Last week I went to a conference at Manchester Met to speak (broadly) on intersectional feminism, alongside the excellent Reni Eddo-Lodge. The event had some useful and interesting contributions, given in an atmosphere notable for constructive and supportive discussion, and for critiquing work done previously rather than seeking to reinvent the feminist wheel. Below is a transcription of the talk I gave. It works as both a synthesis of things I’ve written previously on feminism and class, and as a step towards articulating how my own type of feminism developed (clue: this year it’s thirty years since the Miners’ Strike). It also, in a personal best, contains only one use of ‘autodidact’, none of ‘hegemony’, and no mention of the Manic Street Preachers.
The concept of intersectionality has a long history, and has informed the political work of women from Sojourner Truth in 1851 to Selma James’s 1975 pamphlet ‘Sex, Race and Class’. In 1989 Kimberlé Crenshaw’s use of the term emphasised how women of colour experience multiple systems of oppression, and how their experiences and voices are frequently marginalised or erased, even within feminist or anti-racist discourses which aim at justice or liberation. Intersectionality has been the subject of much recent discussion within feminism, some of which has dismissed the concept on the grounds of its supposed academic obscurity and irrelevance to ‘ordinary’ people. I will dispute this dismissal.
The aspect of intersectionality I’ve written most about is the tension between class politics and some of the ways in which contemporary UK feminism is expressed. I’m not suggesting that class is the only dimension of oppression, or the only one worth exploring, but I do see class as something fundamental, and as something which intersects significantly with both race and gender. These interactions are particularly visible in the debate on ‘chavs’, which I see as a point at which class prejudice crosses over with several others. I will look at that debate and at the surrounding context of neoliberalism and austerity in which it takes place. I will then look at how responses to this debate, in attempting to rehabilitate working-class identity, have instead constructed exclusionary models of class based around the idea of the white male worker. I will then finally talk about how the calls for feminism to make itself accessible beyond white and middle-class women, has tended to involve negative or condescending assumptions about working-class women and their capacity for education, political consciousness and organisation.
Probably the last useful thing that Julie Burchill ever wrote, in respect of her working-class provincial origins, was this:
If you don’t read books, you really have been fucked over in a major way… To read, voluntarily, is the first step to asserting the fact that you know there is somewhere else.
Read, or you’ll get fucked over. Growing up, I read like fuck. I read out of boredom, I read to escape my surroundings and to understand my surroundings, through history and politics and music and literature and whatever there was left over. I also read because I wanted to write. And a thread that ran throughout my reading was, indeed, the sense that not to read was to, somehow, allow yourself to get fucked over.
Furthermore, once I began to read, finding stuff to read wasn’t a struggle. I read at school, on and off the curriculum – ‘comprehensive’ might mean cash-strapped and struggling, but it needn’t mean incapable of giving you a good education in spite of your circumstances, and it needn’t mean not having books. My town had a single bookshop, but it also had a library. I went on expeditions to larger towns further afield and, along with music, I brought back books. A huge amount of secondhand books, old books, books that no one other than me was likely to read in the twentieth century, okay – but new books, too, weren’t beyond my purchasing power. I read books, I read newspapers, I read journals, I read samizdat Riot Grrl and Manicsfan zines. I just read. Reading is, in no small measure, how I got to where and who and what I am today. I read in order to combat alienation, boredom and despair; in order to learn what existed beyond my horizons and what I might be capable of; in order to succeed academically; in order to live and study in places beyond my socioeconomic imaginings; and, ultimately, I read in order to construct an independent life for myself virtually from scratch. I read voraciously, avidly and eclectically, which is why I now know so many big words – a fact not unrelated to my subsequent social mobility, but a cause of it, not an effect.
So you’ll imagine how aggrieved I was to read the following:
“The bookshelfie and shelfie alike are ways not just to geek out with fellow book fiends, but also to send a signal about your cultural, social, and class position. Owning large quantities of books, being familiar with them, frequently referring to them, working in an industry where books are valued, these are all markers of upper middle class status, reflecting education, purchasing power, and social privilege.”
Now the publication ‘xoJane’, as far as I can tell, is what would happen if Nathan Barley edited Jezebel. So I’m sure the writer of that piece is well aware of what they’re doing – ie, churning out deliberately controversial, easily contradicted, falsely absolutist, neat shiny parcels of clickbait bullshit in which, as the esteemed James Ivens remarked, the tone manages to be both superior and anti-intellectual at the same time. I’m sure they don’t actually believe what they write.
Not that it matters. What S E Smith has written in that piece reflects and reinforces a damaging discourse whereby education, intellectual capacity, wit, thought, learning or finer feelings are held to be the preserve of the better-off, while what used to be called the working class are held to be mired in mental ignorance and incapacity. I’m aware of differing ideas and definitions of class in the US and UK, but this idea – certainly not new, in fact yet another neo-Victorian reanimation of old spectres – is cropping up everywhere, in left and right-wing perspectives, like a particularly unedifying game of Whack-a-Mole. At its most egregious and asinine, it fuels Boris Johnson’s pronouncement in which the poor are held accountable for their own misfortune because they aren’t clever enough to be rich.
As actual representatives of the non-elite have vanished from politics, media and the arts, so representations of the non-elite have grown increasingly lurid and grotesque, with observers nevertheless meant to be fawningly grateful for whatever unlikely examples we manage to get. This is why Caitlin Moran’s recent caprice Raised By Wolves could be hailed as ‘a genuine first’ – as though ‘council-estate intellectuals’ were a novelty previously wholly unheard-of. (Oh, Rab C Nesbitt – not to mention Working Mens’ Institutes and Miners’ Libraries and Richard Hoggart and Raymond Williams – we hardly knew you!) Like Russell Brand’s Newsnight intervention, Raised By Wolves is a perfectly acceptable and obvious offering that looks more revolutionary than it is because everything surrounding it is so dull and disingenuous and uninspired.
To be boringly political about things: what has taken place over the past decade or so – in the vanishing of the tradition of working-class autodidacticism; in the enforced closure of libraries and adult education classes; in the narrowing of access to the arts, media, politics and journalism to those able to afford internships; in the privatisation and pricing-up of higher education; in the continued neglect of areas economically devastated in the 1980s and the ignoring or denial of the after-effects of this – is the rolling back of social, cultural and political gains made by the post-war working class. This development has been given the dodgy and diverting gloss that we are somehow a post-class society, that working-class status in particular no longer holds currency – and then, with the continued existence of socio-economic division becoming impossible to deny, the idea that there is still no actual working class but only ‘the poor’, a lumpen rump distinguished by their supposed lack of fitness for anything better or greater than their current lot.
Similarly, that xoJane article’s fundamental crime is to crassly conflate ‘education’ – which to me has always indicated general learning, consciousness and enlightenment – with the institutional process of ‘getting an education’. And while tuition fees, loans, and the rising cost of living may be making the latter an increasingly distant prospect for ‘the poor’, it does not automatically follow that the former is also beyond their intellectual reach. (And if students become defined as all middle-class, of course, then their concerns – whether over heavy-handed policing of demos, or the private outsourcing of university facilities, or the closing of ‘non-economically viable’ Humanities departments – can be dismissed as elitist and bourgeois issues, self-indulgent and out of touch with the real world, with the material concerns of ‘ordinary people’. And so can the very idea of pursuing education for its own, horizon-expanding but non-economic sake, as opposed to for the sake of ‘adding value’ to yourself as a future economic unit.)
My more personal response to the xoJane article, in particular the line: ‘… working in an industry where books are valued [is a marker] of upper middle class status’, was to question when the writer last stepped inside a bookshop. If their idea of the model for book retail is Amazon-centric, then I guess I can understand their perception of an industry split between literate cash-frittering shelfie-taking consumers sitting detached behind an ordering screen, and warehouse-bound overworked drones whose preoccupation – presumably – is with shifting the merchandise rather than entertaining any finer feelings towards it. This bizarre kind of Morlock/Eloi conception of society isn’t far from the absolutist idea which paints the modern working class as ignorant and education-hostile ‘chavs’, an underclass unable to be conceptualised as readers or thinkers, whose lot of worsening deprivation can therefore be presented as entirely expected and logical for ones so wretched and with so little capacity for improvement.
Outside Amazon’s fastness – and very probably inside it – things are rather more shades of grey. I have spent most of the past decade working either part-time or full-time in high-street book retail, and in this environment I have never felt my background and my no-man’s-land class identity to be inexplicable or unique to me. I have worked with other similar products of post-industrial small towns and comprehensive schools which nonetheless granted us a good enough education to get us into higher education. (From which point, our paths led us to London and into precarious just-about-bill-paying jobs through which we currently fund our artistic, creative, academic, political and other pursuits – because, in the absence of independent wealth or access to internships, that’s what you do. The same is true, in my experience, of a whole host of low-paid workers – but that’s a whole other, if not unrelated, rant.)
Such escapist, often class-transcending trajectories are almost always fuelled, in part or in whole, by a love of learning, words and language, and by books and the possible worlds contained in them. To disingenuously reduce centuries of self-improvement, aspiration, and just basic comfort, entertainment and enjoyment, to the narrow and solipsistic horizons of the studied and curated ‘shelfie’ is smug and unhelpful enough. To further suggest that the ability to access and appreciate books is automatically beyond the intellectual grasp of an entire socioeconomic sector, and to do this in a way that contributes to pernicious and damaging ideas of class on both sides of the Atlantic? Let me stress, with the full weight of my book-learnt and comprehensive-schooled vocabulary, how much I fucking hate that shit.
Here is Dawn Foster’s excellent piece on the idiocy of insisting that feminism must be dumbed down for the supposed benefit of its potential adherents among the working – for which read ‘thick and theoryless’ – classes. Something implicit in Foster’s argument, which would benefit from being more frequently and explicitly stated in wider debate, is the corrective it provides to current presentations of class vs identity politics as a zero-sum game.
As I wrote the last time Coslett and co. trotted out this line, a) being ‘ordinary’ doesn’t mean being stupid, and b) the problems of the ‘ordinary’ working class are inherently intersectional. As Foster describes, grassroots organisations and actions, from Women Against Pit Closures to Southall Black Sisters, are informed by awareness of how gender and/or race impacts on class, and how class impacts on race and/or gender. This is intersectionality experienced and practiced as a day-to-day reality, enforced by existing structures of power – not a distant and alien theory into which one chooses to opt. It offers a real-life, instinctive and logical practical application of the ideas and concepts that, apparently, are so complex as to be beyond the intellectual grasp of The Likes Of Them. This shit isn’t difficult, and it shouldn’t be presented as such.
Things I’ve written elsewhere:
- For the Wales Arts Review, What Riot Grrrl Did and Didn’t Do For Me: on female artistic expression, theory vs practice, post-punk, class and feminism, the 90s, adolescence, and Courtney Love, I think that’s everything.
- For Planet on the centenary of the Senghenydd colliery disaster, a piece about the issues it continues to raise around Welsh identity and the history of working-class exploitation and resistance.
Criticism, on its own, is not enough. Even ‘the eternal conversation’, ‘wine-singed’ or otherwise, is not enough. The conversation needs to be realised in activity, with direction, purpose and social commitment.
The Wales Arts Review takes an interesting and optimistic shot at galvanizing the cultural future of the country. I found it sobering to contrast this overview, which looks forward from within, with the hellishly depressing one contained in another recent article called ‘The unbearable sadness of the Welsh valleys’. This does exactly what it says on the tin: an external observer tracks the Valleys’ economic decline, and its social and cultural impact, in what sometimes reads like a negative version of the Victorian travelogues which eulogised the beauties of the Welsh landscape (and largely overlooked their quaint but inconvenient inhabitants).
Without wishing to damn with faint praise, I’ll take that second article over MTV’s The Valleys, although its paternalist hand-wringing and lack of solutions make about as much constructive contribution. As I concluded after my own incoherent trawl through my fatherland’s history and identity, focusing on an oversimplified, often romanticised past, however grievous and traumatic its loss, produces only stasis and resentment. We need to move past this, even at the risk of losing what little identity we have (and it’s currently an overwhelmingly negative one, at best pitiful and at worst exploitative and sensationalist). This needn’t automatically mean considering oneself part of, as the Wales Arts Review‘s very good article has it, ‘a generation unscarred by the battles of the past’ – any product of the south Welsh coalfield, as of other parts of post-industrial Britain, is thoroughly scarred by the battles of the past and knows themselves to be. But it does mean that these scars needn’t be one’s defining feature, in one’s own view or that of outside observers.
The problem is, of course, that it’s one thing to move forward in terms of arts and culture, but socio-economically speaking it’s quite another.
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
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.
A spectre is haunting London. My daily commute, never a joyful affair, has recently been granted a further dimension of irritation by adverts on buses, hoving into view with tedious regularity, bearing the image of Meryl Streep dolled up as Mrs Thatcher in The Iron Lady. Thirty years on from her rise to power, and after a minor rash of small-screen depictions – Andrea Riseborough in The Long Walk to Finchley, Lindsay Duncan in Margaret – Streep will now portray her on the big screen, the prospect of which I could have happily lived without.
Having as I do firsthand experience of Thatcher’s impact, her government’s break with prevailing consensus and bloody-minded devotion to neoliberal orthodoxies, an objective and rational evaluation of the woman is probably beyond me. That said, her presumably impending death, although I do have a longstanding appointment at a pub in King’s Cross to dutifully raise a glass, is something I’ll be largely indifferent to. It won’t matter. Thatcher as a person has far less bearing on the current world than what she represents. The damage has been done, the battle lost, and much as I might appreciate a Truth and Reconciliation Commission into the 1980s, Thatcher and her co-conspirators are by now too old and whiskey-soaked to be held to any meaningful account.
Efforts to humanise Thatcher, even when they enlist Meryl Streep, seem discomfiting and deeply bizarre. What she means has transcended what she was, is and will be. The purpose of this post, therefore, apart from being an exercise in detachment for me, is to look briefly at some aspects of Thatcher’s image in political and pop culture, the effect of her gender in her role as a woman in power, and her political legacy. Quick, before the next bus goes past.
Also, you know what I’m bored of? I’m bored of middle-class pontificators referencing Situationism. It’s a useful analytical tool for any bedroom-bound fourteen-year-old Manics fan (hi!), but give it a rest now, you’re making it about as interesting as dubstep.
God I’m restless.
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
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
Picture, if you will, one of the more vividly and outlandishly grisly works of Hieronymus Bosch. (Hell, in these days of Web 68.0, you don’t even have to waste your energy on picturing it; here y’are.) Now imagine that some vengeful spirit has, in a fit of malevolent magic, brought such a scene to life and has set it trundling between north and central London, twenty-four hours a day, its creatures and creative torments crammed into the stifling confines of a bendy-bus. And there you have a basic idea of what it’s like commuting on the number 29.
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
Inspiration can spring from the strangest of places. Kenickie were three girls with guitars and an unassuming boy drummer, a band preoccupied with glitter, Grease and Gary Numan. They began in the north-east lo-fi scene of the early 90s before kicking over the traces and high-tailing it to London in a blur of lipstick and leopardprint, attaining industry fame around the time I was sitting my GCSEs. Two albums and a trail of metropolitan mayhem later, Kenickie split up live onstage with the parting shot ‘We were Kenickie… a bunch of fuckwits’. In this piece, I’ll be speaking against the motion.
When I first got into music, in the moribund middle of the 1990s, not only was I living in a godforsaken postindustrial blackspot, but I was living there without the internet. The only place in my town which sold records was Woolworths, which sold the Top 20, on CD and cassette, and that was it. I once, as a thirteen year old Manicsfan, went into Woolworths and tried to preorder a copy of The Holy Bible. My enquiry was met with the same look of horror-struck uncertainty with which my mother, that same year, asked whether I’d been in a punch-up (I hadn’t; Rimmel’s ‘Gothic Miss’ eyeshadow palette and I were in our ill-advised experimental period, but the mistake is understandable). The nearest town whose emporia offered more cosmopolitan fare was an hour’s bus-ride away. In alternative cultural terms, the last one to leave my town had not only turned out the lights, but also painted the windows black and pissed on the stereo. Oh how I suffered.
So, the planet’s on fire and our former Prime Minister appears to be an unabashed war criminal, but let’s turn our attention to what really matters, shall we? Namely, the controversy currently raging over whether this year’s UK Christmas number one will be a stage-managed triumph of mass manipulation, or whether it’ll be the winner of this year’s X-Factor again.
Over 700,000 of you so far have pledged to protest at the X-Factor’s stranglehold on the festive music scene by sending Rage Against the Machine’s debut single to number one in time for Christmas. ‘Killing in the Name Of’ is an uncompromising, monolithic beast, rearing its head from the mists of the early Nineties. In a world that also contains the Muppets’ version of Bohemian Rhapsody, it seems an odd choice of challenger. Rage Against the Machine’s chosen vehicle was rap-rock, a clumsy Heath Robinson contraption that eventually collapsed under the baggy-shorted bourgeois weight of Limp Bizkit. As a genre it was never that appealing past the age of criminal responsibility, and I wonder to what extent the pro-Rage campaign is imbued with as much affectionate nostalgia as indified indignation.
That said, I would love to see the seething boiling whirlpool of chips on the shoulder of the British public wash Rage Against the Machine to the top spot, there to earnestly quote Franz Fanon at their enemies until they give in, sobbing, and promise to buy Fair Trade. What I would point out, however, is that the same record label, Sony, is behind both acts. So it’s a purely cosmetic exercise – but okay, let it be one. The principle stands that getting Rage Against The Machine to number one is a symbolic stretching of the standing-up muscles, a semi-Situationist prank, and also that rarest of commodities: a laugh. I can’t do better than this here post at explaining why. The pro-Rage campaign mines a deep seam of appreciation for throwing a spanner in the socio-cultural works. And if it’s possible to harness this collective urge to act purely in the interests of what is known as the lolz, then I’d rather it were done for a purpose more amusing and less terminally embarrassing than, say, the election to Mayor of Boris Johnson.
‘Killing in the Name Of’ has been validly criticised as sludgily, tinnily adolescent, and yes, the massed uniform stomp in defence of self-determination that makes up its petulant chorus is indeed a contradiction in terms. Well done. Enough joyless fuckers have stressed that latter argument, in the same smug and point-missing manner as people so pleased with themselves for having spotted the ironic double-negative in ‘We don’t need no education‘ that they mention it every single time they hear the song, like Pavlov’s dog doing A-level English Lit.
Rage are, of course, much more than their most irritatingly and counterproductively lowest-common-denominator work might suggest. You wouldn’t judge Radiohead on ‘Creep’, or the Manics on ‘A Design For Life’, or poor brave Kylie on ‘I Should Be So Lucky’, would you? Oh, you would? Fair enough then, I’ll see you at the Damon Albarn Country House theme park. The Phil Daniels novelty wheelbarras of condescending moribund Mockney cliche are on me. If you wouldn’t, there’s always this or this or this or this.
A disclaimer: at a formative age, I caught Rage’s 1993 appearance at Lollapollooza, where the band’s response to censorship of music by the batshit-insane Parents’ Music Resource Center was to appear onstage naked but for some strategically placed strips of duct tape. That sight made such an impact that, for ages afterwards, I confused righteous political indignation with near-unsuppressable sexual attraction, to the equal bemusement of my previous boyfriends and the local Revolutionary Communist Party by-election canvassers. Speaking less self-parodically and more seriously, I have also spent a streak of my previous New Year’s Eves in a sticky-floored, damp-ceilinged dive deep in the bowels of Cardiff known as Metro’s, a club more grot than grotto. Metro’s would redeem itself for this one night by a) handing out free tea and toast in the early hours when not even our hardest Valleys Commando could face another triple JD in an indelibly-smeared glass, and more importantly b) at the stroke of midnight, segueing ‘Auld Lang’s Ayne’ into ‘Killing in the Name Of’. It was glorious.
So, at least half of my Rage associations are seasonal, and I have what might euphemistically be termed a soft spot for them. How do I feel about the prospect of their being the Christmas number one? I really don’t think I feel any way at all. Anyone who believes the end-of-year charts to be anything other than a cesspit of cashing in and brand consolidation, a cold-eyed tying up of old rope left dangling by the previous twelve months’ worth of cash-cows, is so touchingly naive that I’d like to have them round to dinner and watch It’s A Wonderful Life. If Rage Against the Machine are made the Christmas number one, it will prove nothing and convert nobody, and Sony will make a killing either way. The collective impetus to make one’s voice heard in this particularly pointless arena is sadly unlikely to translate into participation in, say, next year’s general election. Or at least not unless some enterprising soul decides to exhume Screaming Lord Sutch.
What it will do, however, is demonstrate that there still exists a demographic which clings limpet-like to the hull of bloody-mindedness, prepared to momentarily stir themselves in the interests of nudging the seat of mainstream popularity with a heated toasting-fork. And that, in a society of spectacles and an age of diminishing expectations, is about all we can hope for. Do your duty.
Back in the speed-addled, black-eyelinered days of my early adolescence, the NME had bite, balls, and brio. And it still had nothing on Melody Maker. Every Wednesday lunchtime saw me, lower lip bitten with anticipation, heading into town to snag the latest issue of each; our newsagent stocked all of three copies, and I never found out who, if anyone, bought the others. For me and others like me – small-town, provincial or suburban kids beyond the pale of London’s bright lights, with mass internet access as yet untapped, gazing wide-eyed on stories of the gig-circuit – the weekly music press served as a channel of cultural discovery and as the cool older brother we didn’t have.
So scalpel-sharp was music journalism at that time that I can still recall features, reviews and even some lines from them, both the building up and the demolition jobs. Taylor Parkes skewering the Cult of Richey with a cutting You don’t deal with depression by making it the focal point of your personality – you have to rage against it, perpetually. Neil Kulkarni’s still-astonishing wrecking-ball swing at Kula Shaker and the post-Oasis consensus (Crucially, retro-accusations are less important than pointing out how deadly dull the bulk of this LP is, in a way that only true scumcunt hippies can be: “K” … shits itself in fear of the future (1973) and stinks of living death) which at the time made for what felt like genuinely revolutionary reading.
And yes, it was fucking political. NME’s former editor Neil Spencer claims the pre-Britpop music press treated music as part of a wider oppositional culture in which the angry and intelligent political consciousness of bands like S*M*A*S*H and Asian Dub Foundation was considered an asset rather than an embarrassment. Encompassing the world beyond music, as well as music beyond the mainstream, the NME and MM took on fascism, racism, sexism, Morrissey, Thatcher and Blair. More sophisticated than the sledgehammer sludge of many more overtly political publications, a certain left-wing sensibility shone through the best of their writing like sunlight through stained glass.
But, as every Libertines fan knows, the best things never last. Whereas Spencer blames IPC for the NME’s political castration, the decline and fall of Melody Maker has been generally attributed to its enforcing of what Parkes and Kulkarni identified as a ‘kid’s taste’ PR-led consensus and its aimless chasing of a demographic which already had Smash Hits. The latter half of the Nineties, with its rapid turnover of scenes and genres, saw the paper hitch its wagon to a succession of shortlived stars, including Nu-Metal and, notoriously and prematurely, RoMo, before its last-gasp glossification and eventual merger with NME.
The gulf between then and now is perhaps most apparent in the NME’s current attitude to the industry and its failure to adequately define itself against a cultural mainstream. Whereas Kulkarni trained his sights on mainstream radio and MTV as peddlers of the creativity-crushing Kids Consensus, the NME now revels in unholy commercial alliances, sponsorships and tie-in deals. The dangers inherent in this trend were exemplified in 2005 by the controversy over its Top 50 albums list. The ensuing furore both dealt a blow to what little of NME’s credibility remained, and proved that the paper had fallen prey to a system largely built on mutual backscratching where, yes, there’s only music so that there’s new ringtones.
The NME’s present incarnation – a dishwater-dull industry cum-rag with an editor who resembles a spoon in a suit – is of course merely reflective of a more widespread erosion of choice and illusion of independence which currently infects most aspects of culture and politics. The music industry in particular will always aspire to Johnny Rotten’s vision of ‘a bloated old vampire’, and nothing has filed down its fangs so much as the relocation of sharing, discussion and critical analysis of music to online publications, networks and forums. As for the NME, appearing in its pages these days is akin to standing on a moonlit Transylvanian balcony in a billowing nightdress bellowing ‘Come and get me, Vlad!’; you’ll be drained dry and thrown aside for something juicier within weeks. Hope lies in the blogs.