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
I am in print this month, having written a chapter on women in post-punk for Julia Downes’ new history of the girl band, Women Make Noise. A surprisingly difficult part of this was establishing what we talk about when we talk about post-punk. Post-punk’s disorderly, subversive and category-resistant nature has seen it marginalised in accounts of its era, although the past few years have produced a handful of useful retrospectives, as well as the early-2000s revival of post-punk musical techniques which, if you still can’t explain what it is, at least make it easier to explain what it sounds like.
For me, a large part of post-punk’s significance was that it seemed to involve an unprecedented amount of women as artists, fans, critics and ideologues. Extending the gains of punk’s emphasis on DIY culture, accessibility and amateurism, post-punk women were able to take their bands in experimental and innovative directions. Post-punk’s ideological concern with the politicisation of the personal, and with identifying and promoting authenticity in the face of popular cultural stereotypes, lent itself to exploration from a feminine and feminist angle, resulting in lyrics which demystified and deconstructed conventional femininity, love, sex and romance, and which analysed social and cultural pressures on women or the tensions of personal relationships in implicitly political ways. Continue reading
In my former life as a shiftless, rootless, and economically useless humanities student, I researched and wrote on weird, failed, disreputable and consequently marginalised or forgotten moments in the history of popular resistance to industrial capitalism – food riots, rough music, cross-dressing and animal masks, legendary figureheads (Ludd, Swing, Rebecca) and the use of theatre, symbol and spectacle. My guiding principle was that eighteenth and nineteenth-century protest often contained a popular symbolic and ritual repertoire adapted for the purposes of expressing discontent, and that it also made visible an increasing conflict between established popular custom and the nascent doctrines of industrial capitalism and constitutional law. Some of what I wrote is here, though it’s not very good.
If you’ve never read about any of this then you ought, it’s great. E P Thompson’s concept of a ‘moral economy’ motivating collective social and economic protest – the idea of a continuous extra-parliamentary and extra-legal tradition based on an appeal to established popular rights, which juxtaposed natural and social justice with prevailing civil and criminal laws – still finds expression where it has to, from ‘proletarian shopping’ to the ideas of social justice expressed through ‘rough music’ in the recent kickings-off in Montreal and Quebec. I mean, one might be tempted to conclude that the increasingly visible powerlessness of the average citizen to exercise opinion by constitutional means has encouraged a return to more immediate and hands-on methods of collective bargaining.
Anyway, the Scotch Cattle – an early attempt at industrial organisation in 1820-40s south Wales – are obscure and getting obscurer: one monograph, a couple of local history articles, and minor mentions here and there, usually with audible disapproval. The Scotch Cattle tend to be dismissed in traditional histories of labour and of Wales, due to their failure to fit neatly into narratives of either the sober and respectable growth of trade unionism or the development of an orderly Welsh society. This is a large part of what interests me about them and others like them, though they are also fascinating on their own terms, being at once an obvious and logical response to the conditions of early industrial capitalism, and peculiar as fuck.
Much to my own surprise, I have an article on the Scotch Cattle published in this month’s Welsh History Review – I presume out now, or impending. My take on them is that they are a hybrid movement, representing the attempts by workers to transfer their accustomed techniques of pre-industrial protest – yer basic charivari – to the untested environment of the south Welsh coalfield in its wild and brutalising stage of development (in Gwyn A. Williams’ useful phrase, its ‘frontier years’). Divorced from their original context and the social relations on which they depended, these techniques were open to mutation and fragmentation, and their effective operation was no longer guaranteed, with less than hilarious consequences.
That’s what my research has led me to conclude, at least. Throw in proto-class war, contested constructions of masculinity, and the old ritualised ultraviolence, and you’ll be unsurprised to learn that my application for AHRC funding got turned down three years on the trot.
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: 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 have an essay in this month’s New Welsh Review on the impact of digitization on publishing as compared to the music industry. I wrote it without anticipating FutureBook’s overview, which does commendable spade-work explaining the situation’s background, present and future, whereas I mostly just snark from the sidelines.
In essence: big publishing houses have, like velociraptors, watched and learned from the music industry’s floundering and are now primed to do better out of e-publishing. My piece also covers the Indelicates’ ‘post-internet’ site Corporate Records, the pros and cons of self-publishing, the unpleasant prospect of e-books becoming the new disposable mass-market paperbacks while physical product becomes concentrated on luxury hardbacks, and why Hodder’s dubious flipback format is the literary equivalent of the MiniDisc.
Perhaps ironically, it’s unavailable online, but the print copy is accessible in all good stockists, or at least all Welsh ones.