Showing posts with label johnny rotten. Show all posts
Showing posts with label johnny rotten. Show all posts

13 Mar 2024

My Night at the 100 Club (Ever Get the Feeling You've Been Cheated?)


Johnny Rotten expresses how I felt post-screening.
 
 
I.
 
'Come along to the 100 Club,' she said, 'they're screening The Great Rock 'n' Roll Swindle and Julien's going to introduce it and take questions from the audience - it should be good!'
 
 
II.
 
The 100 Club is a legendary live music venue [1] and one of the sacred sites of punk rock, hosting as it did the first punk festival organised by Malcolm McLaren and promoter Ron Watts over two nights in September 1976 [2]
 
But of course, that was then and this is now ...
 
And so, I wasn't too suprised that what would have once been a gathering of boisterous spiky-haired teens had been transformed into an assemblage of mostly grey-haired and bald-headed punk pensioners:
 
"It wasn't a rock 'n' roll party. It was more like a dying horse that needed putting out of its misery." [3] 
 
Somethings don't change, however; the decor of the Club, for example, remains pretty much the same. It's essentially a dingy basement with greasy walls and peeling ceilings, stinking of piss. I know for some people that's a sign of its authenticity, but I couldn't help longing for the reassuring smell of bleach or wishing I had a pocket full of posies for protection.
 
 
III. 
 
Before the screening, the film's director Julien Temple took to the stage. Now aged 70, he nevertheless still looked trim and boyishly handsome - or silver foxy, as my friend put it. He wasn't dull exactly, though pretty much on autopilot as he answered the same dreary questions and trotted out the same old anecdotes about how he became involved with the Sex Pistols, etc.
 
An obviously clever and cultured individual, who has pretty much met and worked with everyone in the music industry over the last 45 years, Temple nevertheless lacks McLaren's charisma and I couldn't help suspecting that, at some level, he resents the fact that he is still seen as a Glitterbest flunkie [4] and still obliged to discuss his own career in the shadow of the Sex Pistols.  
 
 
IV.    
 
Probably best we don't mention the actual screening: because the film shown was of such piss poor quality and so savagely cut (I don't know by whom or for what reason) that it was unrecognisable as the movie I have watched obsessively since its release in 1980. 
 
I would think that at least a third of the film was missing, including several important and much loved scenes; no boat trip on the Thames; no Winterland gig with Rotten famously asking an ambiguous but eternally pertinent question: "Ever get the feeling you've been cheated?" [5]
 
I'm sorry to say, but that's exactly how I felt. 
 
Ultimately, the evening was less a celebration of the Swindle than its public disembowelment and shame on all those responsible - not least of all Temple who allowed his own work to be butchered in this manner [6]
 
 
Notes
 
[1] The 100 Club is located at 100 Oxford Street, London. It has been hosting live music since October 1942, although back then it was called the Feldman Swing Club, changing its name to the one with which most of us are familiar today in 1964.
 
[2] The event was headlined by the Sex Pistols, but also featured the Clash, the Damned, and many other up-and-coming young bands, including the Buzzcocks and a debut performance from Siouxsie and the Banshees (with Sid Vicious on drums).    
 
[3] Malcolm Mclaren in The Great Rock 'n' Roll Swindle (dir. Julien Temple, 1980), with reference to the Winterland gig in San Francisco on 14 January, 1978.
 
[4] See the post of 26 November 2023 marking Temple's 70th birthday, which includes a badge from the Jamie Reid archive at the V&A designed especially for Julien: click here
 
[5] Johnny Rotten on stage with the Sex Pistols at the Winterland Ballroom, San Francisco, 14 Jan 1978.
 
[6] To be fair to the organisers of the event - Rebel Reel Cine Club - they did immediately refund my money upon request and the main man, Chris McGill, seems like a genuinely good egg. 
 

4 Mar 2024

It Was on the Good Ship Venus ...

Sex Pistols: Friggin' in the Riggin' 
(Virgin Records, 1979) [1]
 
 
I. 
 
As many readers will recall, The Great Rock 'n' Roll Swindle (dir. Julien Temple, 1980) ends aboard the good ship Venus with the Sex Pistols reduced from flesh and blood punk rockers, who once called for anarchy in the UK, to cartoon pirates singing a bawdy 19th-century drinking song and heading for disaster on the rocks. 
 
Still, whilst the song itself may have a strictly limited appeal, the animated sequence contains many delicious moments, two of which I'd like to comment on here ...
 
 
II.
 
Firstly, there's the scene in which Rotten is made to walk the plank and is pushed into the sea at sword point by Captain McLaren, where he is quickly gobbled up by a hungry shark branded with the Virgin logo. It's très drôle.  
 
But before we discuss why the lead singer was cruelly dispatched in this manner, we might stop and ask if pirates ever really used walking the plank as a method of execution ... Apparently, the answer to this is yes, but only on rare occasions and it was practised mostly for the amusement of the crew. Nevertheless, it has become a popular pirate motif within popular culture.
 
In Robert Louis Stevenson's Treasure Island (1884), for example, there are several mentions of walking the plank, including the opening scene in which Billy Bones tells blood-curdling stories of the practice to Jim Hawkins. And Captain Hook and his men also had a penchant for making prisoners walk the plank in J. M. Barrie's Peter Pan (1904).
 
But, returning to the case of Johnny Rotten in The Great Rock 'n' Roll Swindle ... His symbolic execution illustrates the fact that shortly after the Winterland show in San Francisco on 18 January 1978, it was decided by Malcolm and other members of the group that he simply had to go. 
 
Not only was everybody bored with being part of a successful rock 'n' roll band, but, according to McLaren, Rotten was starting to develop certain starry pretensions and thinking about how he might develop a long-term (possibly solo) career in the music industry. In this, he had the backing of record company executives, who saw him as a valuable asset and someone whom - unlike McLaren - they could work with.
 
Further, McLaren was of the view that in order to gain everything it was necessary to sacrifice something, or someone, and Rotten - whom he now characterised as a collaborator - was the perfect candidate.     
 
And so, whilst throwing him overboard was an unexpected move, some might say it was also a bold stroke of genius; as was sending Cook and Jones to Brazil and recruiting the Great Train Robber Ronnie Biggs as the Sex Pistols' new lead vocalist, but that's another story ...  
 
 
III.

If walking the plank is a legendary pirate practice, then the idea that a sea captain must always go down with his ship is arguably a more noble maritime tradition; one that assigns to the latter ultimate responsibility for both his vessel and all who sail aboard her (crew and passengers alike). 
 
I'm not sure McLaren in his role as captain of the good ship Venus cared in the slightest about saving the lives (or musical careers) of his punk crew - in fact, having thrown Rotten to the sharks and determined to effectively skuttle the ship, Malcolm didn't give a fuck who would sink or swim and went beneath the waves standing to attention, but with a mischievous grin on his face. 
 
Nineteenth-century ideals of virtue and doing the right thing - of always following protocol and respecting tradition - were exactly what the Sex Pistols wished to destroy and McLaren prided himself on the fact that he was irresponsible and didn't manage so much as wilfully mismanage the group.  
 
 
Screen shots from  
The Great Rock 'n' Roll Swindle (1980) [2]
 
 
Notes
 
[1] "Friggin' in the Riggin'" - along with Sid's version of the Eddie Cochran song "Something Else" - was released as a double A-side single on 23 February 1979 (both taken from the The Great Rock 'n' Roll Swindle soundtrack also released in Feb '79 on Virgin Records). It got to number three on the UK charts and sold 382,000 copies, making it the Sex Pistols' biggest selling single. To play and watch on YouTube: click here.   

[2] Animation for The Great Rock 'n' Roll Swindle was by Bill Mather, Andy Walker, Gil Potter, Derek W. Hayes, and Phil Austin (Supervised by Animation City). 
 
 

29 Nov 2023

On Punks, Hippies, and the Boy in the Blue Lamé Suit

 Joe, Johnny, and Jello in their pre-punk days

 
One of the defining characteristics of punks back in the day, was that they hated the complacency, passivity, and untrustworthiness of middle-class hippies and they differentiated themselves from peace-loving flower children by their hairstyles and clothes: no long hair or beards and no flared jeans or tie-dyed T-shirts with groovy psychedelic prints. 

Having a close-cropped barnet was just as much a sign of radical militancy for the punks as it had been for the rank-and-file Roundheads and very few of them had flowing long locks covering their ears. So it's always a little disconcerting to come across old photos of figures central to the punk revolution - including Rotten, Strummer, and Biafra - and see them looking like ... well, hippies!
 
No wonder Jamie Reid later advised us to never trust a punk either (that punks were, in fact, often just hippies in disguise).
 
 
II. 
 
One is also reminded, upon seeing these pictures, that, essentially, we have Malcolm to thank for concocting an anti-hippie aesthetic and philosophy - not Johnny, Joe, or Jello. It was McLaren's provocative and fetishistic take on fashion, his anarchic politics inspired by Situationism, and a penchant for 1950s rock 'n' roll - all brilliantly expressed in the slogan Sex, Style and Subversion - out of which the look of what became known as punk developed. 
 
Vivienne Westwood would later recall just how odd looking 20-year-old Malcolm was when she met him in the mid-1960s; with his very, very pale skin and his very, very short hair he looked so unlike his contemporaries. If he was, in many regards, a typical product of his era and cultural environment, McLaren was never a hippie and only ever had scorn for them. 
 
Thus it was that, in 1971, Malcolm bought a pair of blue-suede creepers, which, as Paul Gorman notes, had by this date long gone out of fashion; street style was now defined by "feather-cut hair, the ubiquitous flared loon pants, stack-heeled boots, platform shoes and velvet suits" [1]
 
For McLaren, the shoes: 
 
"'Made a statement about what everyone else was wearing and thinking. It was a symbolic act to put them on. Those blue shoes had a history that I cared about, a magical association that seemed authentic. They represented an age of revolt - of desperate romantic revolt [...]" [2]             

Later, he combined the shoes with a 1950s style blue lamé suit (made by Vivienne) and a matching ice-blue satin shirt: "'I decided it would be really cool to be like Elvis, to be a Teddy Boy in a kind of defiant anti-world and anti-fashion gesture [...]'" [3]
  
And that - boys and girls - is the spirit of punk; more heroic than hippie (and it comes quiffed or spiky-topped, rather than lanky long-haired or feather-cut). 

 

Malcolm the proto-punk (1972)
 
 
Notes

[1] Paul Gorman, The Life and Times of Malcolm McLaren, (Constable, 2020), p. 119. 

[2] Malcolm McLaren, quoted by Paul Gorman, ibid.

[3] Malcolm McLaren, quoted by Paul Gorman, ibid., p. 131.
 
 
For a sister post to this one entitled 'Never Mind the Spiky Tops' (28 Nov 2023), click here.  


28 Nov 2023

Never Mind the Spiky Tops

All the curly young punks:
Michael Collins and Adam Ant (top row) 
Mick Jones and Me (bottom row)*
 
 
I. 
 
Short spiky hair - often dyed an unnatural shade à la Johnny Rotten - was one of the defining characteristics of punks back in the day. 
 
However, there were plenty of individuals central to the scene who, even in 1977, were proud of their curls and ringlets, including Michael Collins, for example, who was recruited by Vivienne Westwood to manage the shop at 430 King's Road.
 
One thinks also of Stuart Goddard, who abandoned his pub rock outfit Bazooka Joe after seeing the Sex Pistols, transformed his look and changed his name (to Adam Ant), but still maintained his dark curls even at his punkiest.
 
And talking of dark curly-haired punks ... let's not forget Mick Jones; he may have chopped his curls off in 1976 when he formed The Clash, but it wasn't long before his pre-punk (less militant more glam) self reasserted itself.  
 
 
II.

I'm sure there will be some readers by now asking: So what?
 
Well, for one thing, it's always good to be reminded that before it quickly became just another mass-produced fashion and media-endorsed stereotype - as well as a fixed set of values and prejudices - punk was a highly creative form self-stylisation. It was not about following trends, conforming to norms of behaviour, or caring what others thought about the way you looked. 
 
As The Great Rock 'n' Roll Swindle attempted to remind us: Anyone can be a Sex Pistol - even with curly hair, like me, and, of course, like Malcolm:
 

           
Photo credits: Michael Collins by Homer Sykes; Adam Ant by Ray Stevenson; Mick Jones by Sheila Rock; Malcolm McLaren by Joe Stevens. I don't remember who took the picture of me, but it's dated October 1977. 
 
 
For a follow up post to this one on punks, hippies, and the Boy in the Blue Lamé Suit, click here.
 

26 Nov 2023

Happy Birthday Julien Temple (and in Memory of Malcolm McLaren)

Film director Julien Temple
(the punk generation's Jean Vigo)
 
 
Born on this day, in 1953, the British filmmaker Julien Temple is - without ever really being part of the gang - crucial to the story of the Sex Pistols, which he began to document from the very early days, having come across the band rehearsing in an abandoned warehouse in Bermondsey, South London, whilst drifting around the area admiring the rusting hulks of ships and the general decay of what had once been a thriving centre of industry and trade. 
 
This chance encounter was before the band had played their first gig at St Martin's School of Art on 6 November 1975 (supporting Bazooka Joe), so Temple can effectively claim to have been involved with the band from day one and was certainly not some Johnny-come-lately on what would become known as the punk scene, even if he never quite escaped being thought of as a middle class cunt - his words, not mine [1].    
 
Be that as it may, he was young and clearly talented enough to capture Malcolm's attention, and so Temple was eventually given permission to become the Sex Pistols' in-house filmmaker. 
 
Initially, however, McLaren, had opposed such an idea. It was only when the band began to hit the headlines that he was persuaded it would be a good idea after all to document what was going on - particularly when Temple offered to do so for free, although Malcolm eventually put him on a retainer of £12 a week.       
 
When the idea of making a full-length feature film arose - originally to be called Who Killed Bambi? and directed by Russ Meyer - Temple was appointed as the latter's assistant. For one reason or another - actually, for many, many reasons - this film was never going to be made and the project eventually morphed into The Great Rock 'n' Roll Swindle (1980), which is credited to Temple as director, although I'll always think of Malcolm as the film's auteur

Twenty years later, Temple then made The Filth and the Fury (2000) with the band's full cooperation, which is to say Rotten was on board and ready to put the record straight and tell the true story of the Sex Pistols (with tears of emotional sincerity welling up in his eyes). 
 
Whilst the latter rockumentary - not a term that Temple likes or uses - was critically acclaimed, I hate it for its attempt not only to give a more balanced account of events, but to humanise the band and perpetuate the ridiculous idea that poor Johnny was somehow a victim - even though he was also, apparently, the real reason for the band's success: A true star, honest!  

Temple claims he wanted to make The Filth and the Fury because he was annoyed with McLaren saying that the band members were essentially of no great import and that he was the artistic visionary who created everything. But, whilst that's not quite the case, neither is it entirely the fantasy of an egomaniac and, ironically, I think Malcolm's contribution to British popular culture is still hugely underrated [2].
 
Still, I don't wish to debate this here and now, nor say anything negative about Temple as a filmmaker. I simply want to take this opportunity to wish him happy birthday and thank him for the role he has played in recording an important period in British social and cultural history.     
 
 
Jamie Reid badge design 
 
 
Notes
 
[1] Speaking with John Robb in 2022, Temple recalls the reaction of the band when he proposed they provide a soundtrack to a five minute film he was then working on as a student: "'Fuck off!' Middle class cunt basically being the subtext." Click here to watch the full interview on YouTube. The line I quote begins at 2:38.  

[2] Not by Temple, who, despite his issues with McLaren, had this to say in an obituary in The Observer (11 April 2010): 
 
"Malcolm was an incredible catalyst for my generation. To be in the same room as him in 1976 was to be bombarded with energy and swept up in a rush of ideas and emotions. [....] But his impact was not limited to music alone. Right across the creative spectrum Malcolm made young people - artists, designers, writers, film-makers - aware that they had a distinctive voice and encouraged them to use it right there and then." 
      
Temple concludes: 
 
"On a personal note, although I worked intensely with Malcolm for only a short period of time and managed to fall out with him pretty spectacularly too, the creative ideas he instilled in me have lasted a lifetime." 
 
 

17 Nov 2023

Fragmented Remarks on Mark Fisher's Ghosts of My Life - Part 4: The Stain of Place

Laura Oldfield Ford Ferrier Estate (2010)
 
 
I.
 
Many years before Laura Oldfield Ford published her Savage Messiah [a], the Specials had already famously declared that London - like many other cities across the UK - was coming like a ghost town [b]. And I'm surprised, as a matter of fact, that Mark Fisher didn't mention this in his introduction to Ford's work. 
 
But then, having said that, I suppose it could be argued that whereas the Specials were bemoaning the state of the country - the poverty, unemployment, crime, and shut-up shops they witnessed in city after city as they toured the UK - Ford was more concerned by the loss of character and the displacement of long-time residents as working-class areas were redeveloped
 
In a nutshell: the Specials hated to see neighbourhoods run down and Ford hated to see them done up. Who really has the best interests of the poor and dispossessed at heart is debatable. But, according to Fisher, it is Ford who is a kind of medium through whom ghostly voices speak:
 
"The [...] voices she speaks in - and which speak through her - are those of the officially defeated: the punks, squatters, ravers, football hooligans and militants left behind by a history which has ruthlessly photoshopped them out of its finance-friendly SimCity." [184] [c] 
 
If these are the people that Ford and Fisher choose to romanticise on the one hand, on the other are those they deem the enemy: young professionals who sit outside Starbucks sipping coffee and "'gently conversing in sympathetic tones'" [185]; those who advocate neoliberal modernisation, which, in practice makes London "safe for the super-rich" [185]
 
At the risk of being accused of being a middle-class wanker or a class-traitor, I have to say that this reading of things in such stark terms strikes me as a little simplistic. I don't particularly like the way in which East London is being gentrified, but don't really see the aesthetic appeal of abandoned factories and slums. 
 
Nor, as a matter of fact, do I very much care for brutalist architecture and "'a virulent black ecomomy of scavengers, peddlers and shoplifters'" [185] - i.e., the kind of people who "could not be regenerated, even if they wanted to be" [189].
 
 
II. 
 
Ford studied at the Slade School of Fine Art and did her Masters at the Royal College of Art. For her graduation show at the latter in 2007, she exhibited a four-section painting depicting herself in each panel against a scene of urban chaos and one wonders if she regrets the passing of old London primarily because it deprives her of an aesthetic backdrop.

I suspect she's precisely the kind of bourgeois anarchist that Rotten railed against; friends with and celebrated by all the usual suspects, including Fisher, who, like Ford, also fantasises (in a quasi-erotic manner) about a punk London full of "spaces that could be temporarily occupied and squatted" [186] in which one could drift and daydream; "a labyrinth of side streets and spaces resistant to the process of gentrification" [187].  

And she is precisely the kind of figure whom Jarvis Cocker so brilliantly skewers as a class tourist i.e., one who wants to live like common people and do whatever common people do; one who thinks that poor is cool, but who will never fail like common people or understand how it feels to live a life with no meaning or control [d].
 
For when not drifting round city streets mapping the psychic contours of the city or taking part in a protest - for she's an activist as well as an artist - the author of Savage Messiah is arranging her latest exhibition at a posh gallery or lecturing across the UK and internationally on issues surrounding urbanism, architecture, and memory. 
 
Her life, in other words, is full of meaning and purpose and she's very much in complete control of her own professional destiny (even if she tells us her existence is precarious).  

 
III.

Ironically, if you take Fisher's word for it, then Savage Messiah was written precisely for someone like me; "born too late for punk but whose expectations were raised by its incendiary afterglow" [189]
 
But, for much the same reason I hated Crass [e], Ford's work is really not my cup of tea ... 
 
Certainly not in its radical politics, although I am rather drawn to the hauntological aspects; to the fact that it is imbued with a sense of mourning and that it stains London "with particularly intense moments of time" [191] [f].   
 
At it's best - when it "invites us to see the contours of another world in the gaps and cracks" [192] of an urban landscape - then Savage Messiah is inspiring. 
 
But, at its worst - when Ford keeps banging on about the need to forge collective resistance to the occupying powers of neoliberalism and suggests that the truth is to be found "'in the burnt out shopping arcades [and] the boarded up precincts'" [192] - then Savage Messiah bores us to tears.   
 
 
IV.
 
In a k-punk post date 4 March 2006, Fisher tries to foist another neologism on us: nomadalgia ... i.e., the sense of unease induced by anonymous environments that are more or less the same the world over. These spaces are uncanny only in their power to replicate sameness.
 
In other words, nomadalgia is a form of travel sickness born of what Byung-Chul Han terms hyperculture [g].

The problem is, nomadalgia is such a clumsy-sounding term and I really can't imagine anyone ever using it other, perhaps, than hardcore members of the Fisherati [h]


V.

We've almost reached the end of Fisher's book. 
 
In fact, I've nothing to say about Chris Petit's Content (2010); or Grant Gee's Patience (After Sebald) (2011); or Christopher Nolan's Inception (2010); or John Akomfrah's Handsworth Songs (1986); or Patrick Keiller's Robinson in Ruins (2010) ... 
 
I've not seen any of these films and, if I'm being completely honest, I don't particularly want to (although the inhuman eco-alien perspective of the latter sounds interesting and, if forced to watch one of the above films I'd choose Keiller's, as I'm all for a little biophilia and a "dark Deleuzean communion with Nature" [228]). 
 
Also, I'm getting a little tired of Fisher's lazy and predictable ideological take on everything: capitalism is evil and therefore anything which frustrates it - strikes, riots, financial crises - have to be for the good. In an Afterword, Simon Reynold's acknowledges that Fisher had allowed his political thinking to settle into "a compassionate and anguished Leftism" [246] - i.e. all too humanist for my tastes.
 
Thus, there are surely questions about hauntology's durability as an aesthetic and philosophy - as there are about the political importance of Fisher's (unfinished) book on Acid Communism, intended as a joyful - even vital - alternative to capitalist realism (i.e., a sort of fantasy philosophy inspired by hippie ideals of community and caring for one another). 

"We can barely guess where he would have taken Acid Communism if he'd lived to pursue its ideas" [249], says Reynolds. 
 
But, unfortunately, I think we can. For "confronted by a world  run amok with the competing delusions and [...] fantasies of right-wing Hyperstition" [250-51], Fisher might have returned to an old idea of truth to provide him with a foundation; who knows, he may even have ended up at the foot of the Cross! [i].


Notes

[a] Laura Oldfield Ford (aka Laura Grace Ford) is a British artist and author (born in the magical year of 1973). Her work explores political themes in the context of British urban spaces. Her zine Savage Messiah (2005-09) examined the changing character of London during this period. It was later published in book form (Verso, 2011), with an introduction by Mark Fisher.
 
[b] The number one single 'Ghost Town' by the Specials was released in June 1981. To me, evoking as it did themes of urban decay and inner-city violence, it was the last great punk single. 
     Although the Specials were from Coventry and residents of the latter assumed that the group were referring to their home town - angrily rejecting the song's characterisation of the city as being in a state of terminal decline - the video for the song, directed by Barney Bubbles, was actually shot in East London and ends with the band standing on the banks of the River Thames at low tide: click here to play on YouTube.   

[c] Mark Fisher, '"Always Yearning for the Time that Just Eluded Us" - Introduction to Laura Oldfield Ford's Savage Messiah (Verso, 2011)', in Ghosts of My Life: Writings on Depression, Hauntology and Lost Futures, (ZeroBooks, 2022), p. 184. 
      Future page references to this edition of Fisher's book will be given directly in the post. 

[d] Jarvis Cocker is the lead vocalist and lyricist with the Britpop band Pulp. Their hit single 'Common People' was released from the album Different Class (Island Records) in May 1995. The song is a critique of those who ascribe authenticity to working-class culture (and I'm pretty sure Mark Fisher would also disdain such an idea - but may be wrong about that). 
      Click here to play on YouTube and watch the video directed by Pedro Romhanyi, featuring the actress Sadie Frost as the unnamed art student from Greece with "a thirst for knowledge" and a desire to experience real life. And click here to read a post dated 2 October 2018 in which I discuss 'Common People' (and it's brilliant interpretation by William Shatner).   

[e] Crass were an English art collective and punk band from Essex. Formed in 1977, they promoted anarchism as a political ideology, an aesthetic, and an alternative way of life. Dressed in black military-surplus style clothing, they were, for me, the anithesis of the Sex Pistols.
      Mark Fisher in his introduction to Savage Messiah notes how Ford's work is reminiscent of Gee Vaucher's work for Crass. 
 
[f] Fisher returns to this idea of staining in a later piece included in Ghosts of My Life on Mark Gee's film Patience (After Sebald) (2011). He writes of how Thomas Hardy stained the landscape of Wessex with his passions - just as the Brontë sisters stained Yorkshire. I can't help wishing Fisher had said rather more about this intriguing idea, one that reminds me of something D. H. Lawrence writes about the way in which the living souls of men and women subtly impregnate their material environment; see his essay on Edgar Allan Poe in Studies in Classic American Literature (1923). 
 
[g] See the post dated 30 Jan 2022 entitled 'Travels in Hyperculture with Byung-Chul Han', click here.

[h] Another neologism - this time coined by Fisher's pal and comrade-in-arms, Simon Reynolds; see 'Spectres of Mark: The State of Debt, the Work of Mourning and the New Fisherati', Afterword to Ghosts of My Life ... pp. 233-252.

[i] Obviously, I'm just speculating here about Fisher's direction of travel. Although, in 2013, he did admit that, like many other thinkers, including Spinoza, Nietzsche, and Marx, he sometimes struggled with his atheism, saying: "It's all very well professing a lack of belief in God, but it's much harder to give up the habits of thought which assume providence, divine justice and a secure distinction between good and evil." It can be difficult to recall that such moral ideas "are not written into the universe, but exist only in ourselves, in relation to our desires and interests".  
      See Mark Fisher, 'Beyond good and evil: Breaking Bad' in the New Humanist magazine (18 Dec. 2013): click here to read online. 
 
Bonus: click here to enjoy a ten minute drift with Laura Oldfield Ford ... Part of the exhibition entitled There is a place, at the New Art Gallery Walsall (Jan- April 2012).


4 Nov 2023

Jagger is a Punk (2)

Mick Jagger punking it up whilst performing on set during the making 
of the video for 'Respectable' (dir. Michael Lindsay-Hogg, 1978) 
 
 
Some readers may recall the post dated 2 Sept 2018 in which I argued that, at heart, Mick Jagger is clearly a bit of a punk rocker: click here.
 
Mostly I based this on the fact that the Stones' 1966 single 'Paint It Black' [1] is one of the great nihilistic pop anthems and that whilst on tour of the US in the summer of 1978 Jagger (somewhat ironically and provocatively) wore a Seditionaries Destroy shirt on stage.
 
Anyway, I'm pleased to say that I'm confirmed in my view thanks to a recent interview with Keith Richards, in which he describes his bandmate of sixty-odd years as a punk (and occasionally an asshole). 
 
Speaking to a journalist from The Sun, Richards says (somewhat disapprovingly): "The punk side of Jagger has always been there and we'll never get rid of it." [2] 
 
It's there, for sure, in 'Paint It Black', and it's also there, for example, in the 1978 single 'Respectable' [3] and in the expletive-laden new track 'Bite My Head Off' [4].   

Whilst it still slightly pains me to admit it, I think Joe Taysom is right to say of the Rolling Stones that "few bands have embodied the spirit of punk more" [5] and that Jagger is, at eighty, a far better - certainly far fitter - frontman than sixty-seven year old Johnny Rotten. 
 
Indeed, it might even be the case that the former has always been the more interesting figure ...  
 
 
Notes
 
[1] I have written about this song in a post published on 29 Oct 2017: click here.
 
[2] Keith Richards speaking to Simon Cosyns in an interview in The Sun (13 Oct 2023): click here.  

[3] 'Respectable', by the Rolling Stones, is a single release from the album Some Girls (Rolling Stones Records, 1978): click here.
      Jagger would later admit that the fast and aggressive nature of the track was due to the influence of punk on the band at that time, describing the loud three-chord rock song as punk meets Chuck Berry. See note [5] below for more about the influence of punk on the Rolling Stones. 
 
[4] 'Bite My Head Off', by the Rolling Stones (feat. Paul McCartney), is a track on the album Hackney Diamonds (Polydor, 2023): click here.
      Jagger explained of the song: "'I was kind of surprised Paul wanted to play on that track, actually. I wrote so many punk songs for the Stones, and I could never get away with them, but Paul is a very open-minded person - musically speaking.'" Quoted by Joe Taysom; see note [5] below.
 
[5] Joe Taysom, 'The Rolling Stones song Mick Jagger called "punk"', Far Out Magazine, (28 October 2023): click here. In this interesting article, Taysom goes on to write: 
 
"When the punk phenomena took off in the late 1970s, Jagger was intrigued by the prospect, even if The Rolling Stones weren't involved in the scene. While the group have never made a fully-throttle punk record, they did introduce elements of the genre into their sound on the 1978 album Some Girls. Jagger told Rolling Stone that the album's main inspiration was New York City, which injected the LP with 'an extra spur and hardness'. [...] However, despite Some Girls taking influence from New York, Jagger preferred the British version of punk to the American incarnation."


21 Oct 2023

Memories

Public Image Ltd: Memories 
(Virgin Records, 1979)
  
"Blessed are the forgetful, for they get the better even of pain."
 
 
I. 
 
Looking back, one of the admirable things about 22-year-old John Lydon, after he left the Sex Pistols in 1978, is he had no time for rosy retrospection. 
 
Indeed, if anything, he viewed his own punk past and Rotten persona negatively - as something to be abandoned or overcome, rather than desperately clung to or fondly remembered:
 
I'm not the same as when I began  ... This person's had enough of useless memories ... [1]
 
 
II.
 
However we attempt to configure it, the nature of one's relationship to one's own past remains an interesting question ...
 
Is it best, for example, to simplify one's own history and, in the process of simplifying it, also give it a positive gloss; are good memories (and reshaped lies) vital in maintaining self-esteem and happiness? 
 
Or is it best (if possible) to never look back; to regard nostalgia as a dangerous disease; to tie innocence and becoming to forgetfulness and/or an active denial of the past? 
 
It was, after all, because of Lydon's refusal to rest on his laurels or bullshit about his experience as a Sex Pistol, that he was able - in collaboration with Keith Levene and Jah Wobble - to deliver unto the world his Metal Box [2]
 
Arguably, with this album Lydon proved himself to be a genuinely creative artist (or a true star as he once signed himself to me) and not merely a derivative talent or copycat; i.e., one who uses memory to mimic ability and as a resource to plunder. 
 
As Nietzsche says, original artists and great poets seek to counter the deadening effects of an all-too-faithful memory (i.e., a mere recording capability that is of no value creatively speaking).
 
Sadly, however, Lydon never quite succeeded in getting rid of the albatross and he became a monster of passive memory, increasingly consumed by ressentiment
 
Now, his entire being revolves around having the last word, settling old scores, slagging off everyone he's ever known or worked with; a grotesque (and bloated) parody of his former self, it should be clear by now that he's the one who makes us feel ashamed ...
 
We let him stay too long.  
 
And he's old.    

 
Notes
 
[1] Lines from the singles 'Public Image' (Virgin Records, 1978) and 'Memories' (Virgin Records, 1979), by Public Image Limited. 
      Cf. Lydon's attitude to the past (and the importance of memory) in the single 'Hawaii' - taken from the album End of World (PiL Official, 2023) - in which he remembers all the good times shared with his wife, Nora Forster. For a discussion of this song, click here.    
 
[2] Metal Box, was PiL's second studio album released by Virgin Records in November 1979. The album is a million miles away from Never Mind the Bollocks (1977) and, indeed, a significant departure from PiL's debut album released eleven months earlier; the band moving in an increasingly avant-garde direction. Metal Box is widely regarded as a landmark of post-punk. An alternative mix of 'Memories' appears on the album - click here to play the 2009 remastered version.  
     
 
For an earlier post in which I discuss Johnny Rotten as an artist in decline, click here.
 
 

30 Sept 2023

On the Case of Russell Brand and Mark Fisher

Messrs. Fisher & Brand
 
 
I. 
 
One of the more unexpected consequences of the media storm surrounding the allegations of rape, sexual assault, and emotional abuse levelled at the comic revolutionary-cum-spiritual wellness guru Russell Brand is that it has reignited an online controversy surrounding a ten-year-old essay by political philosopher-cum-cultural commentator Mark Fisher, in which he openly expresses his admiration for the former ...  
 
Published in 2013, 'Exiting the Vampire Castle' [1] is probably my favourite piece by Fisher, despite the fact - or, if I'm being honest, it's probably due to the fact - that at the time it pissed a lot of people off.
 
Here, I'd like to revisit the essay, particularly those sections that refer to Brand - whose case increasingly fascinates me - and then discuss a retrospective defence of Fisher and his text, written by one of his closest allies, Matt Colquhoun, in response to the present hoo-ha.
 
 
II.
 
Fisher himself concedes that his essay was born out of depression and exhaustion. But that doesn't, of course, lessen its brilliance or weaken its arguments. Tired, fed-up, and bored is often a great combination when it comes to producing work that has a vitriolic edge; happy souls don't always create the best art or have the most interesting ideas. 
 
The trick is to weaponise and affirm negative thoughts and feelings and not wallow in them or allow them to coalesce into bad conscience and ressentiment; i.e., one must learn to hate with a certain gaiety, like Nietzsche, who is very much present in 'Exiting the Vampire Castle'.          
 
Like Fisher, I don't care so much about what an individual has said or done - no matter how objectionable - I worry more about the manner in which they are "personally vilified and hounded" afterwards. It's this that leaves behind the stench of witch-hunting moralism
 
This wasn't said by Fisher at the time with Russell Brand in mind, but I repeat it here and now thinking very much of the latter.
 
I'm sure that Brand's behaviour in the past was appalling at times; though whether it was also criminal is another matter. But the behaviour of his critics - many of whom were former friends and colleagues - as they rush to disassociate themselves from him is just as shocking and just as vile.
 
Fisher crossed paths with Brand at a so-called People's Assembly, held in Ipswich. Recalling the encounter, he confesses that he'd "long been an admirer of Brand - one of the few big-name comedians on the current scene to come from a working class background."
 
Then, in an astonishing series of paragraphs, Fisher couples a passionate endoresement of Brand to an excoriating critique of those po-faced puritans on the left of the political spectrum who sneer and wag fingers at him. For Fisher, Brand is not only cool, sexy, and intelligent, but queer "in the way that popular culture used to be". 
 
If, as those on the moralising left claim, Brand is prone to making inappropriate and offensive remarks, thereby breaching "the bland conventions of mainstream media 'debate'", Fisher is prepared to cut him some slack - and I respect him for that. 
 
Yes, Brand should apologise for some of his behaviour and sexist language; but any such apology should be accepted, says Fisher, in a spirit of comradeship and solidarity. And above all Brand should be admired for daring to bring up the taboo topic of class - one that so embarrasses many on the left with their public school backgrounds and ultra-posh accents [2].            
 
Admired too, for standing up to smug and condescending TV interviewers, like Jeremy Paxman, who seem to think celebrities shouldn't express political views and that "working class people should remain in poverty, obscurity and impotence lest they lose their 'authenticity'" [3]
 
Fisher writes:
 
"For some of us, Brand's forensic take-down of Paxman was intensely moving, miraculous; I couldn't remember the last time a person from a working class background had been given the space to so consummately destroy a class 'superior' using intelligence and reason. This wasn't Johnny Rotten swearing at Bill Grundy - an act of antagonism which confirmed rather than challenged class stereotypes. Brand had outwitted Paxman - and the use of humour was what separated Brand from the dourness of so much 'leftism'."

Brand, concludes Fisher, is an inspirational figure. That is to say, one who "makes people feel good about themselves; whereas the moralising left specialises in making people feed bad, and is not happy until their heads are bent in guilt and self-loathing" [4].  

 
III.

What then, you might ask, is wrong with anything said here by Fisher in 2013?
 
The answer - as far as I can see - is nothing. The claim that this essay caused lasting damage to his reputation is exaggerated and overlooks the fact that there are some readers, like me, who think highly of Fisher mostly on the basis of this text. Nevertheless, Fisher's essay caused a big fuss then and it's causing a big fuss once again.
 
And this is due to the controversy surrounding the (undeniably charismatic if slightly unhinged) figure of Russell Brand, who, let us remind ourselves is innocent under the law, having not been found guilty of - or even charged with - any crime of a sexual nature and who completely refutes the accusations made against him in the media by several women relating to the period between 2006 and 2013, when he was at the height of his fame.
 
Despite this, Fisher is once again being painted by some not only as an early (and aggressive) opponent of woke politics and cancel culture, but as an anti-feminist who, in celebrating Brand back in 2013, wilfully turned a blind eye to the latter's already apparent sexism, misogyny, and abuse of power. 

Matt Colquhoun - a writer and photographer known for their work on Fisher's writings and their relationship with the latter [5] - is having none of this, however, and says that such a grotesque caricature makes Fisher "wholly unrecognisable to those who knew him or who are more familiar with his work" [6]
 
Colquhoun goes on to argue that post-Vampire Castle and following his death in 2017, Fisher has "too often been reduced to a pawn in an online discourse that obscures the ways in which he moved on from this polemic to build a far more positive project ..." [7]  
 
Fisher's celebration of Brand was, writes Colquhoun, due to his life-long fascination with "people who, at one time or another [...] bridged the gap between the mainstream and the underground" [8] and believed in the revolutionary potential of a (chaotic and often comic) popular modernism, that someone such as Brand seems to personify.  
 
So far, so good: Colquhoun hasn't said anything that I find problematic, although, if I'm being completely honest, the claim that Fisher moved on in order to construct a far more positive project is one that makes me slightly concerned. 
 
But the following paragraph from Colquhoun really rankles, however: 
 
"Then and now, the inclusion of Brand in Fisher's argument stains it overall. The allegations now facing Brand, who was already mistrusted by many for his sexual politics [...] are all the more damning and serious. For some, they also vindicate the ire first directed at Fisher over a decade ago. But whereas Brand is accused of very real crimes, Fisher was only guilty of an intellectual misstep - one that he would spend the next few years trying to remedy." [9]
 
That, I think, is an outrageous statement and I'm almost certain that Fisher would not approve of the language of moral pollution; as if the very mention of Brand's name is tainting. 
 
And what, pray, would Fisher think of the claim that unproven allegations are damning? Or the idea of vindication - a term also drawn from a moral vocabulary? Or that he was guilty of an intellectual misstep - as if a philosopher should always walk carefully along a well-beaten and carefully sign-posted path.
 
I don't doubt that Colquhoun's motives in writing their piece for the New Statesman were well-intentioned and honourable. But I really don't think Fisher needs to have anyone apologise on his behalf, or attempt to justify his work. 
 
And to be reminded once more of the claim made by some of Fisher's online supporters that his "defiant support of Brand, against advice to the contrary, was a product of mental ill-health" [10], is, I think, shameful.    
 
If he has a grave, then I fear that poor Mark Fisher will be turning in it ...
 
 
Notes
 
[1] Mark Fisher, 'Exiting the Vampire Castle', Open Democracy (24 Nov 2013): click here
 
[2] Writing about the fragile and fleeting nature of class consciousness, Fisher says:
      "The petit bourgeoisie which dominates the academy and the culture industry has all kinds of subtle deflections and pre-emptions which prevent the topic even coming up, and then, if it does come up, they make one think it is a terrible impertinence, a breach of etiquette, to raise it."
 
[3] Jeremy Paxman did his best to make Russell Brand look a fool on BBC's Newsnight on 23 October 2013, but, arguably, it was the latter who exposed the former for what he was. The full interview can be watched by clicking here

[4] The latter, says Fisher, are driven by "a priest's desire to excommunicate and condemn, an academic-pedant's desire to be the first to be seen to spot a mistake, and a hipster's desire to be one of the in-crowd" and they inhabit the Vampires' Castle - an institution which "feeds on the energy and anxieties and vulnerabilities" of the young and lives by "converting the suffering of particular groups - the more 'marginal' the better - into academic capital". This is a hugely important idea and one which I hope to return to and discuss in a future post.
 
[5] Matt Colquhoun is the author of Egress: On Mourning, Melancholy and Mark Fisher (Repeater Books, 2020). Colquhoun also edited Fisher's Postcapitalist Desire lectures (Repeater Books, 2021). They blog at xenogothic.com: click here.
 
[6-10] Matt Colquhoun, 'Mark Fisher was not Russell Brand', in the New Statesman, (18 Sept 2023): click here
      Readers who are not subscribers to this publication and don't wish to register in order to be able to access three free articles a month online, will sadly come up against a paywall. I'm grateful to Colquhoun for kindly emailing me a copy of their text, so that I could read it at my convenience.     


20 Jun 2023

Johnny Vs Jimmy (Notes on a Punk Spat)

Johnny Rotten on Jukebox Jury (30 June 1979)
Jimmy Pursey on Jukebox Jury  (4 August 1979)

 
I. 
 
As disussed in a recent post, Jimmy Pursey - punk's self-proclaimed Cockney Cowboy - was desperate to become a Sex Pistol and assume the mantle of punk figurehead once Johnny Rotten had been unceremoniously thrown out of the band (at Malcolm's instigation) by Paul Cook and Steve Jones [1].   
 
Unfortunately for Hersham's favourite son, it wasn't to be ... 
 
For Cook and Jones soon realised that working with Pursey - an emotional geezer who always wore his heart on his sleeve - was even more demanding than working with Rotten. 
 
Further - and this was the real deal breaker - when they finally got together in the studio to write some new songs, Pursey failed to come up with the goods: "His cover was blown - he didn't have the talents or intelligence that Rotten did, nowhere near." [2]    
 
Nevertheless, the three parted on amicable terms and there was never any of the intense animosity that existed between Messrs Pursey and Rotten ...
 
 
II. 
 
When or why this animosity begins, I don't know: perhaps it has origins that are now lost in the mists of punk history. 
 
Or perhaps Rotten was simply unhappy with the thought that Pursey might replace him as a vocalist in the Sex Pistols; a possibility with which he was taunted by Angelic Upstart Mond Cowie whilst appearing with his new band, Public Image Ltd., on Check It Out in the summer of '79. 
 
Describing Rotten as a terrible singer, a sell-out, and an old man, the Geordie guitarist finished his defamatory attack by saying: "I'm glad Jimmy Pursey's got his job in the Sex Pistols" [3].
 
During an interview with Danny Baker in this same period, Jimmy Pursey's name comes up in relation to the question of class and Rotten says:
 
"I certainly don't have to perform at being working class. There's so much made of it, as if the more dumb you are the more glorious you become. That's why Pursey is so well-liked, because he plays his role for everyone. It's so easy to manipulate, it fits into a nice little clichéd bracket - no threat. It's once you break that apart you become a worry to them." [4] 
 
Shortly afterwards, Rotten put in a comical appearance on Jukebox Jury, in which he did his (by then familiar, but still highly entertaining) I hate everything routine followed by a premiditated strop and early exit off set [5]
 
Appearing on the same show five weeks later, Pursey couldn't resist having a little dig at Rotten and doing a mocking impression of the latter, much to the amusement of host Noel Edmonds [6].  

Strangely, however, things didn't really come to a head until a quarter of a century later ...
 
In August 2005, Pursey was involved in a fight - well, let's call it a brief altercation - with Rotten whilst they were both queuing for travel visas at the United States Embassy in London. Spotting the latter, Pursey decided to let bygones be byones and went over to offer his hand - which, to be fair, is the decent (and manly) thing to do.
 
Unfortunately, Rotten by this date was well on his way to becoming a genuinely nasty piece of work [7] and he spurned the chance to kiss and make up, launching a foul-mouthed tirade and throwing a cup of coffee over Pursey, who naturally retaliated by trying to kick the fat fifty-year old Sex Pistol, before armed police intervened to calm the situation.  
 
Afterwards, Pursey attempted to make light of this slightly embarrassing scrap, whilst Rotten seemed to want to deny it had even happened, dismissing Pursey's claims in a typical manner: "All the usual lies. He's not fit to be in the same sentence as me. What do you expect from a low-rent, fake mockney, two-bob runt?" [8] 



 
Notes
 
[1] I'm referring to the post of 17 June 2023 - 'Poor Little Jimmy (All He Wanted to Do Was Be a Sex Pistol)' - click here
 
[2] Steve Jones, Lonely Boy: Tales from a Sex Pistol, (Windmill Books, 2017), p. 221.
 
[3] Public Image Limited appeared on this Tyne Tees music show on 2 July 1979. They performed the track 'Chant' from the (soon to be released) album Metal Box and were then made to watch a filmed interview with the Angelic Upstarts before being subjected to what Rotten called a "cheapskate comedy interrogation". The whole thing can be viewed on YouTube by clicking here.
 
[4] Danny Baker, 'The Private Life of Public Image', NME, (16 June 1979): click here to read the interview in full online.  

[5] Those who wish to watch Rotten's appearance on Jukebox Jury (30 June 1979), alongside Elaine Paige (seems sweet), Joan Collins (still sexy at 46), and Alan (Fluff) Freeman (a cunt in a wig), can click here.
 
[6] To watch Jimmy Pursey's appearance on Jukebox Jury (4 August 1979), alongside Rick Wakeman (a complacent hippie), Billy Connolly (unfunny Scottish bore), and Judy Tzuke (a one-hit wonder), click here. Pursey does his brief Rotten impression beginning at 8:56.  

[7] Just ask Welsh songstress Duffy, whom he reduced to tears at the Mojo Awards three years later (but that's another story ...)

[8] For a report on the incident written at the time in the Irish Examiner (24 August 2005), click here.