Behold the Sausage (Or Incipit Parodia): A Foolish Response to Simon Solomon

The Three Jokers (SA/2025)

 

'I have a terrible fear I shall one day be pronounced holy ... 

I do not want to be a saint, rather even a buffoon ... Perhaps I am a buffoon ...' [1]

 

  

I. 

 

According to Simon Solomon, Nietzsche's final book, Ecce Homo (1908) [2], is an embarrassing catastrophe resulting from his tragic inability to reconcile free-spirited sincerity with his desire to consummate nihilism. As a consequence, says Solomon, he falls into the abyss and we are left with a work which is "rightly regarded as the catastrophic car-crash of his philosophical career" [3]. 

 

This last line makes one think of Ballard's famous 1973 novel and imagine Nietzsche as the nightmare angel of the philosophical highway, looking to develop not so much a new and perverse sexuality, but a Dionysian philosophy [4]. 

 

Only, of course, Ecce Homo is not a car crash and nor should it be read as a cautionary tale of psychopathology. And Nietzsche doesn't fall into the abyss so much as voluntarily leap into the absurd, becoming the clown or comedian he always wanted to be. 

 

In this respect, Nietzsche is more like Arthur Fleck than he is Robert Vaughan and whilst the subtitle of Ecce Homo is apt and memorable - Wie man wird, was man ist - it could also have been: I used to think that my life was a tragedy, but now I realise it's a fucking comedy [5]. 

 

 

II. 

 

Of course, whilst Nietzsche is more Fleck than Vaughan, he is also far more of a silly sausage than the mentally ill clown played by Joaquin Phoenix. And by that I mean he has more in common with Hans Wurst [6] than Joker ...  

 

A popular comic character in Germany with a complex, multifaceted personality, Hans Wurst often featured in rural carnival celebrations during the 16th and 17th centuries. His humour was often coarse - lots of sexual innuendo and scatalogical references - and it certainly wasn't popular with everyone. Indeed, in the 1730s there were attempts to banish Hans from the German stage in order to improve the quality of comedy writing and protect public morality.  

 

This was initially met with resistance, however, German theatre gradually moved away from popular, improvised performances to the modern bourgeois artform we know today. And Hans Wurst morphed into the far more respectable stock character of the Harlequin; or, if he did appear, it was in puppet form as a German equivalent of Mr Punch.  

 

By the close of the 18th century, Emperor Joseph II had banned all buffoonery and burlesque and instructed theatre producers to concentrate on staging shows suitable for all to enjoy. However, Wurst's name lived on and he retained his place in the cultural imagination.     

 

 

III. 

 

So what has all this to do with Nietzsche? 

 

Well, in Ecce Homo Nietzsche says it's preferable to be thought of as Hans Wurst than as any kind of guru or holy figure: see the line quoted at the top of this post. 

 

Christine Battersby writes: 

 

"In his so-called 'late' period, Nietzsche denies that there is any underlying or sublime 'truth' that is covered over - and healed - by art. Instead, we are left with a play of surfaces, and with the affirmation of life as the new ideal. Indeed, in Ecce Homo Nietzsche takes an additional step as he aligns himself with the Hanswurst: with a mode of the ridiculous, the crude and the all-too-human - with that which is, above all, not elevated, self-denying or sublime in the Schopenhauerian sense." [7]

 

In sum: for Nietzsche, playfulness - not sincerity or systematicity - is the essential precondition of greatness. And so whilst other philosophers sing in praise of wisdom or mature reason, he sings in praise of childlike innocence and pure folly. 

 

But he also sings in praise of human baseness: for in adopting the persona of Hans Wurst in Ecce Homo, Nietzsche is "aligning himself not only with a mode of the ridiculous that is cut off from the sublime, but also with that which is morally repellent" [8].  

 

 

Notes 

 

[1] Nietzsche, Ecce Homo, trans. R. J. Hollingdale (Penguin Books, 1979), p. 126. 

 

[2] Although written in 1888, Ecce Homo was not published until eight years after Nietzsche's death in 1908. The subtitle of the work reveals its autobiographical aspect: How One Becomes What One Is.  

      As well as assessing his own life and contribution to philosophy, Nietzsche attempts to give us a new image of the philosopher; one who mocks the ascetic ideal that has hitherto dominated philosophy (i.e., a set of values that are a fundamental denial of life and which teach that meaning is to be found not in joy, but in suffering).

 

[3] See the comments left by Solomon on the posts 'Waxing Philosophical on Insincerity' (9 July 2018) - click here - and 'Haddaway, Man! An Open Letter to Peter Wolfendale' (22 November 2025): click here. 

      I fear that Solomon has a rather old-fashioned view of Ecce Homo; one that buys into the idea that it is the product "of a mind no longer master of its fantasies" and that it should be regarded as a work of insanity. The line quoted is from the Introduction to R. J. Hollingdale's translation (Penguin Books, 1979), p. 7. 

      Far from being the car crash he says it is, I see it as Nietzsche's most fun book and, as Hollingdale concedes, despite its "obvious failings and shortcomings", when "considered purely as an essay in the art of writing, it is among the most beautiful books in German" (ibid., p. 8). 

      See my post of 15 October 2013: 'Ecce Homo: How One Becomes as Queer as One Is' - click here. And see also my essay of this title (also known as Carry On Nietzsche) in Visions of Excess and Other Essays (Blind Cupid Press, 2009), pp. 255-280.   

 

[4] I'm referring here to J. G. Ballard's Crash (Jonathan Cape, 1973).  

 

[5] This is a line spoken by the protagonist of the film Joker (dir. Todd Phillips, 2019), Arthur Fleck, played (brilliantly) by Joquin Phoenix. Click here to watch the scene in which this line is delivered.

 

[6] The name Hans Wurst literally translates into English as John (or Jack, if you prefer the diminutive) Sausage. 

 

[7] Christine Battersby, '"Behold the Buffoon": Dada, Nietzsche's Ecce Homo and the Sublime', Tate Papers, No. 13 (Spring, 2010): click here.

      As Battersby reminds us, Schopenhauer was interested in how the ridiculous [lächerlich] relates to the sublime and claims that the genuinely humorous is not in conflict with the latter, but is complementary, and that the most serious people often laugh easily. 

      However, Schopenhauer draws a sharp distinction between true humour and that which is merey komisch - such as the bawdy rubbish given us by Hans Wurst and which amuses only the lower classes who lack the ability to appreciate the sublime with any intensity. Nietzsche, however, sides with the ordinary people who know, like D. H. Lawrence, that a little bawdiness keeps life sane and wholesome; see his poem 'What's sane and what isn't', in The Poems Vol. III, ed. Christopher Pollnitz (Cambridge University Press, 2018), p. 1614. 

[8] Christine Battersby, as cited above. 

      In other words, whilst Schopenhauer ties the humorous to the sublime, Nietzsche ties the comic to the monstrous and criminal and to the fact that man has physical needs and limitations (this is evidenced by other references to Hans Wurst in Nietzsche's late notebooks). 

      Essentially, this is the Nietzsche embraced by Bataille in his idiosyncratic reading of the latter. Obviously the French author was influenced by other thinkers, but, as he once confessed: "A peu d'exceptions près, ma compagnie sur terre est celle de Nietzsche ..." See 'On Nietzsche', (Continuum, 2004), p. 3, where the line is translated by Bruce Boone as: "Except for a few exceptions, my company on earth is mostly Nietzsche ..."         

 

 

For a related post to this one - 'Don't You Know Jesus Christ Is a Sausage?' (18 April, 2020) - which also references this essay by Battersby - please click here.

 

Musical bonus: Serge Gainsbourg, 'Ecce homo', taken from the album Mauvaises nouvelles des étoiles (Mercury Records / Universal Music Group, 1981): click here.  

      I'm not sure what Nietzsche would have made of this track, but I like to think the title if nothing else would make him smile.   

 

 

Do You Know What's Funny? Do You Know What Really Makes Me Laugh? I Used to Think That Sid's Death Was a Tragedy, But Now I Realise It's a Fucking Comedy

Heath Ledger as the Joker in The Dark Knight (2008)

and an early visualisation of the character 

based on Sex Pistol Sid Vicious 

 

 

I. 

 

According to Malcolm McLaren, The Great Rock 'n' Roll Swindle (1980) would have been a great film were it not for the incompetence of the director Julien Temple. But that's a little harsh, to be fair.

 

For in extremely trying circumstances, Temple managed to assemble (and edit) a car crash of a movie that continues to fascinate cinephiles and symphorophiles alike. And, as Malcolm himself often said, better a spectacular failure than any kind of benign success. 

 

Where I do agree with McLaren, however, is that one of the things that the film doesn't quite convey is the dark humour underlying the story of the Sex Pistols and there are those who still think of it as an unreliable documentary rather than an artistic reimagining of events; i.e., po-faced moralists obsessed with factual accuracy and what they, like Lydon, call the truth. 

 

The film should provoke laughter, but it appears to invite sorrowful reflection or remorse. 

 

This is particularly so when it comes to the case of Sid Vicious; the British Board of Film Censors insisting that the ending of the film be changed to include a real press report of his death, thereby undermining the film's disclaimer that it is a work of fiction and that any similarity to actual persons, living or dead, is purely coincidental. 

 

This is done solely with the intent to induce feelings of shame, guilt, and deep regret for ever having found the Sex Pistols amusing. They - the censor-morons - want us to think that Sid's death was nothing but a tragedy, when - as Arthur Fleck would surely recognise - it was a fucking comedy all along ... [1]  

 

 

II.   

Funnily enough, the above connection made between Arthur Fleck and Sid Vicious is not the only time the latter has found himself discussed in relation to the Joker ...

 

For it turns out that Heath Ledger based his unforgettable portrayal of this DC Comics character - in part at least - on the spiky-haired Sex Pistol in The Dark Knight (2008); this having been confirmed both by the film's director, Christopher Nolan, and Ledger's co-star Christian Bale (who played Batman).   

 

And once you know this, then you understand (and maybe even appreciate) the Joker's anarcho-nihilistic sense of humour a little better, as well as his fascination with chaos and violence. One finds traces of the same mirthful malevolence in Sid's performance in the Swindle (particularly, of course, on stage at the  Théâtre de l'Empire, in Paris, singing his version of  'My Way') [2]. 

 

 

III.

 

Now, I know there are those out there - including many punk scholars - who hate Sid Vicious: 

 

"He is, after all, to blame for embodying one of the 20th century's most exciting art movements in the form of a drooling, talentless junkie in a swastika T-shirt" [3]. 

 

Similarly, there are critics who hate the character of the Joker as portrayed both by Ledger and Phoenix. 

 

In an age of mass shootings and terrorist atrocities, it is, they argue, highly irresponsible to glorify anti-social and criminal behaviour carried out by individuals who clearly have serious mental health issues.  

 

To which one can only reply: Why so serious?  

 

 

Notes

 

[1] Arthur Fleck (played by Joaquin Phoenix) became notorious in Gotham City as the clown-faced killer and aspiring stand-up comic called Joker in Todd Philips's fantastic film of that title (2019). 

      The scene in which he says the lines I have used in the title to this post (making one key alteration; replacing the words 'my life' with 'Sid's death') takes place in a hospital room, just as Fleck is about to murder his mother: click here.  

      Interestingly, Sid Vicious also kills his mother in The Great Rock 'n' Roll Swindle - though with a pistol, not a pillow (see link in note 2 below).    

      Julien Temple briefly discusses the new British Board of Censors approved ending to his film in the commentary provided as an extra to The Great Rock n' Roll Swindle DVD (2005): click here and go to 1:43:37. Unlike Temple, I clearly do not think this makes a good ending; on the contrary, I think it places a moral curse on all those who watch and enjoy it.            

 

[2] In The Great Rock 'n' Roll Swindle viewers are led to believe that Sid is performing at L'Olympia, but this venue was unavailable, so filming actually took place at Théâtre de l'Empire, using the stage set which had been built for Serge Gainsbourg. To watch the performance, click here.   

 

[3] James Medd, 'Sid Vicious: The Grubby Demon of Punk', The Rake (September 2018): click here. 

      It should be noted that Medd himself goes on to mount a defence of Vicious and writes: 

      "Beyond the ferret-faced, sneery urchin cartoon [...] there's another Sid, not much more real but closer to something celebratory, romantic and even meaningful. Like the Marquis de Sade or Francis Bacon [...] he took ugliness and nihilism to their extremes, and found beauty in them."   

 

On the Manufacture of Good Little Boys (The D. H. Lawrence Birthday Post 2023)

Arthur Fleck as played by Joaquin Phoenix in Joker (2019) 

Click here for the relevant scene on YouTube.

 

In one of his late articles, D. H. Lawrence - who was born on this day in 1885 - complained of the manner in which modern men - himself included - have been enslaved by civilisation to the detriment of their own instinctive feelings and individuality:

 

"Little boys are trundled off to school at the age of five, and immediately the game begins, the game of enslaving the small chap." [a]

 

Mostly, Lawrence blames this on women; mothers and schoolma'ams and old maids, who know nothing about manhood and suspect that the latter is something "uncalled-for and unpleasant" [156]. 

 

On the very first day in class, young Johnny is told he must sit still "'like all the other good little boys'" [157], even though this is the last thing on earth that he wants to do: "At the bottom of his heart, he doesn't in the least want to be a good little boy ..." [157].       

 

The entire education system, says Lawrence is established to manufacture obedient little boys:

 

"School is a very elaborate railway-system where good little boys are taught to run upon good lines till they are shunted off into life, at the age of fourteen, sixteen or whatever it is. And by that age the running-on-lines habit is absolutely fixed. [...] And it is so easy, running on rails, he never realises that he is a slave to the rails he runs on. Good boy!" [157]  

 

"But to be a good little boy like all the other good little boys is to be at last a slave, or at least an automaton, running on wheels. It means that dear little Johnny is going to have all his own individual manhood nipped out of him, carefully plucked out, every time it shows a little peep." [157]

 

Some describe this as the civilising of the wild young boy. But Lawrence insists it's a "subtle, loving form of mutilation" [157] and bullying. And goodness ultimately just means conforming to a universal morality and being like everybody else without any feelings or ideas to call your own.

 

So what, then, is Lawrence suggesting here? 

 

He says that "nobody wants Johnny to be a bad little boy" [158]. But, having said that, I can't help suspecting that he would sympathise with someone like Arthur Fleck [b] who, after years and years, of being expected to sit and take endless bullshit from the po-faced finger-wagging moralists who have control over his life, finally snaps and starts to werewolf and go wild ... 

 

    

Notes

[a] D. H. Lawrence, 'Enslaved by Civilisation', in Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), p. 156. Future page references to this work will be given directly in the text.

      What is remarkable about this short text is that it anticipates Freud's famous work of 1930 - Das Unbehagen in der Kultur - translated into English as Civilization and Its Discontents. 

      In this pessimistic work, Freud theorised the fundamental tension between civilisation and the individual; the latter desiring instinctive freedom, whilst the former requires conformity to the law and the repression of natural (often violent) instincts. 

      Unlike Lawrence, Freud thinks the non-satisfaction of man's most powerful instincts is not only necessary, but positively a good thing; that man is much better off tamed in the name of Love than allowed to give free expression to those primitive feelings and dangerous passions derived from and representative of the (so-called) death drive. The suffering and distress caused by this loss of instinctive freedom is ultimately a price worth paying as it secures the advance of civilisation. 

 

[b] Arthur Fleck is the aspiring stand-up comic and professional clown protagonist played by Joaquin Phoenix in the 2019 film Joker (dir. Todd Phillips). Fleck’s tale demonstrates what happens when negative thoughts and feelings are not tolerated. The individual, denied the opportunity to express suffering in a legitimate form, either self-harms or goes on a killing spree. In other words, psychic disturbances and psychotic behaviour can often be traced back to an excess of positivity.  

 

Notes on Byung-Chul Han's 'Non-things' (Part 2)

Byung-Chul Han: author of Non-things,

trans. Daniel Steuer (Polity Press, 2022).

Page references given in the post refer to this work.

 

 

Note: This post is a continuation. To go to part one (sections I - VI), click here. We continue our reflections on Byung-Chul Han's new book by discussing things in their evil and magical aspects ...

 

 

VII.

 

Han argues that things have lost their malevolent or villainous character; that objects, if you like, no longer seek revenge upon subjects - even when those subjects are cartoon mice or silent film stars like Charlie Chaplin. Material reality has become a safe space and offers no resistance or dangers. 

 

Things, in short, are now subordinate to our control and "even Mickey Mouse leads a digital, smart and immaterial life [...] and no longer collides with physical reality" [47]. Now there's an app for everything and a quick solution to all life's problems. Objects behave themselves; even if we build our world upon their backs, they'll no longer attempt to shrug us off. 

 

But, just in case those pesky objects are still up to no good when we're not around to keep an eye on them, we have invented the Internet of Things: "The infosphere puts things in chains. [...] It tames things and turns them into servants catering to our needs." [49]

 

In the past, we accepted the independence of things; the kettle might start whistling before we were ready to make the tea; the door might start creaking or the window begin to rattle in the middle of the night, keeping us awake. 

 

Even Sartre remained familiar "with what it means to be touched by things" [50] and this filled the protagonist of Nausea (1938) with terror. On the other hand, for Rilke things emanated warmth and he fantasised about sleeping with his beloved objects. 

 

But then things cooled down and no longer warmed us, touched us, or seduced us. And now, things are not even frigid: 

 

"They have neither cold nor warmth; they are worn out. All their vitality is waning. They no longer represent a counterpart to humans. They are not opposing bodies. Who, today, feels looked at, or spoken to, by things? [...] Who feels threatened or enchanted by things?" [52].

Perhaps a handful of object-oriented philosophers and a small number of objectum sexuals - but that's about it. It's a bit depressing to realise just how poor in world we have become as we sit staring at screens (and this has nothing to do with the so-called cost of living crisis or rising inflation):

"The digital screen determines our experience of the world and shields us from reality. [...] Things lose their gravity, their independent life and their waywardness" [52], says Han. And he's right. 

 

Right also to argue the impossibility of forming a genuine relation with a world that consists more and more of digital objects (or non-things). People talk about a mental health crisis, but depression is "nothing other than a pathologically intensified poverty in world" [53].   

 

VIII.

Han argues that we perceive the world primarily through (and as) information. Information not only covers the world, but "undermines the thing level of reality" [56] in all its intensity of presence. 

 

One way to counter this would be to establish a magical relationship with the world that is not characterised by representation, but by touch (an idea that will appeal to witches and Lawrentians alike). This is really just a question of greater attentiveness paid to things as things and forgetting of self for a moment or two: "When the ego gets weak, it is able to hear that mute thing language." [57] 

 

This may of course be disturbing, but Han wants human beings to be disturbed by the world; to be "moved by something singular" [58], to be penetrated from behind and below, so that we are thrown into a condition of radical passivity and presence is allowed to burst in. This is what creates epiphanic moments (as well as erotic joy). 

Apart from magic, there's also art ... At its best, art creates things, or material realities that are born of handwork, as Rilke says. 

 

A poem, for example, has a "sensual-physical dimension that eludes its sense" [60]. And it is because a poem exceeds the signifier and isn't exhausted by its meaning, that it constitutes a thing. One doesn't simply read a poem - any more than one simply drinks a glass of fine wine - both invite one to experience and enjoy them (to know their body, as it were).

 

Unfortunately, art is - according to Byung-Chul Han - moving away from this materialist understanding of its own practice. And what is particularly depressing about today's art "is its inclination to communicate a preconceived opinion, a moral or political conviction: that is, its inclination to communicate information" [64].  

 

In brief: "Art is seized by a forgetfulness of things [...] It wants to instruct rather than seduce." [64]  

 

Artworks today lack silence, lack stillness, lack secrecy; instead, they shout and insist that we interact with them. This probably explains why I would now rather sit in my backgarden amongst the daisies, than visit a bookshop, gallery, or theatre.   

 

 

IX.

I'm going to refrain from commenting at length or in detail upon sections in Han's new book dealing with Kakfa's struggle against ghosts and the philosophical importance of the hand in the work of Martin Heidegger (something I have previously discussed in a couple of posts published in June of 2019: click here and here).   

 

However, I very much like Han's observation that, were he alive today, the former would reluctantly resign himself to the fact that "by inventing the internet, email and the smartphone, the ghosts had won their final victory over mankind" [54] [a]. 

 

And it's always good to be reminded how the latter raised his hand (and stomped his foot) in a vain attempt to defend the terrestrial world against the digital order. He was a bit of a Nazi, but it's hard not to admire many aspects of Heidegger's thinking. But, as Han concedes, human beings have long since stopped dwelling between Earth and Sky:

 

"Human beings soar up towards the un-thinged [unbedingtheit], the unconditioned [...] towards a transhuman and post-human age in which human life will be a pure exchange of information. [...] Digitilization is a resolute step along the way towards the abolition of the humanum. The future of humans seems mapped out: humans will abolish themselves in order to posit themselves as the absolute." [72]

 

There will be no things close to our hearts - but that won't matter, for we won't have hearts, nor hands, feet, or genitals in the disembodied time to come. 

 

What was that line from Proverbs again ...? [b]

 

 

X.      

 

Why do so many people have headaches today? (I have one now.)

 

Could it be because the world is so restless and noisy; because no one knows how to keep still and stay silent; because no one can close their eyes or shut their fucking mouths for a moment?

 

As Arthur Fleck says: "Everybody is awful these days. It's enough to make anyone crazy. [...] Everybody just yells and screams at each other. Nobody's civil anymore. Nobody thinks what it's like to be the other guy." [c] 

 

But you don't have to be a mentally ill loner to recognise this - Byung-Chul Han pretty much tells us the same thing: "Hypercommunication, the noise of communication, desecrates the world, profanes it." [76] 

 

Learning to listen is a crucial skill; as is learning to be still if you wish to know the transcendent joy of the Greater Day and gaze with wonder upon the immensity of blue (this includes the blue of the sky, the blue of the sea, or the blue of a butterfly's wing, for example). 

 

But, paradoxically, learning to gaze also involves learning how to close one's eyes and look away, because gazing has an imaginative component. And that's important, for as Han writes:

 

"Without imagination, there is only pornography. Today, perception itself has something pornographic about it. It has the form of immediate contact, almost of a copulation of image and eye. The erotic takes place when we close our eyes. [...]

      What is so ruinous about digital communication is that it means we no longer have time to close our eyes. The eyes are forced into a 'continuous voracity'. They lose the capacity for stillness, for deep attentiveness." [79]

 

Staring at a screen is not the same as gazing at the sky; if the latter produces wonder, the former results only in eyestrain and a slavish inability not to react to every stimulus (which, as Nietzsche pointed out, is symptomatic of exhaustion and spiritual decline). Noble and healthy souls know that doing nothing is better than being hyperactive; that philosophy, for example, is born from idleness. 

 

Han terms this ability to do nothing negative potentiality:

 

"It is not a negation of positive potential but a potential of its own. It enables spirit to to engage in still, contemplative lingering, that is, deep attentiveness. [...] Stillness can be restored only by a strengthening of negative potentiality." [82] 

And where is all this leading? Towards the loss of identity - the surrender of self - towards happy anonymity: "Only in stillness, in the great silence, do we enter into a relation with the nameless, which exceeds us [...]" [83]

 

 

XI.

Byung-Chul Han closes his book with an excurses which begins with him falling off his bicycle (talk about the villainy of things) and then falling in love with a jukebox (talk about things close to the heart).  

Han likes old jukeboxes from the 1950s; they are erotico-magical things to him which "makes listening to music a highly enjoyable visual, acoustic and tactile experience" [87]. The records played on the jukebox give him "a vague sense that the world back then must have been somehow more romantic and dream-like than it is today" [88].  

Admitting that Heidegger would probably not have been a fan of the jukebox, Han insists nevertheless that apart from playing tunes, it imparts presence and intensifies being, which is something Alexa can never do.

 

This does kind of hint at the fact that Han awards thing status to whatever objects he happens to favour: J’aime, je n’aime pas - Oh, Miss Brodie, you are Barthesian ...

 

  

Notes

 

[a] I keep telling members of the D. H. Lawrence Society that whilst Zoom is extensive it lacks intensity and that being connected is not the same as being in an actual relation. Like it or not, digital communication negates physical presence and "accelerates the disappearance of the other" [55]. 

      Unfortunately, they either do not listen, do not understand, or do not seem to care. To read my post on this subject: click here. 

[b] I'm referring to Proverbs 4:23: "Keep thy heart with all diligence; for out of it are the issues of life." According to Byung-Chul Han, this was placed above the front door to Heidegger's house. 

[c] Joaquin Phoenix in the role of Arthur Fleck (Joker) speaking to Robert De Niro's character Murray Franklin (shortly before shooting him) in Joker (dir. Todd Philips, 2019): click here to watch on YouTube. 

 

 

Musical bonus: as Byung-Chul Han loves French singers and jukeboxes so much, here's Serge Gainsbourg on TV in 1965 performing Le claquer de doigts.

 

    

We Are All Fashion Clowns

Joaquin Phoenix in Joker (dir. Todd Phillips)

Warner Bros. Pictures, 2019

I don't know if it's a post-Joker phenomenon, but the fashion world is still loving a full-on clown look at the moment, with zany outfits, exaggerated makeup, and ludicrous footwear; exactly the sort of thing I was wearing 35 years ago in my Jimmy Jazz period (and I'm still of the view that you can't beat clashing prints and colours, kipper ties, baggy trousers, and clumpy shoes).        

Clownishness would, on the (painted) face of it, seem to be the very opposite of elegant and sophisticated cool; a kind of anti-style that transgresses all notions of restraint and good taste. As Batsheva Hay rightly says, it's the epitome of what most people in their muted blues and browns regard as loud and would normally reject in terms of appearance. 

And yet, it has a queer kind of sexiness and, of course, a slightly sinister edge; the evil clown being a well-established figure within the popular imagination, combining horror elements with the more traditional comic traits. Mark Dery, who theorised this figure with reference to Bakhtin's notion of the carnivalesque, regards the psycho-killer clown as a veritable postmodern icon. 

Which returns us to Joaquin Phoenix and his astonishing performance as Arthur Fleck (Joker) dressed in his burgandy red two-piece suit, gold waistcoat, and green collared shirt ...

It's a very carefully thought-through look created by two-time Academy Award winning costume designer Mark Bridges (in close collaboration with director Todd Phillips); one that is suggestive both of the period in which the movie is set (late-70s/early-80s) and true to the character and his means. Thus, Arthur looks good, but not catwalk fabulous; as if he found his clothes in a thrift store, rather than an expensive designer outlet.     

Again, I can certainly relate to that and maintain that a punk DIY ethos provides the crucial (shabby-subversive) element if you are going to assemble your own clown-inspired outfit ...

Portrait of the Artist as a Young Punk Clown 

by Gaelle Sherwood (c. 1984)

See: Mark Dery, The Pyrotechnic Insanitarium: American Culture on the Brink, (Grove Press, 1999), chapter 2: 'Cotton Candy Autopsy: Deconstructing Psycho-Killer Clowns'.

Play: Joker - final trailer - uploaded to Youtube by Warner Bros. Pictures (28 Aug 2019): click here. 

Note: some readers might be interested in an earlier post to this one called Send in the Clowns: click here.