From Beatlemania to Dyschronia: Some Thoughts on 'Now and Then'

Screenshot from the official video (dir. Peter Jackson) 

for 'Now and Then', by The Beatles

 

 

I. 

 

As a young child, I was never a Beatles fan: they were my teenaged sister's favourites, but meant nothing to me. To quote Sid Vicious: "I didn't even know the Summer of Love was happening. I was too busy playing with my Action Man." [1]

 

And later, as a young punk, I despised the Beatles: I was happy, like Joe Strummer, to affirm 1977 as a kind of Year Zero in which the Fab Four along with Elvis and the Rolling Stones were deemed irrelevant and the past effectively abolished. 

 

(I was happy also when - according to Malcolm - Glen Matlock was thrown out of the Sex Pistols on the grounds that he was secretly a Beatles fan.) 

 

And, in the years since, I haven't been persuaded to change my view or reconsider my relationship to John, Paul, George, and Ringo. But I have been enchanted (and disturbed) by their new single ...

 

II. 

 

Released a few days ago - and billed as the Beatles' final song - 'Now and Then' [2] appears to bring poignant closure to the story of a band who formed in 1962 and broke up in 1970. 

 

But, as I'll suggest below, it also seems to mark the end of something more than that, which is why such a simple ballad has resonated so profoundly with so many people - including those who, like me, have never been subject to (or infected by) Beatlemania [3].     

 

Originally written and recorded as a demo tape by Lennon in 1977, 'Now and Then' was considered as a Beatles reunion single for their 1995–1996 retrospective project The Beatles Anthology, but this idea was quickly abandoned due to technical issues at the time (namely, Lennon's vocals could not be separated out and cleaned up).

 

However, thanks to AI-backed audio restoration technology, the track has now been reimagined and reworked and the result is pretty astonishing - as is the music video directed by Peter Jackson. So well done to Paul and Ringo and all those who contributed to the project, including the ghosts of John and George [4] and producer Giles Martin [5]. 

 

Fans and critics are almost universally happy with the result, although, paradoxically, the song and video make many people upset at the same time; even some of those who were not born in the 20th-century have been moved to tears. 

Obviously, most people have experienced individual loss and can feel nostalgic for their own past. But it seems to be more than that; people seem to be mourning something collectively, not so much as a generation, but as a people, as a culture.

 

So, how has Beatlemania - which began with hysterical joy  - terminated in mournful melancholia? 

 

 

III. 

 

You don't need to be Mark Fisher to understand what's going on here (although reading Fisher's work is certainly advantageous): we are being invited to join Paul and Ringo (and the ghosts of John and George) in a temporal loop (or time trap) where sounds and images from earlier periods get promiscuously mixed up.

 

The classic Beatles sound, "its elements now serenely liberated from  the pressures of historical becoming" [6], has been recreated via a machine. At first, we are astonished and amused; the montaging of discreet time periods is so perfect that we no longer quite know when or where we are. 

 

But then the sadness and unease creeps in, until, eventually, it all becomes a bit hellish and one realises with despair that such indiscretion ultimately leads to stasis and cultural inertia.

 

The Beatles were once genuinely something New: and they promised us the future. But with this final song the Fab Four imprison us in a perpetual present haunted by the past (and enhanced with AI-backed technology). 

 

What seems like an act of poignant closure, is actually anything but and, ironically, despite its title, this song belongs neither to Now nor Then, but to a timeless (and nihilistic) zone that some term dyschronia. 

 

This is what No Future looks like ...         

 

 

Notes

 

[1] Sid Vicious speaking in an interview with John Ingham, Sounds (Oct 1976). 

[2] The Beatles, 'Now and Then', (Apple Records, 2023). To watch the official music video dir. Peter Jackson, click here. The video features never-before-seen film of the Beatles, including scenes filmed during the 1995 recording sessions for Anthology, home movie footage of Harrison, and new footage of McCartney and Starr performing.

[3] Dismissed by The Clash in their 1979 single 'London Calling' as phoney, Beatlemania is actually a genuine, well-researched and well-documented cultural phenomenon. 

      The term was coined by the British press in 1963 to describe the scenes of hysterical adulation accorded to the group - particularly by adolescent girls - whenever (and wherever) they performed or appeared in public. Commentators rightly compared this to religious fervour with a very obvious sexual component. As an international phenomenon, Beatlemania surpassed in intensity and scope any previous examples of fan worship - even Elvis didn't make the girls scream (and literally wet their knickers) like John, Paul, George and Ringo. The Daily Telegraph published a disapproving article in which the scenes of mass worship were likened to Hitler's Nuremberg Rallies. Questions were asked in Parliament - Beatlemania was becoming a police and public safety issue. Lennon wasn't wrong to claim that the Beatles had become by 1966 more popular than Jesus amongst the young.    

      Eventually, disenchanted by their own fame, the Beatles quit touring and as they mutated from a pop group into a progressive, psychedelic rock band, so their fan base changed and Beatlemania in its most frenzied and delirious form passed as quickly as it had arisen. Now, Beatlemaniacs were looked down upon by the group's more mature, more sophisticated audience interested in serious matters, serious music, and facial hair (man). 

      The last mass display of fan adulation took place at the world premiere of the Beatles' animated film Yellow Submarine (dir. George Dunning) held at the London Pavilion in Piccadilly Circus, on 17 July 1968. There was very little screaming, but traffic was brought to a standstill.

 

[4] John Lennon was murdered in December 1980; George Harrison died of cancer in 2001.   

[5] Readers who are interested in knowing the full-story of how the song came to be can click here to view a 12-minute documentary film, Now and Then - The Last Beatles Song (written and directed by Oliver Murray, 2023) on YouTube.

 

[6] Mark Fisher, 'The Slow Cancellation of the Future', in Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures, (Zero Books, 2014). 

Amechania

Reworked image from

A Guide on Greek Mythology 

by chubbyeol_jones on wattpad.com

I. Help!

 

In an interview with Playboy in 1980, John Lennon confessed that far from being simply a commercially upbeat number, the song that served as the title track for both a 1965 feature film and album was, in fact, a genuine (if subconscious) cri de couer from someone who felt he was no longer in control of events following the Beatles' rise to global superstardom: 'I was fat and depressed and I was crying out for help.'*

 

Funnily enough, after 1,634 days in Essex exile caring for my mother (who is in her 90s and in the advanced stages of Alzheimer's) - that's 1,634 days continuously, without a break, and without any professional assistance, training, or experience - I understand exactly how Lennon felt ...

When I was younger, so much younger than today

I never needed anybody's help in any way

But now these days are gone, I'm not so self-assured ...

 

And now my life has changed in oh so many ways

My independence seems to vanish in the haze ...

 

Yep, that's about it - you nailed it John!

 

And although I do appreciate the Little Greek being 'round (most of the time), I'm increasingly obliged to turn to the Ancient Greeks for extra support when I'm feeling down ...

II. Aμηχανία

 

When I say the Ancient Greeks, I mean in particular the Sophists; i.e. those teachers in the fifth and fourth centuries BC who specialised in subjects including rhetoric, music, and mathematics and instructed young men in the art of virtue and how to live to their full potential.

 

The Sophists were particularly interested in providing philosophical protection against the feeling of helplessness; i.e., a dreadful feeling of being overwhelmed by events outside of one's control: 

 

"Suddenly all the trappings of competence [and agency] we have built up against the blows of fate seem useless, and from one moment to the next people sink back into a state of almost archaic helplessness."**

Naturally, the Sophists had a name for this feeling of powerlessness - amechania - and, whilst little discussed today within philosophy, it was one of the most important concepts within ancient ethics: "It literally describes the lack of mechané, which means the cunning or the device [...] we can use to get out of a situation of existential difficulties ..." [266]  

 

German philosopher Peter Sloterdijk, whom I'm quoting here, goes on to explain:

 

"Amechania describes the situation in which human beings are denied what the Greeks believed made them wholly human, that is, the ability to retaliate against attacks, being equipped with options for action or, as we would say today, being in full control of their agency. As soon as people sink into amechania, they land in a situation that just doesn't seem appropriate for human beings. Ancient Sophism thought more profoundly on this point than the Academy. According to Sophism, the meaning of all training, both spiritual and physical, is that people react against the extreme situation of amechania [...]" [266-67] 

 

Sloterdijk concludes:

"The legacy of Sophism became part of Stoical ethics that wanted to develop human beings as creatures that would never be helpless. This ethics is based on the postulate that humans should always be able to do something, even in situations in which the only possible thing they can do is to remain calm and composed." [267]

- Or break up the band ...

 

 

Notes 

* To read David Sheff's September 1980 interview with John Lennon and Yoko Ono (published in the January 1981 issue of Playboy), click here. The section in which he discusses writing 'Help!' is on page 3.

 

** Peter Sloterdijk, 'Questions of Fate: A Novel About Thought', a conversation with Ulrich Raulff, in Selected Exaggerations, ed. Bernhard Klein, trans. Karen Margolis, (Polity Press, 2016), p. 266. Future page references to this work will be given directly in the text. 

 

Play: The Beatles, 'Help!', single released (July 1965) from the album of the same name (Parlophone, August 1965). The song was written by John Lennon and Paul McCartney and recorded 13 April, 1965. Lyrics © Sony/ATV Music Publishing. A black and white promotional film, dir. Joseph McGrath, was made in November 1965 for use on a Top of the Pops end of the year special: click here. 

 

You Say You Want a Revolution ...?

I.

Initially, Black Lives Matter was a civil rights movement for a younger, angrier, more woke generation of activists and campaigners concerned about issues to do with racial justice and equality. But it seems to now be in the vanguard of a broader movement demanding a full-scale cultural revolution and an end to what they perceive to be a violently oppressive and institutionally racist old order.

Of course, we've seen this call for a total transformation of everyday life (and the subsequent humiliation or destruction of one's enemies) before: in Hitler's Germany in the 1930s, for example; and, more recently, in Mao's China in the 1960s.

It wasn't pleasant then and it isn't pleasant now. Nor do I think it's going to end any happier. Restrictions on freedom of speech and the insistence that everyone toe the politically correct line or face the consequences, never do. Nor do attempts to sanitise the past and purge society of undesirable elements. 

To protest and to rebel may be justified; and, doubtless, there are many old habits, customs, and ideas that need to be challenged. But to destroy works of art and historical artefacts in the name of an ideology that believes itself to be infallible and morally superior is something we should be extremely wary of.

For I think the poet Heinrich Heine was right in 1820 and he's still right now, two hundred years later: Where they burn books, they will also ultimately burn people. To their credit, even The Beatles understood this; as their counter-revolutionary track 'Revolution' demonstrates ...


II.

Inspired by anti-war protests and student uprisings, John Lennon's lyrics express sympathy with the need for radical social change, but serious reservations over the violent tactics adopted by some on the so-called New Left. The song concludes that there's no need for direct action as everything's gonna be alright (that is to say, ideals of peace and love will triumph in the end). It also explicitly dismisses the cult of personality surrounding Chairman Mao.

Of course, countercultural comrades and hardline communists of every variety immediately branded Lennon a traitor and collaborator. They were shocked not only by his Transcendental fatalism, but by his humour and expressed need to see details (or a plan) for how a revolution might work. The New Left Review dismissed the song as a 'lamentable petty bourgeois cry of fear' and even the French film director Jean-Luc Godard denounced the Beatle for his apoliticism and suggested that he and other band members had been corrupted by money.

Duly chastened by the criticism he received, Lennon subsequently declared himself to be a revolutionary after all. However, in an interview shortly before his death in 1980, he again voiced his rejection of political violence and terror and reaffirmed the more pacifist sentiments expressed in 'Revolution': 'Don't expect me on the barricades unless it's with flowers.'           

To be honest, I don't have much affection for Lennon. But I admire the stand he took here and his scorn for the militant asceticism and extremer than thou snobbery of those on the far left openly motivated by resentment and hatred. And I think that those who call naively for revolution today and pose with clenched fists held aloft, should stop to consider that they ain't going to make it with anyone anyhow ...

Play: The Beatles, 'Revolution', B-side to the single release 'Hey Jude', (Apple, 26 August 1968): click here.

Note: the above promo film, dir. Michael Lindsay-Hogg, was first broadcast on Top of the Pops (BBC One) on 19 September, 1968. 

See: Daniel Chirot, You Say You Want a Revolution?, (Princeton University Press, 2020). In this new study, Chirot - a Professor of Russian and Eurasian studies at the University of Washington - examines why most modern revolutions have ended in bloodshed and failure and what lessons they hold for today's world of growing extremism. The image above is from the front cover to this text.

ANT/Music: Cut off the Head, Legs Coming Looking for You

I. ANT

Actor-network theory (ANT) is based on the idea that everything in the social and natural world exists in a constantly changing network of relationships, outside of which nothing can be said to exist independently (not even external forces). Because this network unfolds upon a flat ontological field, all objects, ideas, processes etc., are equally important in any given situation or relationship.

Problematically, for those who cling to the belief in human exceptionalism, ANT anticipates OOO (object-oriented ontology) in that it considers nonhuman actants on a par with human subjects within a network and should therefore be described in the same terms; this is called the principle of generalised symmetry. There are differences, for example, between people and inanimate objects, but the differences are generated within the system of relations and are nothing fundamental.

Whether this makes ANT a posthuman or an inhuman theory depends, I suppose, on one's perspective. But the key thing is that agency is located neither in human subjects nor in nonhuman objects, but, rather, in heterogeneous associations between them (and doesn't imply intentionality). Again, some critics find this objectionable on moral and/or political grounds.    

ANT is sometimes described as a material-semiotic method, in that it maps relations that are both material (i.e., constructed between things) and semiotic (i.e., constructed between concepts). Anti-essentialist, ANT is more concerned with how things work, rather than with what things are, or why they exist (some might argue that ANT is so concerned merely to describe rather than explain, that it hardly even qualifies as a theory).

It was first developed in the early 1980s by French thinkers Michel Callon and Bruno Latour and drew on a wide range of intellectual resources from within philosophy, sociology, and science and technology studies. If it reflected many of the concerns found within poststructuralism, it was, at the same time, committed to a certain English model of empiricism.      

As is often the way with fashionable new theories, ANT soon became popular as an analytic tool with scholars across a wide range of disciplines - cultural studies and literary criticism included - who developed it in their own manner to best suit their needs. This range of alternative approaches - some of which are incompatible - means that ANT is now difficult to define and often confused with other forms of situational analysis and process philosophy.

Indeed, I'm not sure it's very helpful (or even meaningful) to still talk about ANT and some early proponents are now critical of the term itself: network, for example, is perhaps almost as problematic as the term theory and has a number of undesirable connotations. Latour has jokingly suggested that it might have been more accurate to call ANT actant-rhizome ontology, though, as he points out, this isn't a name that trips off the tongue and lacks the sexy acronym.      

II. Music

I have to admit, that whenever I hear the word ant, I think of Adam and Antmusic, rather than of Bruno Latour and actor-network theory: indeed, that's why I find the acronym ANT sexy, not because I'm a formicophile.  

'Antmusic' was the third single released by Adam and the Ants from the LP Kings of the Wild Frontier (1980); an album that brilliantly captured the post-punk spirit of the times and which, as one critic says, uniquely walked a line "between campiness and art-house chutzpah" with bravado, swagger, and "gleeful self-aggrandizement".* 

Although not as strong as the previous two singles - 'Kings of the Wild Frontier' and 'Dog Eat Dog' - 'Antmusic' should have been number one at the beginning of 1981 and the fact that it was held off the top spot by a re-release of John Lennon's 'Imagine' (after his murder in NYC) tells us something about the maudlin and mournful sentimentality of the record buying British public, that always prefers to look back, nostalgically, rather than try another flavour.   

Notes

* Stephen Thomas Erlewine, Kings of the Wild Frontier, review on the music database Allmusic: click here.

Play: Adam and the Ants, Antmusic (Ant/Pirroni) single release from the album Kings of the Wild Frontier (CBS Records, 1980): click here. The music video was directed by Steve Barron.

If You're Human and You Know It Clap Your Hands

According to some religious lunatic featured on a recent Dispatches report made for Channel 4, whilst the achievements of a good Muslim should be recognised, they should not receive a round of applause; for clapping, by diverting attention to the individual, robs God of the glory and praise which he alone deserves. It is thus a sound which pleases only the ears of Satan.

I have to admit, I've never thought of it like that before, but I've never much liked clapping either; both giving and receiving a show of appreciation in this manner always makes me a little ashamed. For whether one claps oneself like a trained seal hoping for a fish, or is the recipient of a doubtless generous and often warm hand, there's just something humiliating in such a socially sanctioned display of approval.

One wonders if people couldn't be encouraged to do something else: John Lennon once rather amusingly asked those in the expensive seats of a Royal Variety Performance at the Prince of Wales Theatre not to clap but simply rattle their jewellery instead. Unfortunately, this only provoked laughter (with which I also have problems) and, ironically, additional applause.

Like it or not, applause is simply too ancient and too universal a habit - too human, all too human, as Nietzsche would say - for either my opposition or that of the Taliban to really make much difference. As long as people have hands, they'll doubtless continue to scratch, fidget, and clap. Indeed, were they not taught to put their hands together in prayer, or given holy books to hold, merely in order to limit such activities ...?