundant by dried-up seas, the project is a self-sufficient urban oasis able both to exploit the rich resources of the desert and to provide food, water, housing and energy for a local community. This concept resembles available technologies to generate a structure that could produce 20 million tonnes of crops each year in a hostile environment. Solar towers, wind turbines and balloons that capture water through condensation come together with the inventive use of modified caterpillar treads that plough, water and sow the soil as the autonomous structure slowly moves across the land.”

The Green Machine (2014) by Studio Malka Architecture. Courtesy of the artist

21. win >< win by Rimini Protokoll (Helgard Haug, Stefan Kaegi and Daniel Wetzel)

The last exhibit in the show requires you to wait in a queue to go through a sliding door. There’s a roped off queue stations, like in my local post office, and a big digital clock counting off the seconds till the next batch of visitors can go in. What are you queueing for?

Once through the sliding door, a small number of people (nine, I think) can sit on two low, shallow curved benches only a couple of yards away from a wall, and into that wall has been cut an enormous circle of glass. It is an aquarium! A massive aquarium in which are swimming quite a few, maybe as many as twenty beautiful jellyfish, about a foot in diameter, slowly wafting around what is clearly a large space behind the wall, lit by a gentle blue illumination.

There are headphones for each visitor and if you put them on you then listen to a 16-minute-long audiopiece about these jellyfish. You learn that they are Moon jellyfish (Aurelia aurita) and that they can be found in oceans around the world. And the audioguide goes on to give a dramatic description of the fight or survival which is coming, which has already started, among the world’s species as air and sea temperatures increase, CO2 levels increase, and ecosystems around the world are devastated.

And guess who many ecologists think are likely to win? As far as I can tell this video includes the entire audio track.

Exhibition participants

  • Virgil Abloh (Rockford, US)
  • Ant Farm (Chip Lord, Doug Michels and Curtis Schreier) (California, US)
  • Nerea Calvillo (Madrid, Spain)
  • Carolina Caycedo (London, UK)
  • Dunne & Raby (London, UK / New York City, US)
  • Olafur Eliasson Hon RA (Copenhagen, Denmark)
  • Futurefarmers (San Francisco, US and Gent, Belgium)
  • Alexandra Daisy Ginsberg (London, UK)
  • Tue Greenfort (Holbæk, Denmark)
  • HeHe (Le Havre, France)
  • Andrés Jaque / Office for Political Innovation (Madrid, Spain / New York City, US)
  • Basim Magdy (Asyut, Egypt)
  • Malka Architecture (Paris, France)
  • Philippe Rahm architectes (Paris, France)
  • Rimini Protokoll (Berlin, Germany)
  • SKREI (Porto, Portugal)
  • Unknown Fields (London, UK)
  • Ana Vaz and Tristan Bera (Brasília, Brazil / Paris, France)
  • WORKac (New York City, US)
  • Pinar Yoldas (Denizli, Turkey)

Thoughts

I laughed out loud when I read the wall label claiming that the exhibits are: ‘provocative responses’ which amount to ‘a wake-up call urging us to acknowledge and become conscious of our impact on our environment’.

A wake-up call to who? To the several thousand middle-aged, middle-class, well-educated types who visit the Royal Academy? I think you’ll find they are already super-awake, over-awake. It’s not the behaviour of a few score thousand posh people in London you have to influence: it is the behaviour of billions and billions of poor people around the world.

As for us rich people, Christiana Figueres, Executive Secretary of the UN Framework Convention on Climate Change 2010 to 2016, a few years ago gave a simple recipe:

  • become vegetarian
  • sell your car
  • never take another plane flight
  • review all your investments, pensions and savings and transfer them to carbon-free, environmentally friendly sectors

They’re just the most basic, elementary steps which all of us should take. And will we? No.


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Feast For The Eyes: The Story Of Food In Photography @ the Photographers’ Gallery

Two types of art exhibition

There are, maybe, two types of exhibition – the ‘open’ and the ‘closed’. An example of a ‘closed’ exhibition is the massive William Blake show currently on at Tate Britain, which presents Blake’s work in chronological order, explaining his etchings and paintings and illustrations in a cumulative way, so that you really have to pay attention and read all the wall labels to understand what’s going on, and to be able to move forward.

In an ‘open’ exhibition, by contrast, there’s just a lot of stuff hung up on the walls and you can wander round and look at whatever takes your fancy, popping in and out, window shopping, snacking, returning to the same rooms later to have another go round. Maybe the curators have organised it a bit by themes, but it doesn’t matter too much whether you pay any attention to them – you are, in effect, free to stroll around and create your own route and draw your own conclusions.

Feast For The Eyes is very much an ‘open’ exhibition. It brings together over 140 works, from black-and-white silver gelatin prints and early experiments with colour processes, to contemporary works of all shapes and sizes and styles, all focusing on the yummylicious subject of food.

Phillip J. Stazzone is on WPA and enjoys his favourite food as he’s heard that the Army doesn’t go in very strong for serving spaghetti (1940) by Weegee © Weegee/International Center of Photography

The sociology of food

Feeding is a basic activity of all life forms. All of us have to take in nutrition – foodstuffs which can provide protein, calories, fats, essential acids, vitamins and so on.

And for as long as we have had records, food has held a richly varied symbolic and allegorical meaning for peoples and societies – from Eve eating the apple in Paradise through to Mom serving up all-American apple pie in a 1950s kitchen.

New Recipes for Good Eating, Crisco, Proctor and Gamble, Cincinnati. Photographer unknown

The growing, harvesting, preparation, cooking and consumption of food has been accompanied throughout human history and around the globe by all kinds of rituals and celebrations – as are new births, the annual celebration of birthdays, the activities surrounding mourning – all have come with their own traditions of foods and drinks.

Photography and food

So, what about photography and food? Well, as soon as photography was invented, the earliest pioneers – alongside portraits and pictures of landscapes and houses – experimented with taking photos of food. For the most part they arranged and posed foodstuffs in the layouts which had been developed by the painters of still lives.

Still Life with Fruit and Decanter by Roger Fenton c.1860

The exhibition includes some very early three-dimensional or stereographic images produced by the London Stereoscopic Company in the 1850s, two colour images side by side designed to be viewed through a special stereoscopic viewer to create an early 3-D experience.

In the 160 years since Fenton’s pioneering work, people have taken countless millions more photos of food of every possible types and shape, from every possible national cuisine, in every possible position and angle, taken in styles which range from early Victorian, through social realism and documentary styles (the poor in Victorian slums or 1930s Depression-era America).

The Faro Caudill Family Eating Dinner in Their Dugout, Pie Town, New Mexico, 1940. by Russell Lee. Courtesy The Library of Congress Prints and Photographs Division

The exhibition includes experimental Modernism of Man Ray and the like, through to 1960s pop art which, Andy Warhol-style, presented po-faced photos of mass produced tins and cans as themselves worthy of interest and respect, like this great blank photo of a tin of spam by Ed Ruscha.

Spam (1961) by Ed Ruscha © Ed Ruscha. Courtesy the artist and Gagosian Gallery

Thus Feast for the Eyes sets out to give examples of pretty much every way food has been prepared, posed and consumed over the past 150 or so years – from a poptastic 1960s art film by Carolee Schneemann of an art happening where a bunch of scantily clad young men and women holding dead chickens rolled and cavorted over each other – to a feast arranged to take place on a long table straddling the USA-Mexico border.

There are collages and cutups, sexy images of rude food, sculpted food, architectural food, and so on. There’s everything from tiny old Victorian photos to huge new prints enabled by the latest digital technology by the likes of Cindy Sherman and Wolfgang Tillmans.

Untitled from the series Forbidden Pleasures by Jo Ann Callis (1994)

There is, of course, also a whole world of cookbooks to be explored – dating back as far as the famous Mrs Beeton, and illustrated from the late Victorian period onwards with all manner of photos.

A good chunk of the show features those very distinctive illustrations you used to see in 1950s and 1960s cookbooks, the kind I remember my mum having, where colour printing was going through a very distinctive phase which made everything look like it was under neon lighting, where every food known to man or woman seemed to be coloured either vivid pink or orange or yellow.

Some of the corny old 1950s and 60s cookbooks on show at Feast for the Eyes. Photo by the author

And all that’s before you even approach the huge volume of images created to fill the wide universe of advertising every conceivable foodstuff as well as cookery implement.

Classic black and white photography

Insofar as it has been a subject of photography right from the beginning, food offers a way of surfing through the history of photography seen via one topic. Thus the exhibition includes some extremely famous food-related photos – Robert Doisneau’s one of Picasso sitting at a table which cleverly replaces his fingers with baby baguettes, or the super-famous image by Henri Cartier-Bresson of two couples having a picnic by the river, the man in the foreground pouring himself a glass of red wine.

Picnic on the Banks of the Marne (1938) by Henri Cartier-Bresson

So there are works by Weegee, Irving Penn, Man Ray and Edward Steichen, classics of black and white photography.

Modern and weird

But there are also plenty of works by new and contemporary photographers, such as Imogen Cunningham, Roe Ethridge, Lorenzo Vitturi – creator of surreal images paying homage to Ridley Road Market in London’s East End – and Joseph Maida – the latter represented by a quartet of fancy food images from his series Things R Queer in which he mixes up food porn and Pop art humour, advertising glossiness and Japanese cuteness.

#jelly #jello #fruity #fruto #thingsarequeer (October 26, 2014) by Joseph Maida. Courte

Political photography

And food can be political in the most basic sense that some people have a lot while others have little or none – one of the basic causes of conflict around the world and throughout history. A striking political image in the show is by the French photographer JR, who took an aerial view of migrants having a picnic on a long bench set up across the US-Mexico border, the table covered with a table cloth printed with the eyes of a child migrant.

Migrants, Mayra, Picnic across the border, Tecate, Mexico-USA (2017) by JR

The curators’ three themes

The curators have themselves arranged the works under three headings – Still Life, Around the Table and Playing with Food, and their wall labels and explanations group works together into three rooms (which are colour coded, the walls painted a vivid yellow, red and blue respectively). They expand on the themes and discuss issues around the tradition of still lives, or the sociology of eating. They provide plenty of food for thought.

But we are free to ignore them if we prefer, and wander at will, letting ourselves be struck by vivid and arresting images as we come across them, such as this classic depiction of the reality of unvarnished life in modern England by the poet laureate of the mundane and everyday, Martin Parr.

New Brighton, England, 1983–85 by Martin Parr © Martin Parr/Magnum Photos

One of my favourite images was a 1977 still life by the American photographer Irving Penn. Penn had the bright idea of taking blocks of frozen food from his freezer – or more probably of creating blocks of frozen food in a freezer – then taking them out and arranging them as sculptures and photographing them. His photos capture the moment as the blocks of fruit and veg start to melt and the white frosting starts to give way to the true underlying colour of the various foodstuffs. Vivid, creative.

Frozen Food (With String Beans), New York, 1977 by Irving Penn

Photographers

The show includes works by:

  • Nobuyoshi Araki
  • Guy Bourdin
  • Imogen Cunningham
  • Roe Ethridge
  • Marion Faller and Hollis Frampton
  • Rotimi Fani Kayode
  • Roger Fenton
  • Peter Fischli and David Weiss
  • Nan Goldin
  • Daniel Gordon
  • Rinko Kawauchi
  • Russell Lee
  • Laura Letinsky
  • Vik Muniz
  • Nickolas Muray
  • Martin Parr
  • Irving Penn
  • Man Ray
  • Martha Rosler
  • Ed Ruscha
  • Cindy Sherman
  • Stephen Shore
  • Edward Steichen
  • Wolfgang Tillmans
  • Lorenzo Vitturi
  • Tim Walker
  • Andy Warhol
  • Weegee
  • Edward Weston
  • Hank Willis Thomas

and many others. It is a smörgåsbord of imagery, a tasty buffet of photos old and new, large and small, black and white or coloured, digital and analogue, posed or au naturel, a rich array which creates all kinds of memories, associations and sensations in the visitor (by the end I found I was feeling really peckish – one of the 1960s style photos of swirly vanilla and strawberry ice cream had really pushed my button).

It only costs £5 to visit the Photographers’ Gallery, and this is only one of three exhibitions currently on there. Pop along and feast your mince pies.

Curators

Feast for the Eyes – The Story of Food in Photography is organised by the Aperture Foundation, New York and curated by Susan Bright and Denise Wolff.


Related links

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The Penguin History of Latin America by Edwin Williamson (revised edition 2009) (1)

Because it comes with the bright orange and white spine of the new-style Penguin histories, and because it said ‘New Edition’ on the front cover, I hadn’t quite grasped that the main body of this hefty 700-page history of Latin America was completed by 1990. The new edition is ‘new’ because it tacks a 40-page chapter at the end, summarising events in Latin America between 1990 and 2008. Obviously quite a lot of water under the bridge since 2008, so probably need to supplement this with a modern modern history of LA.

The text is divided into three big parts:

  • The Age of Empire, pages 3 to 192 (189 pages)
  • The Challenge of the Modern World, pages 195 to 310 (115 pages)
  • The Twentieth Century, pages 313 to 566 (253 pages)

Note how the section on the 20th century, plus the forty pages of the ‘new’ chapter, is as long as the first two parts put together. Here, as everywhere, the more recent the history, the more of it there is, the more people there have been (the higher the population) and the more records have been kept, until we reach the present age where every phone call, every text and every photograph anyone in the world takes is being recorded and stored. Soon we will drown in data.

The conquest of the Aztecs and Incas

Williamson dives right in with the early, legendary history of the Aztecs, when they were a group of nomads traipsing round central Mexico, before they established the largest empire in pre-Colombian America around 1400. Their only rival was the Inca Empire, down in modern-day Peru.

There is, of course, a lot to say about both, but the thing that struck me was the way both of them were empires carved out by one particular tribe or ethnic group which subjugated all their neighbours, and demanded tribute in food, precious metals and slaves (some devoted to grisly human sacrifices).

Both generated complex religious ideologies accompanied by fascinating and complex theories of time – that it moved in cycles and was marked by moments of great significance – but the bottom line was that both the Aztec ruler and the Inca emperor believed they derived their authority from the gods, and were backed up in this conviction by the class of priests and the warrior castes which surrounded and defended them.

Of course the vast majority of the population was peasants, mostly living in abject serfhood, who slaved away for their entire short, unhealthy lives, producing the surpluses which paid for the elaborate costumes and rituals and treasures passed up to their rulers. And the entire populations of conquered tribes, for both the Aztecs and Incas lived by war, and by conquering, subjugating and exploiting neighbouring peoples.

The other striking thing was their backwardness. Both Aztecs and Incas, and all the hundreds of other tribes scattered across central and south America, were illiterate. The Aztecs and Incas had no written language, just a primitive system of markers, and so the important knowledge about the stars and the gods was handed down by word of mouth, and hence the semi-divine regard for the caste of priests who, alone, knew this vital celestial information.

They didn’t have the wheel, nor beasts of burden – no horses or donkeys or camels or bullocks. Therefore they had to carry everything by hand. It is staggering to realise that the awesome Inca city of Machu Picchu was built by massive stones, carried 2,430 metres above sea level, by human power alone.

All this was doomed to come crashing to an end when the Europeans arrived. Williamson describes in detail the four successive voyages of Christopher Columbus, his first landfall in 1492, the chaotic mismanagement of the first islands he and his men settled – Hispaniola – the slow, establishment of colonies and extension of Spanish rule onto neighbouring island, and then, 27 years later, Cortez’s expedition to the mainland against the Aztecs (1519-21).

The eeriest thing about Cortes’s conquest of the Aztec Empire, and then Francisco Pizarro’s conquest of Peru in 1532, is the theory that the rulers of both empires were too puzzled and confused by the invaders to respond adequately. They couldn’t believe these little gangs of a few hundred men were serious about planning to overthrow their empires of tens of thousands of warriors – but they couldn’t figure out what it was they really wanted. Williamson attributes the conquistadors’ success partly to guns and horses but shows that in both cases, the conquerors really had very few – when Pizarro finally met with the Inca emperor Atahualpa, in nothern Peru, he had a force of just 110-foot soldiers, 67 cavalry, three arquebuses and two falconets.

More decisive was the Europeans’ superior grasp of strategy, in particular realising that the empires they were encountering were themselves highly stressed, riven by faction fights or stretched by the continual need to control their subject peoples. The Spanish made alliances with enemies and groups wishing to be liberated. They were good at building coalitions.

He doesn’t say it in so many words, but the idea emerges that the Europeans triumphed because they were just more intelligent about strategy and warcraft.

The role of European diseases

Then there’s our old friend disease. As explained at length in Jared Diamond’s classic 1997 study Guns, Germs and Steel, wherever European explorers went they took with them the infectious diseases which, over thousands of years, we had built up immunity to – but which ravaged native populations which had no immunity to them.

This view is reinforced by the revisionist history of America told by Alan Taylor in American Colonies: The Settling of North America (2001). In this Taylor explains how the entire native civilisation of the Mississippi valley was wiped out by diseases, most probably smallpox, brought by a few shipwrecked Spanish sailors to the mouth of the Mississippi delta but which then spread catastrophically so that when, a century later, the first Anglo-Saxon explorers entered the region, they discovered entire cities with complex layouts, large palaces and temples and canals… all abandoned and overgrown by forest.

Indeed, Pizzaro’s job of conquering the Incas was made easier because the Incas were themselves in the middle of a bloody civil war, which was complicated by the fact that not one but two rival claimants to the throne had died from smallpox. Over the decades after the Spanish arrived, there was a catastrophic collapse in native populations caused by the invaders’ diseases. Some experts estimate as much as 90% of the native population of Mexico was killed by European disease within fifty years.

Still, Williamson is always at hand to say that in this, as in everything else, the reality on the ground, and across such vast areas as all of Mexico, Central America and Peru, were far more complex and uneven that contemporaries and many historians realise. Many many other areas of the continent remained relatively untouched and life went on in the same old way, only now you had to pay a tribute of your produce to a new boss, who wore armour and rode a horse.

The geographic limits of Spanish settlement

The book is packed with thought-provoking ideas and insights. I was fascinated to understand more about the geographic limits to the spread of Spanish rule.

When the Anglo settlers arrived in North America in the 1600s they found it relatively easy to spread out into New England and all along the Atlantic coast. But the Spanish, having established their key centres of administration in Mexico City and Lima a century earlier, with waystations and ports in the Caribbean, found it difficult to expand beyond them. Why?

North of Tenochtitlan, the Aztec capital which the invaders had renamed Mexico City, lies a vast area of arid desert – the territory which centuries later would become Arizona and New Mexico – where the Spanish explorers discovered nothing but impoverished villages of Indians surviving on subsistence agriculture.

Over to the east there were repeated attempts to explore the peninsula they named ‘Florida’, but the Spanish found it consisted of endless everglades with few settlements and nothing to plunder.

Heading south, the Spanish took over the coastal strip west of the Andes, conquering the Inca empire, but found the Andes mountains themselves too high to settle. Only a handful of expeditions went over the Andes to explore east. Williamson describes these expeditions, which got lost in the vast Amazon rainforests, and encountered only the most primitive tribespeople, if, indeed, they lived to tell the tale.

So, in a nutshell, central and south America were more difficult for the Spanish to settle than North America would turn out to be for the Anglos. And this explains the quite startling fact that some parts of South America – Williamson singles much of the interior of what is now called Argentina – weren’t really settled at all until the 20th century.

The other factor which limited the area of settlement was the Spaniards’ motivation. The conquistadors were adventurers, often from the very lowest parts of society. No nobles or aristocrats ventured their lives in the New World. Poor youngest sons of noble families led gangs of criminals and proles. None of them were the type of people who wanted to stake a claim and build a farmhouse and work the land – as the Anglo settlers were to do up north a hundred years later.

Instead, the Spanish wanted to exploit and loot as much wealth as they could from the New World before returning home and buying land, a house and a title. They came to loot. And here’s the important thing – you can only loot people who are already rich. The Spanish took over the two big empires, the Aztec in Mexico and the Inca in Peru, because an infrastructure was already in place whereby the native emperors and the upper class exploited large numbers of peasants in a well-organised system. The Spaniards simply took over the system, co-opting the best of the agricultural produce and all the treasure and artefacts for themselves.

It is this factor – the Spanish approach to colonisation – which explains the limited and very patchy nature of Spanish settlement. In the deserts of north Mexico, and in the south of the area they named California, were only desert dwellers, scraping a subsistence living from the soil by dint of elaborate water works. Nothing to steal. In Florida, endless swamps inhabited by scattered villagers. Nothing to steal, and no ‘society’ worth taking over. Ditto the Amazon rainforests. Nothing like an organised society whose power structures and tributes they could simply appropriate.

The Spanish only settled where there were established and relatively advanced societies which they could parasite onto.

How Spain applied the Reconquista to the New World

Williamson lays out with beautiful logic and clarity just how that imperialist approach to colonisation had arisen in Spain.

It is an enormous historical coincidence that the year that Columbus made landfall in the Bahamas, 1492, just happened to be the very same year that – after nearly 800 years of war and crusade – the Spanish finally kicked the very last Muslim Moorish presence out of the south of Spain. (Muslim forces had crossed the Straits of Gibraltar to seize Spanish territory way back in 711 – the fightback is traditionally dated to their first defeat by Christian forces, in 718 – and it took nearly another 800 years, of slow painstaking battles and piecemeal conquest, for native Christians, sometimes fighting alongside Christian warriors from the rest of Europe attracted by the periodic ‘crusades’ against the Muslim –  to finally expel all the Muslim chiefs, emirs and so on from the final southern enclaves.

The point of this historical background is that expelling the Muslims from Spain wasn’t achieved by a modern-style mass army, and in a few years of continuous campaigning – but by ad hoc campaigns led by local Spanish warriors and adventuring knights, which liberated bits and pieces of territory, over a very long period of time.

As and when they seized territory from the Muslims, they applied to the king to rule it. (Spain itself was a very fractured entity, with a number of different kingdoms. It was only as the Reconquista reached its conclusion that the marriage of King Ferdinand of Aragon with Queen Isabella of Castile united most of Spain’s territory to form the basis of one unified Spanish monarchy.)

Sometimes large areas of land would be conquered and the new lords were granted what were known as latifundia, originally a Roman word describing a vast agricultural estate. The new owners co-opted the existing inhabitants as serfs to work the land, but often much of the original or Muslim population had fled and so the lords had difficulty filling them with workers and had to advertise for new workers to come in.

The point is that the Reconquista established a model for settling new lands, freshly conquered from the infidel, which was then applied wholesale to the new territory discovered by Columbus and his Viceroys across the ocean, and by the conquistadors and adventurers who followed them.

The Reconquista established the pattern of the monarch granting complete control over large swathes of territory, and all the people on it to, the conqueror or adelantado who had seized it. This resulted in a handful of rich swaggering lords riding among the large population of impoverished peasants working vast areas of land. In the New World it became known as the encomienda system and the grant holders encomenderos.

In fact it was a bit more complicated than that: the native Indians remained, nominally, free subjects of the Crown, which awarded encomenderos the right to enforce labour from the natives, but not complete power of life and death over them. That was the theory, anyway.

Williamson – once he has reported the main military and political events of the conquest – moves briskly on to discuss in considerable detail, this and all the other legal and administrative measures which the Spanish implemented in their new lands.

In fact, the ‘excitement’ of the narrative of Columbus’s voyages and the initial conquests of the Aztecs and the Incas which open the text, might give the reader quite a misleading impression of the book. Williamson is much more a historian of constitutional and administrative systems than he is a chronicler of exciting battles and against-the-odds expeditions. A lot of this book is quite dry. But he develops the constitutional and legal aspects of the conquest in such detail that, to my surprise, the conflicts between the settlers, and in particular between the Viceroys appointed to govern the new provinces and the monarchy back in Spain – and between both of them and Catholic church – at moments become quite gripping.

The Crown protects the Indians 

One counter-intuitive learning is that the Spanish crown, right from the start, was concerned about protecting the rights of the native Indians, indeed became their chief protector.

As Spanish adventurers opened up new territory and conquered more and more native peoples, the monarchs became concerned to make sure they were not simply enslaved. Queen Isabella personally forbade the enslavement of the natives, and a series of ‘Laws of the Indies’ tried to stem abuses wherever they were found. Encomenderos may have enjoyed almost complete power over the populations of their vast estates, but Spanish laws commanded them to also set up schools and hospitals, to educate the Indians, protect them from wars and raids, and to enact justice. This effort continued for the rest of the 16th century, for example with the ‘New Laws of the Indies for the Good Treatment and Preservation of the Indians’ of 1547, which explicitly forbade all forms of enslaving the native population. The New Laws prompted violent opposition among the oligarchies of Spanish settlers.

The Church takes the Indians’ side

It’s also surprising to read about the broadly sympathetic line taken by the Catholic Church. The Pope and the Catholic organisations which sent cohorts of missionaries out to the New World took the line that these were people made in God’s image, like us, with souls that needed saving. Certainly, some of the first cohort of priests accompanying the conquistadors helped in the wholesale destruction of priceless documents and artefacts which they considered pagan and devilish. But within a generation, a new wave of clerics began for all kinds of reasons to take the native Indians’ side, deploring their brutal exploitation by amoral Spanish lords.

On a pragmatic note, they also realised they couldn’t convert the natives by preaching at them in Latin or Spanish, and undertaking ‘mass baptisms’ where the Indians didn’t have a clue what was going on. So a whole project was undertaken to learn more about the natives’ languages, which quickly extended into documenting their histories and beliefs. Most of what we know about native Indian religion and history derives from these records taken down by Christian missionaries.

The classic figure of this type was Bartolomé de las Casas, initially a coloniser himself, who became a Dominican friar and spent the last 50 years of his life fighting slavery and the colonial abuse of indigenous peoples. He was appointed by the Spanish crown the first ‘Protector of the Indians’, an administrative office responsible for attending to the wellbeing of the native populations, a function he enthusiastically carried out and which included speaking on their behalf in law courts and even reporting back to the King of Spain in person.

In 1550, Bartolomé participated in the Valladolid debate, in which Juan Ginés de Sepúlveda (the noted Spanish Renaissance “humanist”, philosopher, theologian, and… er… proponent of colonial slavery) argued that the Indians were less than human and required Spanish masters in order to become civilized. Las Casas maintained that the Indians were fully human and that forcefully subjugating them was morally, legally, and theologically, unjustifiable. Las Casas is a hero (not a perfect hero, but by the standards of his own time a d brave and determined protector of the people.)

Williamson gives a long and detailed account of the numerous legal initiatives launched by the Crown to try and protect the Indians from exploitation, but in the end they all failed. No amount of legal or theological argumentation could avoid the fact that the Spanish remained the ruling caste with one law for them, while the Indians remained a separate caste, subject to completely different laws. Williamson calls them the Republic of the Spaniards and the Republic of the Indians.

And nothing could alter the simple fact that, on the ground, most of the laws designed to protect the Indians were ignored by the settlers, who looked after each other’s interests.

Theories of conquest and bureaucratic structures

I could have done with more about where the silver was discovered in the New World, and the technology of how it is mined and purified. We are told that mercury was vital to the purification process, but not really how or why. I had to google it to find out. He does eventually have three pages on the silver mines (two on gold-mining), but in general Williamson is light on that kind of thing, on technology, and on the diverse resources of the region.

Instead, as the book settles into its stride, you realise that Williamson is going to devote most of his energy to the legal and theological justifications of Spanish rule along with detailed descriptions of the bureaucratic structures the Spanish set up.

Thus there is a long passage explaining how the theory of monarchy evolved in Spain from its late-medieval form to the theory which underpinned the role of Philip II as head of an empire which stretched from California to Sicily. He explains the role of the Catholic Church as a vital prop to royal authority, and gives long explanations of the laws and the administrative structures set up to run the colonies.

He explains the main theories by which the Spanish justified their conquests, both to themselves and to the rest of the world (especially to their critical opponents in the Protestant world). There were two main ones:

  1. The well-established Law of Conquest, by which one ruler conquers another and is allowed to seize his land and titles, which had been worked out over long centuries of theological and legal debate during the Middle Ages.
  2. The more modern notion that the Crown of Spain had a ‘right’ to rule the Indians because the Europeans would convert the natives to Christianity and so save their souls. This was accompanied by a kind of sub-argument, which many missionaries put forward: that the New World represented an opportunity for Christianity – which had, by the early 1500s become widely associated with corruption and worldly ambition – to start again. Here, in the Garden of Eden, were a new kind of Adam and Eve, a First People uncorrupted by the Old World, and one thread of early colonisation is the devout wishes of the early missionaries to create a Christian Paradise on earth. Of course it was not to turn out that way; the secular settlers – and the terrible European diseases – made sure of that.

How the silver was squandered

Williamson does, however, clarify something which has always puzzled me, which is – if the Spanish monarchy began receiving ever-increasing amounts of silver from the New World (as the result of great silver strikes in North Mexico and Peru in the 1540s), how come Spain steadily declined in power and influence in the century and a half after the conquest?

Indeed, Williamson points out that by the death of Philip II in 1598, Spain was technically bankrupt and had experienced state bankruptcies (i.e been unable to repay its debts) in 1557, 1560, 1569, 1575, and 1596!

Where did the Spanish silver go? The answer turns out to be simple: Paying for Spain’s wars.

Even though it never accounted for more than 20 per cent of imperial revenues, silver was the fuel that drove the Spanish war machine. (p.106)

Philip II’s father had been Holy Roman Emperor and when Philip came to the throne in 1556, he inherited responsibility for territory in every continent known to Europeans – from the extensive empire in Central and South America to the newly conquered territory of the Phillippines, from the kingdom of Naples and Sicily in Italy, to the Seventeen Provinces of the Netherlands which began a protracted war of independence against Spanish rule in 1568. Not only this, but Philip saw himself as the defender of all Christendom in its wars against the Ottoman Turks in the East. He it was who organised ‘the Holy League’, bringing together ships from Spain, the Republic of Venice, the Republic of Genoa, the Papal States, the Duchy of Savoy and the Knights of Malta, to inflict a decisive defeat on the Ottomans at the naval Battle of Lepanto in 1567.

Philip also saw himself as the defender of Catholic orthodoxy against the shocking new Protestant heresy. Thus Philip gave large financial support to the Catholic League fighting the Protestants in France, and then went directly to war with the French King Henry IV, an intervention which secured the future of France as a Catholic country.

Last but not least, as we Brits know, Philip II built, armed, provisioned and manned an enormous armada which was designed, with the blessing of the pope, to conquer England, overthrow the Tudor dynasty and the Church of England, and impose Philip as the Catholic ruler of a Catholic Britain.

So that’s where the silver, hacked out of dangerous and unhealthy mines in the New World by Indian slaves and serfs, ended up being spent. Funding the impossible ambitions of the over-extended Spanish monarchy.

Spain went into decline because of proliferating military commitments for which it could not pay. (p.116)


Related Latin American reviews (mainly about Mexico)

Manuel Álvarez Bravo: Photopoetry @ the Photographers’ Gallery

There are three main exhibition spaces at the Photographers Gallery, on the 2nd, 4th and 5th floors. The second and fourth floors are often used to hold two parts of the same show – they are currently hosting the exhibition of Latin American photography, Urban Impulses, which is split into two parts, while the fifth floor is currently hosting the TPG New Talent 19 show – both of which I’ve reviewed.

After taking in the wealth of images on these three floors it’s easy to miss the other, small, exhibition space in the building, down in the basement, next to the bookshop. This is the Print Sales room and here you can examine or order prints from a variety of photographers who licence their works to be sold via the gallery. But it is also where the gallery hosts temporary exhibitions of original prints by classic and contemporary photographers. The distinctive feature of the small displays in the Print Sales room is that all the work is for sale.

The Print Sales room is currently hosting a selection of rare platinum and silver gelatin prints by the great modernist Mexican photographer, Manuel Álvarez Bravo (1902 to 2002).

Forbidden fruit by Manuel Alvarez Bravo

Forbidden fruit by Manuel Alvarez Bravo © Archivo Manuel Álvarez Bravo SC

According to the curators:

Initially self-taught, Álvarez Bravo first picked up a camera as a teenager while working at a government job. His early style was influenced by studying international photographic journals particularly looking at the work of European artists such as Edward Weston and Tina Modotti both of whom he later met.

Through them, he was introduced to Mexico’s avant-garde scene, including Diego Rivera and Frida Kahlo. His work increasingly began to reflect the influence of homegrown movements such as the Mexican Muralists as well as an interest in identity politics. By the mid 1930s, Álvarez Bravo was being exhibited alongside contemporaries Henri-Cartier Bresson and Walker Evans and shown in such seminal group exhibitions as Twenty Centuries of Mexican Art (Museum of Modern Art, New York, 1940), and the worldwide tour of Edward Steichen’s Family of Man in 1955.

Note the compulsory reference to ‘identity politics’. That or gender or race had to come into it somewhere. They always do. In Bravo’s case gender and sexuality are most obviously present in several strikingly erotic nude studies (like the one above), which often feature the teasing reveal of a breast or a woman’s loins, while other parts of her body are obscured (by a large parasol, in one case).

But there are at least two other strands in his work. One is his discovery of pattern and significance in the everyday. Lots of the photos capture everyday moments in busy Mexico City, but in a way which isolates the motif and makes it feel full of meaning, creating a kind of latent symbolism.

La hija de los danzantes | The daughter of the dancers (1933) by Manuel Álvarez Bravo © Archivo Manuel Álvarez Bravo SC

This strand of his work is never quite abstract, but often hints at abstraction. The works take a scene from everyday life but capture it in such a way as to reveal a kind of hidden geometry, hinting at the modernist and constructivist sensibility behind his work.

The other pole of Álvarez Bravo’s work is a conscious social realism. The Mexican Revolution (which I’ve read and written about elsewhere) lasted from roughly 1910 to 1930, and brought about some social change to this backward, peasant country, but not nearly enough, and the 1930s was, of course, the decade of the global depression. Bravo didn’t have to look far to see signs of poverty, and the hard lives of the urban poor – street sellers, performers, vagrants.

Los agachados / The crouched ones (1934) © Archivo Manuel Álvarez Bravo SC

I think the curators hit the nail on the head when they describe Álvarez Bravo’s

sublimely lyrical, yet unsentimentalised images of his beloved Mexico and its people, and his exceptional ability to transform the rituals of everyday life into something fantastical and monumental.

It’s that monumentality which comes over in these photos. They feel epic. They feel as if they are saying something really profound about the human condition. There are only 15 prints on display but all of them seem more than just photos, but doorways into some deeper truth about the world.

All fifteen photos are extremely rare platinum and silver gelatin prints, some of them printed by Álvarez Bravo himself and signed by him. It has, apparently, taken years to get his estate to agree to this exhibition and to their sale, and their rarity explains the stunning cost. Prices vary a little, but all the ones I liked cost £6,500 plus VAT. But then – they are original, hand-printed masterpieces.

Muchacha viendo pájaros (1931) by Manuel Álvarez Bravo © Archivo Manuel Álvarez Bravo SC

The book

Also at the exhibition you can buy the comprehensive and huge hardback collection of Álvarez Bravo’s photography, Photopoetry, from which this little display draws its title. In this you can find out more about his role in Mexican and Latin American photography, his membership of Mexico City’s avant-garde, and enjoy his photos of close friends Diego Rivera and Frida Kahlo – not least a set taken during the strange period when they hosted the world’s most famous revolutionary, Leon Trotsky, at their Mexico City home, with the godfather of Surrealism, André Beton, tagging along.

Álvarez Bravo took photos not only of street people and street scenes, but of Mexico’s leading artists and writers until well into the 1990s, so the book offers not only the biography of a great photographer, and over 360 of his best photos printed on beautiful quality paper – but insight into the intellectual life of the great giant of Central America.

Contact the Photographers’ Gallery Print Sales


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Reviews of other books and exhibitions about Mexico

More Photographers’ Gallery reviews

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Urban Impulses: Latin American Photography 1959 to 2016 @ the Photographers’ Gallery

The history of Latin America has fascinated observers as much as it has mystified them. There is something apparently alien about the continent, an exoticism that derives perhaps from it having once been perceived as a ‘new world’, although there survive monuments and relics of ancient societies whose cultures remain poorly understood by us even today. This elusiveness – hinting simultaneously at a former state of grace and some original corruption – has rendered interpretation of Latin American history peculiarly vulnerable to speculation and myth-making.
(Edwin Williamson in the introduction to his Penguin History of Latin America, 1990 revised 2009)

Urban Impulses

This is an epic exhibition, if not quite in scale, then certainly in scope. Across four rooms and two floors, the Photographers’ Gallery is showcasing some 200 works by 73 photographers from all across Latin America.

They use a wide range of techniques and approaches to chronicle every aspect of the continent’s violent politics and conflicts, its transition from a predominantly rural to a mostly urban population, its music and fiestas and cultures and traditions, its signs and streetlife, its nightclubs and dancehalls.

Most of the photographers are represented by only one or two images and so as you move from photo to photo, you are presented with a blizzard of names and biographies, not to mention a bewildering variety of countries and decades, which I found it quite challenging to get a handle on.

Cuba in the 1950s was very different from Nicaragua in the 1980s, and different again from Mexico now.

(N.B. In this review the texts in italics are copied from the thorough and very useful free handout which accompanies the exhibition.)

Calle Alameda, Santiago, 1983 by Álvaro Hoppe © Álvaro Hoppe. Courtesy of the artist

The history of Chilean photography over the past thirty years is above all that of a rupture, or a ‘tectonic shift’ caused by the military coup of 1973. Until that time, democracy had allowed the history of the medium to evolve without major disruption, but what happened in September 1973 created a generation of photographers committed to documenting the urban tragedy that subsequently emerged on the streets of Santiago during the 1970s and 80s.

As I wandered among this cornucopia of images and histories and countries and events, it struck me that there are many ways to group and arrange it – by subject matter, grouping together themes such as politics, street activism, street scenes, commercialisation, religion and, of course, every curators’ favourite topics, gender and identity.

Or you could divide them up by technique – grouping together black-and-white photos (most of them are, in fact, in black and white), colour photos, montages, collages, photojournalism, photocopies, and art works made of photos chopped up and attached to canvases. The curators back up the visitor’s sense of an impressive diversity of medium and approach:

Here a hybrid iconography emerges where photography exists in tandem with other media of mass circulation such as graphics, photo-copying and print media, often involving the marking, cutting and defacement of images where the notion of appearance and disappearance exist in tandem.

Take this striking artwork which features a collage of commercial adverts cut with urgent news photos, and then treated and painted over.

Equis (1985) by Herbert Rodríguez © Herbert Rodríguez. Courtesy of the artist

Rodriguez denounces the injustices suffered by the populations of the Andean and Amazonian regions, dominated by a process of gradual urbanisation, and, more generally, the exploitation of one part of Peruvian society by another. The approach is experimental, the materials – often salvaged from public spaces – are banal, and the collage technique allows them to be gathered together and reordered in different ways.

Another approach would be to zero in on a handful of the most famous photographers who won international reputations during the period and seek them out first – such greats as Alberto Korda from Cuba who created the iconic images of Che Guevara, or Graciela Iturbide (b.1942) from Mexico, or Sergio Larrain from Chile.

Again you could group the photographers by country because many of the photos are political, in the broadest sense, and require a knowledge of the political history of the country in question, for example the military dictatorships in Chile or Argentina.

In fact I realised I needed to stop and remind myself just what countries actually make up ‘Latin America’. Upon looking into it I discovered there’s a surprising amount of ambiguity about defining and framing the geography.

The term ‘Latin America’ can be taken to refer solely to ‘South America’, or to also include the many nations of Central America and the Caribbean. (Cuba always gets included, despite not being in South or Central America.)

Nations of South America by population

  1. Brazil
  2. Colombia
  3. Argentina
  4. Peru
  5. Venezuela
  6. Chile
  7. Ecuador
  8. Bolivia
  9. Paraguay
  10. Uruguay
  11. Guyana

We know these nations all have one big thing in common which is that they were colonised by Spain or Portugal in the 16th century, and administered for centuries as key parts of their empires. So they speak the ‘Latin’ languages of Spanish and Portuguese, and hence the umbrella term ‘Latin’ America – as opposed to ‘Anglo’ America, settled by English speakers in the later 17th and 18th centuries.

Flying low, Mexico City, 1989 by Pablo Ortiz Monasterio © Pablo Ortiz Monasterio. Courtesy of the artist

Mexico is a post-apocalyptic city. It has refused to accept the many declarations of its death. it survived the devastating earthquake of 1985, and has withstood overpopulation and pollution beyond the assumed threshold of human tolerance. The country has attempted to enter the twenty-first century without yet having solved the problems of the sixteenth. – Mexican poet, essayist, novelist and short story writer José Emilio Pacheco Berny

To my surprise there’s debate about whether Mexico should be included in Central America, with lots of people, including many Mexicans, considering themselves part of North America. Incorrectly, I have included Mexico in this list of Central American nations.

Nations of Central America by population

  1. (Mexico)
  2. Guatemala
  3. Honduras
  4. El Salvador
  5. Nicaragua
  6. Costa Rica
  7. Panama
  8. Belize

Maybe the curators should have included a map, a big map, to help remind us of the precise location of all these places. (But then I’m biased. I love maps.)

Most of these nations gained their independence in stormy conflicts against the colonial powers in the early 19th century only to find themselves saddled with legacies of huge inequality and grinding rural poverty.

It was the enduring legacy of these inequalities which led to the revolutions, counter-revolutions, and military coups of the twentieth century. I well remember the era of military dictatorships in Argentina (1976 to 1983), Brazil (1964 to 1985), Chile (1973 to 1990), and Paraguay (1954 t o1989). Back in the 1970s we associated Latin America (and Greece and Spain and Portugal) with semi-fascist military dictatorships such as the notorious rule of General Pinochet of Chile. In one sense, then, many of these images from the 1970s felt nostalgic to me.

Pinochet, 1987 by Fernando Bedoya © Fernando Bedoya. Courtesy of the artist

Fernano Bedoya is a key figure in the artistic activism of Peru and Argentina, involved notably in the latter country in the Madres de Plaza de Mayo, a group formed by mothers of young men who went missing during the military dictatorship. An irreverent artist, he plays with mass production – photography, screen printing, photocopying – and employs a hybrid iconography strongly influenced by pop culture. Committed to the democratisation of art, he has worked with several artists’ collective on participative projects with a distinctly political focus.

The nations of Latin America all have ethnically diverse societies, beginning with the fact that the native peoples of most of the colonised countries lived on, working as serfs or slaves for their European overlords, sometimes interbreeding with them, a racial mix which was then added to by large-scale importation of African slaves from the 16th to the 19th centuries, and then by migration from other, non-Iberian European countries – mostly in the 19th century.

This much most of them have in common. But each of the countries has its own geography and history and ethnic mix and traditions, which are hard to capture in such a variegated display. That’s the problem talking about this ‘region’, it’s so big and encompasses such a confusing diversity of peoples and places that it’s too easy to fall back on casual stereotypes – machismo, military dictatorships, Che Guevara guerillas, remote villages up the Amazon, the destruction of the rainforest, oh and a collection of cheesy dances that your grandparents used to like – the foxtrot, the tango, the cha-cha-cha.

In fact three or four of the photographers here are represented by pics they’ve taken of more or less the same scene, namely unglamorous, middle-aged couples from back in the day, dancing in (presumably hot and sweaty) dance halls. It’s a recurring topic.

Untitled, from the series Tango (1988) by Paz Errázuriz © Paz Errázuriz. Courtesy of the artist

‘The tango image of Paz Errázuriz, without words, music or movement, frozen at one of those key moments when the dance danced by the dancers comes into its own, affirming the authenticity of the representation of a representation.’ – Chilean poet, playwright, and novelist Enrique Lihn

In fact all this pondering and wondering how to make sense of the profusion of countries and images and artists which I spent some time trying to group or arrange, has already been partly done by the curators themselves. They have divided the exhibition up into just two big parts (one on each of the two floors across which the show is presented), and titled them Shouts and Pop-ular.

1. Shouts

To quote the curators:

Shouts considers photography’s role not only in documenting identities and presences, but also to explore absences: in the face of kidnappings and forced disappearances carried out by authoritarian regimes, photography has been a weapon against silence. Public spaces and the city walls have also played an important role: when pen and paper, laws and rights, courts and judges have failed to obtain justice, the walls of the cities have taken on a life of their own. And photographers have portrayed these walls, covered with the slogans and cries of protest of those demanding political, social, and economic recognition, and reflecting the anger and cynicism, the hopes and frustrations of the cities’ residents.

Thus a raft of images depicting street protests, street fighting, street riots, protesters fighting cops. This is one of the rare colour photos in the show.

The Battle of the Plaza de Mayo, Buenos Aires, 20 December 2001 by Eduardo Longoni © Eduardo Longoni. Courtesy of the artist

Longoni documented in colour the disturbances that took place in 2001 in response to the economic crisis and the measures taken by the government of Fernando de la Rúa, which limited cash withdrawals from the banks to 250 pesos a week. The Argentinians, with humour and irony, soon found a name for the policy: the corralito (the diminutive form of the Spanish word for ‘corraling’, which also designates, in popular Argentine Spanish, a tollders’ playground.) On 19 December 2001 a state of emergency was announced. On 20 december, early in the evening, President Fernando de la Rúa resigned. The suppression of the disturbances had taken a toll of thirty-eight deaths all over the country, including seven in Buenos Aires.

2. Pop-ular

To quote the curators:

In Pop-ular, artists’ mine the tropes of mass media and their manifestation in public spaces. Since the 1960s, as Latin America has undergone rapid development, advertising images have diversified and multiplied, marked by the rapid transition to a consumer society. The first widespread use of colour photography was in advertising, and the richness of pop culture imagery, often associated with commerce and advertising, marks the visual identity of the Latin American metropolis. Signs, patterns and typographies, often created by self-taught hands, confer on the display windows an almost innocent beauty.

Thus there are quite a few photos depicting the most obvious aspect of a consumer society, shop windows, featuring shop window mannequins, or surreal subversions of them like the shapely, naked, young woman posing amid mannequins by Jorge Vall.

This all feels very retro since, as we know, the era of physical shops is on the decline.

Leticia and Stanislas Poniatowski

This is the place to point out that the selection hasn’t been made from all the photographs taken by all 73 of these photographers from their entire careers. That would be an epic, maybe impossible, task.

No, this selection has been made from the large, but finite, collection of Leticia and Stanislas Poniatowski, who collected original prints throughout the period in question. 

Maybe this explains why, when I tried to link to some of these images, I couldn’t find any of them on the internet. Maybe they are very tightly controlled – although I did find plenty of other images by many of these photographers. As usual an exhibition like this makes a good starting point to go off on explorations of your own. But the fact that this is a selection from a selection explains some things.

Fifteenth Birthday Party in Ciudad Neza, Mexico City, Mixtecos Norte/Sur series (1989) by Eniac Martínez © Eniac Martínez. Courtesy of the artist

Produced for the Instituto Nacional Indigenista, the series Mixtecos Norte/Sur consists of photographs taken in Oaxaca and along the US-Mexico border. ‘It is the story of Mixtec indigenous people who leave their increasingly unproductive lands in the state of Oaxaca to enter the industrialised world of the United States.’ A girl’s fifteenth birthday party is a cultural milestone, not only in Mexico but all over Latin America. It involves a highly codified celebration, often accompanied by a religious ceremony, at which friends and relatives are given a lavish demonstration of the host’s generosity.

Alongside the street scenes and riots and cops and sex workers there was also a stream of images various different photographers had taken of the eerie beauty of details of Latino urban architecture – the pattern of cobbles in the street, or stripped posters on peeling walls.

Several photographers had captured the distinctive patters of tiles or brickwork to be found in local buildings, some of which harked back, maybe, to ancient Mayan or pre-Colombian sensibilities. For example, the attractive suite of photos by Pablo López Luz entitled Neo Inca.

Neo Inca LVIII, Pisac, Perú, 2016 by Pablo López Luz © Pablo López Luz. Courtesy of the artist

In the localities near Andean tourist destinations, Pablo López Luz photographs the doorways and facades of buildings and houses, adorned with the stucco relief work of Inca walls. The visual repertory drawn up in this way reflects the local taste for Inca motifs and shows how these have been grafted onto the urban context and brought up to date.

The photographers

So who exactly are the 73 photographers represented here? I’m glad you asked:

  • Carlos Aguirre (b.1948, Mexico)
  • Luiz Alphonsus (b.1948, Brazil)
  • Édgar Álvarez (b.1947, Colombia)
  • Yolanda Andrade (b.1950, Mexico)
  • Jaime Ardila (b.1942, Colombia)
  • Ever Astudillo (1948 to 192015, Colombia)
  • Álvaro Barrios (b. 1945, Colombia)
  • Juan Enrique Bedoya (b.1966, Peru)
  • Fernando Bedoya (1952, Peru)
  • Enrique Bostelmann (1939 to 2003, Mexico)
  • Bill Caro (b.1949, Peru)
  • Anselmo Carrera (1950 to 2016, Peru)
  • Jesús Reyes Cordero (b.1956, Mexico)
  • Armando Cristeto (b.1957, Mexico)
  • François Dolmetsch (b.1940, UK/Colombia)
  • Felipe Ehrenberg (1943 to 2017, Mexico)
  • Virginia Errázuriz (b.1941, Chile)
  • Paz Errázuriz (b.1944, Chile)
  • María Elvira Escallón (b.1954, Colombia)
  • José Alberto Figueroa (b.1946, Cuba)
  • Fernell Franco (1942 to 2006, Colombia)
  • RenéFreire (b.1952, Mexico)
  • Carlos Gallardo (b.1954, Chile)
  • Héctor García (1923 to 2012, Mexico)
  • Paolo Gasparini (b.1934, Venezuela)
  • Lourdes Grobet (b.1940, Mexico)
  • Billy Hare (b.1946, Peru)
  • Alejandro Hoppe (b.1961, Chile)
  • Alvaro Hoppe (b.1956, Chile)
  • Helen Hughes (b.1948, USA/Chile)
  • Graciela Iturbide (b.1942, Mexico)
  • Beatriz Jaramillo (b.1955, Colombia)
  • Mario García Joya (nee Mayito, b.1938, Cuba)
  • Alberto Korda (1928 to 2001, Cuba)
  • Sergio Larrain (1931 to 2012, Chile)
  • Adriana Lestido (b.1955, Argentina)
  • Diego Levy (b.1973, Argentina)
  • Eduardo Longoni (b.1959, Argentina)
  • Marcos López (b.1958, Argentina)
  • Héctor López (b.1955, Chile)
  • Pablo López Luz (b.1979, Mexico)
  • Ayrton de Magalhães (1954 to 2017, Brazil)
  • Eniac Martínez (b.1959, Mexico)
  • Agustín Martínez Castro (1950 to 1992, Mexico)
  • Sebastián Mejía (b.1982, Colombia)
  • Ernesto Molina (b.1952, Mexico)
  • Luis Molina-Pantin (b.1969, Venezuela)
  • Pablo Ortiz Monasterio (b.1952, Mexico)
  • Mario Cravo Neto (1947 to 2009, Brazil)
  • Viki Ospina (b.1948, Colombia)
  • Adolfo Patiño (1954 to 2005, Mexico)
  • Claudio Pérez (b.1957, Chile)
  • Ataúlfo Pérez Aznar (b.1955, Argentina)
  • Jaime Razuri (b.1956, Peru)
  • Santiago Rebolledo (b.1951, Colombia)
  • Miguel Rio Branco (b.1946, Brazil)
  • Herbert Rodríguez (b.1959, Peru)
  • Miguel Ángel Rojas (b.1946, Colombia)
  • Jesús Ruiz Durand (b.1940, Peru)
  • Osvaldo Salerno (b.1952, Paraguay)
  • Francisco Smythe (1952 to 1998, Chile)
  • Carlos Somonte (b.1956, Mexico)
  • Milagros de la Torre (b.1965, Peru)
  • Nicolás Torres (b.1957, Peru)
  • Juan Travnik (b.1950, Argentina)
  • Sergio Trujillo (b.1947, Colombia)
  • Jorge Vall (b.1949, Venezuela)
  • Pedro Valtierra (b.1955, Mexico)
  • JoséLuis Venegas (b.1944, Mexico)
  • Leonora Vicuña (b.1952, Chile)
  • Jaime Villaseca (b.1949, Chile)
  • Enrique Zamudio (b.1955, Chile)
  • Helen Zout (b.1957, Argentina)
  • Facundo de Zuviría (b.1954, Argentina)

And where would any exhibition of modern photography be without images of transvestites and transgender sex workers?

From 10 to 11 p.m., Mexico City (1985) by Agustín Martínez Castro © Agustín Martínez Castro Estate. Courtesy of the artist’s estate

In the photographs of Agustín Martínez Castro, the city is embodied in the anonymous inhabitants of its nights. The photographer is one o the most sensitive and profound chroniclers of the world of transvestism. Far removed from all sense of visual pathos, Martínez Castro offers an dmirable photo essay on private life, understood as a realm of intimacy, which is celebrated here, and on the stripping away of that intimacy, which is denounced. – Art historian, curator, and editor Roberto Tejada

Summary

If I’m honest, I didn’t like many of the photos in this exhibition. There are lots of them, and I suppose there’s lots of variety, but somehow I found the sheer number, and the hopping from one country to another, and from one decade to another, diluted and lessened their impact.

Hardly any of them have the standout lyricism and compositional genius of the thirteen prints by Manuel Álvarez Bravo which are currently on display down in the basement of the same building. Each one of those took my breath away.

And after reading and rereading the handout which includes almost every photo in the show, I realised that I was bored. There’s certainly an impressive range of technical diversity – many collages and montages and artistic treatments of photographic images, incorporating them into multi-media artworks. And ten or fifteen of the images did really stand out.

But almost all of these photos are images taken on the street. They almost all have a scrappy, hand-held quality. There isn’t a single one composed in a studio, and not a single one of a landscape, to give two types of photo which are completely absent. It’s shabby, urban sprawl everywhere you look.

Rough street people in rundown looking slums and dodgy neighbourhoods. Scary street punks, one or two convicts in prison. And plenty of scenes of cops and soldiers policing the street, and riots, and people getting beaten up. Grim-faced soldiers. Grim-faced dictators. Grim-faced revolutionaries. Grim-faced prostitutes. Grim-faced hoodlums, tearful mothers protesting against the disappearance of their sons, photomontages commemorating people killed in riots, tattooed gang members.

Untitled (Aquileo Valtierra González), Prisoners series, Mexico (1997) by Carlos Somonte © Carlos Somonte. Courtesy of the artist

Again I was reminded that the whole exhibition is taken from the private collection of Leticia and Stanislas Poniatowski. In other words – far from being a representative survey of all Latin American photography, this is a selection from a selection. A personal selection. A personal view of the politics and history of this continent and this era.

After a while it dawned on me that what was oppressing me was there was no joy or happiness in any of the photos. Surely someone, somewhere, in all these 20 or so countries, in the long period between 1959 and 2016, surely someone, somewhere, smiled. Maybe even laughed. Looked at the blue sky, the river, the trees and the exotic flowers in the botanical garden, and was happy? Is Copacabana beach not in Latin America? And hundreds of sun-kissed Caribbean beaches? Have there been no tourists in Latin America, no beaches and parties?

Not in these photos. Not in this exhibition. Glum and grim and earnest and embattled everywhere you look.

Curators

The exhibition is curated by María Wills and Alexis Fabry.

Demographics

The exhibition is divided between two rooms on floor 3 of the Photographers’ Gallery, and two rooms on the floor below. I visited about noon on a Wednesday. On one floor there were four teenage girl visitors. On the floor below there was just one middle-aged woman. That was it.

Shame. This exhibition deserves more visitors than that.


Related links

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Mimesis: African Soldier @ the Imperial War Museum

Making a new world

For the past year or so, Imperial War Museum London has given over its third floor to four related but very different exhibitions marking the end of the First World War a hundred years ago.

They come under the overarching title of Making A New World, and have been accompanied by a programme of live music, performance and public debates, all addressing aspects of the aftermath of the conflict. Here’s the promotional video.

I’ve reviewed three of the four already:

Across the corridor from these two spaces is a door opening onto a darkened corridor leading to a blacked-out screening room in which is being shown a new art film by John Akomfrah, titled Mimesis: African Soldier.

John Akomfrah

Akomfrah was born in Accra, Ghana in 1957. His mother and father were both anti-colonialist activists. His father served in the cabinet of Ghana’s first post-independence Prime Minister, Kwame Nkrumah. When the latter was overthrown in a coup in 1966, his mother fled the country with young John. Surprisingly, maybe, they fled to the epicentre of the colonial oppressor, to the home of racism and imperialism, to Britain, where John became a British citizen, trained as an artist and went on to become a famous and award-winning maker of art films.

John Akomfrah in front of Mimesis: African Soldier, co-commissioned by 14-18 NOW, New Art Exchange, Nottingham and Smoking Dogs Films, with additional support from Sharjah Art Foundation. Photo © IWM / Film © Smoking Dogs Films

John Akomfrah standing in front of a screen showing Mimesis: African Soldier, co-commissioned by 14-18 NOW, New Art Exchange, Nottingham and Smoking Dogs Films, with additional support from Sharjah Art Foundation. Photo © IWM / Film © Smoking Dogs Films

So prestigious has Akomfrah’s career been that in 2008 he was awarded the Order of the British Empire (OBE) and in 2017 appointed Commander of the Order of the British Empire (CBE). Also in 2017, Akomfrah won the biennial Artes Mundi prize, the UK’s biggest award for international art, having been chosen for the award for his ‘substantial body of outstanding work dealing with issues of migration, racism and religious persecution.’

It is a story in itself, and one not without irony – how the son of vehemently anti-British anti-colonial activists went on to become a lion of the British art establishment.

Purple

I first heard Akomfrah’s name when I came across the massive multi-screen installation of his film Purple at the Barbican a few years ago.

In the long darkened space of the Barbican’s Curve gallery, Purple projected onto a series of massive screens a combination of historic archive footage of industrial life in the West – coal mines, car factories, shopping centres and street scenes from the 1940s, 50s and 60s – and stunningly beautiful modern footage shot at remote and picturesque locations around the planet with pin-prick digital clarity.

The purpose of Purple was to inform its viewers that humanity’s industrial activity is polluting the planet.

As a theme I thought this was so bleeding obvious that it made no impact on my thinking one way or the other: I just sat entranced by the old footage, which had its own historic interest, the 1960s footage in particular, tuggingly evocative of my own distant childhood – and enjoying the aesthetic contrast between the historic footage and the stunning landscapes of, for example, Iceland – which made me desperately jealous of the lucky researchers, camera crews and prize-winning directors who get to fly to such breath-taking destinations.

Mimesis: African Soldier

Visually, Mimesis: African Soldier does something very similar.

There are three big screens instead of the six used by Purple (the screening room at the IWM is a lot smaller than the long sweeping Curve space at the Barbican where Purple was screened).

Once again the screens intercut creaky old archive footage with slow-moving, almost static ‘modern’ sequences shot in super-bright digital clarity at a number of remote locations – both of which are fascinating and/or entrancing in their different ways.

The vintage black-and-white footage shows black African and Indian soldiers, labourers and carriers at work during the First World War. There’s a lot of footage at docks where all manner of goods are being unloaded by black labourers and heaped up into enormous piles of munitions and rations. Other footage shows Indian troops on parade, marching – and then footage of what appear to be black soldiers going into battle.

Installation view of Mimesis: African Soldier at the Imperial War Museum, London

Installation view of an ‘archive’ segment of Mimesis: African Soldier at the Imperial War Museum, London

The modern sequences are completely different in every way. For a start they are in colour. They are shot with stunning digital clarity. But most of all they are very, very slow.

For, as with Purple, the visual contrast is not just between the black and white and modern colour footage – there’s a rhythm thing going on, too, in that the old footage has that speeded-up, frenetic quality (due to the discrepancy between the speed of the cameras it was shot on and the different speed of the projectors we now play it on) which brings out even more the hauntingly slow, almost static nature of the modern sequences.

In the colour sequences which I saw, a black soldier is walking through a jungle, very, very, very slowly, until he comes upon a skeleton hanging from a tree, and stops dead. Different screens show the static scene from different angles. Pregnant with ominousness and meaning.

Installation view of Mimesis: African Soldier at the Imperial War Museum, London

Installation view of a ‘modern’ segment of Mimesis: African Soldier at the Imperial War Museum, London

In another ‘modern’ sequence a handful of black men in uniform are on a wet muddy beach. The beach is dotted with flags of many nations, and also random crates. The men stare out at sea. They turn. One picks up a crate. Another takes off his helmet and wipes his forehead. All very slow.

In another sequence an Asian man in army uniform and wearing a turban is standing in a landscape of dead and fallen trees, and slowly chopping a piece of wood with an axe. Very slowly. The ‘bock’ sound of each blow of the axe is amplified on the soundtrack which, from amid a collage of sounds, sounds of docks, works, men, soldiers, guns going off.

By and large the loudness and business of the audio track contrasts eerily with the Zen slow motion movements of the black and Asian actors.

Installation view of a 'modern' segment of Mimesis: African Soldier at the Imperial War Museum, London

Installation view of a ‘modern’ segment of Mimesis: African Soldier at the Imperial War Museum, London

Mimesis: African Soldier is 75 minutes long – long enough to really sink back and become absorbed and entranced by this audio-visual experience.

The message

So much so that it’s easy to forget Akomfrah’s message. This is that some three million African and Asian men served on the Allied side during the Great War, as labourers, carriers and soldiers, and their story – indeed their existence – is rarely if ever acknowledged.

This is spelled out in the wall label outside the gallery, in the wall label in the corridor leading to the screening room, in the ten-page handout to the exhibition, and in the extended prose descriptions about the film on the museum’s website:

And in the interviews Akomfrah has given about the work:

But having read all these sources and listened to all the interviews, none of them get me much further than the basic idea. All these texts just repackage the same basic fact:

Between 1914 and 1918, millions of African and colonial soldiers served in long campaigns that spanned the whole of the African and European continents, contributing to victories throughout the First World War. These soldiers from British and French African territories were brought to Europe’s western front, where hundreds and thousands lost their lives alongside unknown, unheralded and undocumented African labourers and carriers. Mimesis: African Soldier seeks to commemorate these Africans and colonial soldiers who fought, served and died during the First World War.

This information takes less than a minute to process and understand – in much the same way as I have in the past processed all manner of obscure or (to me) unknown aspects of this war, of the other world war, and of countless other historical episodes.

It was, after all, a world war. It had a global reach and consequences which are almost impossible for one person to grasp. A few months ago I was reading about the Mexican Revolution and the role played in it by the notorious Zimmerman Telegram in which the Germans promised to give Mexico back large chunks of Texas and other neighbouring states, if only Mexico would come in on the side of the Allies.

You could argue that Mexico thus played a key role in the First World War. Who knew?

To take another example, not so long ago I made a conscious effort to break out of the straitjacket of always viewing the war through the experiences of the British on the Western Front, and read two books to try and understand more about the war in the East.

Who in this country knows anything about the course of the First World War in Galicia or Bulgaria or Romania, let alone the vast battles which took place on the huge eastern Front? Who is familiar with the ebb and flow of fighting in little Serbia, which caused the whole damn thing in the first place?

Or take the example of another First World War-related exhibition I visited recently: I knew nothing about the role played by the Canadian army, which not only supplied cavalry on the Western Front, but also proved invaluable in setting up lumber mills behind the Front which supplied the millions of yards of planking from which the trenches and all the Allied defences were built. I had never heard about this until I went to the Army Museum’s exhibition about the painter Alfred Munnings who documented their contribution.

For me, then, the message that some three million Asians and Africans fought and supplied invaluable manual labour to the Allied side is just one more among a kaleidoscope of aspects of the war about which I freely admit to being shamefully ignorant.

Not being black, and not coming from one of the colonies in question, it doesn’t have a salience or importance greater than all these other areas of which I know I am so ignorant. Why should the black dockers have more importance than the Canadian lumberjacks? And why do their stories have any more importance or relevance than the millions of Russians, and Poles, and Romanians and Hungarians and Ukrainians and Jews who died in fighting or were massacred in the ugly pogroms and racial violence which characterised the war in the East?

Surely all human lives are of equal value, in which case all deaths in massacre and conflict are equally to be lamented and commemorated.

Art film as a medium for education

As it stands, the mere presence of Mimesis: African Soldier at the Imperial War Museum as part of this year-long commemoration means that all visitors to this part of the building will read the wall labels explaining the importance of the millions of Africans and Asians who aided the Allied war effort.

And since the IWM gets around two and a half million visitors, that’s potentially a lot of people who might have their minds opened to this overlooked aspect of the war.

But I’m not sure the film itself does very much to educate and inform. It’s an art film. It moves very, very slowly. The soundtrack is a disorientating mash-up of what is presumably the sounds of ships and docks and workmen with what seem to be African tribal music, chanting and so on. I get that this is the aural equivalent of the mash-up we’re seeing on-screen, but I’m not sure it really adds anything to anyone’s understanding.

In a nutshell, I’m not sure art films are an effective way to convey information about anything, apart from the film-maker’s own aesthetic decisions.

Comparison with Bridgit 2016

I had much the same response to Charlotte Prodger’s film, Bridgit 2016 which won the 2018 Turner Prize. It was intended to be a lecture about LBGTQ+ rights and gender and identity, but I found all the information-giving parts of it boring and sanctimonious (where they weren’t factually incorrect).

Instead, what I responded to in Bridgit 2016 was not the right-on, politically correct sentiments but the haunting nature of some of the shots, especially the sequence I saw (like every other visitor, I didn’t stay to watch the whole thing) where the camera was pointed at the wake being made in the grey sea by a large ferry, presumably off the Scottish coast somewhere.

The way the camera didn’t make any kind of point, and the way that, for at least this part of the film, Prodger wasn’t lecturing me about LGBTQ+ rights, meant that, for that sequence at least, the film did what art films can sometimes do – which is make you see in a new way, make you realise the world can be seen in other ways, make you pay attention enough to something humdrum in order to let the imagination transform it.

Which has a liberating effect, far far from all political ideologies, whether conservative or socialist or politically correct or politically repressive. Just that long shot of the churning foaming wake created by a big ship ploughing through a cold northern sea spoke to me, at some level I can’t define.

Which is better at conveying information – art film or conventional display?

Similarly, like Bridgit 2016Mimesis: African Soldier comes heavily freighted with the moral earnestness of a Victorian sermon (and it’s as long as a Victorian sermon, too, at a hefty 75 minutes).

Akomfrah wants ‘Britain’ to ‘acknowledge’ the contribution of these millions of colonial subjects who fought and died for their imperial masters.

OK. I accept it immediately without a quibble and I can’t imagine anyone anywhere would disagree. Isn’t this precisely what visiting museums is all about? That visitors are bombarded with all kinds of information and facts about the subjects of exhibitions they have chosen to visit? That people visit museums to learn.

And if the aim of the film is to educate, you can’t help wondering whether the point wouldn’t have been better made, more impactful, if it had been replaced – or maybe accompanied – by a more traditional display of hundreds of photos of the time accompanied by wall labels giving us facts and figures and, maybe, the stories and experiences of half a dozen African and Asian soldiers.

The rise and rise of the ‘forgotten voices’ trope

But as I reread the text around the film asserting that its aim was to restore an overlooked aspect of the history of the war, to rediscover ‘lost voices’, and restore people to their rightful place in history, I found myself more intrigued by this aspect of the display – the claim to be rediscovering, reclaiming and restoring – rather than its actual content.

Each era gets the history it requires

History is written for its times, responding to the cultural and economic needs of its day.

Machiavelli wrote his histories of Rome as warnings to Renaissance princes. Carlyle wrote a history of the French Revolution to thrill Victorian society with a vision of how Great Men direct the course of events.

The often-ridiculed ‘Whig’ historians reassured their liberal-minded readers by writing British history as if the whole thing, from Magna Carta to the reform acts of the 1800s, demonstrated the inevitable rise of the best and fairest possible liberal democracy.

Tougher minded Edwardian historians set out to show their readers that the British Empire was a force for peace and the enlightened development of the colonies.

The historians I read as a student (Eric Hobsbawm, E.P. Thompson, Christopher Hill) were Marxists who showed in their particular areas (the long nineteenth century, the Industrial Revolution, the British Civil War, respectively) that history consisted of class struggles which confirmed Marx’s underlying theory of a dynamic and the forward march of history which would inevitably lead to a proletarian revolution.

And so they were very popular among students as the Cold War 1950s turned into the heady student revolutions of the 1960s and on into the strike- and violence-soaked 1970s and 1980s.

But, as I understand it, during the 1970s and 80s there was also a reaction against these grand, high-level (and very left-wing) narratives among a younger generation of historians who decided instead to specialise in provincial studies of particular localities (I’m thinking of John Morrill’s studies of Chester or David Underdown’s studies of the West Country during the Civil War). These tended to show that events at a local level were much more complicated than the lofty, and dogmatic, Christopher Hill-type versions suggested.

And it’s possible to see these reactions against the Marxist historians as a symptom of the way that, throughout society, the old communist/socialist narratives came to be seen as tired and old fashioned, as Mrs Thatcher’s social revolution changed British society and attitudes in the 1980s.

But another trend, when I was a student in the 1980s, was a growing move towards apolitical oral history, with a rash of books telling the ‘untold stories’ of this, that or the other constituency – generally the working classes, the class that didn’t make policies and diplomacy and big speeches in the House of Commons, the ordinary man or woman throughout history.

I’m thinking of Lyn MacDonald’s accounts of the key battles of the First World War in which she relied heavily on letters and diaries with the result that her books were marketed as telling ‘the untold stories of…’, ‘giving a voice to…’ the previously ignored common squaddie.

This ‘popular’ approach prompts pity and sympathy for ‘ordinary people’ of the past without being overtly left or right-wing, and it is an approach which hasn’t gone away, as these recent book titles indicate:

  • ‘Forgotten Voices of the Somme’ by Joshua Levine
  • ‘Forgotten Voices of D-Day’ by Roderick Bailey
  • ‘Forgotten Voices of the Holocaust’ by Lyn Smith
  • ‘Forgotten Voices of the Second World War’ by Max Arthur
  • ‘Forgotten Voices of Burma’ by Julian Thompson
  • ‘Forgotten Voices of the Falklands’ by Hugh McManners
  • ‘Forgotten Voices of Mao’s Great Famine’ by Xun Zhou

To bring us up to date, the end of the Thatcher era coincided with the collapse of the Soviet Union and the end of communism as a viable political theory. I’ve watched as over this period, the past 30 years, increasing numbers of progressive thinkers, writers, historians, artists and so on have become steadily more in thrall to questions of identity – especially the twin issues of race and gender – which have spread out from academia to become two of the broader, defining issues of our time.

And watched as a new generation of historians, including many women and black and Asian historians, has arisen which has packed bookshelves, magazines, radio and TV programmes with new interpretations of history which ‘restore’ the place of women and non-white figures in British and world history.

Combining all this, we arrive at the present moment, 2019, where there is:

  1. more cultural production than ever before in human history, with an unprecedented number of poems, plays, radio programmes, TV documentaries, films and art works ranging over all of recorded history in search of subjects and people from the past to restore, revive and reclaim
  2. and this unprecedented output is taking place in an age obsessed by identity politics, and so is ever-more relentlessly conceived, produced and delivered in terms of identity, specifically the two great pillars of modern progressive ideology, race and gender

Adding the ‘forgotten stories’ trope to the inexorable rise of identity politics helps to explain the explosive proliferation of books, plays, movies, documentaries and radio programmes which use the same rhetorical device of reclaiming the stories of unjustly forgotten women and unjustly forgotten people of colour from pretty much any period of the last 3,000 years. Thus, to give just a few examples of each:

Forgotten Women

  • 52 Forgotten Women Who Changed the World
  • The Forgotten Tudor Women: Anne Seymour, Jane Dudley & Elisabeth Parr
  • Ladies of Lascaris: Christina Ratcliffe and The Forgotten Heroes of Malta’s War
  • Sounds and Sweet Airs: The Forgotten Women of Classical Music
  • The Forgotten Tudor Women: Margaret Douglas, Mary Howard & Mary Shelton
  • Daughters of Chivalry: The Forgotten Children of Edward I
  • Roaring Girls: The forgotten feminists of British history
  • Charlie Company’s Journey Home: The Forgotten Impact on the Wives of Vietnam Veterans
  • Invisible Women. Forgotten Artists of Florence
  • War’s Forgotten Women
  • Forgotten Desert Mothers, The: Sayings, Lives, and Stories of Early Christian Women
  • When Women Ruled the World: Six Queens of Egypt

Forgotten people of colour

  • Forgotten: The Untold Story of D-Day’s Black Heroes
  • Black and British: A Forgotten History
  • The Forgotten Black Cowboys
  • Forgotten black TV and film history
  • 5 Forgotten Black and Asian Figures Who Made British History
  • Black on the battlefield: Canada’s forgotten First World War battalion
  • The Forgotten Black Heroes of Empire
  • Black servicemen: Unsung heroes of the First World War
  • Forgotten? : Black Soldiers in the Battle of Waterloo
  • The Forgotten Black Soldiers in White Regiments During the Civil War
  • Black Athena: The Afro-asiatic Roots of Classical Civilization

My point is that the whole notion of listening to ‘forgotten voices’ and restoring ‘forgotten histories’ has become a central trope of our times, and moreover it is, a moment’s thought suggests, a potentially bottomless well of material.

Once you have accepted the premise that we need to hear the voices of everyone who has ever lived, then there is potentially no end to the number of forgotten women whose voices we need to hear and whose stories we need to be told, just as there is no end to the number of forgotten black slaves, entrepreneurs, soldiers, heroes, scientists, writers, pioneers, cowboys, immigrants, poets and artists whose voices need to be heard and whose stories need to be told.

A flood of forgotten voices

To return to Akomfrah’s film, what I’m trying to do is understand the times I live in, and understand how a politically-committed work of art like Mimesis: African Soldier fits into it. My view is that the Imperial War Museum commissioning this piece, and John Akomfrah making it, are very much not ground-breaking or innovative.

The opposite. Mimesis: African Soldier is smack bang in the centre of the cultural mood of our times. We are in the middle of an absolute flood of such productions:

I’m not saying any of this ‘forgotten history’ is untrue or unworthy. I’m just pointing out that each era gets the ‘history’ it asks for and, on some level, needs. That societies write history not to reveal any ‘truth’ (there is no fixed historical ‘truth’) but to manufacture the stories they need to sustain their current social and cultural concerns.

For reasons which are a little too deep to be tackled in this blog post, our culture at the moment is undergoing an obsessive interest in identity politics, focusing in particular on the twin issues of race and gender. ‘Diversity’, already a major concern and ubiquitous buzzword, will only become more and more dominating for the foreseeable future.

And so history retold from the perspectives of race and gender, history which perfectly reflects the concerns of our day and age – is what we’re getting.

And, of course, it’s popular and fashionable. And lucrative.

History retold from the perspectives of race and gender is the kind of history which historians know will get them academic posts and high student approval marks from their evermore ‘woke’ pupils, the kind of history TV companies know will get them viewers, which publishers know will get them readers, and which artists know will get them museum commissions and gallery exhibitions.

Summary of the argument

All of this is intended to show that, if I have a relaxed approach to the political content of Akomfrah’s film, if I read that millions of Blacks and Asians laboured and fought for the European empires and accept it without hesitation, filing it next to what I’ve also recently learned about Canadian lumberjacks, or about the troops who fought and died in Palestine or East Africa – it is not out of indifference to the ‘issue’. It is:

1. Because, on a personal level, there are hundreds of aspects of the First World War which I don’t fully understand or comprehend, and all kinds of fronts and campaigns which I am pitifully ignorant of – and I am pretty relaxed about living with that ignorance because life is short and I have umpteen other calls on my time.

2. Because, on a cultural level, Mimesis: African Soldier can be seen as just one more artifact in the tsunami of cultural products in our time which all claim to be unearthing ‘the untold story’ and restoring ‘the forgotten voices’ and putting the record straight on behalf of neglected women, ignored people of colour and any number of other overlooked and oppressed minorities.

I am trying to understand my complete lack of surprise at finding the film on show here, or at its subject matter, and the complete lack of factual or historical illumination I felt when watching it.

Summary on the film

The political motivation behind Akomfrah’s piece is worthy, if entirely uncontroversial.

And because it has no voiceover or captions and because it relies for understanding and meaning on the introductory wall labels, the film is not that effective as purely factual information. A conventional display would have been infinitely more informative. In fact, in his interviews, Akomfrah emphasises the enormous amount of research which went into the making of the film. Well, following that line of thought, I couldn’t help thinking the whole project would make significantly more impact if it was accompanied by a book which dug really deeply into the subject, with maps and figures and deeper explanations, explaining just how many people came from each colony, willingly or unwillingly, how they were deployed, the special conditions they worked under, and so on, all liberally illustrated with – that favourite trope of our times – the actual stories of African and Indian soldiers in their own words. Ironically, there are no voices in the film: just silent and slow moving actors.

But quibbles about its meaning and purpose and its place in broader cultural movements aside, there is no denying that, as a spectacle, Mimesis: African Soldier is wonderfully hypnotic and tranquilising. The archive footage is artfully selected, the contemporary sequences are shot in stunning digital clarity, the two are edited together to make entrancing viewing.

And, just as with Purple, Mimesis allows the viewer’s mind to take the archive footage and modern scenery (its foggy jungles and muddy beaches and lonely Asian chopping wood) as starting points from which to drift off into reveries of our own devising, making our own connections and finding our own meanings.

Installation view of the 'beach' sequence of Mimesis: African Soldier at the Imperial War Museum, London

Installation view of the ‘beach’ sequence of Mimesis: African Soldier at the Imperial War Museum, London


Related links

More Imperial War Museum reviews

World War One-related art reviews

World War One-related book reviews

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