Triptych: Three Studies of Manic Street Preachers’ The Holy Bible is my next book, co-written with Daniel Lukes and Larissa Wodtke, coming out in February next year from Repeater Books.
My bit looks at the politics and pop culture of 90s Britain, growing up in post-industrial Wales, class and gender and the rest of my usual stuff, and how the album fit or didn’t fit into that context.
(Obviously a cultural materialist analysis of the Manics’ least commercial album is the one thing the world needs right now.)
I’ve just finished reading Sylvia Patterson’s book on her life as a music journalist and felt instantly compelled to recommend it. It’s very like Viv Albertine’s memoir, being full of not only the silliness and thrill of being young and loving music, but also casually devastating insight into personal tragedy and cultural shift – and how often the two are combined.
Patterson was never one of my particular favourites growing up (totally unfairly – I think I found her Smash Hits-raised pithy exuberance irritating because I was an insufferably morose teenager, and also I always tribally preferred Melody Maker to NME) but I like her writing a lot more in retrospect and it’s actually clearly been more of an influence on me than I’d realised – her deployment of incisive epithets especially. There’s something distinctly feminine, too, about both her and Albertine’s style of autobiography, and it seems to be specifically an older woman’s thing – this isn’t confessional writing so much as unassuming honesty, a certain understated wisdom and maturity, a settlement with the self that renders obsolete the need to front.
Patterson also captures the death of a particular ideal of music journalism – and of a whole approach to music – that I think people my age may be the last to truly remember. Before the internet as both community and culture/media platform, we were atomised, connected by a music press which was hugely – unimaginably, now – important as a site of cultural discovery, debate and conflict, and for feeling as though you belonged to something bigger, something beyond yourself. This way of thinking and writing about music and culture was formative for me. It was the only thing I saw any sort of sense in or any kind of point to. I grew up wanting to do the same thing, but I grew up into a changed world where the prospect of doing so no longer existed in any stable or secure way. (I mean, I did so regardless; Clampdown is (an attempt at) exactly that kind of writing and I was lucky to find the right publisher for it – indeed, the only imaginable publisher for it.)
There’s been a notable amount of 90s revisionism since that book, as though a particular generation can now see clearly enough at twenty years’ remove to try and weigh up what’s occurred as well as tell their own story. There’s a bit in this book where Patterson recalls her younger self finally recognising the NME’s transformation, round about ’98, into “the indie Heat“, and reading it made me feel, like it was yesterday, that sense of incredulity and personal betrayal that characterised the still-spectacular decline of the 90s music press. But her description is at the same time entirely aware of how absurd and inexplicable, how deeply daft it is to even care that much – about music, about bands, about magazines, about words in print, about anything that isn’t a capitalist imperative.
But we did care. For me for a stretch of my formative years – far shorter in retrospect than it felt at the time, maybe no more than four years or so – this kind of thing was everything. As this book confirms and brilliantly documents, there was a definite and decisive cultural shift to the right in the 90s, in which we lost something that hasn’t really been replaced. Things still feel poorer for it.
“Faced with possible Parliamentary destruction of all that is good and compassionate in our society, extra-parliamentary action will be the only course open to the working class and the Labour movement.”
– Arthur Scargill, 1983
“We’re secure in the knowledge that we already lost a long time ago.”
– Richey James, 1992
I knew the death of Margaret Thatcher wasn’t likely to usher in a Truth and Reconciliation Commission on the Eighties, but it’s been good to see the thirtieth anniversary of the Miners’ Strike pass this year and last with due commemoration, and with little attempt to present what happened as a good thing.*
A few months ago I went to a screening of Still The Enemy Within.** This documentary does a fine job of detailing the strike’s background and bringing the experience of the strike to life. Generally I avoid (resist?) revisiting the strike in quite such unflinching detail, because – and apologies if this sounds hyperbolic; it isn’t – I find doing so almost debilitating, as though nothing else matters outside of emphasising how permanently shattering its results have been for a huge part of this country. The depth of feeling can be such that you want to back away from the edge. At this stage, at this distance, all one can do is bear witness. All one can do is testify.
(Every time I try to write about the Miners’ Strike and its aftermath, the exercise turns out to be merely a scraping at the surface, an unsuccessful attempt to uncover the heart of the matter. It’s a gradual stripping away of layers, on my part, of bravado and defensiveness and fatalism. This post won’t be definitive either. I want to do the thing justice, to give it adequate weight, and I know I can’t, so this will have to do. For the purposes of this piece, in any case, the strike is less of a conclusion and more of a jumping-off point.)
In its uncompromising commitment to telling a bleak and unrelenting story, Still The Enemy Within is a necessary supplement to something like Pride. The strike deserves to be remembered in the latter’s upbeat and uplifting terms of solidarity, sure, but equally what deserves remembering is that there were no happy endings, nothing of what we learned in the Nineties to call emotional closure. (Hoho, the only things that got closure in the Nineties were more of the pits.) There are wider questions here about what counts as history, and whether history must be necessarily cool-headed and objective, not relieved by colour or comedy or complicated by messy, judgement-clouding emotion. But the tangle of story and history surrounding the strike suggests that the event and what it stood for are not “just” history yet. Like Hillsborough in 1989, Brixton in 1985, Toxteth in 1981, the Miners’ Strike is a flashpoint that unforgivingly illuminates its era. That Eighties hot war of government against people still hasn’t cooled.
You may imagine how exceptionally bored I was as a post-industrial Nineties teenager. (I mean, I couldn’t even join a brass band.) Growing up, before I ever knew I wanted to be a historian, I wanted to understand history – both its grand outlines and its bathetic, personal confines in which I knew my community to be stuck. How did we get here, and why? Growing up I felt stymied and stifled by history, and had the consequent compulsion to dig beneath the surface for the story. What are the roots that clutch, what branches grow, out of this stony rubbish? Continue reading
1. ‘Crumbling Pillars of Feminine Convention’ – on Viv Albertine’s memoir Clothes Clothes Clothes Music Music Music Boys Boys Boys. Sex, punk, feminism, the usual.
3. Retrospective on the 20th anniversary (!) of The Holy Bible, the summer of 1994 and the travails of being a teenage girl, available in the new issue of Planet magazine. Well worth buying a hard copy as it also contains, among other things, a fascinating article on the history of cross-dressing in protest. My piece is accompanied by the photo below, taken some time in the mid-90s when I had taken to hand-spraying a glittery hammer-and-sickle onto my dress, as was the style at the time. Outfit is not currently, as one correspondent suggested, housed in the museum of Welsh folk art.
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.