Top Albums, Tracks, EPs & Gigs of 2017

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This year, I tried to be organised. I floated over to Fopp on my work breaks, spent endless insomniac hours trawling music blogs, Bandcamp and rabbit hole Subreddits. Each time a new record came out, I scribbled its name in the back of a notebook. The notebook filled up with to-do lists, scratches of poetry, drawings of flowers and mountains. The flowers and mountains became nothing but lines. I forgot the context in which first I drew them, late at night on some estranged floor of the library. The same purple docs I wore every day acquired more bumps and cracks, splitting where leather meets friction and time. I kicked a lot of yellow leaves. There were rustlings. My list of albums grew bigger.

I kept monthly playlists on Spotify, hurling each track that entered my orbit into one long and incoherent list. Every premiere written, every review or simple tweet, acquired archival significance. These are songs that mean something; if not to me, then to another person, shuffling their collection for inspiration. A significant portion of my summer was taken up by any music pertaining to Twin Peaks: The Return: whether the lurid allure of Chromatics’ hyper-saturated playlists, Au Revoir Simone’s sultry, lo-fi dreaminess, or Sharon Van Etten’s breathless ballad of devastation, ‘Tarifa’. The weird logic of Lynch’s universe started to rip shreds from normality; I was doing archive work and writing for The Absent Material Gateway project and falling through new age webpages, crystal collections, alien sound effects, subaquatic moans and blips.

In all this abyss of otherworldly intrusion, I started to realise that writing can be a technology for tuning to experience beyond the daily; that like music it doesn’t just tell a story but alters your sense of reality. Music becomes and exists as an object—a nexus of affect—glistering temporarily in air and lingering as memory and shapes of tones and vowels. Music causes things to happen, sensations to cling at the skin or the vision. There are so many feedback loops between skin and sound and vision, between the body and its organs—the world within and beyond collapsing.

I’ve been having a lot of conversations, recently, about the trickiness of an end-of-year list. I mean for starters, I haven’t even listened properly to Bjork’s new album yet. I fell into a lot of old music too, drowned out a dissertation summer with comforting nostalgia: Lou Reed, The Delgados, Jeff Buckley, Neutral Milk Hotel and Boards of Canada. But let’s try to keep it fresh. I did a top 15 in 2015, a top 16 in 2016; I guess I’ll keep going this way so that every year I’ve an excuse to write about more records. Lots of tasty, memory-making songs. This was supposed to be 17, but I ended up writing 18, because you’ve got to preserve the remainder.

There’s possibly a correlation between increasing nocturnalism and one’s music taste. Certain music I only listen to when the sky darkens, or when I’m small inside my room. Other tunes require movement; walking or dancing or doing yoga. My relationship to a record is about as mercurial as most of my memories, and as such changes its colour and feeling with every wax and wane of the moon. I like something and then I like it less, or maybe forget it. I’m emotional, then as ever so comfortably numb. Still, some records stick; they wedge themselves hard as candy in the blood. Add several pounds to the heart. I’ll try to write down which ones hit me the most, which ones were just bloody good. But also ones I haven’t written about much yet, which means I picked The Horrors, for example, over Sufjan Stevens, or Courney Barnett and Kurt Vile’s lovely transatlantic jewel, Lotta Sea Lice. There are some records I’ve missed out simply because I haven’t had time to process my thoughts beyond immediate bewildering yassss or wow or what? (Ho99o9, Out Lines, Richard Dawson, Fred Thomas—to name but a couple).

This list therefore, is inevitably limited; its generic reach small, its order somewhat arbitrary (in fact, I decided on alphabet rather than taste this time). But life is fleeting so it’s worth noting down what matters to me in this moment, maybe. I guess it’s just one ripple in the pool of them all.

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TOP ALBUMS:

Bonobo Migration

It’s sometime around March and the semester is finally breaking up and I can breathe again. My friends have all got tickets for the BBC 6 Music Festival which, quite fortuitously, is in Glasgow this year. Hiding behind covers from spring’s lingering morning chill, I watch Bonobo’s set at the Barrowlands. I know my friends are there, but I can’t be, like some kind of disco taking place on Pluto. There’s an energy in the crowd, but also a certain hypnotism, distance.

Migration is a solid, complex, uplifting album. All the collaboration, the classicist exactitude, the yearning gesture towards open territory, startles me like a dream brought suddenly into sharp focus. This is less downtempo than Bonobo’s previous work; it’s not quite the deliciously sluggish, swirling subaquatic glitchwork of Black Sands, nor the slow-building euphoria of ‘Flashlight’.

There’s an ecological vibe stirring under these tracks, not just because of the cover, which depicts a tall char of flame in the centre of a prehistoric landscape, the orange contrasting with smouldering azure. ‘Migration’ is a loaded term in these times, when many of the world’s people find themselves displaced across borders and oceans. These are uncertain times, more so than most maybe, and there’s a restless energy to Bonobo’s record that conveys this well. It’s catchy, percussive, melodic sure; but such qualities lend themselves smoothly to a pensive weight. While Grains’ and ‘Break Apart’ build to reflective intensity, the sense of things disintegrating in painful slow-motion, ‘Second Sun’ and ‘7th Sevens’ are spacious and melancholy, something to drift to. ‘Kerala’ has an earworm club vibe, while ‘Outlier’ feels kinda Four Tet. ‘Ontario’, with its trip-step beat and twinkly cross-plucked strings and keys, has all the background drama of a stressful video game, made sublime by its rhythmic intricacy.

Overall, Migration is escapist, room-filling softcore electronica, but unlike many of its cheaper counterparts, it’s satisfying as well as soothing. There are moments of unsettling, of flight and swell. It’s music to think to, if thought were a circling, undulating, glistering sort of journey. Music to reach higher plains, maybe, but not quite climaxing—comforting instead.

Takeaway track: ‘Grains’

Conor Oberst, Salutations

Does it seem cheeky to include this, given that its sister album, Ruminations, was on my 2016 list? Nah. For me, there’s always room for good old Conor, his infinite bittersweet intimate wisdom which feels forever like coming home. While Ruminations was an act of hermitage, recorded in solitary Omaha during a period of personal doubt, frustration and strain (I imagine the snow rising in tandem with Conor’s blood alcohol content), Salutations feels defiantly social. A salutation, after all, is a form of greeting. Where Ruminations is decidedly introspective, viscerally raw and profoundly sad, Salutations casts these emotions outwards. These are songs you’d sing along to in public too, if this were America maybe and people sang songs other than mangled renditions of ‘Wonderwall’ or ‘500 Miles’ in pubs. Some of the songs are full-band re-workings of tracks off Ruminations, while others are totally new. You can take them as a dialogue between records, between points in your life, or take them simply as they come.

Throughout the album, Oberst inhabits and depicts many characters, those waifs and strays, those broken bodies at the brink of existence. There’s the restless soul with his broken marriage, his expensive penthouse, his drink and his whores (‘Too Late to Fixate’). There’s the dancehall of “sick folks”, the drunk waking up to abstracted reality. There’s the couple who find temporary solace in each other’s adulterous arms (‘Gossamer Thin’) and then the guy with his Old Fashioned, looking out to a wilderness of loss (‘Empty Hotel by the Sea’). At 17 tracks, this album is quite a lot of emotional meat to chew, a lot of references to alcohol to slosh on down like waves of thought. With the help of the Felice Brothers, accordions, electric guitars, choir harmonies and all, the acerbically sad reality checks (“when it’s over I’ll be talking to your grave / you might as well hear what I say”) have a sort of sonorous truth. There’s a lilt, a form of musical acceptance you might not call polished, you might call rising and free. You follow these old country cross-rhythms, follow Oberst’s earnest warble, his poetic talk of snowflakes dissolving on a vacant beach. It’s not the same painful self-extinction achieved on the minimalist, crackling production of early Bright Eyes; this is a resigned but still plaintive facing of the day. I’m not calling it middle-age, because it’s not quite that.

I’ve always been attracted to Oberst’s visual lyricism, but it feels particularly mature here, a kind of precision. He’s referencing Paul Gauguin, Frank Lloyd Wright, John Muir. I pace around a restaurant named after the latter author, rehearsing bright lines in my head while light comes in blurred through the clumsily coloured glass. I look at his eccentric, sorta corny portrait and sigh: “Tried to lose myself in the primitive / in Yosemite like John Muir did / but his eyes were blue / and mine are red and raw”. There’s a sense that maybe in all our blue-eyed dreams for wonder and freedom, we’re facing the torrefied remainders of our pasts instead. We’re finding ourselves trapped in singular hue. Maggie Nelson, in Bluets:

Life is a train of moods like a string of beads and as we pass through them they prove to be many-colored lenses which paint the world their own hue, and each shows only what lies in its focus. To find oneself trapped in any one bead, no matter what its hue, can be deadly.

The seduction of colour is its own danger. You’ve got to split what keeps you pent up in your singular sorrow: “Burn down the place where I belong.” Let the ashes roll on. Here’s Conor Oberst, a rollicking sort of Southern rock’n’roll track—‘Napalm’—with its cutting sarcasm, straight out of a sharp Desaparecidos punk lyric: “sometimes you need a vigilante / if you wanna get a just thing done”.

In all that bad nostalgia, that obsessive heartache, those country drawls and Georgian howls, roads to Omaha and highways to the sky, to New York city and the brainwashing lure of celebrity, it’s easy to get lost in the beautiful mess: “I’ve lost my true love.” Oberst stomps around, makes a lot of noise, lets raucous instrumentation do a lot of talking when he’s not delivering the witty lyrics. He’s never afraid to warble or strain against himself. It’s cathartic, it’s a touch punk, it’s kicking the cutlery draw on a Sunday afternoon because everything’s going wrong; it’s looking out to a Don DeLillo sunset, blitzed-out orange of the world’s toxic warming. It’s politicians filling their pockets, or tender-eyed friendships in the unspoken world of suffering, tvs flickering. It’s old bars, fat Americana in its thin-boned figurines, an all-embracing tapestry of the personal and political. It’s one big spit in the nihilist void, in the face of Trump; a celebration of all music can do in its coarsest, warmest, most ramshackle form. There’s the jam, the collaboration, the energy. These are songs that tell stories, that reflect, take time on their subjects.

The front cover depicts Oberst lying face-down in a pool, apparently out of it for good. But then lift the sleeve and he’s got the life-ring, he’s being saved, he’s breathing. There’s that ironic play on a recovery narrative, sure, but it’s hardly draped with insincerity. There’s still a weight, a weariness, a distance—as on ‘Till St. Dymphna Kicks Us Out’, where Oberst sings in second-person.

What gets me the most, however, is the genuine sense of revelation that sometimes unfurls on this album. It’s not surprise at the world’s change, it’s not the extravagant burden of the blues. It’s the traversals of everyday survival and human connection: “sometimes it’s the simple things that make it all okay”. It’s the tentative gesture towards solution, but also the careful refusal of solution’s possibility; a refusal that allows us to look to the future, while remaining okay with only a sketch, a blueprint for good in a world so fast, so materially precarious, it threatens to smudge all of us out before the end anyway: “I’m not content / but I’m feeling hesitant to build / something that’s sacred till the end”.

Takeaway track: ‘Mamah Borthwick (A Sketch)’

Father John Misty, Pure Comedy

Father John Misty is one act I did get to catch at the 6 Music Festival. Alone on stage with just guitar and piano, he cut quite the showman, wowing even a Glasgow crowd into 15-minute silence for showstopper ‘Leaving LA’. I want to hate FJM for being so damn smooth, I really do, but the sarcasm is proper magnetism.

A year or so ago, I wrote about FJM’s metamodernism, that knack for writing about serious subjects with a healthy dollup of irony. Where Misty’s previous two albums were often honed on the personal tales of narcissism and love, Pure Comedy feels societal, expansive. Whether he’s singing about Taylor Swift as some celestial, oracular sex figure, widespread iron deficiency, fluctuating gender roles or a social media troll checking Twitter on his death bed, Misty is ever irresistible. This record is maximalist and grandiose, with tracks stretching as long as 13:12 minutes (not to mention the Leonard Cohen-style endless accumulation of verse). His melodies are pitch-perfect, blending old school folk with that vague Everly Brothers rockabilly and that flawless sheen of a Bublé croon. Lyrically, things get bizarre but remain pretty sharp, surrealist.

It’s hard to work out what music to make in the age of social media, the age of Trump, the age of memes and clinical, cultural depression. How do we negotiate our predilections for cynicism and sarcasm alongside a burning need for some personal, not to mention aesthetic, sincerity? With an eye for quotidian detail and technology gone mad, the sweeping vision of a sage for the age (“Narcissus would’ve had a field day if he’d got online”), Misty has established himself as one of the slickest voices of a generation. His commentary would feel biblical, if not for its self-conscious absurdity. For Misty knows full well his own economic position in this strange churn of capital and madness. Pure Comedy is at once commercial pop at its most frank and tender, its most politically vicious and ambitious. Its most ridiculous. When your lyrics are as witty as Misty’s, who needs the hyperbole of punk—I’ll take an extravagant piano ballad, for once, over a 2-minute testosterone guitar romp.

Takeaway track: ‘So I’m Growing Old on Magic Mountain’

 Feist, Pleasure

I was working one of those gross and sweaty, plate and pain-balancing shifts at work when a friend on the bar popped his head around the door and asked if I’d heard the new Feist album. Of course I went home that night and listened all the way through, sunlight still flooding rich amber through my window because it was early in the year and everything was flourishing and beautiful. There’s nothing better than someone recommending you music.

Pleasure effortlessly combines early Feist’s light-touch folk with splashes of saturation that feel almost cinematic in impact, yet never take away from the sparse and spacious production. This is a record you’re permitted to work into slowly, like being at a party full of relative strangers and trying to get a handle on little bright bursts of conversation, as everything echoes internally. A record in watercolours. Pleasure is a room full of voices, of memories resounding. Everyone around you is dazzling and interesting, but you’re trying to hold onto some very pure feelings. The result of this oscillation, this tuning between solitude and company, is a sort of flagrant euphoria—the kind you might get from tossing roses upon an empty motorway, or kissing someone wildly in the rain.

It’s always a delight to hear Jarvis Cocker cropping up somewhere unexpected and he’s no unwelcome stranger here. Those northern, caramel tones edgily complement Feist’s quirky feminine shrill on ‘Century’. What first made me think, somewhat warily, of Alain Badiou and overly-complicated philosophical metaphors, became foot-stomping and raucous, with its weird and floaty spoken-word interlude. I’m melting under Cocker’s breathy voice, “almost as long as one of those endless, dark nights of the soul”, descending into a whispered refrain: “the century / the century. I look back at the 20th century, the meagre seven and a half years I lived in it, and despite all the culture and history I’ve swallowed on those times, they seem dim and mysterious in comparison to the luminous stories that haunt Feist’s album.

Whatever the affair of this record, it’s by no means an easy one. Feist documents the complicated dynamics of a crush or a love with unabashed honesty and vulnerability: “In the same city I hope you’re not / ‘Cause the town has shrunk to the size of my thoughts”. In a way, Pleasure is the beautiful result of time-wasting in the wake of a failed love; it’s the languid, wilting flower that Feist pours her tender vocal honey into, softening the pain with reverb, slowing down time. Making time for yourself, painting your own sunrises. With traditional Feist style and minimalist detail, she captures that bittersweetness on ‘Get Not High, Get Not Low’, and even nails that old-school, Sunday slowdown soul on ‘Young Up’, luring us back into a sweet-moaning organ nostalgia. I live for the soft twang of those acoustic solos, wind-chimes shimmering in the background.

The sparseness of accompaniment across the album—mostly just a few raw strums—sets the stage for that distinctive, airy voice and all its more corrosive breakdowns. Whether she’s singing of ‘The Wind’, of ‘Lost Dreams’, or leaving any party for the sake of bae, Feist is subtly precious and quietly heart-breaking. I feel fragile in the space of that album; it doesn’t exactly heal so much as it makes feeling brittle, then sparkle quite oddly. And maybe that’s not a bad thing, it’s beautiful after all.

Takeaway track: ‘I Wish I Didn’t Miss You’

Fleet Foxes, Crack-Up

I started getting into Fleet Foxes about a year too late; they’d pretty much already split by the time I was obsessively sound-tracking my summer with their verdant brand of chamber-pop pastoral. I’d decided that this was a band outside of the cultural present—surely—a band that had existed in some dimension and maybe even played gigs once upon a time, but ultimately their songs were from a place where reality smoothed into plashing fountains and anonymous fields of green. I guess that’s the effect of pastoral: its ability to resolve conflict, to press out present agonies with a certain nostalgia. What Fleet Foxes offered was a promise of total authenticity; there was little irony, it seemed, to their melodic, soulful, harmony-laden pop. It’s hard to remember that (ironically) the king of sarcasm, Father John Misty, was once their drummer.

Where Fleet Foxes swayed in its pensive dwelling, Helplessness Blues was a rush in the wind, a bit breathless and in love with a sense of presence in the earth. Crack-Up, a precious gift that came packaged in the lonely foliage of June, sees Fleet Foxes yoke their trademark sound to greater depths, richer complexities that find brief heights and shower like just so much blossom and seedpods and rain across billowing landscapes. The sound itself has grown vastly, acquired a new intricacy; whether in Pecknold’s vocal range, the textured instrumentation or truly orchestral scale of these songs. The vocals make garlands of uplifting chords, the sometime swell of an interlude drawing us irrevocably to stranger places where percussion thrums in like a sleety landslide. I’ve realised recently that listening to the record, I barely follow any of Pecknold’s words, except perhaps when he slows to a refrain. For me, they exist as performative instruments; not quite to the extent of Elizabeth Fraser’s mysterious, dadaist trills, but largely estranged from sense nonetheless. The general gist seems a more heavy, philosophical perspective; paranoid perhaps, tense and self-aware, though unafraid to burst into frustration or quiet, fleeting reflection. I don’t feel the need to linger on his lyrics the way I frankly wanted to on previous records, falling for repeated, visually abstracting lines like “Apples in the summer are golden sweet / Every day a passing complete”, as if I were reading Dylan Thomas or Yeats, my mouth full of lemon drops, sweetly devouring Cider with Rosie in all tart naivety of youth.

Crack-Up takes you far away from youth. There’s a sonorous maturity both musically and thematically, a refusal to placate you with pretty images—where meteorological grandeur—a climatic pause or crash or swell—is favoured over imagist detail. The record is eclectic, disarming; at times simply beautiful, at times frustrating and provoking in the way good solid music should be. Occasionally I’m alienated by the inscrutable references to classical mythology, other times utterly convinced by a plain meta-commentary on lyricism itself, with its careful, tender dissolve: “But all will fade / All I say / All I…”. It certainly feels like a passage, a slow ripple across a complicated tapestry of sense and sound. There’s all the filigrees of mythology which flicker below the surface, trellised among harps, Middle Eastern melodies, creeping bass, wavelets of piano, krautrock synths and clap rhythms that somehow work in tandem although maybe they shouldn’t. It’s the kind of record you need to give a lot of time too, to walk yourself through—linger and contemplate. Not everyone will want this and sometimes I don’t or can’t. I can’t give the attention it requires. Other times, it’s this very esoteric intricacy that utterly seduces. The range of moods is pretty stunning, from sweeping, time-shifting takes on regret (‘Fool’s Errand’), to introspective, soft-strummed and tightly-held ballads (‘If You Need To, Keep Time On Me’). The shifts in time signature or key across the album’s various suites have the feeling of a cycle.

There’s a sense that the standard 3 or 4-minute pop song is no longer capable of holding together the dissonant fragments of reality that Pecknold grasps at. I don’t know whether he named the album after F. Scott Fitzgerald’s 1936 Esquire story of the same name (‘The Crack-Up’), but the link does seem striking. Fitzgerald describes ‘all life’ as ‘a process of breaking down’, but there are special blows that come ‘from within’, blows ‘you don’t feel until it’s too late to do anything about it’. True intelligence, Fitzgerald relates, is the ability to hold simultaneously contradictory ideas. Maybe that’s the secret to dealing with these grandiose, existential fissures that leave us gaping at the past, thirsting at the retroactive possibilities of youth.

The multi-faceted, generous and sensuous complexity of Crack-Up seems to offer itself to the slow, reflective blow; the crisis that comes over us at a time in our lives when we don’t realise until it’s too late. And then all we can do is pick over what happened, sort the fragments as they make their way through us, internally, like water slowly stained with wine. We can try to fashion something elegant from these gossamer entrails of memory: the way Pecknold relishes with long notes his clipped lines in penultimate track, ‘I Should See Memphis’, over lush and flourishing strings. There’s something about that mournful delivery, “I miss the highway”, that ekes out a need for resolution’s possibility, over resolution itself. For ultimately, in all its self-reference, introspection and visionary sweep, Crack-Up is really about a journey—inwards and outwards, this Mobius pull of a weary and yet curious eternity, as complicated and displaced as ever the present should be.

Takeaway track: ‘Third of May / Odaigahara’

Four Tet, New Energy

Earliest Four Tet memory: curled up in the backseat of my mother’s car, listening to Rounds scrolled up to full volume on my iPod classic, trying to slip into a deeper sense of what happens in the glide between street-lights, letting thoughts ebb ever closer then slosh back down where I can’t find them, buried like sweets between velcro seats. Sometimes the world feels piecemeal, and perceiving it that way is a kind of sublime, where fragmentary ambience keeps me in sync with ethereal rhythm. I’d never heard anything quite so hypnotic before; where many teenage years involved traipsing the vacant crossroad fields surrounding my town, listening to Aphex Twin to avoid the squawk of the gulls, this was something less visceral, but somehow maybe more immersive in its accessibility. There was less imperative to intensity, so you could slip in and out of tune with those lush melodies, the finely-woven instrumentation, the sense of a seamless collage that re-animated musical styles I hadn’t even dreamed of before: Jungle, breakbeat, gamelan, garage, deconstructed hip hop.

Being a teenager in the mid-noughties meant coming up when dubstep was emerging as a thing: this spooky midnight genre with its traces of rave culture, its 2-step glimpse into wobbling, alien drum and bass simultaneous with the reggae I knew much better, already loved. Hell, how many girls my age didn’t for a moment want to be Effy Stonem, sneaking out her bedroom window and stuffing her pyjamas in the neighbour’s bin while disappearing to some warehouse with crimped hair, LSD and fishnets? While dubstep’s debt to garage is more potent than Four Tet’s psychedelic underpinnings, the attraction to strangeness that prompted my first forays into underground sound is the same attraction that led me to Kieran Hebden’s eclectic, downtempo records. Listening to Rounds, I’m taken to otherworldly places set within this very world. All those harp arpeggios on ‘My Angel Rocks Back on Forth’, prettily assembled over that industrial drum click, conjure a motorway bridge with a white-clad girl leaning over, counting the lines in the traffic. Her hair is blown back by an unseen breeze and I wonder whose angel she is. There’s the squelchy, metallic Aphex synth refractors on ‘As Serious As Your Life’, which genuinely lift my heartrate; make me check around the room to ensure no massive upheaval of material existence has occurred (sometimes disappointed when it hasn’t). When things lift and there are smatterings of jazz (‘And They All Look Broken Hearted’) or post-rock breakdowns (‘Slow Jam’), melancholy landscapes become rooms without walls, opening onto new plains of imagination.

I’ve always found a gorgeous sort of sentiment in Four Tet’s music, a certain warmth that’s different from the darker, eerier style peddled by many of his contemporaries. New Energy promises more of this, and there’s an almost Balearic euphoria on tracks like ‘Two Thousand and Seventeen’, with its dulcimer glissando dragging us soothingly through the future by way of history. Could you link this album to a sort of new age/ashram trend in electronic music (cf. Happy Meals, Full Ashram Devotional Ceremony) or a more general celestial turn? Regardless, New Energy is a vibrant and truly kaleidoscopic effort: tenderly evoking new phases of life in the somnolent rounds of ‘Daughter’, plunging us into suspended, Oneohtrix Point Never-style lagoons of eerie synths, throwing a nifty garage breakbeat on top and moving towards sumptuous, smooth deconstruction (SW9 9SL) and rounding off on something pulsing, aquatic, sparkling with sitar sounds and the anonymous chorus of female sirens, a la Burial (‘Planet’). It’s quite the spiritual passage, best enjoyed at sunrise with lashings of tequila or tropical light to further enhance that ideal, future-looking rapture of plaintive mind.

Takeaway track: ‘Lush’

The Horrors, V

The Horrors are a long way away now from how I first encountered them, aged 14, while scouring the glossy pages of the NME. Back then, the shaggy hair and goth aesthetic was enough to make up for the eerie and sexily vintage but somewhat lacklustre garage they were peddling with organs and analogue beats and all (mind you, ‘Sheena is a Parasite’ is still a hit). The Horrors have since been gathering an impressively mature back catalogue of glossier, cohesive rock albums that find themselves tinged with psychedelia, surrealism and pulsing drones (Primary Colours, Skying). V floods your veins like a slow and powerful drug, reaching its surges and then purging fully from your body like a glorious, pain-sucking comedown.

These are tracks glitched with squeaking synths, swathes of retro atmospherics, industrial technics worthy of Nine Inch Nails, scintillating guitar solos and pulsing, all-encompassing beats. It’s a record poised on destruction and creation, a sense of sheer power that forces you towards emotional limits. It’s nastier than the formal coherence of previous records; V is unafraid of breaking up the languid melodies and lending the production some grit. The basslines reach a hefty groove; the rhythms are clean and the compositions highly immersive, like a cleaned-up sorta shoegaze. ‘Machine’ is just huge. Lyrically, things get a twinge dystopian, but Faris Badwan’s sultry, understated vocal delivery has you hooked on the vapourised darkness. Closing track ‘Something to Remember Me By’ has a vernal sense of renewal, a crisply uplifting beat that descends into total emotional catharsis, like hurling your feelings off a cliff.

Something about the whole album carries this feeling of plunging from a plane, everything swept by at high octane, burning in and out of its shifts of perspectives. Urgent, broken geometries, sustained by artful synths and keys, by tightly held beats. Music to walk fast to, letting the wind rip innocence from your cheeks as you try not to cry. Music that feels cool and distant despite its emotion—planetary, even. Maybe that’s why it’s so good to feel upset to, with its recalibration of all perspectives.

Takeaway track: ‘Something to Remember Me By’

https://www.youtube.com/watch?v=o5wYXnkLbD0

Johnny Flynn, Sillion

A surprising thing happened when I switched on the radio recently and not only was Cerys Matthews interviewing one of my favourite writers, Robert Macfarlane, but following the interview was a track from Johnny Flynn’s latest album. Turns out Robert and Johnny like to walk along rivers together. It makes me endlessly happy when intellectual interests crossover with music, especially as directly as this. You might also be interested to know that one of the hardest bouncers at my work—an ex-New York stockbroker, a man who can twist you into an arm-lock in three seconds flat, especially if you withhold his access to homebaked goods—is also a Flynn fan.

Johnny Flynn has always flirted with the pastoral tradition, mixing classical references with everyday musings on landscape and love in the heartsick, windswept mode of the lonely wanderer. Think Laurie Lee, if Laurie Lee had gone to a posh school and learned Shakespeare and made his picturesque idylls with a guitar and piano instead of a pen. Where the likes of Country Mile and A Larum do not stray far from folk, Sillion feels more expansive somehow. Dare I even say theatrical (not mentioning Flynn’s dual career as an actor)? There’s a movement and energy to these songs that feels more urgent; not just emotionally but somehow also physically. Listening to Sillion, I’m travelling through time as much as I am through space. There’s death, mourning, darkness here; much more so than on previous records. I might point you to Macfarlane’s excellent Guardian essay on eerie Englishness.

Sillion: a rare word that means ‘the thick, voluminous, and shiny soil turned over by a plow’; a description worthy of any coruscating noun plucked from a Robert Macfarlane tweet or tome. There’s a sense that Flynn’s album excavates the past, as much as it turns over the earth and offers new grains to the sun. Toiling, tilling. I think of dust particles rising, seedpods and pollen catching gold in the late summer light, then eventually cracking. I think of a rasping radio, the shipping forecast pulling me onwards to elsewhere, the lure of the broadcaster’s syrupy tones. Westward, deathly, warnings of gales in force, visibility occasionally poor.

When Flynn sings the beginning of ‘Heart Sunk Hank’, it has the scratchy allure of a shanty ballad sung over an old, forgotten radio. A startling sense of the past’s eruption in the present, something you try and tether to on the sonorous choral of Flynn’s voice, its shifts between soft and coarse. There are proper haunting country ballads (‘The Landlord’) which feel very English, very folk (your southern longing to The Unthanks’ airy, northerly sagas). There’s some bold brass (‘In the Deepest’), and I can confirm, from his show at Saint Lukes, Flynn’s effortless ability to lift a trumpet to his lips mid vocal melody. Then there’s the eerie dirge of ‘Hard Road’; its poetry moody and timeless—‘fair thee well my love’—glinting with sprinkles of harp like pieces of quartz in asphalt or riverbank. It’s hard not to find yourself following that road, meeting your voice on its haunted harmony; finding yourself more than a little infatuated. The curse of the road is its endless recursion; the beauty being points where we meet as we do in the chorus, over and under, a promise of momentary, gorgeous presence.

Takeaway track: ‘Hard Road’

Julie Byrne, Not Even Happiness

This is a very special record, for a lot of reasons. Sometimes a singer’s voice just touches you as a form of pure enchantment, soulfully rising on a languid, westerly breeze. Listening over and over, you look towards the end of the day with comfort, not sorrow. Sometimes music feels like the weather, except somehow you trust its lilting pressure, its moments of suspension, its showers. Julie Byrne makes music as pure as a valley rainfall in the middle of summer, as a quartz crystal held up to sunlight, as rain on the rusted roof of a farmhouse. The songs on Not Even Happiness are earnest explorations of the self within, as much as they attend to the natural world that permeates, surrounds. The moods of the album fluctuate softly over warming harmonies, minimalist acoustics, delicate strums. All the while, everything is led by the wistful cadence of Byrne’s gorgeous voice, rich as milk chocolate yet also somehow haunting, hollowed out where emotion cuts to the bone. This is a nomadic record, the story of a restless soul and the clefts of existence in which she’s found beautiful, ephemeral comforts. Colours and clouds and remnants of wind-blown melody. The natural world is something that often resonates from within; Byrne draws its energies and in her voice they melt so irresistibly to any listener.

I have written an essay about Not Even Happiness already, having had the privilege to basically explain why this album deserved the position it got as GoldFlakePaint’s Album of the Year, why it’s important and frankly why I love it so much. I don’t want to repeat myself, but equally I want to set down in words how precious this album is. It’s a cycle, a trail across the land. I walk the same city routes, reimagining the pastoral scenes I’m missing so bad, the half-remembered hills and fields of my youth. Here in Glasgow it rains and rains, but sometimes there’s a day of blue, even though tinged with dicey frost, leaf-bitter browns. Listening to Julie Byrne, I slow right down. It’s like she says, feel for the beauty between things. I look for the blue, the verdant green that blooms from the rain, and maybe for a while it’s all okay.

 Takeaway track: ‘Sleepwalker’

Lana Del Rey Lust for Life

With Lust for Life, Lana Del Rey declares a turn away from the solipsistic melancholy of yesteryear, towards something more collective, a gesturing to the future: “This is my commitment / My modern manifesto / I’m doing it for all of us / Who never got the chance”. I’ve struggled a lot with this album, ever since its first single ‘Love’ was released and then getting my hands on the full thing, 16 tracks and all. It’s a lot to digest; there are many collabs to stomach. When ‘Love’ came out I thought, my god has Lana just gone and written the sappiest most vapid ballad I’ve heard since John Legend’s ‘All of Me’? (Okay, I wasn’t actually that harsh). Then, after more careful listening, the song’s full thrust was upon me and I saw the complex messages encrypted within its deceptively simple lyrics. I’ve already written a hefty essay on ‘Love’ so I won’t bore you with too much here. Suffice to say, I think the song’s actually a startling, poignant address to millennial angst in the time of narcissism, Tinder and the end of the world—a probing of reality itself as much as the mundane rhythms of zero-hours existence.

As a whole, Lust for Life feels timely and indeed political in a way that no other LDR album has, other than her show-stopping debut, Born to Die. Of course, that cycle from death to life has its own satisfying trajectory, coming full circle to a sense of regeneration rather than total existential despair in the wake of Trump et al. Yet despite Born to Die’s general melancholia, the upshot is: “Try to have fun in the meantime”: Lou Reed’s ancient rock’n’roll adage to come walk on the wild side.

Lust for Life takes up that mantle of pleasure in the face of suffering and adds an ethic of care to the mix. You don’t need to listen closely to realise that ultimately this is a gesture of millennial empathy, a model for generational community. Sure, it’s a largely elite, white world, but Lana enlists her famed support (A$AP Rocky, Playboi Carty, The Weeknd, Stevie Nicks (!) and Sean Ono Lennon) for the ride. What’s more, she’s interested less in identity this time than the crowd. Lust for Life is less dreamy than Honeymoon, less the hard-edged, oft-sardonic introspection of Ultraviolence. Emerging fully-flushed in the midst of July, this record is a meta-commentary on festivals, road-trips, those long afternoons spent with friends killing time. While previously she’s garnered controversy from the likes of Francis Bean and Kim Gordon for fetishizing suicide and domestic violence, making a big deal of bedding the bad boys, this record feels—dare I say it—decidedly wholesome.

Even title track ‘Lust for Life’, featuring Canadian ‘King of Sex Pop’ The Weeknd, which should come across as a steamy duet, feels sort of Hollywood twee. The pair share a chorus, “Take off take off, take off all your clothes”, which seems less sexual than a little odd, estranging. Like, why repeat such an imperative, especially in the languid way she does? Del Rey fashions herself and The Weeknd as a sort of millennial Adam and Eve; this time with Eve in charge, swaying indulgently over fat trap beats. Their wispy, cloying falsettos come together like a sticky fantasy you don’t really want in your head. When The Weeknd sings “we’re the masters of our own fate”, you can’t help but wonder if this is a gesture towards self-empowerment in the age of political oppression and mass surveillance, or simply a cheeky imperative to jump into bed with him. With sparkly arpeggios falling away towards the song’s end, mention of love letters, there’s an electro-Disney vibe that seems to preserve its imperative for romance in the modern world.

Following the odd banality of ‘Lust for Life’ is the soaring, cinematic strings of ‘13 Beaches’. After crackling with a sample taken from 1962 horror film, Carnival of Souls, Del Rey’s distinctive symbolic lyrics take frontstage again, the song building with heavier beats as she hints at a breakdown in the flimsy paradise erected by the previous track’s saccharine lyrics: “Can I let go? And let your memory dance / In the ballroom of my mind / Across the county line”. There’s a sense throughout the album of coming up against these thresholds of self and other, now and forever. The ballad, as usual, is Del Rey’s preferred mode, but these aren’t simple declarations of loneliness and love. Rather, the ballad form contributes to the album’s overall themes of unity vs. fragmentation, public vs. private, self vs. collective: “I fall to pieces when I’m with you”; “it took 13 beaches / to find one empty / to find one that was mine”. She works in these juicy, mysterious symbols: “cherries and wine, rosemary and thyme”, “dripping peaches”. You don’t need to watch Tropico (2013) to realise Lana has a thing for the Garden of Eden in the age of hell and corruption, of caffeinated horror—Trump and his 12 Diet Cokes a day. Still, her fruits are exotic, her dialogue concrete or surreal or silly (“Fuck!” “bitch”) and a far cry from the innocent, gleaming apples of an English yesteryear.

There’s a sense throughout that Del Rey is dealing with the end of the world. I’ve just finished Roy Scranton’s compelling and slightly frightening Learning to Die in the Anthropocene, and I think there’s something interesting to be said about how LDR teaches you to die while nurturing that lust for life. She paints her honeydew glaze over things, while brushing up against horror and endings. In Ecocriticism on the Edge, Timothy Clark writes of our attempts to conceive of the Earth as planet as an exercise in aporetic (im)possibility:

Language about the sight of the Earth as a planet forms a singular kind of catachresis, that is, a knowingly inadequate simile or metaphor used to convey something for which no literal or as yet accepted term exists, stretching to breaking point language derived from the seeming coherence of the world of immediate consciousness.

In ‘Beautiful People, Beautiful Problems’, Del Rey’s attempt at a sort of Anthropocene piano ballad, she evokes an aestheticized reality of bewildering scales, at once beautiful and disturbing:

Blue is the color of the planet from the view above
Long live our reign, long live our love
Green is the planet from the eyes of a turtle dove
‘Til it runs red, runs red with blood
 

Blue and green, blue and green. You can trace references to blue throughout LDR’s back catalogue and maybe there’s a case for linking her melancholic imagery to a wider sense of planetary decline. Why is the turtle dove running red with blood? Is this mere symbolism for heartache, or a synecdochical hint at the world’s ecological decay? There’s something deranging and defamiliarising, as Clark argues, about conceiving of our world as object: a ball, a planet or globe. Del Rey isn’t afraid to mangle our sense of presence and being, to stir up a sultry love song that paces her feelings against the world’s intense and interminable hurt, a kind of unknowingness from within and without. And hm, isn’t that what love is too?

The Guardian describes Del Rey’s ‘political approach [as] rooted in escapism’, and certainly there’s a narcotic, trap beat pull to her tracks that finds comfort and a kind of serenity in the age of ever-bleeping phones and 24/7 headlines. You want to sway, swing and drift. In ‘Coachella – Woodstock in My Mind’, she performs a typical Del Rey retro move of superimposing the flower power memories of the sixties with the garlanded crowds of contemporary festivals. While in previous records, this might be an act of hauntological mourning, in Lust for Life it’s a sincere take on feminine solidarity amidst acts of global violence. She prays for their safety and it’s almost maternal, or at least big-sisterly, the way she admires all the young girls wearing flowers. If Sandi Thom feels cynical about the state of contemporary politics, longing to wear flowers in her hair and join the vintage revolution, “I was born too late / to a world that doesn’t care”, then what Lana does is make that statement to her fans: trust me, I care. I’m here in the present.

And you know, for all the album’s flaws, this is what matters. LDR is an artist who’s taken a lot of flak for her risqué aesthetic, and rebuilt herself into a model for hope, without losing her skill for alluring lyrics and irresistible dream pop hooks. She’s unashamedly writing yearning love songs for the famous (‘Groupie Love’, ‘White Mustang’) while committing herself with stadium pop grandeur to female power (‘God Bless America – And All the Beautiful Women In It’). She’s quoting from rock’n’roll history, borrowing John Lennon and Yoko Ono’s son for a Beatles-referencing track (‘Tomorrow Never Came’), demurely reflecting on how the world is just “crazy”. She’s showering herself in celestial images, astrological west coast futurity, alluding to Dylan and F. Scott Fitzgerald in one fell swoop: “Lay Lady Lay / On that side of paradise / In the Tropic of Cancer”. She’s got lyrical cross-references with Marilyn Manson, Morrissey, Elton John, Frank Sinatra. In short, there’s a lot to unpack in this record. Its maximalism is contained, beautifully, in relatively simple and smooth arrangements. The soft-sweet balladry gets its edge from the sort of stadium, trap production found throughout Born to Die.

Overall, Lust for Life is hopeful; it gestures towards a new sincerity even in its subtle irony (isn’t it silly to sing about the end of the world and our constant problems, but only from the POV of beautiful people—for this was Fitzgerald’s version of upper-class universalism, surely?). In all that joy, there’s still the broody, trademark sorrow. Lana can sing “there’s something in the wind / I can feel it blowing in”, but only with the backdrop of a mournful piano, moving reservedly around her voice. It’s this uncertainty, this careful preserving of self-awareness while tuning to the winds of change, that I’m ultimately drawn to—letting go of pretension, feeling a little more earnest and youthful.

Takeaway track: ‘White Mustang’ 

 

Laura Marling, Semper Femina

Like many others my age, I more or less grew up with Laura Marling’s music. Her commentary on life, self and love has long provided a neglected feminine perspective enriched with worldly maturity, something much needed when you’re eighteen, twenty-one, twenty-four and still don’t know what to do with yourself. While the late noughties saw the rise of other female singer-songwriters, no-one does emotional nuance and lyric precision quite like Laura Marling.

With each of her albums, Marling has honed new musical directions, timely outlooks on daily and deep existence from a perspective that has always felt feminine despite its universal reach. A femininity grounded in self-knowledge, emotion and expressive power as much as reserve, coyness and beauty. 2015’s Short Movie felt very Joni Mitchell, expressively rich yet somehow desperately lonely, an album with cinematic reach but at heart conveying the struggles of a soul alone in New York.  Semper Femina is a return to tenderness, but its folky strains are by no means sweet or twee. This is a record, refreshingly, about friendship as much as love (often the slippery space between the two). There’s a sense that Marling’s communicating with her past through the various connections she’s made along the way. While this is no groundbreaking theme, the way in which she expresses her interwoven journeys through pared lyrics with mythological twinge (“the martyr who feels the fire / the child who knows his name”) is beautifully unique. If her previous record had a flavour of New York grit, electric guitars and all, Semper Femina feels like a distinct return to Englishness. The way she turns up her vowels, a little Dylanesque, emits a sort of sagely purity and wisdom. Maybe that’s where the L.A connection comes in: this mythological promise, an airy sheen that speaks of shape-shifting skies, a Californian sunrise.

Still, even with the spaciousness, the declarative power, there’s an intimacy to this record. Alongside her usual confessional lyrics, Marling uses the second-person quite frequently across Semper Femina. The effect is a kind of celebration of the other, a reaching out; a gesture of understanding rather than forcing of distance. You could approach these tracks as a series of letters, there’s a definite addressing in her words which has a mystical, summoning quality. The stories she paints are not, however, explicit narratives, but rather impressionistic, softened at the edges to emphasise emotion. She sings of that which we struggle to articulate: “there is something underneath / something shy and hard to see”. Her evocations of nature, those peculiar green trees, of everyday scenes like passing someone by, are quietly abstracted, allowing the listener to inhabit the album with their own narrative, their own emotions.

She may have taken the record title from Virgil’s Aeneid, but her evocations of femininity’ protean qualities, of psychology and classical reference, are plainspoken and accessible. The complexities of love and loss are rendered with a frankness and passion that is quietly measured, with a clear sense of distance: “Must every heart break / Like a wave on the bay.” She’s enlisted a lovely arsenal of strings and woodwind, with lots of pretty guitars, sorrowful arps and soothing, bluesy pizzicato. None of this feels intrusive; it’s simply the ornamentation that warms Marling’s high reserve, her angelic delivery. There’s a sense on this record that Marling is trying to solve problems, tease out the emotional knots that have swelled somewhat in recent years. She consoles herself with mantras, “At least I can say / That my debts have been paid”, but there’s a sense of dissatisfaction, a longing that lingers.

This is most vividly present, perhaps, on ‘Soothing’, the record’s dark and sensual opener, with Marling’s tightly held sorcerer’s trill entwined around thick and sinuous basslines. With its “creepy conjurer” and “strange discord” this is a song about power, secrecy and love, a song that never blossoms to proper narrative conclusion—and is all the better for this broody unease. For ages, I thought the line from the bridge was “I burnish you with love”, which lent this aching decadence; but I realise it’s actually banish. Are the implications even more striking? Love’s forceful, perilous luxury…

It’s tricky to pick a favourite track from a record that’s as softly eclectic as it is coherent. The songs blend into each other like a perfect narrative, but this doesn’t detract from the unique tone and textures of each one, matching in form the exploration of femininity’s changeability. For a while, my favourite was ‘Nothing, Not Nearly’, which had a sort of world-weary insouciance I loved for its country-song lilt, its invocation of time’s bright hinge, the ephemerality of everything: “I won’t forget the late September / Where we danced among the midnight embers / But it’s going like a half-remembered dream.” There is a sense throughout the record of something fading; the vivid immediacy of Short Movie is supplanted by a softening of focus, an abstracted dissolve of scene. Picture yourself passing through trees, amber lights of the town ebbing away behind you. Despite the musical nonchalance, the relaxed off-beats, ‘Nothing, Not Nearly’ is a very sincere love song, a song about what redeems in the depths of depression. That line, “The only thing I learnt in a year / Where I didn’t smile once, not really”, really sticks in its frank directness. What can you scrape away from experience, the day-to-day performance of normal, the blueness we cover to protect what’s left? Marling asks you to take a chance on the brilliant abyss underneath: “We’ve not got long, you know / To bask in the afterglow.

Upon reflection, however, the track that endures for me is ‘The Valley’. A crystalline waltz that feels timeless and sublime in its rendering of lost connection, of being ghosted by someone whose mourning and loss lies unspoken, lies beyond—is something of a deep, mythological hurt. What’s ostensibly a song about losing a friend on a night out is spun as a dreamy musing on empathy, love and the fresh possibilities in time’s recycling of memory. I can’t help but hear echoes of Leonard Cohen in the line, “I love you in the morning”. There’s a prayer-like warmth and rapture, softened by Marling’s plush and gorgeous lines: We love beauty ’cause it needs us to / It needs our brittle glaze / And innocence reminds us to / Cover our drooling gaze”. This brittle glaze is what we use to palate the world; make it possible to absorb all that uncertainty and pain; the mingling of transcendent joys and everyday pleasures. This is a record about desire, friendship and solitude; but also a reflection on how we reach these, feel these, as mere mortal selves with humanly fissures and memory’s stain.

Takeaway track: ‘The Valley’

LCD Soundsystem, American Dream

As ever, I was working last New Year’s Eve. We finished at midnight and after the persuasion of several tequilas, I found myself in the midst of a drunken Glasgow crowd just an hour into 2017. The DJ’s playlist was a familiar round of Bowie, disco favourites and, inevitably, ‘Come on Eileen’; until suddenly the pulsing synth beginning of LCD Soundsystem’s ‘Someone Great’ comes on, unmistakeable through the PA system. The mood shifts in a second. There’s just something about LCD, the way they universalise experience, bring a diverse crowd together in pure exhilaration. This song is connected with a local tragedy that happened in 2016, the loss of a life too young. It takes forever to build, takes a lifetime to build if you’re fully in the moment. But then the xylophone chimes come in, the melody kicks. It’s a song about someone you’ve lost, the butterfly flutters extinguished in an instinct. A whole relationship, a whole love gone. Listening to it at the start of the year was like falling through glass into the emptiest part of myself, and that was an honest euphoria. I don’t know if it’s about death or simple heartbreak. Nothing can prepare you for it. My friend was crying, tears like sequins on freckles, and I probably went outside. Cold air and first felt stars of January, drunks lighting cigarettes.

I was a bit conflicted about a new LCD album. Part of me wanted the mythology of greatness settled to rest, this era-defining, stadium-fat electronic rock that reminded me of Skins and feeling human things as new and the limitlessness of darkness on every night out walking home with the cold in your toes. A sense of massive, American grandeur. The melancholy afterwards; they would pick you up as much as they threw you into abyss. New York I love you, but you’re bringing me down. I was sceptical, suspicious of commercialism. But hell, I guess we didn’t have much to worry about. This is a glossy monster of an album, smooth and beautiful, crunchy and a bit funky, all electronic shreds and squelchy synths and quiet, deathly ambience. All its moods governed by slick beats and layers of sensitive production that feel as ripe for a club as they do for your earplugs, the resonant window-leak of music in streets. Okay, so it doesn’t totally lift; it might be better live, but there’s something here. A smoothness of beckoning mood…

Whether lamenting the death of Bowie (‘black screen’), exploring age and a sense of slipping relevancy (‘i used to’) or fluttering through paranoia with old-school LCD bass-crunching flamboyance (‘other voices’), thematically this record hails a new sincerity. If James Murphy was once the figurehead for Gen-Y hipsterism, on American Dream, he’s paying attention to genuine millennial grief and frustration. Okay, so not everyone had the same personal relationship with Bowie that Murphy had, but he manages to capture something simple, human and shared in his expression of personal grief: “You fell between a friend / and a father / I owe you dinner man / I owe you something.” We’re not all jaded fools, or maybe our jadedness is a justified reaction. There’s a sense of protectiveness (“you’re still a baby now”), built alongside personal vulnerability, the voice drowned out by moaning synth melodies. It’s a record that feels big, spacious; an obvious soundtrack to the end of summer, catastrophic political milestones swiftly approaching. To some degree, it rewards hard work—the committed listener’s attentiveness to emotional nuance—but mostly it’s just immediately accessible. This isn’t something to be sniffed at.

Despite a jagged experimentalism in places (‘pulse (v.1)’), and the more universal smash-hit vibes of ‘tonite’ or butter-wouldn’t-melt, eighties synth-shivering confessional love (‘oh baby’), American Dream does feel of the moment—its implicit politics looms beyond the obvious college-dorm bangers of previous records. ‘American dream’ is a disturbing waltz about the emptiness of everything, “find a place where you can be boring”. It’s maybe something you’d listen to walking home from a failed Tinder date, realising the world is in an infinitely worse state than you are just now: “this is someone else’s pain / so you feel drained.” There’s an admission here, also, that it’s okay to admit your suffering isn’t your own, that it’s maybe as much the media’s, the world’s.

Takeaway track: ‘oh baby’

Lee Gamble, Mnestic Pressure

Atmospheric, glitchy, precise in each beat to the point of beautiful binary, a shuffle of presence and aporia. There’s no way I’m qualified to talk in much detail about the underground background in which Gamble forged his musing computer sound, but I want to have a stab at describing his latest ironclad work of solid and hypnagogic affect.

The funny thing about Gamble’s music is that when you label it innovative, you’re not just making a banal remark about his knack for the mixing desk or sharp ear for a sample. You’re talking about the temporal orientation of this stuff too. It feels like tuning into different scales, the sonic environments of different objects. On first perusal, listening to Mnestic Pleasure with my headphones turned up full, I made an immediate comparison to Burial’s self-titled 2006 debut. Not so much in style as substance: these are records that each feel rooted to an urban environment, the eerie alleys, abandoned bars and smashed-in cars; places where stars melt in puddles of drug-lacquered rain, and posters for nightclubs slowly dissolve in their own acid neon.

But where Burial’s album is precisely the twenty-first century lament for such places, conjuring an elegy for the late eighties’ urban raves, Gamble’s fashions another world altogether. A world that is present without presence; that is infected and inflected by so many other moments, echoes, gestures towards the unsayable, unplayable. Mark Fisher talks of the ‘slow cancellation of the future’, that increasing inability of culture to think in terms of the to-come. Where we might look to Kraftwerk as emblematic musical futurists, few equivalents exist in contemporary times. How do we think the future when the present itself is delayed, deferred and collapsed in the flattened rhizomatics of social media? Is there, as Fisher asks, a ‘present to grasp and articulate any more’?

Mnestic Pressure v i b r a t e s. By which I mean, it literally shivers like something affective, sentient, sparkling. Something potentially nonhuman, and not just machinic. This isn’t science-fiction, steampunk or cyborg techno. I once had the pleasure of a brief exchange with Gamble on Twitter about Graham Harman’s metaphysics, and the basic principles of object-oriented ontology seem worth rehearsing here. We are all objects; there is some unique essence of reality to each object that cannot be accessed by other objects. Mnestic: relating to memory. The residue secrets we bear alone, yet access sometimes through the glimpse of a thing external to ourselves. There’s a potentially deliberate invocation of hauntology here, but Gamble doesn’t go in for utter nostalgia, nor does he paint a hollow, if seductive, Burial-style vision of his favourite city now cast to ruins. He doesn’t withdraw from the world; rather than performing an emptying out, a wallowing in hypnotic and deconstructed versions of retro, he takes a confrontational approach to the times.

With collaged soundscapes, subtle fragments of grimy bass, disorientating impressions of jungle and charged drumwork, there’s a sense of reality throughout Mnestic Pressure as tuned to hyper-pitch. Memory is pressurised, the dial turned up on thought till what occurs is a beautiful entropy of sonic debris. The thump and pulse, campy twists of 808 bass throbbing through sinuous snares. On tracks like ‘UE8’, haunted percussive space is brought to intensity through urgent beats that melt out in occasional interludes for breath. The rhythms are erratic at times, focused at others. Every time you think you’ve settled into something, a mad breakbeat or burst of subbass will throw you again off the scent. Listening to Mnestic Pressure is like being caught in a labyrinth, but one in which gravity behaves oddly and sometimes portals open into the future. What’s there? A lot of glistering industry, punishing darkness, but also insanely mesmerising electricity.

This is a record with room for nostalgia, sure. You’ve got moments of pause among the surge, moments where you could imagine a dry ice misting in and recalling in swirling melody (‘Locked In’, ‘A Tergo Real’) the importance of music as pleasure. For in the eerie soundscapes set up, Oneohtrix-style, in whirring effects and ghostly synths, the underlying arpeggios that flicker towards the surface in genuinely pretty melody, are total redeemable bliss. Take the night-train out west, if you will. Both abstracted and grounded in the concrete jungle of the club, this is a record for in-the-moment or else vicarious experience. I can see something blooming, strange and utopian, in the rearranged pixels of my screen. Maybe I’ve been sleep-deprived a little too long, but I’m totally sucked in by Gamble’s intensity, his artful balance of insistent twists and moments of floaty dissolve, mimicking memory’s mercurial fades and narrative curves.

With a clear nod to Autechre, whatever the technical intricacies of this album, to get lost in its grainy, glitching, melodic fold is by no means a bad thing. If someone made a sonic choreography of strobe. I’m finding my body again like a galaxy, full of all these strange and divergent energies—so expressive and then again recalcitrant. There’s both sweetness and dissonance; a sense of being welcomed but then made alien by sounds that seem to emit nonhuman effects: a digital intentionality that lusts after its internal composition, the complexities of circuitry given voice as a series of blips and whirrs, perfected underneath by lucid, moody synths. Objects unhinged from original source, given reign to flicker towards the future, which opens its sky like the howl of a sun, the neon of a club burning out on its own fly-ridden buzz. Dirty and pure, controlled and Dada-random, stressed and serene; it’s a record that manages many affective dualities with coordinated ease. I picture a map, a map of everything lain down in tiny, synthetic wires and beads; a map bigger than anything a human could ever lay down. A million lit metropolises seen through the heavenly skin of the Earth laid flat. Infinite glassy, crystalline to the touch, rippling with impress of noise, a bit epiphanic. It’s the city again, it’s the figurines of us once-dancing, it’s a place beyond scale we might never have seen.

Takeaway track: ‘A tergo Real’

Lorde, Melodrama 

I have such gushing, unadulterated love for this album. Back in July, I was asked if I wanted to write a wee thing about it for GoldFlakePaint, and it ended up becoming the piece of writing I’m maybe most proud of this year. Masters dissertations are one thing, but you don’t get that emotional reach that you do from a piece that’s published online for hundreds of music fans. You don’t get that glow when someone tweets you to say they liked what you’ve written, that maybe it changed their whole view of the album.

The essay was called ‘Sweetheart Psychopathic Crush: On Lorde’s Melodrama and Pop’s New Maximalist Palette’ and you can still read it online, so I won’t write too much about it here. After binging on Melodrama all through the summer, I gave the record a break for a while and returned to it when winter was dragging me down and I needed something that felt fresh and dynamic, a vivacious kick-start for the senses. Melodrama is both party album and a soundtrack for the afterlife, the comedown: “Bet you wish you could touch our rush / But what will we do after the rush?”. With tracks like ‘Liability’, Lorde will pick you up in her sultry arms and give you the strength to feel whole and good and single again. With tracks like ‘Green Light’ and ‘Supercut’, she’ll have you flailing down a maddening highway of glitz and lights, dancing your way out of negative memory. With slick, glossy production, sharp riffs of brass, luscious synths, trap-inspired boom boom beats, crystalline eighties guitars and bright, breathy vocals, Lorde’s melodic pop never felt so extravagant.

This might be a breakup album, deeply personal in a lot of ways, but you can tell its mastermind is having a whale of a time. It’s the reflection of a young artist getting the creative control she deserves, pushing the boundaries of her genre and being totally flamboyant while staying cool. Lyrically, there’s this super cute earnestness that’s hard not to fall for; she uses words like ‘awesome’ with little irony. This is alongside occasional expressionist flashes of orgiastic violence: “We’ll end up painted on the road / Red and chrome / All the broken glass sparkling / I guess we’re partying”. The love story that runs its neon thread through Melodrama is one that falls apart in brilliant splinters, renews the self that bursts forth from the shattered ashes, shattered ash trays. It’s a heady record, a bit of a whirlwind, unashamedly sweet like a cola-cube flavoured cocktail flaming in some downtown bar where folk dance on tables and the jukebox is strictly r’n’b, pop and disco. Maybe not to everyone’s taste, but frankly I fucking love it. There’s a buzz from living vicariously in records.

Takeaway track: ‘The Louvre’

Moses Sumney, Aromanticism 

I’m not exactly sure what age I was when I first broke through the false consciousness of heteronormative society, the compulsive ideology of forced romance etc. By which I mean, sitting in the back of the car on the way to the supermarket having to listen again to Steve Wright’s Sunday Love Songs. In my child’s head, I made some blistering connection to the refrain of chocolates and champagne and the cheap sort of saccharine, baby-talk love that was constantly peddled on the radio. Okay, so Steve had a few cute listeners on board, stories about 50-year romances, grannies holding hands and grand reunions. But then it would be some cheesy Motown or soul number crackling through the speakers and I pondered again that question of love. Pondered awhile then realised that if you hadn’t felt it yet—at least not this shiny, diamond-ring kind of love—this was all a bit pointless. I got quite sick of having it shoved down my throat.

A decade or more later and along comes Moses Sumney, redefining what it might mean to write a pop song for solitude. Not just because we’re in some social media-inflicted Age of Loneliness, but simply because some of us are okay to not lust constantly after company. The concept of ‘aromanticism’, Sumney’s own coinage, describes an absence of romantic feeling towards others: an alienation born not from loneliness but from the lack of romantic feeling itself. Most of us at some point have felt a longing to be in love, if not for love itself. But what happens when you realise this doesn’t matter to you all that much, that you’ve broken free of those amorous shackles? Making fresh territory, Sumney’s genre-bending album explores these questions and more.

With succulent falsetto, sensual beats and chordal sweeps, Aromanticism feels like a whirling journey of sorts. Romantic tropes dissolve into fleeting affect; pleasure is pleasure and nothing more, nothing lasting or overly complex. There’s a loveliness to this eremitic existence, even as sometimes the emotion comes up brittle—both melancholy and euphoric. Sumney’s universe is both abstract and intimate, an orbital chorus of jazz, soul, electronica and slickly-produced pop—as good for the club as perhaps the bedroom, whatever the hell you wanna do in it.

Takeaway track: ‘Lonely World’

Phoebe Bridgers Stranger in the Alps

I wrote quite extensively about this record back in July when I got to interview Bridgers for GoldFlakePaint, but I guess it’s good to reflect on how the album’s rooted its way through my life since then. And rooted it truly has; no matter how much I go off in different musical directions, I always find myself falling back into its cool emo glow on long walks home. There’s something about Bridgers’ voice, an incandescent sort of sorrow, that is pretty much irresistible. She’s Elliott Smith rolling over silver boulevards, less star-struck than bummed out on ubiquitous cultural melancholy. It’s millennial frustration at its most tender, it’s pure unadulterated sadness. You might think, god, not self-involved emo again; but this is something totally different.

Like Julien Baker, Pinegrove and others, Bridgers is taking emo’s emotional earnestness and re-articulating it in much more visceral, interesting and lyrical ways. Where the black-clad boy bands of the noughties were all about hating on girls who dumped them, whinging about the world in a storm of self-loathing, the new wave of emo is much more nuanced, empathetic and free. It speaks to wider generational ennui as much to personal conflicts; it wears melancholy on its sleeve not for the sake of teenage symbolic capital but rather as a genuine sense of this is how I am right now, how are you?

Stranger in the Alps is part diary, part pop, part deliberate emotional extremity. Listening to her lyrics, you’re pushed to places you might not want to: the funerals of friends, your brother’s sorrow, being stoned as uncomfortable numbness, reflecting on how things have changed and not always for the better. It’s full of haunted streets, bike bells and trains, burnout towns where the kids just get high and life closes in on a litany of problems, dwindling to total void: “You are anonymous / I am a concrete wall”. Most of these songs are slow, retain elements of the country ballad style which modelled Bridgers’ early work. They might relate speeding in cars through the night, but the pace of Stranger in the Alps is that of the bored flaneuse, jadedly pacing the same old streets of her youth. With lap steel and minimal drums, low pulsing bass, she narrates this atmospheric space where memory bleeds through the present—sometimes with comfort, sometimes pain. Maybe no surprise that I like this record best when I’m tired or hungover, too deadened of sensation to feel much other than this gaping space of what I’m supposed to do but can’t. Tenderly yet sinuously, Stranger in the Alps releases the feeling back in the blood, finds some way to thaw your anaesthetised reality.

The smudgy ghost that adorns the album’s cover is kind of a figure for identity itself, as much as it is for the phantoms that haunt these songs. Do you ever look at yourself in a shop window, the aluminal gleam of a passing car, and think god, who is that? Amid all the crisis and chaos, there’s a meditative precision to your early twenties, something you can attain maybe only midway through a party when almost everyone has left and you’re in the bathroom starting to sober up and staring at a crack in the wall, letting all these memories gush out and rearrange themselves in the strange geometries of the present (okay, so I’m ripping off Tom McCarthy’s Remainder again).

Whether empathising with serial killers, calling up old friends, prison boys and lovers, or nailing a devastating cover of Mark Kozelek’s ‘You Missed My Heart’, Phoebe Bridgers has released maybe the most cathartic debut of the year. It feels very American—Chelsea Hotel and all—but there’s a universalism to its sadness, its references to Bowie’s death, to missing someone so much you imagine them as a can on a string, to blacking out and finding yourself tucked up so small again on your childhood bed. Listening to Stranger in the Alps, it’s okay to feel sorry for yourself sometimes, but equally this is such a richly empathetic album—as much about a broken community of friends and lost connections as it is about the violence that strikes solely inside the self. A record for that time in your life when everyone you love seems to be moving away, moving on, and you just have to find some peace with yourself and where you’re at now, to fathom a sense that the here and now are okay too.

Takeaway track: ‘Smoke Signals’

Portico Quartet Art in the Age of Automation

It would be a shame to talk about the new Portico Quartet without mentioning Walter Benjamin. Author of The Arcades Project, an unfinished, 1000+ page collection of notes and writings on subjects which spilled from the Paris Arcades: fashion, advertising, interior design, Baudelaire, progress, boredom, surrealism and more. These fragments and sketches on notecards became a sort of dossier, the debris of which stands as a memorandum to the project Benjamin was never able to finish, killing himself to avoid being killed in the war as a Jew.

Benjamin also wrote an essay titled ‘The Work of Art in the Age of Mechanical Reproduction’, in which he argues that modernity’s technologies (film and photography) incur a loss of the artwork’s aura, due to its ease of mechanical reproduction. Benjamin’s aura is the originality and authenticity that shrouds a work of art: a painting or a musical performance. A photograph is an image of an image; a phonograph is a recorded replica of a recording. What’s more, Benjamin writes of how the capturing structure of technology can unlock unconscious desires within the viewer: for instance, new camera angles intervene in the assumed immediacy between object and vision, instating a rhythm, pace and structure of voyeuristic tendency.

Art in the Age of Automation taps into Benjamin’s ideas of the aura, of art’s sensory interventions and the possibilities of music as an operational interface of time and space: ‘During long periods of history, the mode of human sense perception changes with humanity’s entire mode of existence’. Where Benjamin wrote in the early to mid-twentieth century, a time of mechanical reproduction, Portico Quartet make music in the age of automation, the glossy screens that structure our seamless symbiosis of virtual (and) reality. This is the age of machines which perform everyday functional capacities (your self-service checkouts etc), but also make art. Not just auto-tune; literally machines can generate art through algorithms. Of course, this is not a new revelation: it’s something the L=A=N=G=U=A=G=E and concrete poets of the 70s and 80s (Bob Cobbing, Charles Bernstein and the like) have already tapped into. Concrete poetry stages itself as both materiality and Event: there’s a sense maybe of recalling the scene of composition as aesthetic and metaphysical rupture.

Portico Quartet are, loosely, well-practiced purveyors of jazztronica, combining electronic effects with ambient, nuanced production, super-melodic composition and jazz improv. Jazz, in a sense, embodies this play between automation, art and time. Improvised in the moment, a collaboration between tool and body (instrument and musician), it’s nevertheless framed by certain systems and limitations of scale, tone, key. There’s maybe a loose, Oulipo quality to it; while slapped frequently with the jazz label, Portico Quartet sound much more focused and polished than old school free-ranging jazz. Their music is about opening hypnotic time-spaces, swirling auratic through sound, while feeling technically slick, a satisfying grandeur that perfectly produces its alignments of mood. If Kraftwerk make robot electronica, Portico Quartet are what happens when you let the mystical back in.

This isn’t something Benjamin was afraid of. Ambience and aura are, inevitably, a question of myth and mystery. Woozy woodwind and brass glaze the album with a sense of the elsewhere, as with sparkles of harp, rising Boards of Canada bass and twinkling electronic percussion. There’s a richness to these compositions, a density of layer and texture. The songs slip between each other with effortless glide, weaving a complex trajectory of hypnotic recline against rise, the slow pull towards a glowing euphoria. Title track ‘Art in the Age of Automation’ nicely encapsulates all these elements found across the album, with its Balearic sunrise synths, sweetly-seething strings and aleatoric peter towards abyss. At times, there’s a sense of spaciousness to the production (‘S/2000S5’ and ‘Mercury Eyes’) that recalls even Oneohtrix Point Never’s otherworldly virtual environments. While saxophones splinter little riffs, there’s a sense of drifting around a bright-lit mall, everything of gloss and perfect surface.

Ending on upbeat ‘Lines Glow’, completing their geometric/HEX arc from ‘A Luminous Beam’ to ‘RGB’, it’s difficult to resist conjuring roving landscapes in your head. Clouds parting to madder pink stained tangerine sky, wisps of breeze to lift your hair, your senses. This is at once a skyward journey and a passage of excavation. This is a return to form, a traversal back to the earlier sound that made Portico Quartet’s name. It’s a polishing of influence, a metamodern sway between irony and sincerity, the serious and camp. Mixing ambience, worldbeat, techno and, most belovedly, experimental jazz, this is something fresh, something strange but pleasing to reawaken the senses. Conjure the aura at your own pleasure.

Takeaway track: ‘A Luminous Beam’

 

Slowdive Slowdive

This record is more of a totalled experience than anything I’ve ever listened to. By totalled I mean, completely abstracted from anything paratextual, anything extraneous like movement or genre or trend. I didn’t really know who Slowdive were until this was released and there was a bout of hype and so I found myself sliding into this mystical, spacious universe, devouring each back record whole before fully listening to Slowdive, the band’s first album in over twenty years.

Slowdive melds everything to love about shoegaze and dream pop with a sort of epic weight, braced on beautiful, soaring melodies. The landscapes of these songs are sweeping, glittering with distance. The intermingling of Neil Halstead and Rachel Goswell’s vocals, all masculine sonority with angelic, haunted femininity, raises the music to pure sublime—and this is just track one, ‘Slomo’. With lyrics that gesture towards a beyond, whose words are lost sometimes in the hoary, breathless ascent, this is a record of longing. Themes of love, dreams and maritime imagery—all shipwrecks, coasts and oceans—recall Cocteau Twins at their most dazed and elemental. You can’t help feel as though you were plunging through space and time, listening to this record. ‘Star Roving’ has a crisp, upbeat and energised pop atmosphere that opens the skies to something glossier and greater—a new direction for shoegaze, an injection of zeal within that body of longing. There’s a perfection here, a sheer reach towards euphoria: “Said she’s feeling love for everyone else tonight”.

A record of many moods, Slowdive has an internal meteorology of turbulence and harmony, holding its trials and tribulations in a manner impossibly smooth. A primitive mysticism, secret knowledge contained in the unknowable, buoyed up by comforting, skyward synths on tracks like ‘Don’t Know Why’, with its clustering, urgent drum-beat interludes and layered flails of electric guitar.

What I love most about Slowdive is its ability to simultaneously hold melancholy and joy, moods contained in the molten core of irresistible melodies, whose force draws from lyric simplicity as much as the aporetic implications of vast walls of guitar and thundering drums. I remember something esteemed dark ecologist Timothy Morton wrote in his book Hyperobjects, relating a Keatsian aesthetic experience (that famous chiasmus of beauty and death) to the pioneers of shoegaze, My Bloody Valentine:

When I listen to My Bloody Valentine, I do not reach out toward the sound—instead, I am assaulted from the inside by a pulsation that is also sound, a physical force that almost lifts me off the floor. Kevin Shields’s guitar sears into me like an x-ray, scanning me, strafing me. The chords lurch around one another sickeningly, gliding in and out of tune, amassing towers of harmonics through dissonance. Distortion pulps and fragments the sound into a welter of gravel and thick oil. Yet try as I might, I can’t tear my ears away. The music is so beautiful. I wonder how Odysseus felt, strapped to the mast as he heard the Sirens. I think I can hear singing, a quiet, wistful song. Inside the bubble is the pattering ooze of guitar distortion washed with cymbals. I think that this music could liquefy my internal organs, make my ears bleed (this has actually occurred), send me into seizures. Perhaps it could kill me. To be killed by intense beauty, what a Keatsian way to die.

When I listen to Slowdive, I feel caverns within me opening up, the swell and surge of synths brightening my organs to a shiver I don’t know is yours or mine. It’s the very unlocking of desire from without, then as I slip further I’m clasping for surface in the mire of sonic assault. I would like to hear these songs live, played with blistering intensity but then at times so tender it is as though the room’s very atmosphere is the skin of that sound, the soft repetitions, the longing refrains. Where My Bloody Valentine trade in hazy, ear-splitting riffs, Slowdive feels crisper, clearer. The songs are like grandiose sculptures, poised on the brink of their own dissolution; the production recalls something I might’ve cranked out on a tape-deck from the late nineties being transmogrified through some beautiful, clarifying futurity machine.

For a massive chunk of my autumn and summer, I walked around, circling the same old routes, listening to ‘Sugar for the Pill’ over and over. There’s an obsessive, Odyssean quality to this; a desire to return to presence that sustains itself on wave after wave of that painful absence, “all those nights / when you wanted so much more” (‘No Longer Making Time’). It was a song that felt like coming home, but wasn’t home itself. It was comforting in its sense of descent, its resignation; its shrinking that somehow bloomed on another horizon, cracked open the sunset elsewhere that I craved and needed. ‘Sugar for the Pill’ is a sultry ride, swaddling inside soft-sweet guitars which draw you ineluctably over steady, crunching bass, opening this space of ponderous sorrow—a dark slow melancholy you could only call love at its most elated, belated and infinitely strange. It makes you realise distance, the space between each existence; the people you miss and the pain of that missing: “Just a rollercoast / Our love has never known the way”. Not all lovers come home, not all feelings can meet as they might beyond a tiny splinter of time. A blushing, eerie quality of sentiment that carries the song is returned, periodically, to the comforting warmth of the chorus, its blissful synths and twinkling, sugary guitar. It’s a gesture towards coming home, but also a glimpse into the abyss of what that might mean, our deep and personal uncertainties.

A record to get lost in, certainly, but one also to be soothed to—by you or him or anyone, as ever the music.

Takeaway track: ‘Sugar for the Pill’

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Top Tracks:

Alt-J – 3WW

Angel Olsen – ‘Special’

Arcade Fire ‘Creature Comfort’

Beck‘Up All Night’

Bjork – ‘Blissing Me’

Breakfast Muff – ‘Babyboomers’

Coma Cinema – ‘Loss Memory’

Courtney Barnett & Kurt Vile – ‘Over Everything’

Ellis May – ‘Father’

Fazerdaze – ‘Shoulders’

Ffion Regan – ‘The Meetings of the Waters’

Fufanu – ‘Sports’

Golden Teacher – ‘The Kazimier’

Good Good Blood – ‘Fallen Leaves’

Grizzly Bear – ‘Aquarian’

Ho99o9 – ‘Neighbourhood Watch’

Japanese Breakfast – ‘Machinist’

Jay Som – ‘For Light’

Julien Baker – ‘Appointments’

Kevin Morby – ‘City Music’

Kiran Leonard – ‘Could She Still Draw Back?’

Lanark Artefax – ‘Voices Near the Hypocentre’

Lomelda – ‘Interstate Vision’

Los Campensinos! ‘Renato Dall’Ara (2008)’

Martha Ffion – ‘We Make Do’

Mogwai – ‘Coolverine’

The National – ‘Dark Side of the Gym’

Nugget – ‘Watermelon’ (Human Bones cover)

Out Lines – ‘Our Beloved Dead’

Penguin Café – ‘Cantorum’

Perfume Genius – ‘Slip Away’

Pronto Mama – ‘Arabesque’

Roddy Woomble – ‘Jupiter’

Sacred Paws – ‘Strike a Match’

Saint Sister – ‘Causing Trouble’

Spinning Coin – ‘Raining on Hope Street’

Sufjan Stevens – ‘Tonya Harding’

Total Leatherette – ‘Faux Fox’

Wuh Oh – ‘Hairstyle’

The XX – ‘On Hold’

* 

Top EPs:

Alice Glass – ‘Alice Glass’

Amber Arcades – ‘Cannonball’

The Bellybuttons – ‘Wires’

Bicep – ‘Glue’

Burial – ‘Subtemple’

Cate Le Bon – ‘Rock Pool’

CCFX – ‘CCFX’

Djrum – ‘Broken Glass Arch’

Death Grips – ‘Steroids (Crouching Tiger Hidden Gabber Megamix)’

Frightened Rabbit/Julien Baker – ‘Recorded Songs’

Half Waif – ‘form/a’

Hannah Lou Clark – ‘The Heart and All Its Sin’

Joy Orbison – ‘Toss Portal’

Lanark Artefax – ‘Whities 011’

Minor Science, ‘Whities 012’

Sega Bodega – ‘Ess B’

Withered Hand & A Singer of Songs – ‘Among Horses I’

 *

Top Gigs:

Com Truise, Wuh Oh @ Stereo

Conor Oberst @ edinburgh & ABC

Happy Meals/Pictish Trail @ Edinburgh Caves

Johnny Flynn @ Saint Lukes

Julien Baker @ CCA

Laura Marling @ O2 ABC

Lana Del Rey @ Hydro

Lanark Artefax @ The Glue Factory

Lomond Campbell & Modern Studies, SOUNDING @ Stockbridge Church, Edinburgh

Martha Ffion, ULTRAS @ The Glad Café

Mull Historical Society, Roddy Hart & the Lonesome Fire @ Oran Mor West End Festival All-Dayer

Nick Cave & The Bad Seeds @ Hydro

Phoebe Bridgers @ Broadcast

Rachel Sermanni, Jolie Holland @ Mackintosh Church

Radiohead, Belle & Sebastian, The Vegan Leather, Wuh Oh @ TRNSMT

Roddy Woomble, Kathryn Joseph @ Mackintosh Church

SWANS @ Oran Mor

Tenement Trail (especially Spinning Coin & Savage Mansion)

Withered Hand / A Singer of Songs @ The Hug and Pint

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Top Gig Moments:  

Conor Oberst part 1) Mesmerising duet on ‘Lua’ with Phoebe Bridgers @ the Edinburgh gig.

Conor Oberst part 2) Surprising everyone by playing ‘Something Vague’ at the ABC, a deep part of my broken teenage soul swooning heavily.

Everyone singing the ‘la la la la’ parts to ‘Religious Songs’ at the Withered Hand gig & a warm fuzzy winter-coming-to-an-end feeling.

Laura Marling commanding everyone’s sorrow with ‘Once’ & making loss something you could melt in a melody.

Suzanne from Happy Meals doing her mad sexy yoga moves on the floor of The Caves.

Radiohead playing ‘Lucky’ as the second track in their set and from those desultory opening strums feeling like I was gonna burst in the lights & the moody memories.

Catching a ten-minute glimpse of Out Line’s stunning, magnetic set from the Gallery at Oran Mor.

Getting an unexpected night off work and ending up seeing Roddy Woomble playing ‘American English’ at the Mackintosh Church, my Idlewild heart bleeding dry.

Erin Rae thanking me onstage at the Hug and Pint in her beautiful country drawl for my GoldFlakePaint feature on her music.

The lovely sonorous duets between Kathryn Joseph and Fair Mothers with the Hug and Pint disco ball spinning silver and slow.

Having my sense of reality shattered apart with the emotional chaos and sheer sonic sublimity of Lanark Artefax’s scintillating Glasgow debut, glistering monolith & all.

 

The General Synopsis at Midnight

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To the best of my memory, I have only ever been on a sailing boat once. Or, I have only been happily in control of a sailing boat once (there was a time we had to try windsurfing in primary school, a time whose details have, thankfully, long been repressed).  It was 2005, I was twelve years old, and had won a competition through the local youth club to go on a sailing trip to Oban. I don’t remember anything about what I must’ve learned regarding sailing, but I do recall a beautiful suite of seafaring terms: a special vocabulary which transformed previously mundane structural features into curious artefacts of mysterious potential: cleat, keel, stem, rudder, transform, tiller, clew, boom, shroud, telltale, jib, winch, deck and spreader. The man in charge was a hardened fisherman type; I don’t recall his name, but we called him the skipper. He was dismayed to learn I was a vegetarian, having packed little in the way of vegetables for our journey. I was happy to live off Ovaltine, jam rolls and digestives for the following days. It was such an odd combination of children—were we still children?—on that trip. No popular kids, but a few of the scarier misbehaviours (probably not okay to still call them neds), the freaks and geeks—then me, wherever I fit in. ‘Goth’, which in the case of my school was generally singular. Somehow, we all bonded rather than fought in the tiny space of that boat.

One boy, who would always be in fights, bullying and hunking his weight around, was so sweet to me. He saw I had eaten barely anything and gave me a whole bar of Cadbury Mint Chocolate, insisting I had all of it. It was such a kind gesture that I remember it still. Everyone was different at sea: softer, more honest. We were willing to admit our social vulnerabilities; there was no-one, no context, to perform for. A boy I’ll call L. opened up to me about his love for 2Pac, and when Coldplay came on the skipper’s stereo (it was their first truly mehhhh album, X&Y), we shared a little rant about how cheesy it was. We ate fruit out of tins, pulled scarves over our faces on deck and watched the coloured houses of Tobermory loom closer. The skipper let us all have a go at the tiller; he told us stories from previous trips, about how the weather had turned nasty and they’d had to pull themselves through miniature hurricanes. I found myself craving the wild mad weather, even as I was shivering in some inadequate waterproof jacket (I have a history of coming ill prepared to such outings). The skipper and I sort of oddly bonded, since I was usually the first one up in the group. He’d put the kettle on and we’d go out on deck to watch the sky. He’d point out things to look for in the cloud patterns, the colours that bloomed on the horizon. It’s this kind of practical knowledge that I thirst for. Chefs talking to me about how to sharpen knives, bake brownies; motorcyclists betraying the secrets to keeping your speed; engineers talking about formulas and team rivalries and how to build a bike wheel. I’m completely incapable of almost anything practical, so it’s always a magic alchemy to me. When people ask what I want to be when I grow up, I say shepherdess, even though I have little idea of what that entails, beyond reading the excellent The Shepherd’s Life by James Rebanks and occasionally listening to The Archers. I think I’d just be content to wander around hills.

Red sky at night, shepherd’s delight…

I awake to steady rainfall, first day of November. I have been thinking a lot about that sailing trip recently, mostly because I’ve been doing writing workshops in Greenock, and the nature of the place as a harbour town has everyone often turning back to boats and fishing topics. I talk to a chef at work about fishing, not because I’m all that interested in fish but because there’s something about its psychology that reminds me of times gone by. Once, I took myself out to Cardross on the train, following the road up to Ardmore to sit on the point which was a good spot for anglers. It was so quiet and still, the beaches strewn with lumps of quartz. I sat there for an hour or so, listening to the steady lap of the estuary, then slowly made my way home, tearing my skin on all the brambles. It had the feeling of a secret, overgrown place. A little out the way, a nest you could curl into: an almost island. I recall those tiny islands on the Swan Pond at Culzean Castle, where we used to leap across to. As a kid, I’d hide among the bamboos and rushes and feel entirely in my own little world. The pathways and grasses were lit with secret creatures, this 12th World I’d created—it was over a decade prior to Pokemon Go, but here I was in my augmented reality. I’d sit up on the top of the stairs reading for as late as possible, imagining that I was on top of a waterfall, and all before me was water cascading instead of carpet. I’d lie upside down and the ceiling became the first planes of a new universe. I’d wake up early and write it all down; but those pages are lost to whatever antique sale of the past stole my youth.

Now I am adult, less governed by diurnal rhythms. I find myself lost in the long bleed of night into day, up far too late in the bewildering recesses of the ocean online, the oceanic internet. Far corners where articles smudge their HEX numbers in true form down the page and I am rubbing my eyes to see beyond light. Time, perhaps, to rehash that old metaphor, surfing the web. Occasionally, some page would bring me crashing back down in the shallows; I’d wake up, ten minutes later, groggy on my keyboard. Press the refresh key. Instagram has me crossing continents at bewildering speed, lost in Moroccan markets, Mauritian beaches and Mexico City. In the depths of some nightclub then the heights of a Highland peak. So many fucking faces. Closeups of homemade cakes, delicious whisky. Memories. Oscillations I can hardly breathe in, watching my thumb make its onward scroll without my direction. The rhythms become flow, become repetition. I need an anchor. It’s been hours and hours and maybe I’m hungry.

On the boat, whose name I have sadly lost, we slept by gender in two separate cabin rooms. They were tiny, low-ceilinged, and we were just a handful of slugs pressed tight in our sleeping bags. It was better than a sleepover, because there was no pressure to stay up all night and we were all too exhausted from the sea air to talk much. I’d close my eyes and feel the steady rock of the boat’s hull as it bobbed on the water. There was a deep throb of something hitting against the walls outside, maybe a buoy or rope; it felt like a heartbeat. Sleeping in many strange places, the floors of friends’ flats and houses, in tents and on trains, I try to revisit that snug tight room where sleep was difficult to separate from consciousness itself. It was all of a darkness. Something Gaston Bachelard says in The Poetics of Space:  ‘We comfort ourselves by reliving memories of protection. Something closed must retain our memories, while leaving them their original value as images.’ There was no mirror in that boat, so all I remember are smells and objects. No sign of my own pale and windswept face. Everything we ate was an old-fashioned brand; it made me think of rationing and traditional values. I wasn’t quite sure what that even meant.

I need an anchor. A place to dock in.

Governed by some primordial instinct, I go to make my dinner around the same time most nights—which happens to be one in the morning. The shipping forecast used to be the last thing on the radio, before a sea of white noise till dawn. When cutting veg, my fingers weak from another long day, I switch on the radio and there are the familiar intonations. I listen as I would a poem or a shopping list, a beautiful litany of place names, nouns, directives. I have no idea what any of it signifies. It’s been a double shift, perhaps, or an extreme stint in the library, a walk across the city. My mind is full of words and sounds, so many conversations. The debris of the day threatens to spill out as a siren’s cry, and how easily I could slump against the kitchen cupboards, wilt upon the floor. Make myself nothing but driftwood, no good turning till morning. But instead I chop veg, listen to the shipping forecast. It’s difficult to think you deserve food, even when your body’s burning for it and you haven’t eaten for hours. But there are so many other things to read or do! You need an anchor, a reason.

The general synopsis at midnight.

Many of my childhood lost afternoons, bleeding to evenings, were spent playing The Legend of Zelda: The Wind Waker on a GameCube I shared with my brother—avoiding the narrative quests and dungeons in favour of epic ventures across that cobalt ocean. What I wanted was that rousing sense of the wind’s spirit, the freedom to glide and find new islands. Whirlpools, tornados and Chtlulu-like creatures hurled me out to stranger lands. It was all so beautifully rendered, an expansive thalassic field of possibility; with each route I was fashioning some lovelorn story for my lonely hero. The ocean has always represented for me some point of erasure where reality dissolves into imagination. I think maybe it’s this perceptive meshing that we need to attune to in order to make sense of the vast scale effects of the Anthropocene. How else to grasp those resonant shockwaves of consequence, whose manifestations often transcend our human grasp of time and space?

Headache, Viking, southwesterly veering. The same refrain, moderate or good. When occasionally poor at times, do I picture the sailors with rain lashing their faces, rising through mist towards mainland? Is that even where they want to head? Rain at times, smooth or slight, variable 3 or 4. The dwelling conditionals; always between, never quite certain. The weather being this immense, elusive flux you can guess at, the way paint might guess at true colour. Cyclonic 4 or 5. In Fitzroy are there storms circling around the bay? Very few of these places could I point to on a map. I like the ambiguity, the fact of their being out there, starring the banks and shores and isles of Britain and beyond: Shannon, Fastnet, the Irish Sea. There’s a sense of being ancient, from Fair Isle to Faeroes.

I went to a talk last week for Sonica Fest where a girl from Fair Isle talked about climate change, how her home island would probably one day be swallowed by the sea. I can’t help picturing a Cocteau Twins song when she says it. She dropped handmade bronze chains in different oceans so you could see the divergent levels of oxidation, relative to saline content. It was beautiful, this abstract material rendering of elemental time. The world rusts differently; we are all objects, exposed to variant weathers. Her name was Vivian Ross-Smith and she talked about ‘islandness’, a project which connects contemporary art practise with locality and tradition. The term for me also conjured some sense of the world as all these archipelagos, whose land mass is slowly being ravaged by warming waters. The pollutants we put in. Islandness betrays our vulnerability, the way we were as 12-year-olds at the mercy of the tides, the weather and our gruff skipper. I had little conception of what climate change was, but even then I didn’t set a division between humankind and nature.

Back on the boat, I traced my own moods in the swirls of those mysterious currents, dipping my fingers in the freezing North Sea. Who are we before puberty, pure in our childish palette of pastel moods? When I think about how that sea spreads out to become the Atlantic, so vast and impossibly deep, I grow a bit nauseous. Maybe that’s the sublime; an endless concatenation of seasickness, feeling your own weakness and smallness in the face of great space, matter, disaster. How easy you too could become debris.

Increasingly, that waltzing Cocteau Twins song feels more like an elegy, haunted by the shrill of soprano, those shoegaze guitars resounding like notes through a cataract. A line from Wordsworth’s  ‘Tintern Abbey’* I always remember, ‘The sounding cataract / Haunted me like a passion’. Interplay between feeling and form, sound and vision. The ocean warming, the beat steady and mesmerising. Are we sleepwalking into the Anthropocene, over and over again, a lurid repetition compulsion? Why we keep burning up fossil fuels, emitting our plumes of carbon, senseless in the face of a terrible sensorium? I crave solid objects that show up the archives of history, those plastiglomerates of Frankenstein geology, the warped materials of the Earth’s slow and drawn-out hurting. Liz Fraser’s operatic howls are maybe the mourning of the land itself, begging to be swallowed by the sea. A saving? If originally we came from water, hatched out of amniotic sacks or evolved from subaquatic origins, then maybe we return to its oceanic expanse, its blue screen of death. When I’m anxious and needing to write furiously, write against the tides of exhaustion or time, I listen to Drexciya—Detroit-based techno that harks back to Plato’s mythology of Atlantis, via Paul Gilroy’s Black Atlantic. There’s this crazed evocation of diaspora, drowning, a mysterious race of merpeople. What evolves below water, what is spawning in the recesses of subculture; what resists the mainstream, the violent currents of everyday life. This subterranean city is a ‘sonic third space’. I can’t help but think of my own other planet, that 12th World separate yet attached to daily reality; somewhere distant but still impossibly intimate. That resonant intensity that drives you from sleep and into midnight discos of the mind, all pulsation of lights, wonder, horror.

There’s a sense that sound itself can be physically embracing. This is maybe how it crosses over into sonic third space, where embedded mythologies flourish in resonant affect. Where sound becomes tangible, making vibrational inscriptions of code upon the body like transient hieroglyphs of an assemblage’s trellising energy. In Tom McCarthy’s novel C (2010), the protagonist Serge is obsessed with hacking the radio to tune into the ether. Alongside the obvious supernatural connotations, there’s a more pressing suggestion that Serge is able to make his entire being become channel for sound. He lays on a ship as I once lay on a boat, listening to the warm stirs, the conversational blips and signals of objects:

The engine noise sounds in his chest. It seems to carry conversations from other parts of the vessel: the deck, perhaps, or possibly the dining room, or maybe even those of its past passengers, still humming through its metal girders, resonating in the enclosed air of its corridors and cabins, shafts and vents. Their cadences rise and fall with the ship’s motion, with such synchronicity that it seems to Serge that he’s rising and falling not so much above the ocean per sea as on and into them: the cadences themselves, their peaks and troughs…

McCarthy’s lyrical clauses accumulate this notion of sound as spreading, seeping into words and orifices, surfaces. Presences, absence. A lilting simultaneity between the movements and pulses of objects. Sound becomes material; is spatialised as cadence, lapping the edge of Serge’s senses with lapidary, enticing effect—always tinged, perhaps, with a lisping hint of danger. The sounds, after all, also evoke the dead. There’s a radio drama by Jonathan Mitchell, where the protagonist has developed a device which allows you to extract sound from wood. There’s the idea that wooden surfaces absorb sounds from their surroundings, and the time and quality of storage depends on the type of wood. It’s a brilliant sci-fi exploration of what would happen ethically if we could extract auditory archives from material surroundings—the problems and possibilities of surveillance, anamnesis and so on. Consequences for human and nonhuman identity, the boundaries between life and death, silence and noise.

https://soundcloud.com/jonathan-mitchell-1/the-extractor

Do the walls hear everything? I think of rotting driftwood, how porous and light it is. How its every indent, line and scar marks some story of the tides, the stones and the sea. Robinson Crusoe, chipping the days away as notches on wood. I think of the hull of that boat, perhaps coated in plastic, sticky with flies and algae.

On the last day of our sailing trip, we were sitting round the table of the cabin, docked in Oban harbour, reading the papers and having a cup of tea. Our youth club leader got a text from a friend back home. She was informing us of the London 7/7 bombings. This was a time prior to having internet on our phones. We weren’t so wirelessly in tune with everything everywhere always. But that little signal, a couple words blipped through the ether, brought the sudden weight of the world crashing back down upon our maritime eden. I had family in London who escaped the attack by the skin of their teeth, a fortuitous decision to take that day a different route. How everything was at once the dread of hypotheticals. I did not understand the vast arterial networks of terror that governed the planet; these things happened in flashbulb moments, their ripple effects making what teachers called history. Somehow it didn’t seem real. Bombs went off all the time on tv; I grew up with the War in Iraq and Afghanistan. Those televised wars were the ambient backdrop to everything on the news. Later, my friends would wile away their teens shooting each other on Call of Duty. It was all logistics, statistics, the spectacle of bodies and explosions. Nobody explained it. We were distracted by MSN Messenger, then those boys with their controllers tuning in and out of conversation, signing online then drifting away into present-absence. X-Box (Live). Signifier: busy. It was good to be away from the telly in the relative quiet of the boat, startled instead by foghorns and seagulls. But even then, we remained connected.

⚓️

The Shipping Forecast has been issued, uninterrupted, since 1867. Its collation of meteorological data provides a map of sorts, a talismanic chart of patterns and movements, currents, pressures, temperatures—something that helps millions of sailors out at sea. I look at such visual charts and truly it boggles me. I prefer grasping such data as sound, delivered in the hypnotic lilt of that voice: its clear diction and poetic pace, calling me home. I think of the west coast, the bluish slate-grey of the sea. Becoming variable, then becoming southerly, rain or showers, moderate or good. Always between things’ becoming, becoming. There’s the pitch-black womb of a cabin again, the childlike promise of dreams and sleep, a genuine rest I’ve forgotten entirely. Listening makes it okay to be again, buoyed up halfway between where I am and where I’ve been. A constellation of elsewheres to placate insomnia’s paranoia; to be in winter’s dark heart or the long nights of summer, endlessly tuning to atmosphere, cyclonic later, slowly veering from the way. My present tense is always eluding, like ‘In Limbo’ with Thom Yorke’s seaward crooning, the morse code of emotion in whirlpool arpeggios, closing and bleeping and droning on a wave far away, the spiralling weather, the fantasy…Another message I can’t read.

*Full title, of course, being ‘Lines Composed a Few Miles above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour, July 13, 1798’.

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The Bog Girl’s Dark Ecology

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Red Desert ~ Source

My body was braille

for the creeping influences:

Seamus Heaney, ‘The Bog Queen’ (1975)

In Michelangelo Antonioni’s 1964 film Red Desert, loosely inspired by Rachel Carson’s groundbreaking ecological text, Silent Spring (1962), one of the characters complains that he was at a restaurant and the ‘eel tasted of petroleum’. This is a film landscaped by oil rigs, the persistent murmur of a dull grey dying sea, industrial structures whirring with eerie electricity. While there is a distinct sense of disconnection between characters, between humans and their environment, one connection that persists is between excess, waste and the body. While nowadays fish change genders due to oestrogen from the Pill being excreted and pumped from sewage into rivers, in Antonioni’s film, haunted by the apocalyptic backdrop of the Cold War, the characters worry about their food getting cloaked in some essence of what gets dumped and yet is also extracted from the sea. A perverse cycle of waste, energy, wasted energy.

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The mariner shoots the albatross, plate by Gustave Doré

 

This early expression of ecological disaster as embedded in a fear of contamination, of sliminess mixing with toxic sliminess, has its roots even further back, in Samuel Taylor Coleridge’s poem The Rime of the Ancient Mariner (1798). After shooting the albatross and overcoming a terrible, supernatural (super as in extra nature, nature made unnatural by being its full strong self) storm, the mariner finds himself suspended in the aftermath, ‘as idle as a painted ship / Upon a painted ocean’ (Coleridge 2015). This sense of time frozen, of the environment refusing to yield to human command, is uncanny, a reminder that the land isn’t just something we can divide and conquer. The image of idleness and a ‘painted ocean’ recalls the experience of a crashed computer screen, hung or ‘frozen’ as the mariner is in the sheets of ice ‘green as emerald’ (Coleridge 2015). Think of a typical glitch, that which overlaps colour, blends unrelated materials together in a random, patchwork image. The ice is the colour of grass, yet still we are in the ocean. This is an environment without location, an ‘anywhere’ of strange displacement. This is the place of the ecological glitch.

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glitched landscape ~ Source

Rosa Menkman describes a glitch as ‘a (actual and/or simulated) break from an expected or conventional flow of information or meaning within (digital) communication systems that results in a perceived accident (2011: 9). While we are dealing in poems like Coleridge’s with a ‘natural’ system as opposed to a digital one, the strange effect of ‘accident’ persists. ‘Nature’ is never as it seems, never ‘natural’ but always unexpected, strange. Systems follow patterns which glitch; the patterns themselves, like evolution, proceed often by a logic of chance, randomness. The weather in The Ancient Mariner is not just climate, a conventional flow of data to be charted and forecasted; but it is positively weird. Weird in the etymological sense identified by Timothy Morton as ‘a turn or twist or loop, a turn of events’, the ‘flickers [of] a dark pathway between causality and the aesthetic dimension, between doing and appearing’ (2016: 5). We question whether the crime of shooting the albatross instigates this ecological horror, which culminates in the monstrous appearance of ‘a million million slimy things’ which the mariner sees surrounding the ship. Like Antonioni’s petroleum eels, these slimy things are stuck with the human character, they have by proximity or digestion become enmeshed, to borrow another term from Morton, the idea that ‘nothing exists by itself, and so nothing is fully “itself”’ (2010: 15). The mariner realises his own surprising mortality, just as the slimy things ‘liv’d on – so did I’. His attempt to lump the slimy things as one gelatinous mass of gross matter leaves him realising that he can’t distance himself from the ugly parts of nature, because he himself is part of the mass, that mesh of beings.

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Source

We might now describe Coleridge’s flirtation with the supernatural as a kind of magical realism, and the trend of using such weird elements to render ecological themes continues in a short story written by Karen Russell and published in the New Yorker in 2016. ‘The Bog Girl’ tells the story of a fifteen-year-old boy, Cillian, who works as a turf-cutter in the peatlands of some ambiguous ‘green island off the coast of northern Europe’, inflected with hints of Heaney’s hardy Irish pastoralism. Cillian falls in love with a young girl pulled from the bog; she is ‘whole and intact, cocooned in peat, curled like a sleeping child’ with ‘lustrous hair’ dyed ‘wild red-orange’ by the ‘bog acids’ (Russell 2016a). Crucially, there is a noose round her neck. She is young in appearance but probably 2000 years old; her flame-haired  and gaunt appearance recalls Celtic/Pictish origins as well as a ragged Pre-Raphaelitism, which hints at Cillian’s weird fetishisation of her beauty. The story that unfolds can be read as a love story, a tale of caution against projecting your ideal fantasies onto ‘the mask of another person’s face’ (Russell 2016b); but here I will read it as a tale of ecological horror that warns of the dangers of industry and celebrates the sensuous mysteries of the peatlands as something that deserves preserving.

Our current era, the Anthropocene, is one of distorted scale, where constantly we deposit chemicals into the atmosphere and earth whose afterlife beyond our own we can barely even gauge as mortal humans. Russell’s story explores this (im)possible meeting of temporalities through an encounter with strangeness which allows us to mull upon our relationship with the earth, to realise our absolute enmeshment with the environment. No matter the narratives we construct through history and science, all human theory is at best the ‘most speculative fiction’; while improvements in science (‘radiocarbon dating, DNA testing’) allow us to trace the ‘material fragments’ as ‘clues’ about our ancestors’ experience, ‘their inner lives remain true blanks’ (Russell 2016b). At one point, Cillian decides it’s time he met the Bog Girl’s family, so he takes a ferry from the island to a museum. He scans the museum’s labels, which attempt to give context to the ‘pickled bodies from the Iron Age’, but is unsatisfied by these attempts to ‘surmise’ details about the ancestors’ lives based on material detail alone (Russell 2016:a). Their bodies are ‘fetally scrolled’ (Russell 2016a), suggesting that screeds more of history are inscribed on their skin like ink upon scrolls, a literal blending of flesh and text. The inadequacy of the museum labels allows Cillian to continue his fantasy that the Bog Girl appeared for him alone, that she ‘was an alien from a planet that nobody alive could visit—the planet Earth, in the first century A.D.’ (Russell 2016a); none of the other ancestors stir the same emotion as the Bog Girl. Love becomes a token, a talisman of magical power: ‘He told no one his theory but polished it inside his mind like an amulet: it was his love that was protecting her’ (Russell 2016a).

Russell’s narrative sustains this fantasy, resisting the natural outcome which would be the Bog Girl’s rapid decomposition upon exposure to air. This commitment to a magical realist effect allows her to explore problems of intimacy and otherness, which relate deeply to ecological issues. Take the bog itself. Russell describes it as a primitive hole, the ‘watery mires where the earth yawns open’, a place where time is suspended by a ‘spell of chemical protection’ which prevents the decomposition of matter: ‘Growth is impossible, and death cannot complete her lean work’ (2016a). Her rendering of the bog is crucial to the story for its associations with the suspended temporality embodied in the Bog Girl. We are told that much of the peat is cut away to turf, a key energy source still used by the islanders, and ‘nobody gives much thought to the fuel’s mortuary origins’ (Russell 2016a). Death, a haunting presence seemingly without telos, lingers in the earth, in the home; the Bog Girl weirdly embodies our paradoxical relationship to natural fuel sources: we consume them to produce energy, but our consuming instigates the loop of destruction—de-energising the earth—pumping poisons and coagulating into new forms of deadly matter. The peat bogs are a kind of charnel ground, already containing the detritus of bodies and time in a ‘disturbing intimacy […] that exists beyond being and non-being’ (Morton 2009: 76). The bogs are both ‘shit’ and ‘fuel’ (Russell 2016a), embodying the waste we must expel to maintain presence and order; but also refusing this separation, stickily gluing us through interdependence (the islanders need it for fuel) just like those slimy things reminding the mariner of mortality.

Moreover, the introduction to the bog includes the narrator’s address to the reader, the only such address in the story. The narrator remarks of the island, ‘it’s unlikely that you’ve ever visited. It’s not really on the circuit’. This seemingly throwaway comment interpellates  (in Althusser’s sense of the word as a ‘hailing’ of subjectivity within ideology) the reader as a global consumer, whose ‘circuit’ references a sort of capitalist freeway (the places we drift through for pleasure) as much as it slyly hints at the cycles of life/death which are interrupted in the text. From the start, we are made to feel as outsiders in this community, which is self-consciously established as a wasteland of sorts, off the circuit, the beaten track; a charnel ground for exploring the mystical possibilities of strangeness and ecological intimacy.

What’s more, her association with primitivism and death links the Bog Girl to the past in a way that is queer, that disrupts the reproductive logic of heteronormative capitalism, a disruption that Cillian welcomes. Cillian ‘imagined, with a strange joy, the narrow life’ he and the Bog Girl ‘would lead. No children, no sex, no messy nights vomiting outside bars, no unintended pregnancies […] no promises’ (Russell 2016a). Note again that word, ‘strange’. The Bog Girl’s body is bounded; she will never consume nor produce waste, will never reproduce to bring more consumers upon the earth; with her, Cillian shrugs off the lusty masculinity of the ‘mouth-breathers’ (Russell 2016a) who help dig up the Bog Girl, he deviates from the established gender norms. Indeed, Cillian’s docility, his placid detachment from the rugged rural manliness of those who surround him (personified most perfectly in his uncle, who refers to the Bog Girl as a ‘cougar’ and has ‘a thousand beers’ laid out for himself at dinner) renders Cillian a queer figure, ‘so kind, so intelligent, so unusual, so sensitive—such an outlier in the Eddowis family that his aunts had paid him the modern compliment of assuming that he was gay’ (Russell 2016a).

Yet while the Bog Girl embodies a queer backwardness, more specifically she offers an openness of temporality, a strange oscillation between past and future rather than an obsessional projection towards the future. Derrida (1994) explains the promise as bound up in the logic of messianism, the guarantee of the future to-come of some saving force that would sweep up history. Remember the religious breathlessness which narrates Cillian’s discovery of the Bog Girl: ‘The bog had confessed her’ (Russell 2016a), as if she were a message passed on from a Neolithic age. Yet Cillian is oblivious to the fact that his love is itself the promise of an (unspeakable) secret, a promise of a present without future, a seamless overlapping of present and a past that can never again be as time demands its rupture, the Event of her eventual, unexpected awakening. The silence between them, the Bog Girl’s inability to speak, indicates his sense that love can be their pre-linguistic communication, an avowal without trace; but this originary language is impossible:

Invented for the genealogy of what has not happened and the event of which will have been absent, leaving only negative traces of itself in what makes history, such a pre-originary language does not exist. It is not even a preface, a foreword, a lost language of origin. It can only be a language of arrival or rather of the future (une langue d’arrivée ou plutôt d’avenir), a promised sentence, a language of the other, again, but entirely other than the language of the other as language of master or coloniser [and now I emphasise], although the two of them can sometimes announce between them, keeping them in secret or holding them in reserve, so many troubling resemblances.

(Derrida 1998: 61)

This ‘language of the other’ breaks down the classically patriarchal imposition of telos and closure upon the Bog Girl: she will be his forever faithful silent Angel in the House; that is, until she starts speaking. Cillian’s aphasia, ‘a stutter that had been corrected at the state’s expense’ (Russell 2016a), hints at his own problematised presence in the text, since commonly we associate speech with presence. He lacks the authoritative Word, is himself described as a queerish glitch in (human) nature, a ‘thin, strange boy’, ‘once a bug-eyed toddler’, whose grownup, ‘celery-green eyes’ (Russell 2016a) bely an inherent connection to both land and water—there’s a suggestion of his slightness, his precarious and translucent appearance in the world. The mutuality of recognised love he comprehends with the Bog Girl is this ‘secret’ which excludes his mother and friends, which makes others jealous; and yet it is also a source of troubling disruption, the threat that emerges in the master/servant dynamic symbolised by the noose round the Bog Girl’s neck, which Cillian tightens as his ‘fantasy life’ grows deeper (Russell 2016a). And what is ‘the language of arrival’? It is the Bog Girl’s coming-to-life, her messianic resurrection into present existence.

The irony of the story is that Cillian and indeed all the human characters in the story failed to predict this resurrection. The Bog Girl is adored or feared precisely because she skims with death; the body-conscious girls at Cillian’s school are ‘jealous of how little she ate’, the vice-principal sees her as shedding ‘an exciting new perspective on our modern life’ through her contrasting connection to the past (at this moment, the Bog Girl ‘had slumped into his aloe planter’), the fear among Cillian’s mother and aunts is that she will drag him away from the safety net of respectable surveillance: ‘“I’m afraid,”’ Gillian, the mother, confesses, ‘“if I put her out of the house, he’ll leave with her”’ (Russell 2016a). There is no suggestion of the Bog Girl’s autonomy here; rather, she is seen as embodying a terrifying strangeness that might contaminate ‘innocent’ Cillian. But then she wakes up. Her ‘radish-red’ lashes are vegetable (in the sense of passivity and organic matter) companions to Cillian’s ‘celery-green eyes’ (Russell 2016a); she too is an earthling, bound to the bog in an inexplicably deep, mournful way. Her awakening is erotic, marked by ‘a blush of primal satisfaction’; it is only at this point that their relationship emerges fully into what Donna Haraway calls that of companion species, whose interdependence is based on mutuality, in ‘forbidden conversation’ (Haraway 2008: 16). Haraway says of her relationship to her canine friend:

I’m sure our genomes are more alike than they should be. Some molecular record of our touch in the codes of living will surely leave traces in the world, no matter that we are each reproductively silenced females, one by age and choice, one by surgery without consultation. […] We have had forbidden conversation; we have had oral intercourse; we are bound in telling story on story with nothing but the facts. We are training each other in acts of communication we barely understand. We are, constitutively, companion species. We make each other up, in the flesh. Significantly other to each other, in specific difference, we signify in the flesh a nasty developmental infection called love. This love is a historical aberration and a naturalcultural legacy

(Haraway 2008: 16).

It is only when the Bog Girl awakens that the relationship becomes properly ‘in the flesh’; she has learned the communion of erotic love, is ‘tugging at his boxers’, but at this point Cillian is tipped into the abyss of signifying rupture: ‘something truly terrifying had happened: she loved him back’ (Russell 2016a). The nasty developmental infection called love’ rips apart his perfect communion of static silence. The Bog Girl’s language ‘was no longer spoken anywhere on earth’, it is a primitive cry from the depths of the peatlands, which Cillian cannot answer because he is indifferent to the Other as anything more than his own anthropocentric projection: ‘The past, with its monstrous depth and span, reached toward him, demanding an understanding that he simply could not give’ (Russell 2016a). We might think of the title from Jonathan Bate’s crucial ecological polemic, The Song of the Earth (2000), or a strange, aberrant passage from Virginia Woolf’s Mrs Dalloway (1925), where a vagrant woman whose ‘rude’ mouth is a ‘rusty pump’ (signifying, perhaps, the decay of industry, its material crudeness) singing a song of ‘love which has lasted a million years’ (Woolf 2004: 70-71). The idea of song suggests an ambient music that stretches onwards without climax and fall, echoing past and future in its rasping cry. The eerie, anthropomorphic crackles, growls, roars and howls that come from the ice in The Ancient Mariner. What would the earth sound like, speaking back? Surely it would be our own cry, endlessly deferred; the echolalia of life forms caught in this experience together, entangled in the rendering of a dark and dying world.

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Source

In many ways, the Bog Girl is animal, Other; she is not quite human. Better then to think of her as someone who embodies the terrifying intimacy of all life-forms, which brush up against one another, bearing their various sensations and temporalities. While the mariner comes to admire those gross ‘slimy things’, noting their ‘rich attire’ and blessing them with a whiff of Romantic kitsch as ‘happy living things!’ (Coleridge 2015), Cillian finds himself caught between the Bog Girl’s world and his own, ‘struggling to pay attention to his droning contemporaries in the cramped classroom’ (Russell 2016a). Referring to his classmates as ‘contemporaries’ reinforces their association with the present; juxtaposing with Cillian’s mournful retracing of steps, back ‘to the lip of the bog’ (Russell 2016a), the word ‘lip’ suggesting both spatial liminality and the erotic possibility of the temporal and primordial lacuna that lies within. We can think of the Bog Girl as what Morton (2010: 41) calls the ‘strange stranger’, a word for all life-forms which encapsulates the way that even those closest to us are inherently weird, because they remind us that we are not wholly ourselves, that we too are composites of life-forms, viral code, enmeshments of DNA.

Although the Bog Girl always seems close—we get vivid details of her ‘rhinestone barettes’, her ‘face which was void of all judgement’ (Russell 2016a))—indeed she becomes a vital component of Cillian’s life, ultimately he is forced to realise her absolute strangeness. Unlike the mariner he is unable to overcome that gap of Otherness and make peace with the uncanny experience of the ecological mesh. He goes down, enticed by the ‘lip’ of the bog, listening for the ‘primitive eloquence’ of ‘the air-galloping insects continu[ing] to speak the million syllables of [the Bog Girl’s] name’ (Russell 2016a). At the end, the narrative becomes ambient, with a distortion of inside/outside, self/other:

“Ma! Ma! Ma!” That night, Cillian came roaring out of the dark, pistoning his knees as he ran for the light, for his home at the edge of the boglands. “Who was that?”

(Russell 2016a)

My immediate assumption here is that Cillian is calling “Ma!” for his mother, a riff on the Irish references of the piece which are probably a nod to Seamus Heaney’s Bog Poems (1975). However, it’s not clear; elsewhere she is usually referred to with the Americanism, “Mom”. Cillian himself has adopted a primitive roar, which rips through the resonant chorus of insects as if refusing their incantations of the Bog Girl’s presence. The call for the mother seems vaguely directed, a generalised cry for help rising from pure terror as he runs for the light. ‘“Who was that?”’, embedded in the same line, seems to come from Cillian, but equally it could come from his mother back home, or even the boglands themselves, watching this skinny boy run off from the darkness. A mutual sharing of strangeness. This is an affective, fleshly and sensuous experience of horror that the written texts, the museum labels, cannot document. There is always a possible slippage, which Russell literalises in the Bog Girls’ figure. Nature has betrayed its accident, the glitched intrusion of the prehistoric past upon a modern present. While Red Desert more overtly projects the ecological breakdown of the external world through the increasingly disordered mind of its female protagonist, ‘The Bog Girl’ leaves us with an unsettling vision of lingering presence: the insects singing the elegy of her name, a name which tremors, sends nightmares to Cillian, which resonates with the bog, itself a microcosm of a wasting, gurgling, plundered world. Is this a haunted logic for future coexistence? We’ll have to take the plunge to find out…it’s going to be dark, sticky and maybe dangerous…

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I looked upon the rotting sea, and drew my eyes away ~ Gustave Doré.

Bibliography

Bennington, Geoffrey, 2004. Other Analyses: Reading Philosophy (Bennington Books).

Coleridge, Samuel Taylor, 2015. The Rime of the Ancient Mariner. Available at: <http://www.bartleby.com/101/549.html> [Accessed 1/3/17].

Derrida, Jacques, 1994. Spectres of Marx: The State of the Debt, the Work of Mourning, & the New International, trans. by Peggy Kamuf, (London: Routledge).

Derrida, Jacques, 1996. Le monolinguisme de l’autre ou le prothèse d’origine (Paris: Galilée). [The translations I use from this text are Geoffrey Bennington, cited in Bennington, 2004.

Haraway, Donna J., 2008. When Species Meet (Minneapolis: University of Minnesota Press).

Menkman, Rosa, 2011. The Glitch Moment(um) (Amsterdam: Institute of Network Cultures).

Morton, Timothy, 2010. The Ecological Thought (London: Harvard University Press).

Morton, Timothy, 2013. ‘Thinking the Charnel Ground (The Charnel Ground Thinking): Auto-Commentary and Death in Esoteric Buddhism’, Glossator, Vol. 7, pp. 73-94.

Morton, Timothy, 2016. Dark Ecology: For a Logic of Future Coexistence (New York: Columbia University Press).

Red Desert, 1963. Directed by Michelangelo Antonioni [Film] (Milan: Rizzoli).

Russell, Karen, 2016a. ‘The Bog Girl, The New Yorker. Available at: <http://www.newyorker.com/magazine/2016/06/20/bog-girl-by-karen-russell> [Accessed 1/3/17].

Russell, Karen, 2016b. ‘This Week in Fiction: Karen Russell on Balancing Humour and Horror’, Interview by Willing Davidson in The New Yorker. Available at: <http://www.newyorker.com/books/page-turner/fiction-this-week-karen-russell-2016-06-20> [Accessed 1/3/17].

Woolf, Virginia, 2004. Mrs Dalloway (London: Vintage).

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

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

Time present and time past are both perhaps present in time future: A Year in Review

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How are you meant to review a year when the year itself isn’t quite over? You try and think of it as a block of time: a chunk of events lumped together to form some kind of history. You’re always reaching out for connections, trying to box things and label them as such. This was the year I got divorced and found my freedom; the year I graduated and stepped onto my career path to success; the year I lost someone dear to me and found solace in a new hobby. The movies have it all mapped out for us, the way we’re supposed to review the events in our lives. Facebook, Flickr and other social networks that we rely on help us with this theatre of memory, by archiving everything together in chains of photograph albums and status updates. Events are strung together in relation to chronology and names and computer-configured faces; what happened to who, who was tagged where, who liked this and who got married and who had a baby and who got promoted. Every element of time is rendered orderly, linear. Compartmentalised to make us all competitive, individual, empathetic, jealous. We’re moving on a straight line towards goals, achievements – more notches to add to our timeline.

But what end are we moving to? A timeline cannot flow on indefinitely; or can it? Surely it’s meant to document an A to B, a fixed period in time with all the events this period contains (contained). Life, as we commonly think of it, is a series of events strung together only by their relationship to the future, to development and change. We hate stasis; we love drama. Really, as Freud put it, what we desire is death.

Desire, however, isn’t quite as simple as this. Freud, as Deleuze and Guattari argued, ignores the basic tenants of capitalism. The need for more, more, more which arises not solely out of some psychoanalytic lack, but out of production itself. The act of purchase, the mesmerising experience of lifting up some pretty snow globe and spinning it in one’s hand and thinking I would like to buy that. The flicker of a giggle as we take it home, imagining how our new product is going to enhance the life that fills our fragile hours. Fill a room and create new topographies of mental space. For everything we see disrupts our schemas of reality, even if only slightly. The snow swirls up and covers the landscape and for that moment we are free from the chaos around us.

What we are looking for is T. S. Eliot’s ‘still point in the turning world’: that perfect moment where we are at peace with ourselves, where we see through to the present itself amidst all the churning miasma of the world we exist in. The wars and media images, the headlines and celebrity photographs and radio crackle and dance music beating and phones ringing and Blackberries bleeping and all the million signals that flicker in our brain as we gaze into a computer screen. For we are multiple, divided, networked creatures, always-already caught up in swarms of information. Time is not a static archive, but a rhizome of interconnected possibilities that flash and shift and click in our minds.

And what’s more, events in time always come back. The logic of the return. Write a sentence and press the Enter key. We aren’t just running forward into the bright light at the end of some metaphorical tunnel. We follow our lives in a loop. Spilling over and retracing our steps. Think, for example, of a book: meaning is made not from a linear plot, but from the intricate play of signifiers and motifs which weave a melody of meaning throughout the narrative, linking the past and present with a possible production of future. That old New Critical interplay between Fabula and syuzhet.

Real life too. Wars return and people die in the same way, as if re-enacting the past in some big-budget film, tracing archives of pain that carve out a bitterness in history. We stand in the mirror at roughly the same times each morning and perform the same routine. Routine, like it or not, structures our whole mentalities. That’s why culture is formed on the basis of habit and ritual. Religion falls in here too. Are we always waiting, as Yeats suggested, for the Second Coming? The ‘revelation’ that is always ‘at hand’, ‘surely’? Let’s circle back to the start – of the twentieth century, to be specific. Freud says our personalities are determined by the first few years of our lives. Our anxieties now repeat the biological functioning of our infant bodies. Are we so caught up in ourselves that we cannot think beyond our bodies?

***

What does it mean to be in simultaneous temporalities? I write this sitting by my newly-decorated Christmas tree, in the living room where I spent almost every Christmas of my life since the age of three. The smell of pine and the reflection of fairy lights through the window lighting up the pampas grass in the garden. Everything wondrous and dark. Remembering lying on the floor after a day in town drinking Jack Daniels and shivering cold on the bus and listening to Muse’s ‘Butterflies and Hurricanes’ and dreaming of another night so unlike this. The frozen park in November with the roundabout and fireworks and the tall black shadows of the distant trees. Now the steady showering of rain at the window, spraying like glitter under the orange lamp light. Once there were family members sitting where I sit now, all laughing and ripping open presents and drinking sherry. My dog Bella climbing over everything, whining and wreaking havoc with the whip of her tail. I slip through all these memories until they feed my present. I cannot focus on one thing alone. I feel like I am several people at once. I am no longer singular. No longer a statistical person.

What happens when you are no longer one person? There is a politics to this. There are the people that believe in return and repetition. People whose whole religion is based around recurrent events and cyclical time. The solstices of Paganism, then the spiritual systems of the Mayans and Aztecs. This contrasts with the Judaeo-Christian vision of linear time, which starts with Creation and ends with the Second Coming. But what if this Second Coming was always coming? To come? Since the present is contaminated with the future (unconsciously or not, the things we think and do are always shadowed somehow by some possibility to-come), doesn’t this render the idea of ‘the present’ almost impossible? Do we slip into the spirals of Yeats’ gyre and Derrida’s spectrality?

Are we on a road or an ocean? A stream or a snowball?

Capitalism and heteronormativity set out a life plan for us. Find a mate, get married, reproduce, recreate the system. Work, earn money, pay your way. Consume. These are all instrumental processes which work towards goals. Inside these events we make our own histories, certainly, and there is a degree of creativity and fulfillment. We aren’t just pawns. But this isn’t the whole story. Here comes in Judith Halberstam’s queer temporality. What happens to the temporal experience of those who do not follow this conventional route to eventual death? Who fill their lives with more entangled possibilities which are fraught with uncertainties and questions rather than fixed narratives and clear answers…

Remembering his lover’s death from AIDS, Mark Doty says: ‘all my life I’ve lived with a future which constantly diminishes but never vanishes’. The looming possibility of a non-future, a future without hope or action or life, shifts the focus back to the present. Gone are the regular goals of ‘making a living’, ‘providing for the future’, ‘putting something away’ for one’s children. The next generation are often invoked in political discourse. Global warming is dangerous because it will spoil the world for the children of the future. Non-heterosexual relationships are supposedly dangerous because they don’t follow the capitalist ethic of (re)production in the strict sense. Atheists threaten the idea of progression because they do not believe in a future beyond. The list goes on. Sometimes we are unaware of how important time is to politics. If we ‘queer’ time by questioning the validity of its conventional Western linear conception, what kinds of lives can we live in our present political realities? How can we change – perhaps even revolutionise – the system. There’s the old doctrine of Hedonism – live out your pleasures in the present with a general disregard for others and the future. But the present isn’t inherently selfish. It’s a place where people can come together and change things, without being bound to the very isolated narratives of old age and death.

Drugs, jobs, relationships and illness all alter our experience of time: slowing it down, speeding it up, blurring it, erasing memory, making us fearful for the future. As these things become less stable and more unpredictable, how will this affect the future?

Will we have a future, or will it be a series of presents? Can we really look to the future?

Maybe the answer is in science fiction.Think of Ursula K. Le Guin’s The Dispossessed (1974), which explores the concept of anarchist politics through ideas of simultaneous temporality and cyclical return. Revolution and repetition are in operation at the level of both form and content: story and narrative, narrative and story. Time revolves in curious ways around and between two planets, just as a moon revolves around the Earth…but what does the Earth do when you are on the moon? Einstein’s relativity comes to disrupt the easy narrative of linear time, even at the level of science…

Maybe the answer is also in our own experience. Think of a memory. Any memory you have: the first time you rode your bike, the time you fell over while dancing drunkenly on a beach in the freezing winter, the time you lost your first pet to the grovelling paws of death. All these memories do not stand alone in our minds like a physical photograph stuck and labelled in an album; but are rather bloated and blurred with the original anticipation of the event itself, and of the aftermath – the events which have happened since and in turn coloured the original. Repetition is not static but transformative. Moreover, human beings revel in repetition. The simple pleasures of revisiting an event, even if just to experience the same emotions again as they recur in a faded form like a polaroid misted by the breath of time. Maybe that’s why people have children, so they can do the things they miss doing as a kid. And as Fredric Jameson points out, in the postmodern condition of consumer capitalism, nostalgia becomes an industry itself, shaping culture from advertising to film and literature. As our lives get more complicated, faster, information-saturated – we return to an idealised, rosy history that is often removed from any genuine meaning.

***

I always find Henri Bergon’s work fascinating, when I can get my head around it. He was writing around the same time as William James, the psychologist that first coined the term ‘stream of consciousness’, which is still widely used today to describe the workings of our minds but also how these workings are depicted in certain kinds of literature. Yet a stream has linear connotations, assuming that our mind is always ‘in flow’ – moving forwards and never stopping or growing, just streaming onwards. Bergson, however, figured consciousness as an experience of ‘duration’. Think of any moment, any moment as it happens. As soon as you think of it, with a milli-gasp of a second, it’s gone again. Time is always shifting and never static or complete. While science might attempt to chart time in a linear, measured fashion with clocks and calendars and equations, in our psychological experience; time does not easily fix itself to such points. It can only be grasped by imaginative intuition; it is always fallible and contingent, never the same as each moment reconfigures the last, endlessly shifting our experience of the world and ourselves: ‘my mental state’, as Bergon puts it, ‘as it advances on the road of time, is continually swelling with the duration which it accumulates: it goes on increasing – rolling upon itself, as a snowball on the snow’. And so where does that lead us, if not to the icy abyss of our certain deaths?

Well, for one thing, it actually confirms that we are not mechanical beings, destined to follow the path that time lies out for us. Sure, we will probably all die. But importantly, if Bergson’s theory works, we have free will; imagination plays a significant role in determining our relationship to the past and future. The moment is always an evolution, and this gives us a kind of freedom.

There are, of course, a multiplicity of links between return, recurrence, rupture and revolution. The breaking free of history as history is understood in a linear manner, read from front to back like a traditional book.

Literature has a long history of delving into irregular conceptions of time. An example might include Tom McCarthy’s Remainder (2005), in which an unnamed protagonist decides to reconstruct a series of memories after coming into a large sum of money following a mysterious accident. These reconstructions are performed down to the smallest of details: the expression on an old lady’s face as she takes out the bin, the cats that prowl the rooftops, a crack in the wall, the pattern of floor tiles, the sound of liver frying in the flat below. What follows is a topography of static memory, caught in the narrator’s imaginative present. Time loses its linear quality as the past plays out in ‘real time’ with the narrator switching his memory scape into ‘on mode’, hiring ‘re-enactors’ to perform the roles of the people in his memory. And yet an amnesia and aporia haunts the narrative, as we are never quite sure where these memories originally came from; whether they even belong to the narrator. With a book like this, we lose the certainties of the traditional realist novel and the linear movement which often ended so finally with the closure of marriage or death – the first promising reproduction and progression, the latter an ultimate extinction that ends the line. There is something about the novel form in general that links it irrevocably to time; it is not contained in a performative moment like poetry, but must be read over a series of hours or days or even weeks. We physically must turn the page. Days pass in the novel, or maybe they don’t, as in the one-day novels of Woolf and Joyce (Mrs. Dalloway and Ulysses). Novels often concern themselves with memory and futurity; the sheer arrangement of sentences on a page, moreover, takes us through time. Time flows as we read. We make connections and go back again; we are at once linear and circular as we exist as minds in a novel.

But we are now in the era of the great hypertext, which denies all paths to origin in its networks of complex code and multiple nodes. The Internet exists largely in a state of simultaneity, connecting various presents from around the globe. And yet, like Bergsonian duration, it resists a static conception of time; everything about a webpage is always changing as new file paths are forged, different visitors leave their online traces, new links and reposts alter the original location. Life is a labyrinth, but we would do well to forget thinking about what lies at the end. Maybe we should focus on the here and now, and give ourselves the freedom to transform the present.

***

And this year? Well, this year started with a parting: losing my most beloved pet to death. All life is a natural cycle though, as the year ended with two new births in our family. On New Years Day 2014, I went for a walk to refresh my head from working the night before. A man stepped out of the 24 hour newsagent with a bottle of Mad Dog 20/20 and cracked open the screw top to a dream of futurity that ended in drunken oblivion. I feel this is somehow fitting.

Most of my months passed in the library with the seductive glow of the computer stopping me from doing much other than reading and essay writing. I fulfilled both of my somewhat humble resolutions to a) do more creative writing and b) grow my hair down to my hips. I passed my exams and spent my 21st birthday hanging upside down at the park. Went to Dublin and even got a bit tanned and kind of liked Guinness. Saw Little Comets twice, first at Cabaret Voltaire and then Liquid Rooms in Edinburgh. Spent quite a bit of free time in Edinburgh actually; explored the Botanic Gardens and the beach at Portobello and went for walks at Dean Village. Listened to lots of Belle & Sebastien, Manic Street Preachers, the new Bright Eyes album and a heap of other stuff. Bagged an iPod classic before Apple stopped doing them. Had one of my best Wickerman Festivals and ate coffee granules for the first time. In August I went down to England to see family and ended up at Stepney Green, going ‘back to the ancestors’. Drank a lot of ginger tea and did some yoga. Went to Loch Lomond. Averaged about a kilo of chocolate a week, mostly Dairy Milk. Got a blog article put up on WordPress’ Freshly Pressed which was lovely. Went through the referendum and came out a little deflated but unscathed. Also enjoyed the spirit of the Commonwealth Games, even if I couldn’t really give a toss about sport. Saw an amazing sunset on Ayr beach, all alcopop pinks and oranges burning and sinking into the silver sea. Wrote three times my dissertation then another proper word-count-conscious dissertation and didn’t go completely insane. Served Alasdair Gray some brandy and a few months later . Started playing trombone again. Enjoyed one sip of red wine and dyed my hair strawberry copper. Went to a conference call to Peter Singer. Changed my favourite study space in the library…

Yep, as you can probably tell, my 2014 hasn’t been exciting by most people’s standards. But you know, it was a very good year overall. God knows where I’ll be a year from now, having graduated and moved out and hopefully made some provisions for the future. But even if I haven’t, even if it seems that not much has changed, what does it matter when everything dissolves in a series of moments? 😉

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Some Reading:

Deleuze, Gilles, and Felix Guattari, Anti-Oedipus: Capitalism and Schizophrenia.

Bergson, Henri. Creative Evolution.

Eliot, T. S. Four Quartets.

McCarthy, Tom, Remainder.

Halberstam, Judith, In a Queer Time and Place: Transgender Bodies, Subcultural Lives.

The Contemporary Carnivalesque

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Picture a Saturday night high street. See the bare limbs, flesh glaring biscuit-orange under canopies of street lamps and the neon flashing of signs for pubs and clubs. All is bewildering, all is bright and vivid and searing. High heels and crumpled blazers, unbuttoned shirts and bodies stumbling all over the road, shrieking and laughing and throwing blind curses to the sky. There are people conversing in drunken slurs, echoes of animal-sounding noises, shadows of disaster thrown up the walls. At the weekend, with sun-down comes turmoil: the interruption of the normal.

Writing several decades ago, Mikhail Bakhtin coined the term ‘carnivalesque’ to refer to the nature of carnival, a time in which normal social regulations and restraints are temporarily suspended. This includes social hierarchies and associated cultural expectations and mores. Carnival is a brief period, an interruption of ordinary life that opens up a space outside of regular time, enabling freer, closer social interaction between those who would normally ignore one another (a peasant sharing a toast with a lord; a banker arm-in-arm, sharing a heartfelt singalong with a construction worker at a music festival), the acceptance of bizarre and outlandish behaviour which exposes the underbelly of humanity, the intermingling of opposites (the sacred and profane, high and low, young and old, classy and trashy) and finally carnival is a sacrilegious experience, devoid of holiness and instead a mockery of all things godly. Bakhtin suggests that the state of carnival is valuable in its ability to produce a social condition, however fleeting, of equality and freedom, a reversal of all the cultural norms that carefully structure everyday lives. In short, carnival means the ordinary world thoroughly shaken and flipped upside down:

Carnival is a pageant without footlights and without a division into performers and spectators. In carnival everyone is an active participant, everyone communes in the carnival act… The laws, prohibitions, and restrictions that determine the structure and order of ordinary, that is noncarnival, life are suspended during carnival: what is suspended first is hierarchical structure and all the forms of terror, reverence, piety, and etiquette connected with it… or any other form of inequality among people [From Problems of Dostoevsky’s Poetics, my emphasis added]

Think of the example Bakhtin provides: the medieval carnival. Lords and ladies would mingle with the peasantry, sharing rich feasts (think wild boar, think excess, think decadent berries, slabs of cheeses and intricate pastries – the burger stand and the Waitrose meal-deal of the Middle Ages), there would be grotesque entertainment, where jesters provided relief from the humdrum boredom of everyday labour. There would be wrestling, archery, hammer-throwing, dancing and general disorder, raucousness and debauchery. Think long wild spirals of medieval hair, clothing being ripped by trampling feet, misfired arrows, shouting, chaos, a sense of triumph and a sense of defeat. A state of pure pleasure and excitement and unity, where all sense of time and habits is lost. These activities aren’t policed; there are no authorities, just a rupturing occurrence of equality.

A key feature of carnival is the grotesque body. This refers to the human form made disgusting, abject, exposed. Inevitably, this involves the opening of bodily orifices, an exposure to shit and piss and sick and blood. Julia Kristeva, in her essay Powers of Horror argues that what these substances (and other triggers of revulsion such as the weird skin that forms on warm milk) is their exclusion from the ‘symbolic order’: being neither subject nor object, these abject fluids draw us ‘toward the place where meaning collapses’, and to put it simply, remind us that everything structured, everything familiar – ‘identity, system, order’ – can collapse, can momentarily be lost. The losing of these necessary familiarities causes discomfort because it reminds us not only of our own mortality (there is blood, we have blood, therefore we live and one day will die) but of the ‘fragility of the law’ that binds us within the symbolic order of social and metaphysical distinction. What is real, what is imagined, what can be touched, what can be lost – all thrown into confusion.

Considering the nature of medieval carnival then, where eating is loud, messy and public, manners are absent and bawdy humour is rife, it is easy to see how Kristeva’s theory of abjection links in with Bakhtin’s notion of the carnivalesque. The explicit exposure of grotesque, sweating, expanding bodies and their apertures (eaters, circus entertainers, fire-eaters, dancers, nudists and other performers) creates the collapse of social regulation, internalised politeness and cultural restrictions that preserve normality and define how we live, who we are, what place we occupy in the rigid hierarchies of the world.

The grotesquery of the carnivalesque haunts not just history but also contemporary life. What springs to mind for me are TV shows like Embarrassing Bodies, The Biggest Loser and Supersize vs. Superskinny revel in their exposure of grotesque bodies: bodies that upset the social order, that overspill, that violate expectations of the ideal self. Through their television screens mass audiences observe with fascination and horror the layers of flabby skin, the genital warts, the rashes and the hair loss and the gaping, hungry mouths. What is so compelling about these programs, which seem to delight in their own scatology? I would argue it is their exploration of the abject, their emphasis on the materiality of the human body and self, as well as the fluidity of this materiality – and not only its mortality but also its ability to change, to become thinner, fatter, more tanned, spottier. There is a similarity here to the public autopsies which literally dissected the nitty-gritty of human flesh before an entranced audience. When we watch Gillian McKeith in You Are What You Eat poking around examining someone’s shit, we are confronting our strange, precarious existence as physical entities, as Kristeva puts it: ‘These body fluids, this defilement, this shit are what life withstands, hardly and with difficulty, on the part of death. There, I am at the border of my condition as a living being.’

So the grotesque forces us to face up to the abyss of possible meaninglessness that besets our very existence. Carnival is a stage for celebration and freedom, but it is streaked with this dark note of the sinister limits of humanity (or could it be called unhumanity?).

I am led now to think back to debauched goings-on that characterise British nightlife. It is quite easy to compare, at least to some extent, the club scene and the music festival with the medieval carnival. Think of all the sweaty bodies thrown together: lawyer, banker, prostitute, mayor, all dancing outside of their normal clothes, their normal dispositions, their normal souls. Collapse of order. Entertainment has not evolved much in civility: one only has to take a trip to an inexpensive British-dominated seaside resort abroad to discover carnival wonders. Grotesque strippers whose very anatomies have been adorned with the alterations of plastic surgery; whose very bodies violate and confuse the (socially constructed?) definitions of human and inhuman, male and female, real and fakery; whose very bodies are abject in themselves, who violate all symbolic hierarchies. The ordinary citizen puts on a dress or a t-shirt and sheds temporarily their identity, dives into the sea of disruption and debauched, drunken catastrophe.

I think of so many human bodies scattered like ants, half-naked on the street. We dance, we dance, but together we fight, we spit, we are sick. Are we free? The rich snort cocaine in the toilets while the poor share their escapism in drink and junk food, and gradually the substances are passed down the food chain, and either way all normal reality is collapsed. Whether in the bar, the cinema, the club, the street. Yet always there is a going back – the freedom is only temporary.

Perhaps it is worse in these post-recession, cut-ridden times. Where to find relief from the mundane trawl of economic news, of job-hunting, of fitting one’s life into a monotonous form? The more human life is repressed into artificial structures and rigorous norms, the more the pressure builds to release, the more our indulgences become more disruptive, the more we binge and cause chaos and feast.

Can we find carnival at a rave?

Can we find carnival in the graffiti that sticks like smears of sick to the graves of urbanity? The need to upset borders, make violent, meaningless marks.

Is carnival an intrinsic part of our humanity?

Perhaps there is a carnal need for escape, for explosion.

Another example of carnival suggested by John Fiske in Understanding Popular Culture is that of the television game show. The presenter tries to assert domination by ridiculing contestants, but contestants respond by ridiculing the presenter. All hierarchies are upset, as money becomes not a currency of earning but something that can be won at the spin of a lottery, the opening of a mystery box. Jokes are rife, people often cry, music fills the atmosphere with a carnival sense of celebration and ridicule. Onlookers watch on with perverse fascination, anticipation, sometimes revulsion, sometimes boredom.

I was recently talking to a friend about the big Scottish music festival T in the Park, and he said that it was one of those things that ‘you kinda hate at the time, but love it afterwards’. I think this sums up the experience of carnival quite well, in some ways. The stress of the occurrence of carnival – the intensification of sensory pleasures and horrors (the live music, the colours, the portaloos, the mud that seeps in through your trainers) perhaps makes the carnival (festival, gig, club, drunken night at the pub/disco/park) hard to absorb at the time. Perhaps because you are too busy experiencing and participating. Too busy actually feeling exhausted, exhilarated, intensely confused and disorientated. But on reflection, the upset social norms can be ignored, and the experience is fitted snugly together by the reason-seeking mind. We remember the good bits, and the bad seem good, and everything is a great whirlwind of excitement and pleasure that sticks because up against normal life the value of the event cannot be measured.

There is also something in the fact that grotesque experiences provide a kind of social glue or bonding through stories. People go out to lose their inhibitions: to get roaring drunk and behave ‘appallingly’, or at least in ways that upset normality. But, fundamentally, they mostly forget. It’s up to their group of friends to get together and fill in the blanks, often chipping in with their own fictional missing pieces. Stories that live on and are retold and recycled and not only provide valuable conversation fodder but serve as a way of uniting and reinforcing friendships. It takes a night of disorder, disruption and eventual recovery (an adventure, a taste of the carnival) to enjoy normality again, to be reminded of who is there and who you are and how everyone relates to you.

In a world where the Chancellor of the Exchequer attempts to show he is a ‘man of the people’ by tweeting a picture of a burger and fries he intends to have for dinner, it is no wonder the world requires remedying through brief disruptions. As disillusionment filters through the everyday mist of reality, perhaps public craving for the carnivalesque has increased, as the thirst for the abject relates to our need to prove that there is a point, a borderline which enables the dissolution of meaning. Where everything seems more and more absurd, where money seems a mere plaything of gambling bankers, so easily borrowed and so easily lost; where our everyday lives are structured by euphemisms and business jargon and lies, it is no wonder we seek to obliterate social norms in alcohol, clubbing, violence and lust. And with the internet, who knows where the exhibitionist and border-crossing nature of carnival behaviour might end up?

Bibliography:

Bakhtin, M. (1929) Problems of Dostoevsky’s Poetics.

Bakhtin, M. (1941). Rabelais and his world

Fiske, John. (1989) Understanding Popular Culture.

Goulding, C., M. Saren, J. Follett (2003) ‘Consuming the Grotesque Body’ in European Advances in Consumer Research Vol. 6, pp. 115-119

Kristeva, J. (1982) Powers of Horror: An Essay on Abjection.