Alex Niven’s book on Oasis’ Definitely Maybe is out now and worth your time. It’s a book about working-class art, working-class politics, and the decline of both in Britain since the 90s, but there’s no denying the fact that it’s also a book about Oasis. So for the purposes of this post, which isn’t about Oasis, let’s talk about Oasis first:
Yes, it’s alright if you think Oasis were shit. Yes, Oasis went downhill fast – almost immediately, in fact. Yes, Oasis were a more ‘authentic’ version of the freewheeling should-know-better casually chauvinist Lad that, in Niven’s term, the ‘bourgeois wing of Britpop’ attempted to pantomimically portray, and no, this wasn’t necessarily a good thing. Music press, tabloids and lad-mags in the 90s lionised the Gallaghers’ laddishness as part of a tediously retrograde cultural discourse that was intent on rolling back the ‘politically correct’ gains of the decades before. This same discourse imposed a false dichotomy of class, in which Oasis’ supposed proley authenticity was linked with loutish ignorance and excess, while experimentation, education and glorious pretentiousness were presented as the preserve of the middle class. So yes, Oasis were damaging. But more by accident – or by deliberate exploitation by a largely middle-class cultural industry – than by design.
And yes, there was more interesting, more progressive and more worthwhile stuff happening in the 90s. The issue here is that nothing else got anywhere near as big as Oasis, as fast as Oasis, and the question is whether anything interesting can be said to explain that phenomenal mass appeal – you know, beyond the not-even-trying paradigm of “people like Coldplay and voted for the Nazis; you can’t trust people, Jeremy”. The book’s background argument on this, to which I am a rock-solid subscriber, is that, as 90s politics capitulated to a post-Thatcher consensus, a more subversive, anti-establishment spirit persisted in early-90s pop culture – including early Oasis alongside the Manics, Pulp, Kenickie etc – which then got flattened under Cool Britannia, Blairism, and Britpop’s imperial stage. Overthinking it? Yeah, if you like. Better than underthinking it, mate.
(I’d like to stop talking about Oasis now. Thanks.)
The book also argues in favour of recovering a left-populist tradition, in and outside the Labour party, the existence of which the Blairite tendency attempted to wipe off the face of the earth and which now, when not entirely forgotten or overlooked, is presented in a distorted way by left and right, as mere nostalgic sentiment or as bigoted underclass resentment. That the book does this is great. What’s frustrating, though, is that this fairly mild, unapologetic call to remember, recover and revive a British tradition of grassroots socialism – more fully articulated in Niven’s debut Folk Opposition – has to appear in the form of cultural criticism, rather than in open debate in the mainstream of British politics.
It’s become almost impossible, in official political discourse, to even raise the possibility of an alternative to the currently collapsing capitalist consensus and the austerity needed to sustain it. Let’s not be mealy-mouthed here: the imposition of austerity is causing rising rates of homelessness, mental illness and (even) suicide, while the financial elite are becoming richer than ever and we are told to begrudge our neighbour their seventy quid a week living allowance. The Liberal Democrats, in their craven collaboration with the architects of this, have been worse than useless – though if you honestly expected anything more then you’re a first-time voter, a fool, or an SDP supporter manqué. But Labour, the ostensible official opposition, has been almost as bad on any alternative to austerity, clumsily planting their flag on an increasingly crowded scrap of right-wing ground while ignoring the vast expanse of room to manoeuvre that still exists to their left. The possibility of articulating a left-populist alternative is not just dismissed out of hand, but actively recoiled from with a knee-jerk fear out of all proportion to reality.
Part of the point of Nineties Revisionism, whether Niven’s or my own, is to challenge the received wisdom that the turn taken in the 90s was the only one possible, and that its ongoing negative results were regrettable but inevitable. Current austerity rhetoric is a similar kind of received wisdom, a refusal to consider or even admit alternatives, as depressingly prevalent in the Labour party as it is in the mainstream media. That the space for discussing and even recognizing alternatives exists only in the margins of cultural and political discourse is both a result of our neoliberal turn since the 90s and an indictment of it.
I can’t speak for anyone else, but, when deciding to write Clampdown – which is on one level an attempt to intervene in a left-wing politics that often ignores women, and a feminism that often ignores class – I didn’t see any viable space for writing about my particular political perspective and getting it into print. Certainly the prevailing impression, in the academic and post-academic left circles by whom I wished to be taken seriously, was that an unsophisticated, open subscription to the basic principles of socialism, and especially an unashamed focus on class identity, was hopelessly passé. Academia wasn’t immune to the 90s turn to class denial, seeing the direct articulation of class identity as not only outmoded but frankly embarrassing. I assume this distaste for discussing class stemmed in part from the end of the Cold War, and in more recent part from the erosion of working-class access to higher education. Regardless of its parts, as a whole it sucked.
The thing is, cultural studies in Britain has a proud, politically engaged history, from Stuart Hall, Richard Hoggart and Raymond Williams on down. But in the 90s and after the discipline appeared to arrive at an unhelpful level of abstraction, where it sometimes seemed that any relation one’s analysis of culture might bear to the material world was an afterthought, rather than a driving-force. You could have all the theory you liked, as long as you never attempted to practically apply it. I don’t know how much of this was tied to the postmodern fear of being thought unsophisticated for acknowledging grand narratives, for remaining embarrassingly tied to ideology (but only to overtly left-wing ideology, curiously enough), or for giving credit to the continued existence of anything so vulgar as class struggle. The triumph of irony in the 90s made it uncool to even have convictions, let alone have the courage of them.
At any rate, two years ago I wrote a book, out of the wish to bring some of the vanished political aspects of my identity and heritage to wider attention (beyond the limited bounds of, like, my blog), to ask what had happened to their representation in politics and culture, and to engage with contemporary feminism outside of academia. Given the analyses I saw granted the most credence and consideration, I felt the only plausible way of doing this was through a kind of entryism. I felt the need to go undercover, to adopt a sleight-of-hand (“god Britpop, eh, what was that all about?”) through which to smuggle in questions of class and gender, and to focus on talking about pop culture as a proxy for politics, rather than talking straightforwardly about politics itself.
I managed it, of course (and sure enough, Clampdown‘s content got repeatedly described as “refreshing”, which is a highly relative term), so there’s a limit to how much I can complain. In fact, there’s an emergent set of criticism and commentary produced by those of us who came of age in the ’90s – from Owen Hatherley’s pioneering Militant Modernism to Agata Pyzik’s Poor But Sexy – which is concerned with scouring the 20th century to recover roads not taken, lost potential and missed opportunities, to point out that there were alternatives, and still can be. More power to the handful of publishers who enable such excavations. But why do you have to read a book on Oasis, or the Manics, or film, or architecture – or indeed write one – in order to see the vanished tradition of grassroots, collectivist, internationalist small-l labourism in this country even acknowledged, let alone presented positively? There is a constituency, an audience – a market, if we really must – for talking about socialism, and socialist feminism, and the interplay of class, race, and gender in culture and politics, even if the arenas of debate are small and scattered. Currently, in the absence of mainstream mass platforms, we take what we can get – small publishing deals, obscure blogs, niche music series – and we use it to lever open closed doors and closed-off discourses. This kind of interdisciplinary entryism is a means to an end, but it’s hardly helpful if the exploration of alternatives to the current regime stays backed into the cultural studies corner.
With riot grrrl now approaching the status of a heritage industry, not to mention Courtney Love’s current incarnation as the post-grunge Norma Desmond, it can be hard to recall that both of them helped me find my feminist footing on the slippery rocks of a ’90s girlhood. This is a roundabout remembrance of how it happened.
The arts have long been a space for radical expression by women, even if the extent of that radicalism has often gone under-acknowledged. In 1915, the author and journalist Dorothy Richardson produced Pointed Roofs, credited as the first English stream of consciousness novel, using an innovative prose style which she saw as necessary for the expression of female experience. Virginia Woolf observed that Richardson ‘has invented, or, if she has not invented, developed and applied to her own uses, a sentence which we might call the psychological sentence of the feminine gender’. If Richardson’s challenge to linguistic convention in her writing has musical counterparts, one of them is the ‘new, raw and female’ sound made possible by post-punk. Punk removed barriers of precedent and technical expertise to engagement in music, enabling trips into less-charted musical and lyrical territory. But it was in the subsequent voyage of discovery that was post-punk that punk’s revolutionary potential really bore fruit, and the untried, experimental nature of post-punk music was particularly suited to women.
You may be wondering why I haven’t leapt into the current wave of 90s/Britpop nostalgia with all the teeth-bared alacrity of a pseudo-academic Berserker, desperate to point out that the career of Alex James highlights everything wrong with the world. The reasons I haven’t are, broadly, that a) I desire a worthier opponent than Alex James; b) Britpop isn’t, and really never was, the problem. Anything I might want to say about Britpop is wider than Britpop itself and concerns the particular intertwined development of politics, culture and society in that weird and decisive decade.
The problem with the 90s wasn’t simply that “politics” (specifically, the recognition of class as a political identity) vanished from mainstream pop culture, but that it vanished from mainstream politics too. After the Tories’ scorched-earth approach to industry in the 80s, the 90s saw a salting of the ground though privatization of the railways and the coal industry – as though by removing a class’s economic basis for existence one could somehow magically remove the class itself. Meanwhile, the Labour Party saw Blair’s ascendancy and the ditching, along with Clause 4, of its traditional base of support. In the late 90s, Blair’s rictus-grinned insistence on liberal harmony had no more room for class conflict than Major’s early-90s confected nostalgia for a pre-Sixties (‘back-to-basics’) England. In both politics and pop culture, we were held to be all middle-class now: in the swirl of postmodern irony, nothing mattered – certainly not your socio-economic position – so everything was permitted. The fact that alternative guitar music ended up mirroring this short-term hedonism and boorish chauvinism, and abandoning its early-90s countercultural instinct, makes it more a victim of the era than a villain.
The 90s cultural studies bandwagon should not be allowed to flatten the complexities of those years in the same way that commercialization steamrollered early-Britpop’s interest and potential and left us with Cool Britannia. In the strange and significant year of 1994, as Alex Niven points out, the movement that became Britpop retained a lot of chippy subversiveness, earnest optimism, and creativity, which was later lost to money-making, irony, and formulaic blandness. While capitalism has always been able to commodify alternative culture, and rebellion has always been turned into money, the 90s set in motion a wider process whereby pursuits previously associated with collective enjoyment, escapism and improvement particularly for the working class – whether pop music, or football, or the Labour Party – were sanitized and made safe for those beyond their traditional pale. This would have mattered less had it not been accompanied by the rise of networks of nepotism and the spread of unpaid interning in arts, media and politics, which not only reduced the ability to compete but began edging the working-class and/or non-independently wealthy out of the arena entirely, to an extent that is now glaringly apparent. All this alongside a relentless pretence at meritocracy and a stress on individualism over collectivism, implying that dissatisfaction with your circumstances was not a result of structural conditions, but an individual failing that only you could change – by altering yourself and not the system.
Perhaps the Labour Party’s Blairite turn played into the shape that 90s opposition to the Tories took, being scrappy and direct – Reclaim the Streets, 1994’s Criminal Justice Bill protests – and displaying an attitude to constitutional politics that was at best distrustful and at worst disgustedly disenfranchised. The turn to direct action and civil disobedience rather than parliamentary politics grew throughout the 00s’ anticapitalist (‘anti-globalisation’, in the parlance of the day) movements, reaching its zenith perhaps in Occupy.
None of which should have happened at all, of course. What reasons did we 90s children have for dissatisfaction or dissent now that it wasn’t the 80s anymore? Another of this year’s anniversaries is of Fukuyama’s ‘end of history’ thesis, which should in theory have rendered us with nothing to protest about. The ‘end of history’ bore as much relation to reality as ‘we are all middle-class now’, but it fitted very well with the arrogant complacency with which the West began the 90s. It fitted in too with a Britain punch-drunk and reeling from the 80s but denied the means to articulate the fact that the fight was still on. Anxiety could be expressed in the 90s, and damage acknowledged, but only if framed in terms of emotion and not economics. This of course dovetailed with the erasure of class and the emphasis on individual striving and ambition as a cure-all, without reference to socio-economic conditions which might hinder an individual’s ability to achieve. So the 90s ideology claimed: if you couldn’t achieve, you needed to work on yourself and your sense of ambition and entitlement (after all, girls can do anything, just look at Thatcher!); if you were stuck on benefits then you probably preferred it that way, otherwise you would have striven and done something about it; and if at some point you wondered about any of this, if you were anxious or unsure, then again, you needed to treat yourself kindly, to be soothed, to consume, to empower yourself through earning and spending. You certainly didn’t need to conclude that the problems might (still) be systemic, still external, still political rather than personal.
We cannot get rid of employers and slave-driving in the mining industry, until all other industries have organized for, and progressed towards the same objective. Their rate of progress conditions ours, all we can do is set an example and the pace.
- The Miners’ Next Step (1912)
Of course, having put away excitement and belief and other childish things, I no longer await a new Manic Street Preachers album with the same starry-eyed avidity I once did. (Do you?)
On the title track and its accompanying video, I liked what Lost Communication had to say:
While I don’t doubt that the video portrays places, issues and themes that the Manics hold dear to them (as do I), I fear they have fallen into the trap of adding a romanticism to the ‘noble decline’ of the industrial heartland of Wales. There should be nothing romantic in portraying how working class communities have feebly clung on to life after being chewed up and spat out by a succession of neoliberal governments.
… and I’d add only that the swampland that lies between mawkishness and sentimentality is a thoroughly Welsh place to get stuck. On at least one of the tracks discussed in the Quietus interview, though, ‘30 Year War’, the band seem to succeed in side-stepping the rose-tinted ‘noble decline’ trap:
“It’s not about Thatcher, it’s definitely about Thatcherism, about the establishment across the last 30 years, and it doesn’t matter what government is around, we always love to portray ourselves as this holier than thou country, and yet we have scandal after scandal uncovered, right to the root of power, government, Murdoch, the police, Hillsborough, this stupification of the class I grew up in, which I think all stems from Thatcherism really. The idea that if you break down any power that we had we’re going to be fucked forever…
I find that elitist, ‘We know what’s better’ is so all pervading, from the monarchy to fucking Cameron to Mumford and Sons. We’re just told… what did one of Mumford and Sons say the other day? ‘Either ignore it or celebrate it.’ What a fucking futile attitude. Don’t say anything bad, just ignore it or celebrate it. So what about fascism then? We don’t like it, we’ll just ignore it. It does feel like the last five years has been such a redress of monarchy and establishment and public school through all points of our culture. I feel a bit helpless about it.”
Bang on, of course, as is everyone else who appears to be waking up and wondering what went wrong after the Old Weird Nineties (that Mumfordian ‘ignore or celebrate’ ultimatum is straight outta Cool Britannia, although much of that era was more notable for its ability to do both at once).
I’m glad that bullish bullshit detector of his endures to an extent. It’s encouraging that the disingenuous and damaging nature of both austerity and austerity chic is being increasingly noted, but the lack of analysis and alternatives are still too glaring for this to be any more deeply gratifying. Not that analysis or alternatives have ever been the preserve or the responsibility of rock stars.
1. I wrote this piece for the Wales Arts Review on Welsh history, politics and identity. Yes, again.
2. In the next issue of Planet: the Welsh Internationalist, I have written on the relationship between Welsh artists and London in the very poor disguise of an album review.
3. If you’re at this year’s Green Man, I will be there to speak to ex-Kenickie members Emma Jackson and Marie Nixon on music, gender, class, the 90s, you know the drill. My life as outtake from Phonogram continues. I shall endeavour not to use the term “escapist proletarian-glam aesthetic” more than once but can’t promise anything.
Obviously I’m pleased, not to mention surprised, to see my book reviewed in a national newspaper that isn’t the Morning Star. Without wishing to sound ungracious, though, it is mildly exasperating to see the review uncritically reflect the idea that using Big Words makes the writing ‘over-done’ and ‘in thrall to the strangulated cult-studs vernacular’. I do know what John Harris means by the latter term, of course, and I will write at a later point about the regrettable tension that seems to occur in a lot of contemporary writers, invariably ones on the left, between the wish to make one’s writing easily understood and the fear of sounding overly simplistic. The latter, incidentally, often seems to be fuelled by a feeling that, in order to be taken seriously by a small potential readership whom one has been conditioned to regard as cultural and academic gatekeepers, one needs to somehow ‘prove oneself’ by larding one’s prose with gobbets of Žižekian sophistry, lest one stand accused of being low-brow or naïve or Owen Jones or something.
The thing is that these words don’t strike me as ‘big words’ when I’m thinking or writing them, they simply strike me as the most appropriate words to use. I also dislike repeating words, and so I use a lot of words which mean similar things but which I guess might grow progressively more outlandish until the book ends up describing 90s popular culture as ‘atavistic’ rather than simply ‘backwards-looking’. Sorry about that, I guess? Ironically enough though, the review goes on to cite ‘those great pop-cultural intellectuals’ the Manic Street Preachers, whose lyrics were nothing if not a strangulated vernacular of their own. For good or ill, the Manics, in their encouragement of reading and general cultural immersion as a cure for small-town boredom and alienation, were far more of an influence on my subsequent vocabulary than some nebulous villain called Cult-Studs.
So here’s a question. Is vocabulary now considered a class signifier? Does understanding, and using, ‘big words’, mark you out as someone who cannot belong to ‘the ordinary’, ‘the normal’, the demographic conveniently delineated by external commentators as ‘working class’? Or is it the case that one’s socio-economic background does not preclude one having an expansive vocabulary? Might one have gained a knowledge of ‘big words’ from, uh god I don’t know, reading books and reading broadsheets, despite where one was brought up? And does knowing ‘big words’ mean you can never be categorised as ‘working class’? Continue reading
This is the fifth AND LAST in an overlong and overthinking-it series of posts on Wales, history, identity and the Manic Street Preachers, as filtered through the song ‘Ready for Drowning’.
“For a start, the very fact that we were Welsh meant that we had to try 100 times harder than any other group. Even now, in some terrible news magazine, someone’s reviewed the album and the headline is ‘Boyos To Men’. And I’m not saying it’s racist or anything: I just find it incredibly thick. In a way I’m glad I’ve got all that now: it gives me something to rail against, to use as a creative feeder.”
Can you speak any Welsh?
“We were never allowed to learn. And that’s another big bit of resentment in us: it wasn’t on the curriculum for the whole of South Wales. I’d have loved to have been able to speak Welsh.”
“Damn it all, you can’t have the crown of thorns and the thirty pieces of silver.”
– Aneurin Bevan, c. 1956
After all this, I mean, I still feel Welsh, and I still call myself it. ‘Welsh’ for me can be a residual, reserve identity, buried or submerged, but still enduring; something to cling to when adrift, rightly or wrongly; something to anchor me. What the identity consists of, though, I’ve never been sure. It’s not a national identity but a local one, and its localness – the ways in which I feel myself to be Welsh -always keeps me conscious of the ways in which I’m not. Rather than ‘yes, that’s it’, it’s easier to say ‘yes, but that’s not all it is’. Wire in that 1997 interview may well proclaim himself ‘into oneness’, but there is no One Wales. Even beyond the country’s linguistic, geographic and political divisions, there exist multiple fractured identities, defining themselves by the local not the national – particularly through being from X, rather than from Cardiff. Growing up, attributes, accents and attitudes were associated with specific areas, towns, areas of towns, sometimes pinned down to exact streets. The Wales of swords and stone circles, drowned lands, dragons and druids, Taliesin and Eisteddfodau exists in romance alongside the reality of GLC’s Newport, Gavin & Stacey’s and Simon Price’s Barry Island, the drug-soaked, politically corrupt underworld of Lloyd Robson’s Cardiff Cut, the Valleys anti-romances of Rachel Trezise, and a multitude of other identities scattered and self-contained but highly secure in their specifics. To brush under the national carpet all of these peculiarities, to smother them in fantasies of ancient racial purity, the flag, the Senedd, or MTV’s predictably execrable The Valleys, does justice to nothing Continue reading
This is the fourth in an overlong and overthinking-it series of posts on Wales, history, identity and the Manic Street Preachers, as filtered through the song ‘Ready for Drowning’. Stay tuned with suitably low expectations.
To be Welsh is to be conscious
At dusk of the spilled blood
That went into the making of the wild sky…
And an impotent people,
Sick with inbreeding,
Worrying the carcass of an old song.
– ‘Welsh Landscape’, R S Thomas
To be born Welsh is to be born privileged
Not with a silver spoon in your mouth
But music in your blood and poetry in your soul
- from ‘In Passing’, Brian Harris
While living in London I had that second quote on a keyring for several years; if you’re Welsh, you might have done so too – or you might have had it on a mug, a teatowel, an embroidered sampler. The 1967 poem from which it is (mis)taken contains far bleaker Thomas-esque currents (‘ugliness that scars the spirit / as the earth’, ‘rivers of mingled blood and sweat’), but this opening snippet has become both tourist branding, found everywhere it can be sold, and a kind of faux-folk fetish for the Welsh themselves. With its elevation of ‘natural’ cultural creativity over material advantage making a virtue of necessity, it is our Keep Calm and Carry On – a comforter, a pacifier. Continue reading
This is the third in an overlong and overthinking-it series of posts on Wales, history, identity and the Manic Street Preachers, as filtered through the song ‘Ready for Drowning’. Stay tuned with suitably low expectations.
The furies are at home
in the mirror; it is their address.
Even the clearest water,
if deep enough can drown.
Never think to surprise them.
Your face approaching ever
so friendly is the white flag
they ignore. There is no truce
with the furies. A mirror’s temperature
is always at zero. Its camera
is an X-ray. It is a chalice
held out to you in
silent communion, where gaspingly
you partake of a shifting
identity never your own.
– ‘Reflections’, R S Thomas
Most people see me as a rake, womanizer, boozer and purchaser of large baubles. I`m all those things depending on the prism and the light. But mostly I’m a reader.
- Richard Burton
Besides the drowning of Tryweryn, Ready for Drowning also snags the idea of drowning one’s sorrows, referencing the alleged propensity of the Welsh for – what shall we call it? – a steady, a committed, a co-dependent relationship with drink. The association of Wales with a certain kind of romanticised and spectacular inclination to alcoholism – not so much in reality as in legend – still persists. Ready for Drowning compares the flooding of Tryweryn with how, according to Wire: ‘a ceaseless chain of Welsh people seek to adjust to their circumstances by drowning their synapses in alcohol. …‘it’s half Richey, half Welsh identity – about how many of our icons either drink themselves to death or run away’. Continue reading
This is the second in an overlong and overthinking-it series of posts on Wales, history, identity and the Manic Street Preachers, as filtered through the song ‘Ready for Drowning’. Stay tuned with suitably low expectations.
In the Bible, God made it rain for 40 days and 40 nights. That’s a pretty good summer for Wales. That’s a hosepipe ban waiting to happen… I was eight before I realised you could take a cagoule off.
- Rhod Gilbert
O where are our fathers, O brothers of mine?
By the graves of their fathers, awaiting a sign…
The slopes of slag and cinder
Are sulking in the rain
And in derelict valleys
The hope of youth is slain.
- from Gwalia Deserta, Idris Davies (1938)
Idris Davies, the coalfield’s ‘bitter dreamer’, lost a finger in a mining accident and was first radicalised and then disaffected by his participation in the 1926 General Strike. Subsequently unemployed, and having been introduced to the work of Shelley by a fellow miner, he began four years of what he called ‘the long and lonely self-tuition game’. In his poetry, as fanboyed by T S Eliot, he is notably attached to the word ‘derelict’, especially as a description of the south Welsh valleys, desolate and desecrated by industry. (They’ve only grown more apt as a pairing.) Davies has little of R S Thomas’ brutally bleak, at-bay snarling; his jeremiads are, like the landscape and land he describes, just ‘sulking in the rain’, sad and sullenly resigned. Continue reading
‘I’ve never written about Welsh identity before: these days, I’ve got to search for things to write about, whereas in the past everything would be driven by anger and all the rest of it. Now I’ve got to delve more… Ready For Drowning is the most complete song I’ve ever written, I think…’
One: All Surface No Feeling
“The submerged land of Cardigan Bay is called Cantre’r Gwaelod (‘the lowland hundred’). It was defended from the sea by an embankment and sluices. Seithennin was keeper of the sluices, and one evening when there was a great banquet he became drunk and left the sluices open. The water rushed in and drowned the inhabitants. The poet Taliesin was the only one to escape alive.
“When man first came to live on the coast of Wales (sometime between the Neolithic and the Iron Age), the sea level was still rising between Wales and Ireland, separating the two countries further and further, and the legend relating to the drowning of the Lowland Hundred probably developed as a result of folk-memory of a sudden coastal flooding many centuries ago. The remains of peat and tree trunks which are visible on the beaches when the tide is far out further captured man’s imagination. Similar traditions are connected with certain Welsh lakes [and] with other parts of the Welsh coast… The moralistic and onomastic elements in all these traditions are very obvious.”
- Robyn Gwyndaf, Welsh Folk Tales (1989)
What are the roots that clutch, what branches grow
Out of this stony rubbish?
- from The Wasteland, T S Eliot (1922)
Lately I’ve been revisiting both the land of my birth and upbringing and mid-period Manic Street Preachers. The latter was a moderately painful process which has, incidentally, left me staggered all over again that ‘Tomorrow Steve Ovett has injured his calf’ was considered to pass muster as a lyric. I don’t generally subscribe to the idea that everything good about the band vanished along with Richey; I think Design for Life is, while maybe not the best thing they’ve accomplished, at least the most valedictory, the thing I remain most proud of them for doing. But yeah, they should perhaps have called a halt to things shortly after that. Continue reading
Two things I wrote recently on the music, culture and politics of that weird, desultory decade, the 1990s:
1. Up Close and Personal: Lost Girls
For the decade blogs, my Tesco Value Greil Marcus number on gender, class, Britpop and everything after, chav-hysteria and narrowing of access.
2. Rebel Music #5: Manic Street Preachers
For New Left Project, a cleaned-up and condensed version of my customary closing-time rant on the politics of the Manic Street Preachers. I know I fail to mention, eg, Soviet chic, or Castro, or self-harm and anorexia, or the band’s appeal to teenage girls, or anything after This is my Truth Tell me Yours. It’s not that they’re irrelevant, they’re just relevant to a different article. Or possibly a whole book.
So little allure does contemporary music hold that I forgot the Brit Awards were taking place this year, and spent last Tuesday evening in the bowels of a club in that odd hipster-troubled enclave north of Oxford Street, watching Tim Burgess launch his autobiography. Well, we all have to pay the rent somehow.
You recall the rash of soi-disant Minor Indie Celebs which infested post-Libertines London? If you don’t, I wouldn’t blame you; they were peole like the Queens of Noize, or The Holloways. But if you do, you might also recall that a secondary feature of this period was the reemergence of several 90s indie also-rans (now there’s a tautology for you), lurking in support slots and at DJ sets, most often in the vicinity of Barat and less frequently of Doherty. Apparently the 90s are now officially back – finally! The 90s revival has been ‘impending’ for at least four years – which at least means the 80s aren’t back any longer, unless you count things like politics, economics, society and culture. But the 90s never really went away, their cultural detritus over the past decade continually bobbing to the surface like something unflushable.
Tim Burgess is harmless enough, of course, and to criticise him feels akin to cudgelling a seal-pup. The book, like the Charlatans, is probably a perfect example of its inoffensive, tolerable, un-vital type. After exacting dissections of Blair and Britpop, the 90s as the subject of memoir and history doesn’t even have the shock of the new, although a wider perspective on the music of the period does show what an odd time it was, post-Thatcher and pre-Blair, briefly and freakishly fertile before the greywash. And even afterwards: this happened at a Brit Awards ceremony in the 90s, and so did this. Privatised and atomised examples of protest, sure, but you know, if I somehow missed Adele making a Bastille-storming speech on Tuesday about the scandal of government money being siphoned off by private companies who maintain their luxurious lifestyles off the backs of the unemployed, then do correct me.
Anyway, the only point I vividly recall about Tim Burgess’s autobiography was the repeatedly-mentioned chapter entitled – and I haven’t checked the spelling here – ‘Cocainus’. ‘It’s a portmanteau word’, explained the author, with no great necessity, ‘formed from the words “cocaine” and “anus”‘. Rarely have the 90s been so succinctly summed up.
So: I’ve written a chapter on female post-punk musicians* for a forthcoming women-in-music book. I mostly talk about the Slits, the Raincoats, Linder Sterling, Lydia Lunch (unavoidably), ESG, the Au Pairs, Delta 5, Pauline Black, Barbara Ess, Ut., Mars, the Bush Tetras, the Bloods, Malaria!, Kleenex/LiLiPUT, and latterly Erase Errata, Sonic Youth, Scissor Girls, Karen O, Nisennenmondai etc.
Now: I didn’t include any illustrations with the writing, because my grasp of decent visual art is comparable to Boris Johnson’s grasp of his handlebars after a heavy night out. But apparently it would be nice to have some.
Therefore: I’m looking for suitable images – photographs, illustrations, cartoons – for inclusion in the chapter. Anything relevant considered especially if it pertains to the bands mentioned. Full credit given, further details on request, please pass this on if you can think of anyone who’d care. Thank you.
Also: it is my birthday. I’m going to celebrate with fresh air and daylight.
I’ve had coalmining on my mind recently. Contra last week’s Metro, I don’t think it’s accurate to say ‘the world looked on in despair’ at events at Gleision Colliery – in fact the story was predictably underreported and largely unremarked upon by my usual social media circle, until the story became a self-evidently human tragedy, whereupon it was hardly engaged with at any deeper level than that. Anyway:
As the admittedly lame title of this blog suggests, the coalmine for me is bound up with a certain sense of national identification, but also, if not more so, with class and regional associations. I feel that I have more in common with someone of my age from a post-industrial area in (say) south Yorkshire, than I might with someone from rural west or north Wales or indeed the great bright-lit sprawl that is Cardiff and the Vale. Weighted against this potentially mawkish shoulder-to-shouldering with other unemployment blackspots is the knowledge that this landscape as a functioning entity, as something that defined one as part of and in relation to a certain workforce, as the sum of one’s labour, has (been) altered out of all recognition and what it tends to be seen as generating now is dysfunction. But the mine as a symbol of shared frames of reference carries an inescapable emotional weight. Continue reading
Simon Reynolds has decently condensed his new ‘un into a Guardian article:
As the last decade unfolded, noughties pop culture became steadily more submerged in retro. Both inside music (reunion tours, revivalism, deluxe reissues, performances of classic albums in their entirety) and outside (the emergence of YouTube as a gigantic collective archive, endless movie remakes, the strange and melancholy world of retro porn), there was mounting evidence to indicate an unhealthy fixation on the bygone…
The book is not a lament for a loss of quality music – it’s not like the well-springs of talent have dried up or anything – but it registers alarm about the disappearance of a certain quality in music: the “never heard this before” sensation of ecstatic disorientation caused by music that seems to come out of nowhere and point to a bright, or at least strange, future.
I don’t wish to dollop even further layers of irony on top of this particular trifle – but we’ve been here before, too, haven’t we? This is repetition, if not revival. What Reynolds castigates as ‘retromania’ has been sporadically identified throughout the past decade, most perspicaciously by several of my mates around about the point at which the third pint starts to make its presence felt, because we’re old enough to remember when revivals seemed novel, if only because this was the first we’d heard of them. Continue reading
So the next scheduled Apocalypse isn’t until October. Good; I have stuff to do before October, but little to do after it, and at the current rate of Armageddon I won’t need to pay off my student loan. More importantly, Dylan was 70 on Tuesday.
One of my favourite theories/lies/facts about Dylan is that the lyrics to ‘It’s a Hard Rain’s Gonna Fall’ consist of titles or opening lines for other songs which Dylan felt he wouldn’t have time to write before nuclear conflagration moved these matters rather lower down everyone’s list of concerns. In similar manner – and because I’m quite aware that most of my writing is what you’d get if you fed ‘The Libertines’, ‘class war’, ‘wank’, ‘appalling pun’, and ‘cultural history’ into a Random Lyrics Generator – here is a blog post consisting of titles for other blog posts which I doubt I’ll ever get around to writing. Only about two of these are serious proposals, of course, and the rest self-parodic. But the two keep changing. Continue reading
Following my attempted rehabilitation of S*M*A*S*H, here is another song snipped from the forgotten High Agitation Pop tapestry of 1990s Britain, to which I haven’t listened for a good ten years.
Oh, remember Agit-Pop? Remember when mixing punk with hip-hop and electronica in the name of antifascism seemed like a good idea? Remember Blaggers ITA? Their Wiki helpfully did-you-knows that ITA is ’90s slang for “in the area”‘, which I didn’t in fact know at the time. There you are, that’s the 1990s for you: we made the word ‘here’ two words longer, then we developed an acronym for it.
I discovered Blaggers ITA via their short-lived support slot on the Manic Street Preachers’ 1993 tour. This was curtailed amid controversy over their singer having allegedly lamped a journalist over an alleged accusation of his past, intensely regretted, involvement with the far right. (I’m always less shocked than perhaps I should be by the number of people who switch political extremes, starting off by, when young, channelling frustration and resentment through a right-wing filter before seeing it for the repugnant sham it is. A similar trajectory was taken by the young Ricky Tomlinson, whom I like less than I like the late Matty Blagg. Maybe that’s because Tomlinson went on to do The Royle Family, which gradually decayed into a pseudo-sentimental piece of confected class voyeurism, whereas by contrast the 1991 Blaggers effort Fuck Fascism, Fuck Capitalism, Society’s Fucked is perhaps the best lairily succinct summation of a certain late twentieth-century mindset we’re likely to get.)
Anyway, ‘The Way We Operate’ was a response to the racially-inflamed brutalization of Rodney King by Los Angeles police in 1991, and the riots which convulsed that city the following year after the defendants’ acquittal by an all-white jury. It mixed televised reportage and calls to arms with guitars that swirl like circling news helicopters, riffing on Public Enemy’s ‘Burn Hollywood Burn’ and segueing the admirable internationalism of ‘West Belfast, Brixton, Broadwater Farm, Soweto, East LA – it’s all the same thing’ into its inanely earnest chorus.
Don’t write ‘em like that anymore, do they? Not a great song, maybe. But with most of popular culture – comedy, tv, literature as well as music – currently punching downwards when it punches at all, I find it helps to be reminded that songs can have worthier targets. Even if these days this sort of thing could almost be described as fucking quaint.
Everybody asks your name, they say we’re all the same
And it’s “nice one, geezer” -
But that’s as far as the conversation went.
Last weekend was notable for a mass rave held in the heart of London’s West End, in the shadow of Trash’s last resting place. Inevitably, this ended up breathlessly reported in the Guardian as having marked ‘the return of rave culture’. Did it bollocks. Rave culture is, like the poor, always with us, and free sub-legal gatherings are scattered over the country like the unspeakable flakes shaken from a white boy’s dreadlocks.
Last Saturday has, like several other online-organised mass Doings of Cool Stuff, both social and political, set an interesting precedent for the relative power of a sufficiently large group of citizens to dodge, outstrip or overcome police opposition or obstruction through the power of social networking. But that’s as far as my positivity can stretch. I was dubious about the article’s claim that it marked the return of alternative culture – specifically, the free party – as a channel for political opposition, and perversely heartened by the similarly-minded cynicism swamping the comment section. The article has things arse-backwards: a confrontation between the law and people having a good time is a side-effect of the event, not its objective.
As shown by Emma Goldman’s frequently misquoted maxim and, I’d like to think, this blog in general, music is inherently political. Any song retains the imprint of its conditions of production, and you’d be a fool and a Ramones fan to think otherwise. But the question of whether a particular form of music and culture is inherently radical or revolutionary is much murkier. Continue reading
I’d be failing in my daytime duty as a till-jockey if I didn’t let you all know that peerless proletarian Sunderland sensation Lauren Laverne has branched out into the book world. I don’t know what kind of book I’d expected her to write – possibly a Jackie Collins style bonkbuster set among the highs and lows of Britpop, with a severely metaphorical cover depicting a swirl of glitter round a bathtub plughole – but what she’s actually come up with is the first in a series of children’s books, Candy and the Broken Biscuits.
No, I haven’t read it. But the title made me smile for what I presume is a reference to Pulp’s ‘Mis-Shapes’, a song which cushioned every fall of my adolescence. The series’ title itself, less happily, brought back repressed memories of Bis, who only had one good song, and it wasn’t this one. I guess you can take the girl out of the 1990s but you can’t take the 1990s out of the girl.
While the 1990s weren’t the greatest decade for feminist comings of age, as a small-town girl who loved her music, I didn’t do too badly. I’d grown up on the leftovers of punk, awed and enthralled by women like Poly Styrene, Patti Smith, Ari Up and Gaye Advert. Closer to home, I had Shampoo’s deadpan, dead-eyed bubblegum-punk and Kenickie’s bracing uber-proletarian blend of grit and glitter.