Apple Blossom

Apple Blossom

April, the sweetest candy of a pink-tinged sky blessing the late afternoon. Rebecca has sat in the garden for hours, watching the birds nibble from the feeder and splash around by the pond. This is her Grandpa’s garden, though he no longer enjoys it. They have him cooped upstairs on a dialysis machine, in a bedroom that smells of sweat and death. Rebecca is not allowed up there: the air, her mother says, is not fit for a young and blooming girl.

She misses her Grandpa. She remembers him mowing the lawn on Sunday afternoons, stooping with his bad back. She remembers him commending the shapes of his moon-faced daffodils. She remembers him singing Frank Sinatra in velvet baritone while pruning the roses.

The roses are now out of control. They cluster all over the flowerbeds along the path, dangling out with their swollen, sumptuous heads. They have grown so tall that they bend over, crippled with the excess weight, the stems stretching to breaking point. Grandpa would be so disappointed if he witnessed the state of his roses.

Sometimes, Rebecca liked to peel off a petal or two. It was hard to resist; once she took the first few, the others came off so easily and they just slid softly into her fingers. Vivid trails of pink and red petals are now strewn along the gravel path, where Rebecca has walked like a bridesmaid.

At the back of the garden is the apple orchard. In winter the trees are gnarled and bare silhouettes, and not a soul would dare enter the darkness between them. Now that spring has arrived they boast their pretty bows of white, flaky blossom. Every year, Grandpa used to send glossy photographs of the apple blossoms to Rebecca and her parents, who lived far away down in London and rarely made it up to visit. The sight of those lovely trees was always a dream to the young girl who yearned for the country.

“When can we go and see them for real?” Rebecca would sigh.

“Oh, sometime in summer. Maybe Christmas.” They were so often dismissive like this. They had waited too long to see him and now he was dying. Even Rebecca knew it.

She was growing quite bored now, in the garden with no-one to play with. She knew there would be supper soon: hot buttered crumpets with a dark smudge of Marmite melting inside them. Real Earl Grey (loose leaf) because that was the only tea Grandpa had in the cupboard. Rebecca thought it smelt a bit fusty, but you could read the tea leaves at the bottom of the cup afterwards. She thought she saw a bird in hers that morning.

Yes, she was quite bored. The hula hoop which she had brought up from London lay abandoned on the lawn. She had tossed away her tennis racket somewhere into a dense clump of shrubs, because it was no fun to play by yourself, hitting a ball against the shed wall. A bag of marbles had burst open on the patio, the little glass balls having long rolled away, to settle amongst their brethren of grass and gravel. Rebecca had no toys left and besides, she was so tired of them all.

Even the insects had bored her, with their slimy indifference to her existence, their urgent desire to escape her clasping girlish fingers. She couldn’t give a toss about snails and slugs, or even butterflies anymore.

It was in this moment of tedium that she spotted the boy through the hedge. She couldn’t believe she had never seen him before. It was a difficult thing not to be spotted, not to make a peep, but Rebecca crawled expertly into a gap and tried not to breathe as she watched him. He was lying on his front, kicking his long legs back and forth. From this angle, he looked about fourteen. His hair was sort of ginger but also sun-bleached, as if he had spent a long time outside in a streak of good weather that Rebecca must have missed. He looked like something the sun had offered as a blessing. She could see his freckles, the concentrated curl of his lips. He was drawing in a big sketchbook which was flipped open, so that sometimes the breeze rippled the pages. Rebecca felt her heart hum and flutter in the cage of her chest, like some swarm of insects had trapped itself deep within her. He was so beautiful.

She wanted to crawl right out of the hedge into the next-door garden, step into the other world where he existed. She wanted to talk to him, ask for his name. See what it was that he was drawing. She felt like the secrets of the world would unlock themselves once she had learned his name. The sapling of herself would unfurl and a bounty of happiness would overflow from her body like the golden leaves in autumn.

“Rebecca!” she froze. It was her mother calling. She had been searching all over the garden for her daughter and now here she was, discovered in the hawthorne with white blossoms caught in her hair and a strange smile on her lips. She saw there were tears in her mother’s eyes, clinging and spilling like rain from the knots of tree trunks. How could there be tears at a moment so pure, so lovely?

“It’s Gramps,” she gushed, “he’s, he’s gone!” And so her mother pulled her out of the hedge and clutched her in her arms, held her so tight Rebecca thought she would burst. It didn’t make sense: he’s gone, he’s gone. As her mother sobbed into her hair, she watched the apple blossoms being blown away by the gathering night wind. Next-door, the boy stretched out his long limbs, packed up his things and disappeared.

(This little story emerged out of a longer short story project combined with prompts from Glasgow Uni Creative Writing Society’s Flash Fiction February challenge (‘renewal’ & ‘orchard’)). 

Reciting for Burns Night

 

In the room of primary colours and paper
I stood up, small, to read my piece;
shaking like a frond of heather
caught on a hillside breeze, unable
to stop the bite of a lip, the sweat
spreading my skin with its heat.

The vowels didn’t come out right;
I failed to master the harsher diction,
the bouncing consonants, flying fricatives
and tongue rolled r’s luxurious.
Words were tangled in my mouth
like a lump of food I couldn’t eat.

I felt a hundred eyes feast on me.
From the depths of the gym hall,
they watched hungrily
for my stops and splutters, my hesitancy.
For I was different, not like the others.

My English accent rubbished the nuance,
missed the beat of every lilting iamb.
Still, I stumbled on,
falling off the lines like Tam himself,
drunken on his horse, ready to cross
that brig over black water,
taking a final leap from stanza to stanza.

Finished at last, I fiddled with my tartan headband,
lifted my head to slow applause,
felt at once a strange inclusion.

Later, in the playground, I stared out
at the Carrick hills, their mist of violet rain,
and for the first time
I knew a perfect moment,
the one that burns then goes forever,
quotes a song then comes again.

Road Trip

highalnds

Picture the scene. You pass sea after sea of pines, their tall green points misted with a fine web of vapour, a greyness that stretches over, concealing the tips and the distance, and you are not sure whether it is fog or woodsmoke, the wisps of early morning or perhaps the smoulders of a landfill. Probably you’re somewhere deep in the moorlands, glens and peat bogs of the Highlands; or maybe not that far yet, maybe just the Trossachs. If you open the car window a tad, you can almost smell the midges, their damp, thirsty breath in the air. This is air so clean that its purity counts as a flavour, claimed by many who have flogged the native whisky or bottled water. You would leave the window open, indulge yourself, but there is a sharp cold breeze that tickles the fine hairs on your neck, waters your eyes. It is always windy here; or else deathly still, like a valley out of time. Mountains rise up around you, growing closer and grander as the car turns another corner. They seem monstrous, towering over your small car, and you feel like William Wordsworth (the boy version, out of The Prelude) plodding along in his stolen boat, gazing fearfully up at the mountain peak beyond the lake, the peak that gazes back like an animal: ‘a huge Cliff / As if with voluntary power instinct / Upreared its head’. You can’t help but stare at the streams which splash down from each hillside like silver belts, which glimmer in the pale light which makes it through the misted sky. They catch your eye, pull you in myriad directions. You know that rain is imminent; its scent is as clear as the water that runs on the burn alongside you.

There is always birdsong, even in the evening. You can hear the cacophony of many different species as the car rumbles on in the silent space between two tracks passing on the stereo. You and your friend spent a whole day curating the playlist for this trip. Curating. She said that word, jokingly; but even so, it makes you feel special. This isn’t just any trip. It isn’t like you get out like this all the time, free from the bustle and smoke of the city, the people lingering outside pubs, the strangers drifting through in street-lamp darkness.

You spent a childhood in the back of your mother’s car; the smell of her cigarettes always blowing straight back into your face, rolling down the window to snatch breathfuls of that sharp, fresh air – an escape. You scrambled alongside rivers which rolled on over gleaming boulders; you scrabbled together heaps of stones and logs and built dams, pools and waterways. You fell over, bruised your knees, skelfed your fingers on the pine branches. You watched the water for hours, while your mother smoked and your big brother showed off, scaling rock after rock, cliff after clifftop. You ate cheese and pickle sandwiches made soggy by the damp that seeps in everywhere, through the aluminium and glass, the plastic glovebox and the silver foil. Midges clung to your neck; constantly you felt their hot, sticky itch. Sometimes the car smelt of engine oil. The food made your cheeks flush afterwards, as you washed your lunch down with bottles of flat lemonade that had lingered on the backseat for days.

There was an innocence to those holidays which literally makes you ache to think of. You would do anything to be that small again, crouched by a river, dipping your toes into the freezing water while your brother splashed you from afar, shouting declarations of war. His always taunting words, his grand arrogance. The way your mother scrunched up the sandwich foil into tiny, crumpled balls, collected them in her purse. The day you found them all, still there, when you were digging for lunch money.

Fog coming in thick and deep from a distance. You saw it roll over the mountains like God’s own shroud. It was comforting, feeling the moisture prick in the air, seeing the landscape slowly disappear. When you retreated back into the car, packed up the camping gear, fought with your brother over the radio. He always wanted the sport – Five Live – and you wanted the songs, the music. The stereo pumped, crackling and loud, audible even through the walls of the car, drifting in and out of signal, static…

Her sadness, leaning against the bonnet, sipping from a flask of coffee, staring out into the distance. The tears that you couldn’t see – not from behind – but you always knew they were there.

And why are you going? Why set forth again into the world of fog, of deep enveloping glens and silver rivers? The soft moss and the heather, the greenness that haunts your sleep. Was there some mystery you thought you could solve? She said it would be cathartic, your friend, her name irrelevant. Anyway, it’s Eilidh. When you met her, you didn’t understand the silent letters.

The playlist comes from an iPod, the classic one with the spinning wheel and the white casing. You were going to sell it, after you lost your job and faced the end of things, but something pulled you back. Gone were the Nike trainers instead, and now you are here in the car with your best Sports Directs. What sounds pass through your head? There are many conversations you always wanted to have with Eilidh. You wanted to ask about her purple hair, the bright lilac colour of heather. What did it mean? You wanted to ask whether she was still seeing that guy she met at uni, the one who studied law and played cello for an orchestra; who spoke French in a way that defied the limits of his Edinburgh accent. But you had known her five years, and still you could not speak.

The songs were lovely, dark and deep. Miles were consumed by the roar and pulse of the engine, roadsides slipping away as easily as signs fading into hill fog. You were long gone from the city, its tall grey buildings a mere memory, the pillow of mist you sank into at night. Remember the times you shaved an inch from your life? The bus turning the corner, sharp; the tiny sliver of razor on the white bathroom china. The dark colours flowering out in water, as you watched your ex-girlfriend wash her paintbrushes in the sink. Shades of crimson, violet, blue and scarlet. You were slipping through all these images, the shock and the bruising; the little jolt to your heart as the car passed over a pothole. You were driving, then she was. It’s difficult to remember.

There’s a lot of Mogwai on this playlist. When you first hear ‘Heard About You Last Night’ it’s a bit like waking up for the first time, the blinking beat and slow entry of bass bringing into colour a brave new world of beauty and fear. So many people, you suppose, have died out on those mountains. Battles fought and lost and won. Rain that fell for so long, it seemed the whole landscape might be swallowed up in shadowy puddles. Then there’s the anxiety of ‘Hungry Face’, those infuriating repetitions which build up to the twinkling innocence of the xylophone against those quietly thundering drums. It gets in your head; you can’t help but think of ghost ships disappearing over the Clyde, a set of yellow eyes opening and closing, suspended in the dark, clouded air like the smile of a Cheshire cat. The sound of soft, steady bleeping. Eilidh says something funny about the sheep. They have an absurd look about them out here, she says, but then so do pretty much all sheep. They glance up at you, but instantly their expression fades into blasé. They have only two emotions: indifference and fear, the fear coming out when they jolt their necks back and scarper.

Soon you fall into the melancholy of ‘Cody’, so slow and serene you might as well be stoned, sinking away from your thoughts like being pulled out into a vast, shimmering ocean. The bass echoes slow through the car, its thick walls. You press your face against the glass, leaving steam marks which fog up the world outside, the tall green mountains now coated with your breath. Reality blurs with the material of sleep. And would you stop me? If I tried to stop you? You imagine this is what heroin feels like, plunging into a slow, majestic ecstasy, the kind that drags eons of time through your veins; and from all those hours draws out this kind of awesome mournfulness even as your whole body tingles with euphoria. You could sleep forever in blissful, evil dreams. When I drive alone at nights, I see the streetlights as fairgrounds / And I tried a hundred times to see the road signs as Day-Glo. So slow, the car turning corners. An elegy to a lost raver, stumbling through the darkness of some urban labyrinth, the upturned bins, old condoms and leaking glowsticks spilling out the wasted remainders of another good night, another goodbye to childhood. Would you care at all? Eilidh rests her hand on your leg.

“Stop crying,” she says. It’s a statement, not an instruction. You are still staring out the window.

Your mother used to listen to The Waterboys, maybe even Primal Scream in her more rebellious phase. She liked to dance around the living room doing the dusting to ‘Fisherman’s Blues’, all the dust motes swirling up in a maelstrom of childish untidiness and neglected housekeeping. Her voice would crack and she would laugh at herself, breathless, collapsing onto the sofa. Make me a cup of tea, eh boys?

You were at a house party once, at uni – not that long ago really – and this girl was playing a song that stirred something familiar in your memory. You knew that voice, its growl, the twists of electric guitars.

“What is this?” you asked, the joint smouldering between your fingers.

“Oh, it’s The Waterboys actually.” You resented her showiness, of course, but this was interesting. “I know, so lame right? I like it though. They put Yeats to music. You know the poet, W. B. Yeats? ‘The Lake Isle of Innisfree’. It’s a lovely poem.” She was drinking port, of all things – you remember that too.

You inherited, perhaps, a gloomier tradition of the nation’s music. There would be no Proclaimers on this playlist.

Arab Strap, the disco beats, spat poetry and everyday apathy.  The sort of post-hardcore or drum-soaked indie that felt like having the rotten parts of your brain stripped out as you lay on a boat, slowly being drenched in dreich Scottish rain. You were always a fan of Frightened Rabbit, ever since you saw them at a festival once, danced yourself into a frenzied ceilidh of mud and tangled feet, even as the songs sung of sadness and bleakness and heartbreak. The endless drone, the refrain: it takes more than fucking someone to keep yourself warm. Teenage campouts in Loch Lomond, worried you would all die of the cold, of the rain and the midges. Drunk out your minds, desperate and scared of the river which burst its banks sometimes even in summer. The expectations of nothing but the prospect of falling into the same abyss as everyone else. Fag butts drifting by the edge of the river, the scorched remainders of a bonfire. Listening to it again now, well, you can’t help but think of how this seems to be coming true somehow. The same abyss. Even as the drums collapse over the screaming words, there’s a waterfall out there somewhere, maybe the one you floated in once, upside down on weird pills with the cold so deep in your bones that you didn’t feel the punches of your best friend who hated you because you kissed — no. That was another time. You are driving forward now, you are at the wheel.

Maybe there is something that you know that I don’t. 

“We should stop soon, you look like you need a rest.” The world outside is almost darkness; it is twilight spinning webs of navy and sapphire gold around the edges of trees and mountains. Trees with their shimmering leaves. Clusters of stars emerge from the velvet blackness. You wouldn’t stop for anything.

Next: There Will Be Fireworks, ‘From ’84’. The simplicity, the sorrow which isn’t yours; for how could you feel so much nostalgia for a year, a thought, that came before your time? The not-belonging is what makes you feel lonelier, the minor chord, the rustle of Eilidh in her woollen tights turning the page of a cheap magazine. Just a kid, in his room / No-one hears him howling at the moon. But you have lost touch with friends too, you have felt the strange pain that comes from seeing people you love change, grow apart. You cannot hit the high notes; you cannot sing along. So we’ll put it down to fate or bad luck. The plain, bare strumming pattern haunts you, even after the song finishes and something new comes on. You’re thinking of another lyric – sad song in a minor key – and wondering how you ever heard of this band in the first place. Why is it you love them so? Whether they’re actually any good, or just another expression of bleak Scottish winters, the lack of sunlight, the endless, down-pouring rain…but isn’t that beautiful too?

Eilidh has, perhaps, more interesting taste. The next song is hers: Cocteau Twins of course. She mutters on about how their best album was Milk and Kisses, though everyone thinks it’s Heaven or Las Vegas. Elizabeth Fraser’s dreamy soprano takes you straight through the night and into the morning; you could both listen for hours and hours, not realising that the songs were changing or repeating, just drifting into the dissonant guitars and distorted lyrics, the hypnotic drum machine loops, better than sex. You would like to float, suspended in a disco somewhere, each song playing out the pattern of a strange, intense kiss. You suppose these are all the 1990s discos your mother would’ve went to (if she hadn’t had you). What does it matter now? The sky before you bursts through in pastel smudges, which break up the dark silhouettes of the Trossachs mountains. In the distance, through the windscreen, sparkles of sunlight play upon a pale blue pool, the first loch you have seen since yesterday. There is something about the shape of the peaks, the space of the valley. You have been here before. 

The Twilight Sad come on the car stereo. There’s no mistaking the intensity of that voice, the thick accent and its distinctive rolls and howls. Each song with its own atmosphere, a haunted quality reminiscent of The Cure.

“Let’s stop here.”

The loch is so close now. You can feel something inside you, a tension breaking, the rapid increase of the beat from the heart that burns in your chest. Eilidh is humming along, though her voice crackles and breaks as easily as the gravel on the road below your tyres. When you climb out the car, cold air sucks your breath away as you slam the door. Suddenly, the signal floods back to your phone. Three missed calls from your brother, and you know what that means. Another night, another row of bottles slowly emptying, slowly being broken in a dive bar of old men, the black hole at the bottom of every street in every Scottish city. Once he was an eagle, soaring down those hillsides, ready to leap out and scale the lake with legs made strong by football, with arms that could reach out for anything they wanted. He couldn’t save her, any more than you could, weak and pathetic, wrapped up in all that suppressed panic. Hidden in your room, even when it happened. It rolls through you, the realisation. This loch, like a terrible mirror. This beautiful loch, the very one you all picnicked by, the year your brother finished high school, the year of your first kiss, the year she —

‘There’s a Girl in the Corner’ on the stereo, and Eilidh is speaking, but her words are muffled through the window, the pounding drums and resounding lyrics. She’s not coming back / And she’s not coming back again. Standing here, the cold wind at your neck, another summer nearly ending and here you are – you finally feel it.

(all embedded lyrics attributed to respective artists).

Tempest

Out from a colourless tundra
comes the turning wind, the wind
that rattles the glass of a window
knife-thin,
willing outside the world within.

Down in the park the pathways flood,
so gurgling glugs
of chocolate water swirl and seep
and spill from the river,
like blood burst from an artery.

Across a sky of aching grey
the flock of blackbirds fly,
showering outwards in sparks of darkness—
a blink and they will fade.

Turn around in sparkling rain:
the glaze that clings to twigs and leaves,
saliva soft and silver glinting,
like water on a house’s eaves,
lushly splashing
the webs of spiders.

Behind the sway of hollow trees,
their million fingers twinkling,
there is a spread of endless green,
a distant summer—
the luxury, my own decision.

Here, out of the storm you now appear,
a tangle of whiteness: white scarf,
white floss of hair. Your sadness
lost to me now, a fragment
as the rain blinks on and off
and loses my vision.

Tropical

IMG_012301

Tropical

You used to worry about the palms: there was something wrong,
you said,
if the palms weren’t sighing.

You relished the soft peel of the wind through those palms,
the ones by the hotel garden.
We’ve been here every year
since Dad died.

The white beach sand is a mouthful of moonlight.
We sit up late drinking crushed fruit
and you say strange things, as you always do—
have you ever eaten a mango in the bath?
You would live your life like that,
all the time you said, eating mangoes in the bath.

All that pulp and mess, all that flesh.
Dad died in the spring, when blossoms
of soft pink cherry gathered on my lawn.
The baby lolled around in it like April snow
and we watched her giggle, ribbon
flying out from her hair. He would’ve loved that,
seeing her there.

The cancer took the green out his eyes,
ate the skin of his face.
Even when they pumped him full of fat and creamy vitamins,
the bones kept poking, pointing.
His face was a mask of something;
I couldn’t let the baby near it.

I imagine you prefer it here
to back home. You like the ooze
of the days, the way the maids make the beds;
the emerald green of the parakeet,
early mornings where the tide sparkles. Still,
you saw signs in everything.

Dad used to come visit during monsoon season.
He wrote reams of prose,
lapping up slushfuls of rain. He wrote
in the small hours, when he wasn’t working.

We lost the notes.
We’ve only the stuff on his business trips,
lost code on his laptop.
We haven’t a sense
of what to him was sharp or clear, what it was
that brought him over.
Just the whispering palms, the sleepy tense—
one day I’ll take the baby here.

Reading the Eighteenth-Century

My degree programme requires you to take at least one ‘pre-1800’ course – i.e., anything that’s not Victorian or Modern, anything that stretches back into the depths of distant history. For some people, the prospect of reading up on Shakespeare or Medieval literature is a dream, but I chose a course which was dated 1660-1785 – the most modern dates I could get my hands on. I was at first pretty worried about studying the eighteenth-century, possibly sharing Esther Greenwood’s view in Sylvia Plath’s The Bell Jar: ‘I hated the very idea of the eighteenth century, with all those smug men writing tight little couplets and being so dead keen on reason’. When my copy of Samuel Richardson’s Pamela arrived, reading one paragraph of the heroine’s gushing account of her virtue left me exhausted. I looked at the fat Collected Works of Samuel Johnson and my heart sank. However, with some surprise, I soon found myself enjoying the books I was supposed to read. The truth is that the eighteenth-century has a lot more to offer than stuffy old men and their commitment to reason. Of course, it was the time of the Enlightenment, but it was also the time of radical social upheaval: of the expansion of empire, changing gender roles, political turbulence, religious opposition, the loosening of sexual mores and of course literary innovation. The renewed critical interest in eighteenth-century post-Reformation literature in recent decades has meant that the canon is no longer confined to Alexander Pope, Jonathan Swift and Samuel Johnson, as I feared it might be. I’ve had the chance to study more ‘obscure’ works by women novelists, parodies, life-writing, vicious epistles and pastoral poetry that does more than merely sentimentalise the countryside. ‘Tight little couplets’ neatly encapsulates the idea of formal restriction, but the eighteenth-century was actually a period of literary experimentation, facilitated by the shift from a system of patronage to individual publication, and the more general rise in literacy which meant there was a wider market for more writing. It produced the phenomenon of the ‘peasant poet’, as well as the likes of Lady Mary Wortley Montagu, an aristocrat and ‘woman of letters’; it saw the merchant Daniel Defoe becoming a successful novelist in his sixties after years of prolific journalism, and Jonathan Swift penning sharp satirical pamphlets that criticised government policy (suggesting that the problem of poverty in Ireland could be solved by fattening up the starving babies and feeding them to rich landowners…ah, never mind, just go read A Modest Proposal – but bear in mind the irony). So yeah, I’m going to give you a walking tour of what I’ve learned from studying literature in the eighteenth-century. It’s funny how much we already know about eighteenth-century literature, often without realising it. Reading Samuel Johnson’s Rasselas, for example, I was struck by how many of Johnson’s aphoristic statements have been absorbed into our general consciousness, such as that hardened phrase of pessimism: ‘Human life is everywhere a state in which much is to be endured, and little to be enjoyed’ or the wisdom of ‘do not suffer life to stagnate; it will grow muddy for want of motion’ (these terms acquired greater significance to me proportionate to the amount of time I was spending in the library, where life certainly grows muddy for want of motion). I was struck too by Alexander Pope, whose poetry is generally written in heroic couplets, which makes them snappy and easy to remember. So many couplets from An Essay on Criticism and An Essay on Man will strike most people as familiar:

‘Good-Nature and Good-Sense must ever join; | To err is human, to forgive, divine.’

‘True ease in writing comes from art, not chance, | As those move easiest who have learned to dance.’

‘Hope springs eternal in the human breast: | Man never is, but always to be blest.’

At first, Pope’s couplets do sound smug, especially in poems where he’s satirically tearing shreds from literary critics, other writers and the artifice of dress and manner which ‘ladies’ must shroud themselves with in ‘Epistle to a Lady’. But you start to get a feel for them, and the neat syntax and rhyme scheme quickly becomes pretty satisfying, especially in his Pastorals and Windsor Forest. Windsor Forest is an interesting poem because it’s a panegyric (a poem written to commemorate a public event) written to celebrate the Treaty of Utrecht (which was basically a deal allowing Britain freer access to the slave trade), but its attitude to slavery is ambivalent, and with his vivid images of animals being cruelly hunted, Pope via synecdoche (‘if small things we may with great compare’) invites us to compare the treatment of the pheasant to the foreign subject, the slave:

‘Short is his joy! he feels the fiery wound / Flutters in blood, and panting beats the ground’.

I’m quite happy I remember this quote from my exam. Anyway, it’s a fairly distressing image, with all the assonance of flutters and blood stirring up this sense of entrapment and terror, raising our sympathy for this humble piece of ‘game’. The poem is a good one to start with because you learn a lot about history from it, and the poetry itself is enjoyable to read. Pope definitely falls into pompous patriotism, especially towards the end, but because it’s framed through delicious images of silver and gold and rushing rivers, it’s hard to put the poem down purely because of it’s subject matter. And there’s always a sense of unease to Pope’s ideology, as it’s filtering through mythical allusions always adds an ambiguous, extra dimension to the meaning. This is the sort of thing you have to grapple with: not only ‘getting’ the mythical and historical references, but being able to trace their ambiguities through a poetic tradition you’re not quite familiar with.

Windsor Forest ('Wood-Cutting in Windsor Forest') 1834-5, exhibited 1835 John Linnell 1792-1882 Presented by Robert Vernon 1847 http://www.tate.org.uk/art/work/N00438
Windsor Forest (‘Wood-Cutting in Windsor Forest’) 1834-5, exhibited 1835 John Linnell 1792-1882 Presented by Robert Vernon 1847 http://www.tate.org.uk/art/work/N00438

Then there’s Pamela, Samuel Richardson’s novel about a young servant girl who falls prey to her master’s endless and increasingly insistent attempts to seduce her, becoming more violent every time. While she does not suffer the terrible rape that Clarissa endures in Richardson’s much longer novel, Clarissa, Pamela goes through a lot and chronicles every scrap of it in her letters home to her parents. Pamela can seem a slog, especially with all those self-justifying lines about how pure she still is and virtuous in spite of everything. It’s frustrating that she never seems to do anything but weep and write and swoon. Still, there are some funny moments, like when she tries to escape but mistakes two innocent wee cows for scary bulls, adding a dab of Freudian psychodrama to the otherwise relatively static action. I guess the main thing we can take from this novel is its intense focus on the individual (something that wasn’t really available before in fiction, because romances were interested in characters as archetypes – princess, villain, hero – rather than real people), and the process of introspection, the attention to everyday detail. The same goes for Robinson Crusoe: part of what’s seductive about Defoe’s novel is not just the adventure and pirates, but all those long passages about how he sets up his little domestic fortress on the island; how he learns to cure raisins, build boats, grow corn. He goes into so much detail you think you’ll go mad, but when you go back and read it, there’s a certain satisfaction to it. You can imagine yourself in his position – Samuel Taylor Coleridge famously claimed that Robinson Crusoe’s success was that he represented human nature in general – and the novel becomes a sort of survival guide to living on a lonesome tropical island.

Crusoe, Friday & some goats. Source: www.nvcreview.com
Crusoe, Friday & some animals. Source: http://www.nvcreview.com

Incidentally, Crusoe’s story was loosely based on that of Alexander Selkirk, a Scottish man who ran away to sea to escape punishment for bad behaviour back home. When he got into an argument with the captain of his ship, he asked to leave and go ashore on one of the South Pacific islands they were close to. Selkirk thought some ship would come and find him soon enough, but instead he was stranded there for over four years. Crusoe, by contrast, is on his island for twenty eight years. Part of the wonder of the story is how sane he stays. Crusoe rediscovers religion and his spiritual devotion is essential to giving his life order and meaning on the island. It’s the little things that matter, that give him a sense of self: carving the days into a wooden cross, having dinner with his ‘family’ of animals and writing in his diary. The whole novel basically celebrates the power of human reason and endurance, as Crusoe notes that ‘by making the most rational judgments of things, every man may be in time master of every mechanic art’. I guess in this way it’s very typical of the Enlightenment attitude of the time, but there’s also a very strong capitalist motive for Crusoe’s actions and attitudes. As Ian Watt points out in The Rise of the Novel, many of Crusoe’s behaviours prefigure that of the canny venture capitalist: his restless travels for more trade, his saving of supplies and investing of crops, his careful planning of time and stock, and the mythological story of the individual’s capacity for survival. In fact, it could even be read as a kind of Puritan spiritual autobiography, because Crusoe has all his capital successes rewarded supposedly by ‘Providence’ as a blessing for his religious (re)awakening. It’s funny how a lot of eighteenth-century texts like Robinson Crusoe are perhaps best known for their adaptations into children’s literature (NOT as the rather awful film versions which insist on adding an irrelevant romance plot to everything). I suppose it’s because Defoe’s novel is also an adventure narrative, encountering pirates and ‘educating’ his ex-cannibal slave ‘Friday’ with Western values (another problematic but critically rich part of the story is Defoe’s relationship to ‘my man Friday’, which sheds light on the colonial context of the time). Another example of an eighteenth-century novel being famous as a children’s book is of course Gulliver’s Travels, by Jonathan Swift. The irony here is that Swift wrote this tale about fantastic worlds with tiny people, floating islands, people who could extract sunlight from cucumbers, giants and talking horses (Houyhnhnms) to deliver a harsh satire on the politics and Enlightenment culture of the period. Unless you have a canny eye or an edition rich with footnotes, you might miss all these references, and so revel along in Gulliver’s story and thus fall prey to the kind of naivety Swift critiques in Gulliver himself. Indeed, because the book was so cleverly prefaced and presented as a true account of a man’s travels, many people thought that the events and the strange places described were all true. In addition to lashing the follies of man’s claim to reason and pursuit of enlightened knowledge, Swift was attacking travel writing itself, albeit with lesser gall. He parodies the supposed objectivity of travel writing, and its attention to seemingly inane details. He gives very precise numbers, showing the reader how he cleverly carves up the worlds he encounters, noting ‘three hundred tailors’, ‘six of his majesty’s greatest scholars’ and so on. He also feels the need for self-justification, as when he describes how his excrement has to be taken away by two wheelbarrows by the tiny Lilliputians:

I would not have dwelt so long upon a Circumstance, that perhaps at first sight may appear not very Momentous; if I had not thought it necessary to justify my Character in Point of Cleanliness to the World, which I am told, some of my Maligners have been pleased on this and other Occasions, to call in Question.

Swift’s writings had been previously critiqued for their lewdness, as in A Tale of a Tub and ‘The Lady’s Dressing Room’, where the human body becomes a site of grotesque revelry and disgust. Swift, therefore, is here fashioning his own self-defence with thick layers of irony, inviting critics to judge him against his own self-protection, his free reign expression on matters abject and bodily. Travel writing was a big thing in the eighteenth-century, what with the growth of the British trade empire and the trend for the ‘Grand Tour’. While they didn’t have access to a railcard, undergraduate (men) would often take the Grand Tour of Europe, learning about refined French manners and Greek culture to more fully develop their education. This of course also involved a lot of drinking and probably visiting prostitutes, but then again, such matters were perhaps necessary to a gentleman’s education – he could ‘get it out of his system’ overseas and come back to Britain enlightened and satisfied and ready to be a ‘good’ citizen. Hm. One of my favourite pieces of travel writing is James Boswell and Samuel Johnson’s account of their journey to the Western isles of Scotland. Their approach was slightly different, as they each wrote separate accounts of the time. Boswell focused mainly on Johnson himself (as he tends to do in his writing!) whereas Johnson spent much time critiquing the dreariness of the scenery and observing the primitive lives of the locals with some disdain, though respect for their hospitality. You can read A Journey to the Western Isles of Scotland for free online via Project Gutenberg, and I think it’s worth a gander, if only to take a brief lunch-break holiday into the wilds of eighteenth-century Scotland. There is also a rather humorous article in The Telegraph detailing the author’s attempts to retrace the steps of Boswell and Johnson’s tour, though I am somewhat uncomfortable with his complaints about encountering a range of ethnicities rather than ‘native’ Scots on his tour…can Scottishness not finally now be defined as authentic through multiculturalism, as everywhere else in Britain, or must it still be hailed as a land of blood and soil nostalgia, pale skin and tartan…? just a wee grumble! I have only skimmed over the stuff we covered in our course on the eighteenth-century. Other things worth reading are the hilarious parodies of Pamela, which cast severe doubt on the veracity of Pamela’s ‘virtue’ and burlesque Richardson’s prose style – some good ones include Eliza Haywood’s Anti-Pamela and Henry Fielding’s Shamela. Also, Raymond Williams’ The Country and the City is a marvellous book which looks at how the countryside was often falsely represented in various examples of pastoral and Georgic poetry through the ages as an idealised contrast to the corruptions of the city. Millenium Hall by Sarah Scott is a very intriguing epistolary novel which has been dubbed a ‘feminotopia’, an early representation of a utopian community run by women on a country estate. I suppose what really strikes you about this period is the sheer diversity of works, and the strong political ties most of the literature displays. It was a time of experimentation, but because the novel in particular was still a nascent form, it’s possible to perceive all the strange incoherences, the little faults and cracks which allow us to reflect on the form in general and its relationship to ideology. Edward Said, after all, has argued that the novel is by definition born out of colonialism: it is ‘fundamentally tied to bourgeois society […] it accompanies and indeed is a part of the conquest of Western society […] the novel, as a cultural artefact of bourgeois society, and imperialism are unthinkable without each other’. The novel’s representation of social authority in the hands of the British, its focus often on middle-class life and relentless individualism are all part of this bourgeois basis of the novel. Whether we agree entirely with Said’s statement, it’s a compelling argument that challenges us to rethink how we consider what is probably the most popular form (other than celebrity biography) in the contemporary literary market. And I guess that’s one of the thing’s I enjoyed most about this course: returning to origins, understanding how modern literature came into being out of the cultural circumstances and experimentations of the long eighteenth-century. It is rather ironic that while Samuel Johnson characterised the typical novel reader as ‘the young, the ignorant and the idle’, reading novels is now one of those activities that mark you out as ‘cultured’, ‘educated’, perhaps even ‘bourgeois’. Not only in its form, but also in its critical reception, the novel has come a long way. Some extra info: 

Pope's Grotto.  Source: popesgrotto.org.uk
Pope’s Grotto.
Source: popesgrotto.org.uk

Alexander Pope was a dissenting Catholic during the time of Protestant monarchy, which meant he was barred from participating in many societal institutions, like university. In 1719, he retreated to Twickenham in the rural outskirts of London, building himself a villa and a grassplot garden whose verdant beauty was to imitate the Arcadian landscapes of much of his poetry. Pope’s residence is notable and pretty cool because he constructed a tunnel under the road connecting his garden to his villa. It led to the basement of his villa in which he fashioned his own grotto. He wrote a rather beautiful description of his delight in a letter to Edward Blount:

When you shut the Doors of this Grotto, it becomes on the instant, from a luminous Room, a Camera Obscura, on the walls of which all the objects of the River, Hills, Woods, and Boats, are forming a moving Picture…And when you have a mind to light it up, it affords you a very different Scene: it is finished with Shells interspersed with Pieces of Looking-glass in angular Forms…at which when a Lamp…is hung in the Middle, a thousand pointed Rays glitter and are reflected over the place.

You can visit Pope’s grotto at certain times of the year, and that area in Twickenham has been named after Pope’s Grove. More info can be found here: http://www.twickenham-museum.org.uk/detail.asp?ContentID=21

Mortal Thing

Gentle capillary
So small as the daisy, pulled
into petals from the precious lens
of a leaf.

Unfurl the tangles like twine;
only soft
as an organ,
and underneath
the quick pulse
of some other body, the beautiful body:
that lies over there and empty,
still empty in the yellow light
of this warm morning.

(Written from GU CW’s last week’s prompt ‘capillary’)

Poldark’s Romanticism: Solitude, Sex Appeal and Scenery

(Warning: contains possible spoilers up until the end of episode four).

 

'Wander Above the Sea of Fog'
Source: BBC
the-wanderer_00372102
‘Wanderer Above the Sea of Fog’

Moving from plumes of cloud and sullen mist to the flaming spit of fire below, the opening sequence of Poldark sets us up for a journey through the sublime chasms of history down to the core of its hero’s heart. The scene is Cornwall in the 1780s. The story is a beautifully rendered television voyage through various Romantic archetypes, culminating in the protagonist himself, who stands alone facing the open, churning sea, in the manner of Caspar David Friedrich’s famous Romantic painting, ‘Wanderer above the Sea of Fog’. In the first episode, Captain Ross Poldark returns, miraculously alive, from the American War of Independence, bearing the mark of his experience in the distinctive dark scar upon his cheek. After the battle scene in which Poldark alone escapes with his life, a dreamy flashback presents our hero in smart uniform, ready to go abroad, acquiescing to the breathless urge of his lover Elizabeth: ‘Pray do not be reckless, I wish you to return’. Well, like Robinson Crusoe from his shipwreck and 28 years of island isolation, Poldark does return. Only, while Crusoe returns to ‘civilisation’ to find a hefty profit from his Brazilian plantations to fill his greasy palms, Poldark returns to find his finances in ruins and his dear Elizabeth now married to his insipid cousin. What follows is a tale of Poldark’s redemption; once the idle gambler at war only to ‘escape the gallows’, he evolves into a near prototypical Romantic hero, embodying the necessary sentiment, broody solitude and bad-boy glamour that brought Byron his fame and trouble.

But while Poldark represents an idealised benevolence cut with rugged beauty, he is not a dandyish poet in the manner of Byron or Wilde, but a man of war and experience. While Byron would go off gallivanting with his many women, writing hopes of radicalism back home, Poldark says little of his time overseas – a quietness that only emphasises the intrigue of his character. As the frequent close-ups of his scar insist, this man has done battle, a distinction that reinforces his difference to the other men of Cornwall’s stuffy society.

2671E96800000578-2985366-image-a-24_1425840006831

'Napoleon Crossing the Alps': note the comparison with Poldark - solitary man on horseback, though while Poldark traverses picturesque Britain, Napoleon ranges over the sublime mountains of the Alps
‘Napoleon Crossing the Alps’: note the comparison with Poldark – solitary man on horseback, though while Poldark traverses picturesque Britain, Napoleon ranges over the sublime mountains of the Alps

And indeed, Poldark puts his experience to virtuous use. He represents in some ways that much-loved ‘cult of sensibility’ that wormed its way into novels and poetry of the eighteenth-century: rescuing a wayward waif, providing work for starving labourers and delivering an impassioned courtroom speech in defence of an unfortunate young poacher (played – did anyone else notice – by metal-head Rich from Skins). Sensibility, as we might guess from the title of Henry Mackenzie’s popular novel The Man of Feeling (1771), was a kind of fashion for displaying emotion; a newly remodelled masculinity which was exhibited through tears and expression and other public manifestations of feeling. While Poldark is by no means the soppy hero of Mackenzie’s novel (the Editor’s Introduction to The Man of Feeling warns that the novel ‘proceeds in due course through so many tears that it is hardly to be called a dry book’), his compassion towards the struggling labourers contributes to our image of him as a benign venture capitalist, a hero of industry for our postmodern age of corrupt public figures and criminal bankers. The symbolism of a man attempting to re-open a mine threatened by closure and poor investment, to work alongside his miners in the sweaty heat of the pit and to share the profit, was perhaps not lost on Poldark’s viewers when it was first broadcast in the 1970s. While many period dramas fall into the trap of caricature when representing the ‘lower classes’, Poldark offsets this problem by honing in on individual experiences which highlight the precarious economic and social position of Cornwall’s labourers in the late eighteenth-century: the plight of the young poacher, and, importantly, the story of Demelza, who is adopted from the streets by Poldark as a house-maid and later becomes his wife.

This is a show that milks the viewer’s voyeurism. Any chance it gets to parade Aiden Turner’s sweaty golden torso, visible as he swims in the sea or hacking at the land, it takes it. However, such enticing demonstrations of abs and strength are not merely to keep Turner loyalists from the Being Human days happy. They also serve as an interesting parallel to scenes of Demelza alone in nature. Well, not quite alone. While Poldark ranges the cliffs on foot or on horseback – once again parading the dazzling iconography of Romantic solitude – Demelza wanders off at dawn with her little scruffy dog. While Poldark is a figure of Promethean strength and virility (here another connection between strength and suffering – Shelley’s Prometheus Unbound), Demelza’s ethereal looks, in tandem with her ‘exotic’ Cornish dialect, establish her as an almost mythological figure of Romantic fascination. There are many tender scenes where she lies languid in the long grass, playing with pretty cornflowers, or trailing over the rolling cliffs; but there are also scenes where she tills the land with all the power of Poldark himself. We are led into believing the credibility of their marriage because the show sets them up as equals. Demelza is, in a way, Wordsworth’s ‘Solitary Reaper’: the ‘lass’ with the regional accent, who ‘cuts and binds the grain, | And sings a melancholy strain’ which flows through the land with ‘more welcome notes’ than a ‘Nightingale’. When we first encounter her, begging in the street and being heckled, she is clearly a ‘peasant’, a mess of coarseness and dirt; but her time as Poldark’s domestic tames her appearance, though not her spirit. While Wordsworth’s female Reaper was just one of the rural characters to feature in the revolutionary Lyrical Ballads (1798), Demelza is not merely a figure of some traveller’s amusement or poetic interest. The camera does not gaze at her always from a distance, but switches to close-ups and pan shots of the scenes around her: the swaying grain, the face of her dog, some plain little flower or the ever-present sea. At times, then, we share her perception. Episode by episode, we are lured in with her sweet pure voice; significantly, the voice which settles Poldark’s love for her.

Richardson_pamela_1741

The master/servant romantic dyad is certainly not an original one, but a trope embedded in many prominent examples of canonical novels since the eighteenth-century. Hailed as one of the first ‘novels’ in the sense recognised today, Samuel Richardson’s Pamela (1970) tells through a series of its heroine’s diaries and letters the story of a virtuous servant girl resisting the sexual advances of her master, eventually redeeming his character through her writing and in turn being rewarded with an equal marriage based on love and respect. What made Richardson’s novel unique was that it placed value upon a ‘mere’ servant-girl’s right to self-respect, to protect her chastity and resist the common (and indeed legal) assumption that a servant-girl was her master’s property, to do with what he would. Also, the level of psychological detail afforded by Richardson’s epistolary form allowed the reader an incisive insight into the consciousness of Pamela’s character, a consciousness that gained integrity and resistance through letter-writing itself. While Richardson’s novel gives us an excess of detail, Poldark speaks often through silence. It is those moments in the gloomy interiors of Poldark’s home, with the fire flickering shadows over a rustic meal, or against the backdrop of the ocean, with only the gulls’ moaning, that things change between Poldark and Demelza. The show fleshes her out with a backstory and a problem father, a sense of longing for an unspeakable freedom – the kind of Romantic liberty we experience in her plain, almost Blakean singing.

When Poldark and Demelza do get married, almost on a whim, the show deals with the social consequences of this unlikely coupling. Like Pamela, who has to get used to calling her master by her name, Demelza struggles to address Poldark as ‘Ross’ instead of ‘master’ or ‘sir’. Moreover, the rebellious couple face an onslaught not only of gossip but the kind of exclusion that has very material consequences, not just in terms of how Poldark is treated by polite society but even in business, as investors withdraw from his start-up mining company. This is something Demelza worries about greatly, as does Pamela in her marriage to her master, Mr. B-, as she reflects:

The great Mr. B—— has done finely! he has married his poor servant wench! will some say. The ridicule and rude jests of his equals, and companions too, he must stand: And the disdain of his relations, and indignation of Lady Davers, his lofty sister! Dear good gentleman! he will have enough to do, to be sure! O how shall I merit all these things at his hand! I can only do the best I can; and pray to God to reward him; and resolve to love him with a pure heart, and serve him with a sincere obedience. I hope the dear gentleman will continue to love me for this; for, alas! I have nothing else to offer!

Richardson’s novel, I should add, was riffing off the tradition of conduct literature, expressing a kind of Puritan message of self-restraint and virtue. It loses pace in the second half, where Richardson has shunned the romantic convention of ending on a marriage and instead spends the rest of the book describing Pamela’s efforts to run a virtuous domestic set-up. It is with Charlotte Brontë’s Jane Eyre (1847) that the servant-girl heroine is imbued with a wilder, more defiant streak. While Pamela shows her strength not through any physical feat (indeed, her only two escape attempts constitute a foolish notion to drown herself in the garden pond, and a runaway plan which is aborted when she comically mistakes plain old cows for menacing bulls), Jane displays real physical endurance when she manages to flee Mr. Rochester after discovering about the sham marriage she was almost tricked into. I cannot help but quote that famous, impassioned speech that she makes to her would-be husband:

Do you think, because I am poor, obscure, plain, and little, I am soulless and heartless? You think wrong!–I have as much soul as you,–and full as much heart! . . . I am not talking to you now through the medium of custom, conventionalities, or even of mortal flesh:–it is my spirit that addresses your spirit: just as if both had passed through the grave, and we stood at God’s feet, equal,–as we are!

This transcendentalist ideal of love carried through spirit is profoundly Romantic, and one that comes to inhabit the space of Poldark through the mystic enchantments of Demelza’s singing. This taps into Romanticism’s trope of the folk ballad and the femme fatale, found particularly in Keats but also Coleridge’s ‘Christabel’, that warns of the strange seduction of the ‘wild’, exotic female:

I met a lady in the meads,
Full beautiful – a faery’s child,
Her hair was long, her foot was light,
And her eyes were wild.

Perhaps this description could be applied to Demelza too, as she dances at the village carnival and skips fairylike along the cliff top meadows. In Keats’ ‘La Bella Dame Sans Merci’ (1819), the speaker meets a curious, vampire-like woman, who seduces him then leaves him cold and alone in the ‘gloam’ of the lake’s bird-less landscape (and, of course, birds are a very importance presence in Romantic poetry). It is interesting that in the twentieth century, with the impact of Bram Stoker’s Dracula (1897), that the myth of the vampire, the lethal seducer, was transferred from the female to male (Turner himself played the tortured vampire Mitchell in Being Human). There are no vampires in Poldark. Demelza is more of the innocent fairy type, embodying the kind of alienated selfhood that Jane encounters as she perceives herself in the mirror: ‘the effect of a real spirit […] like one of the tiny phantoms, half fairy, half imp’. Estranged from what she thought she was – a mere governess – and hurled into the beautiful turmoil of a fairy story.

Art thou pale for weariness      Of climbing heaven and gazing on the earth, Wandering companionless       Among the stars that have a different birth, And ever changing, like a Joyless eye      That finds no object worth its constancy? (Percy Bysshe Shelley, 'To the Moon')
Art thou pale for weariness
Of climbing heaven and gazing on the earth,
Wandering companionless
Among the stars that have a different birth,
And ever changing, like a Joyless eye
That finds no object worth its constancy?
(Percy Bysshe Shelley, ‘To the Moon’)

It is in Demelza’s metamorphosis from fawn-like (as Elizabeth describes her) child to Poldark’s wife that the show reaps the reward for both parties. When Demelza finally works up the courage to try on a jewel-green dress she finds stuffed into a drawer, it is in this dress that she winds up in bed at last with her master. Yet even here she still looks shrunken, pixie-like in the dress too-big for her, representing the absurdity of the bourgeois identity that she is inadvertently stepping into, like Cinderella. Here, she remains, like ‘plain Jane’, elusive and fairy like, ephemeral in her selfhood. It is in her later endurances, her resistance to the jibes of polite society, that Demelza emerges as our true heroine.

In Brontë’s novel, stumbling alone and starving over the moors, Jane Eyre embodies both female vulnerability and endurance against hardship within the stifling social conditions of the era. Steadfastly she refuses to be Rochester’s mistress and live under a sham marriage. Eventually, like Pamela, she too is rewarded for her virtue, by in turn claiming her own (now, like Poldark, wounded) Byronic hero, whose redemption is signified in the purging of a dramatic fire. The hearth is enflamed from quiet warmth to primitive passion. At the end of episode 4 of Poldark, Ross confesses his love to Demelza in a scene of bedroom intimacy that well resembles that of Pamela and Jane Eyre:

‘You are not too ashamed o’ me?’ asks Demelza, sitting on the bed.

‘Why do you think I married you?’ her husband turns to her.

‘I don’t rightly know.’

‘To satisfy an appetite, to save myself from being alone […] I had few expectations. At best, you’d be a distraction – a bandage to ease a wound. But I was mistaken. You have redeemed me; I am your humble servant, and I love you’.

Like Rochester, and Mr. B-, Poldark is a man redeemed by humble love. Only time will tell (no spoilers) how this pans out. The novel is a form which tends to drive towards closure, the pursuit of some fulfillment of marriage, death or didactic morality; whereas television drama feeds us with cliffhangers, the always open promise of a sequel. This is of course a simplistic distinction, but even so, the point remains that with a book, you can physically see when you are getting to the end, where the pages are running out, and with television, there is a kind of abstracted spatiality and temporality that leaves you always hanging.

Scene from Pamela (source the-toast.net)
Scene from Pamela (source the-toast.net)

As if I were watching a serialised version of Byron’s biography, I intend for the rest of the series merely to sit back and enjoy the picturesque landscapes and the pretty hair, the romance and tragedy and beautiful costumes. All acts of consumption I suppose, which is fitting because Romanticism, as Timothy Morton argues in The Poetics of Spice, invented consumerism; consumerism in the sense of Marxian ‘commodity fetishism’ – consuming something for its representative, fantasy qualities more than for the use value of the thing itself. Wordsworth with his mountains, Coleridge with his opium; objects of desire which offer some form of imaginative potential to the self. But I won’t go into anymore detail; that’s another story, another romance.

On Words, Romanticism, Ramblings and Meanderings

I am coming to the end of the Glasgow Uni Creative Writing Society’s ‘Flash Fiction February’ Challenge. The aim is to write one piece of flash fiction a day, following prompts that are posted on the blog. The best thing I have probably achieved since I wrote my 10,000 word ‘The Quest’ story (complete with self-made Photoshop image and realistic fire effects) aged eleven is successfully averaging at least 700 words a day for a whole month (some days writing 700, other days moving upwards of 1300…). The reward is not just having a little portfolio of stories to go back and edit in the summer, but the habit of discipline that’s been earned. I have learned that I need the motivation of ‘completing something’, and that sharing one’s work and discussing it with others helps to feel better about writing. There is also the satisfaction of word count. If I averaged at least 700 a day, then that’s at least 19,600 for all of February. If I doubled my word count and did that for two months, I’d have a respectable 80,000 word novel. It’s an encouraging fact. Even if the content is sometimes pretty crap, I have something to work with! I just have to keep up the daily habit. It’s a bit like crack, only not so addictive, and cheaper. And, well, you have to work for its effects.

One of my fascinations is with the daily routines of successful writers. Not necessarily just literary authors, but philosophers, artists, journalists – even mathematicians. Anyone who gives up a significant chunk of their day to solitary writing, creating or just working. There is a fabulous blog called ‘Daily Routines’ which is the ultimate procrastination: putting off work by reading about how others work. It’s refreshing to see that not everyone needs a wee dram or French cocktail to get the imagination flowing, though it seems to be a recurring theme. As well as the time of day and the choice of stimulant, I’m a little bit obsessed with peoples’ medium: the effects of the pen, pencil or keyboard; how one’s writing implement impacts upon their style, speed and even argument.

Susan Sontag. Source: nymag.com
Susan Sontag. Source: nymag.com

For instance, Susan Sontag on her writing routine:

I write with a felt-tip pen, or sometimes a pencil, on yellow or white legal pads, that fetish of American writers. I like the slowness of writing by hand. Then I type it up and scrawl all over that. And keep on retyping it, each time making corrections both by hand and directly on the typewriter, until I don’t see how to make it any better. Up to five years ago, that was it. Since then there is a computer in my life. After the second or third draft it goes into the computer, so I don’t retype the whole manuscript anymore, but continue to revise by hand on a succession of hard-copy drafts from the computer.

[…]

I write in spurts. I write when I have to because the pressure builds up and I feel enough confidence that something has matured in my head and I can write it down. But once something is really under way, I don’t want to do anything else. I don’t go out, much of the time I forget to eat, I sleep very little. It’s a very undisciplined way of working and makes me not very prolific. But I’m too interested in many other things.

One day I want to write a big essay looking at how writing style changes according to how you get the words on the page (I even bought a beautiful typewriter to test that out). I love the idea that Sontag uses layers and layers in her writing and editing: the process of writing on top of writing, of scrawling and scoring out like the palimpsest diary Cathy in Wuthering Heights creates on the margins of a bible. Like Heidegger with his under-erasure being.

I also find it fascinating how people can study and write with music playing around them. I used to be a lover of total silence: a pure space in which I find the need to fill up the void with words. Now I can sometimes do with a bit of ambient sound: coffee shop clattering, birdsong, falling rain and so on. It makes a difference whether you are in the actual space (writing in a real garden or a coffee shop, for instance) or in the hyperreal zone of generated sounds (there are excellent Youtube sources of ambient sound, from whale-song to fire crackling in a grate). One will distract me to write about immediate details, the other soothes you into a weird creative ‘roll’ where you can pour out your words or nonsense like code streaming out in hyperspace. OK, I’m being self-indulgent.

And indeed, there is a self-indulgent aestheticisim to all of this: the endless procrastination involved in selecting the correct font for a piece, the need to rearrange one’s desk or shuffle books or change your pen or whatever it is. Yet there is something more important here that relates to publishing itself and the way literature often gets sucked into a commercial vacuum (think of the likes of the Brownings’ letters or Shakespeare’s sonnets which get beautifully repackaged in time for Valentine’s Day) . The original text is beautified by the paratext, and what is left is perhaps more of a consumer object than a discourse of words and sentences. There is an emphasis on white space, the chic luxury of thick paper and the gaps between printed letters. James Fenton said that, ‘what happened to poetry in the twentieth century was that it began to be written for the page’. But what is this page? Is it the sublime landscape of print paper stretching out its possibilities of unblemished whiteness? Or perhaps the virtual page: the ever-changing Internet archive that risks the dreaded 404, this page is missing; that risks alteration and collaboration and manipulation – and is this not a good thing? It is poetry changing, in transition; undergoing the morphological process of the human into cyborg. An automated computer voice reading aloud, staggering over the dashes and tildas and sharps, the onomatopoeia and enjambment like a child having a crack at reading Derrida. Il n’ya pas hors text: there is nothing outside the text/there is no outside-text (he writes in Of Grammatology).  When somebody reads aloud I imagine the words before me, drawing out of the page like butterflies coming to life; I can’t help it, it’s the way I learned to play with poetry. The world I like is the enclosed, shy space between the black ink and the reader’s eyes, the moving lips so silent.

The Mariner's ship and the Albatross. Source: thestage.co.uk
The Mariner’s ship and the Albatross. Source: thestage.co.uk

Like the ‘fluttering stranger’ that Coleridge observes as a child at school in ‘Frost at Midnight’, words in poetry become strange: there is an uneasiness to them that we cannot quite place. Verbs, adjectives and nouns are not what our teachers told us. You cannot fix them to a blackboard, and anyway chalk crumbles. While butterflies might be pinned down and classified by their colours, words are dependent on each other for meaning. So signification sifts in swirls of dreamy reading, and the mind makes connections. The imagination stirs and sometimes forgets them. Footnotes adorn the margins and confuse us, as they perhaps do in Coleridge’s ‘The Rime of the Ancient Mariner’, where we are driven into warmer but often more perplexing territory, as Coleridge’s gloss is less an academic explanation, and more a multiplicity of voices. At once, he joins in the action, ‘Like vessel, like crew!’ – yes, ‘her skin was white as leprosy’ – and we too catch this virus, moving between microbes of words that open and mutate through the strangest imagery. We shift between and through things with Coleridge’s metonymy, as in the gloss: ‘[a]nd its ribs are seen as bars on the face of the setting sun’. What are we to make of this being, ‘a Death’: an embodied spirit whose translucency both stirs and disturbs and amuses us, all at once? Aesthetics and meaning all blur into one.

Mount Snowdon. Photo by by Scott Wylie. https://www.flickr.com/photos/scotbot
Mount Snowdon. Photo by by Scott Wylie. https://www.flickr.com/photos/scotbot

With Romanticism what we often get is the journey, the progression through space, selves and substance, and through visual experiences: the sublime, picturesque and the beautiful. Not to mention the ugliness of Frankenstein’s monster, mirrored in Mary Shelley’s own monstrously patchworked collation of tropes and terrors and texts (imagine being raised on Milton but growing up like Rousseau  – being both Satan and a noble savage – now that is Otherness embodied, surely?). We follow Wordsworth up Snowdon and along the Alps in his glorious Prelude, with the seamless switch between interior musings and the expansive, golden panoramic shot that reveals the gaping ice and mountains, the tracks the subject’s wandering thinness:

The unfettered clouds and region of the heavens,
Tumult and peace, the darkness and the light,
Were all like workings of one mind, the features
Of the same face, blossoms upon one tree,
Characters of the great Apocalypse,
The types and symbols of eternity,
Of first, and last, and midst, and without end.

(Wordsworth, Book VI of The Thirteen-book Prelude, lines 566-572).

Where nature itself merges into one terrifying being, where opposites uncannily forgo their differences to become ‘features | of the same face’ and still the sweet ‘blossoms upon one tree’, we are in a sublime landscape, and then in the pastoral garden. The subject stamps himself upon the mountains, as the mountains are stamped upon him; we recall, with the help of the OED, the varied meanings of the term ‘character’: as both noun (a literary figure of self/person; a sign or symbol used in writing, print, computing; a code; the properties of a substance) and verb (‘to distinguish by particular marks, signs, or features’). Wordsworth’s figure is the self encoded in the text, the lonesome Romantic imprinted in his white sublime of Snowdon, going deep into the very properties of the rock itself. All is viscous, melting subject into object. All is, as Timothy Morton so aptly puts it, a mesh: where there can be nothing ‘out there’, as we are all a set of strangenesses, part of an existence that is always coexistence; and yet we are not simply part of a holistic collective, but connected in our differences, in our mutations that separate, stick and undo us. There are those clouds which seem ‘unfettered’ and yet even they cannot rise above the poet’s vision, the tacky link of aesthetic projection that takes nature from unified cliché  to a space of wilderness in which things move between abstraction and reification, and humans move with them in the ambiguous space between – like those viruses that multiply and mutate, ‘first, and last, and midst, and without end’.

This dangerous, homogenised idea of ‘landscape’ can be undone by thinking of it textually: as a palimpsest too of sorts, where human language adds layers to our understanding, alters our relationship with nonhuman things of the living and non-living. In writing and reading ‘nature poetry’, we are reconfiguring our place in the mesh; just as a drop of colour upon a single Paint pixel shifts the impression of the whole picture.

While Romanticism takes us on these messy forays into psyches and space, in the twentieth century we have, as Fenton has suggested, the poem as object: the poem as visual play on the page. The attempt to make the poem an object, to get to the very basics of objects. Think of Ezra Pound’s Imagism: ‘The apparition of these faces in a crowd; | Petals on a wet, black bough’ (‘In a Station of the Metro’). Think of William Carlos Williams’s notorious modernist poem, ‘The Red Wheelbarrow’, in which Williams’s poetics bring the object into stark and colourful being, like an object being rendered on some kind of graphic design program. Assonance coats our visual impressions so that we can almost taste what we see, the wheelbarrow ‘glazed with rain’. On the page, the poem too is a spilling of rain, of long lines dripping into single words, of basic objects hardening, forming. The ‘red wheel | barrow’; the ‘white | chickens’.

The Yellow Book. Source: http://www.johncoulthart.com/feuilleton/tag/fin-de-siecle/
The Yellow Book. Source: http://www.johncoulthart.com/feuilleton/tag/fin-de-siecle/

There is also the lovely aestheticism of the fin de siècle: the beautiful margins and separation of art and text in the The Yellow Book, and of course Husymans’s jewel-encrusted tortoise, which eventually dies from the weight of its ridiculous embellishments. Does a text too collapse under the weight of its stylistic ornamentation? The fashion for minimalism perhaps gives way to this assumption, and yet what about the explosive textuality of Finnegans Wake, Gravity’s Rainbow; anything by Henry James, or for that matter, Angela Carter? Art for art’s sake is not a dip into vacuity, but is necessarily a political statement, a textual position, after all. An attempt to escape the shading blinds of ideology. You might write a dissertation on the politics of purple prose; you might float buoyantly along the clear river of Wikipedia readings.

And now I have lost my place in the forest and cannot find the light again. Birds tweet shrilly and their song is like stars tinkling and various shades of darkness hang in blue drapes from the bowers of pine trees. If I look around I see the jewel of every dew drop glisten and I know that it is twilight. I am looking for something particular: that silent speck of a presence; that which evades me every time I turn over each new leaf. Only I know that I cannot see, cannot see the gathering of these particles; the light is fading and soon the day will close its drapes.

These are just words after all, and who would cling to them?

Some further words:

Derrida, Jacques, 1967. Of Grammatology.

Edgar, Simon, ‘Landscape as Story’, Available at: http://www.lucentgroup.co.uk/the-landscape-as-story.html

Morton, Timothy, 2010. The Ecological Thought.

Huysmans, J. K. 1884. À rebours.

On Brutalism

Photo by Subflux: https://www.flickr.com/photos/subflux
Photo by Subflux: https://www.flickr.com/photos/subflux

One of the first things you notice when you come to university in Glasgow is the building that passed you by on the open days: Boyd Orr. Orr…ore…or? With such connotations of alchemy, alternation and mechanical process – the extraction of mineral from rock – you’d be forgiven for thinking this building might have that rare quality of metallic extraction. The glint of some loveliness got from the mined core of the earth – or at least some relic of its crust. Boyd Orr himself, as Wikipedia tells me, was a Scottish teacher, doctor, biologist and politician, who also bagged himself the Nobel Peace Prize for work relating to wartime nutrition. Fitting, perhaps, that this man who dabbled in the arts of healthy eating would give his name to a building that some have found physically repulsive and ugly – if anything, unhealthy.

Still, nutrition involves mining particles of food for their usefulness. Finding all the vitamins as a geologist might take ore from a rock. There is something abject about all this: wrenching nature inside out, textually taking apart her insides with the bland incisiveness of a knife (the linguistic thrills of science course-books). The molten loveliness of erosion, rocks, temporal process – we can reduce them to names and building blocks.  And so we have Boyd Orr, that building of much usefulness and much disgust. The beast of a building that somehow you find yourself in, day after day, traipsing up the stairs for lectures, waiting for someone to give you their jewels of information. You came here thinking you’d be living the Harry Potter high-life in the extravagantly gothic main building, chased by ghosts and granted with turret views. Instead, you end up four floors up in a building that sends its gross sneer across the otherwise lovely architectural landscape of the West End.

Source: theglasgowstory.com
Source: theglasgowstory.com

Whatever you might say about Boyd Orr – with its dirty-white panels, greying windows and greyer walls, with the greenish mould that creeps up its underside like seaweed on a rock and the ugly stark jut of its body against the surrounding skyline – you must say that it is a fine example of Brutalist architecture. The heyday of Brutalism was the period between 1950 to the mid-1970s, a reaction to the modernism of the early twentieth-century. Most examples of Brutalism tend to be found in governmental or institutional buildings (university libraries, shopping malls, high-rise housing), whilst corporate buildings have always favoured a more glassy, futurist chic. The thing that strikes you first about a Brutalist building is its sheer expression of, well, concrete. It hits you with the blunt materiality of a prison or fortress, and you know, it does take a while to get used to going inside. Sometimes it seems impossible that such a monolithic block is carved out inside with such things as canteens and toilets and classrooms. Part of its statuesque aura relates to its positioning: right on the corner of University Avenue and Byres Road, where the surrounding buildings are much smaller or indeed older (and prettier for that matter). There’s no getting away from this eyesore, this monument to an industrial modernity that seems now to be receding in the mise-en-abyme of contemporary metallic panelling, plexi-glass and plastic coating.

Edinburgh's Scottish Parliament Building. Photo by UncleBucko. https://www.flickr.com/photos/unclebucko
Edinburgh’s Scottish Parliament Building. Photo by UncleBucko. https://www.flickr.com/photos/unclebucko
Glasgow School of Art. Photo by gillfoto https://www.flickr.com/photos/gillfoto/
Glasgow School of Art. Photo by gillfoto https://www.flickr.com/photos/gillfoto/

Like the rest of Glasgow’s culture, its architecture is a tale of two cities. There’s the legacy of our colonial history, with flourishes of opulence on every corner; but there’s also the leftovers of 1970s ‘slum’ housing, the crumbling tenements where once upon a time (and, unfortunately, perhaps still today) a whole family would share a bedroom and washing was done at the ‘steamie’. In one street you might have a bizarre Art Deco number next to some crumbling sandstone tenements, or a gleaming new-build sprung up alongside Victorian houses with massive (single-glazed and listed) bay windows. There’s the black-and-white nostalgia of the Gorbals and then there’s the grandiose Park Circus, sat atop Kelvingrove Park looking out with picturesque views over the city. There’s the famous Carpet Factory, the Rennie Mackintosh Art School, the various churches, mosques and synagogues with their unique homage to Roman and Eastern styles. There’s the uncomfortable fact that much of Glasgow’s beautiful marmoreal and sandstone glory is built on the slave trade. We also have the bug-like SECC resting next to the Clyde as if we were in Sydney, the Royal Concert Hall that crowns the top of Buchanan Street, the new Hydro that more than anything resembles a UFO. It’s definitely a city of eclectic architecture. While we might not have the equivalent architectural (and indeed financial) notoriety of Edinburgh’s Scottish Parliament building (which in my family alone has been called ‘horrible’, ‘interesting’, ‘a waste of money’, ‘too modern’ and ‘more of an art gallery than a parliament’), we were in 1999 designated the UK City of Architecture and Design, beating the likes of London, Liverpool and of course, Edinburgh. You only have to reflect on the response to last year’s Art School fire to recognise how seriously we take our physical landscape and architectural heritage (even if it is often covered with ad posters and graffiti).

Photo by Susan Casey https://www.flickr.com/photos/susancasey/
The Gorbals, 1968. Photo by Susan Casey https://www.flickr.com/photos/susancasey/

Anyway, back to Brutalism. The key word related to its style, aside from concrete, is perhaps ‘function’. Stripped to its core elements, Brutalist architecture involves repeated ‘modular elements’ which are grouped together to form the whole. This is the raw fragmentation of modernism, here transformed into something with instrumental purpose, something solid that seeks to counteract the airy dissolution of modernity. ‘All that is solid melts into air’, Marx said. With Brutalism, the response is to make things as solid as possible. How ironic that Marx predicted a revolutionary dissolution of oppressive social structures, whilst the ‘proletariat’ in question remain literally trapped inside buildings which encase them in a physical manifestation of the very (metaphoric) solidity which binds them socially – the hard class structure, the poverty cycle and so on. And perhaps also ironic that some of these buildings were erected at a time when industrial labour was entering its decline in Britain and elsewhere, especially in Glasgow towards the end of the 1970s, as Thatcher came to power and that mineral source of wealth and opportunity (going back to ore of course) – mining – was dissolved from the national economy.

There is also the uncanniness of paradox attached to the fact that when one observes a Brutalist building, it is often difficult to discern its function due to the sheer vastness of its functionality. This relates back to what Edmund Burke in 1757 defined as ‘the sublime’:

The passion caused by the great and sublime in nature […] is Astonishment; and astonishment is that state of the soul, in which all its motions are suspended, with some degree of horror. In this case the mind is so entirely filled with its object, that it cannot entertain any other.

Burke was talking about the sublime as it was caused by scenes of nature: mountains, chasms, forests that seem to stretch on forever. However, as urban landscapes increasingly eat into our countryside, it seems fitting that we might consider the vastness of their proportions – or indeed, their ugliness – a kind of sublime in themselves. What else do we feel than a kind of passionate ‘horror’ as we find ourselves faced for the first time with buildings like London’s Trellick Tower and Barbican Centre or India’s Palace of Assembly? All those pattern-like repetition of squares resembling a Kantian ‘mathematical sublime’, whereby an overflow of signifiers stretching out into tedious infinity bears the threat of all meanings, distinctions and associations collapsing into one long metonymic chain leading to nothing but more signifiers. It’s enough to give you a headache, and quite ironic that Boyd Orr is next to the equally hideous though somewhat-smaller Mathematics Building.

Trellick Tower. Photo by Martin Hearn https://www.flickr.com/photos/martinhearn/
Trellick Tower. Photo by Martin Hearn https://www.flickr.com/photos/martinhearn/

Central to Burke’s idea of the sublime is the notion of the pleasure associated with terror: as we gaze at something which overwhelms us, we find ourselves staring into the abyss of meaninglessness, on the sheer precipice where representation itself collapses. St. Augustine suggested that the ugly was that which embodied formlessness in its lack of beauty. This aesthetics of excess or hideous terror appears curiously inappropriate for a style of building whose very purpose was built on form as function. We might think of Frankenstein’s monster, whose ugliness stems not only from the fact that he is composed of the flesh of dead cadavers, but also his sheer pointlessness – the fact that he is a ‘blot upon the Earth’, as Mary Shelley has him lament. Might we consider the likes of Boyd Orr a horrible, monstrous ‘blot’ upon our sacred streets? Or is this more than a question of mere aesthetics?

As Romantic poets readdressed the Neoclassical distaste for the gross pointlessness mountains (favouring, as Alexander Pope’s Windsor Forest perhaps best exemplifies, a view of nature as ordered and harmonious) by fetishising the psychologically disruptive experience of the sublime (in the way that Coleridge, de Quincey et al also favoured the psychologically disruptive experiences of opium), today’s generation are raising Brutalism to idolised status rather than rejecting it as a mere eyesore. Sure, you will have the many students who moan about Boyd Orr’s appearance on their campus, but you will have an equal number of enthusiasts on the likes of Tumblr posting Brutalist architecture onto their blogroll, alongside your Banksys and softcore erotica and fan-fiction all that other Tumblr jazz. Stark black and white photographs record an almost antiquarian fascination with the aesthetics of these buildings and their value as some relic of a solid past we can’t quite get back to in our shiny era of crazy postmodern architecture.

Photo by Tom Donald: https://www.flickr.com/photos/clearwood/
Photo by Tom Donald: https://www.flickr.com/photos/clearwood/

But is there an ethical problem underlying this fetishising of some Brutalist buildings? They are, after all, often the homes of many people living in relative poverty. Sometimes, these buildings are just down the road from areas of affluence and architectural extravagance. I don’t need to mention specific areas for you to think of places in Glasgow, because there are certainly many. It’s a problem related to the way that urban decay is appropriated as a kind of dark backdrop upon which a white, middle-class guy sorts his life out. There’s always been the ethnographer’s dilemma of how ethical it is making a living out of describing poor conditions without doing anything about it politically or practically. I suppose what I’m getting at though is that there’s something a bit more uncomfortable about using these buildings as ‘cool’ aestheticism, a mere viewing-spot on the blasé scroll of online photography. Still, I don’t think there are clear answers to this; and maybe it’s good to share images, because sharing raises awareness.  You just have to keep in mind the whole problem of ‘poverty porn’, and the notion that by glorifying certain buildings you are also glorifying a particular experience of poverty, however unintentional your actions.

Photo by  https://www.flickr.com/photos/22087304@N07/
The Red Road flats. Photo by <p&p> https://www.flickr.com/photos/22087304@N07/

Indeed, this perhaps is what made me so uncomfortable about last year’s plans to demolish the iconic Red Road tower blocks and transmit the demolition live as part of the Opening Ceremony of the Commonwealth Games. While it is of course good that the Games involved building new, much more accommodating and safer houses to replace these crumbling relics of Glasgow’s past, I don’t agree that it should’ve been broadcast to add a ‘bang’ to the Opening Ceremony. London gets magnificent fireworks for the Olympics, we get…glorified demolition? Destroying a symbol of poverty doesn’t destroy poverty itself, however easy it makes it look. Luckily, these controversial plans were scrapped in the end after much public opposition (which just shows again how much Glaswegians care about their physical environment and the social consciousness within it). Regeneration is underway with the Games’ legacy and of course it is a great thing, but there is no need to sanctimoniously erase history in front of the world to show that you’re doing it.

jg-ballard-high-rise

This points to the whole issue of Brutalism’s somewhat brutal decline since the 1980s, especially in Britain. Vocalised distaste from public figures, the association with urban decay, problems with graffiti, cramped living conditions and its starkly cold, almost totalitarian appearance, all contributed to this decline. Another contribution to this decline perhaps came from British Literature’s concrete guru, J. G. Ballard, as his novel High Rise (1975) documents a dystopian, Lord of the Flies situation where the closed conditions of a high-rise building lead to a swift degeneration of the residents lives. The enclosed spatiality of place itself gives rise to a carnival of savagery and violence, where primitive desires are unleashed in this isolated environment. The opening line perhaps gives you a good indication of where Ballard is going with this novel: ‘Later, as he sat on his balcony eating the dog, Dr Robert Laing reflected on the unusual events that had taken place within this huge apartment building during the previous three months.’ There is a strain of dark humour running through the text, as well as the shock value of its exposure of human nature placed in its urban limits. You get the sense that Ballard secretly revels in both the sheer surreal ugly inhumanity of it all, whilst critiquing the politics of urban planning that might one day lead to such a scenario.

Overall, I’m not sure where my position on Boyd Orr lies. There are days where I’m walking to uni along Highburgh Road and when Boyd Orr looms out of a cloudy winter sky my spirits sink like a puddle of snow slush. But there are times when you can’t help but notice the strange beauty of copper-coloured sunlight flashing upon its windows at dusk, as if a thousand eyes were staring out of those cold, impersonal walls. I think there’s value in preserving these buildings, not just because they possess a kind of chic urban sublime, but because they remind us of the ideals our society once held, even if they were misguided, flawed or impossible. I suppose I’d rather stare at the stark reality of an ugly monster, a decrepit Boyd Orr, than lose myself in the illusory surfaces of the glassy Wolfson Medical School, or the kitsch blue and green panels of the neo-Brutalist Fraser Building. I’d rather a chunk of dull glowing ore than a perfect rhinestone…

fraser_building_030411_aw
The Fraser Building opposite Glasgow Uni Library