Byromania: The Malcolm McLaren Birthday Post (2022)

Neon Lord Byron (2020)

sophiespostcard.com

 

"I am such a strange mélange of good and evil 

that it would be difficult to describe me."

 

 

Despite the fact they shared a birthday [1], had several mad, bad, and dangerous character traits in common, and that punk was, in many respects, a continuation of the English Romantic tradition, there's only a single reference to Lord Byron in Paul Gorman's monumental biography of Malcolm McLaren [2].

 

But whilst it's true that Malcolm spoke more often - and more affectionately - about Oscar Wilde than he did Byron, I'm sure the latter as a sexy, stylish rebel against conventional morality who is often described as the first rock star poet, also figured strongly in McLaren's imagination. 

 

Indeed, thinking of those character traits that they had in common, one might even describe McLaren as a Byronic hero: i.e., a flawed genius whose attributes include great talent and passion; a distaste for society and social institutions; a lack of respect for those in authority; a reckless disregard for consequences; and, ultimately, a self-destructive streak founded upon the Romantic belief that it is better to be a flamboyant failure than any kind of benign success.               

 

 

Notes

 

[1] Byron was born on 22 January, 1788. Malcolm McLaren was born on 22 January, 1946. Other famous Aquarians who share this birthdate include Sir Walter Raleigh (1552), Francis Bacon (1561), and John Donne (1573).   

[2] Paul Gorman, The Life and Times of Malcolm McLaren, (Constable, 2020), p. 50. 

This post is written in memory of Malcolm, but is dedicated to all those who knew and loved him.  

Gone Fishing

Recreational cruelty: Bob Mortimer and Paul Whitehouse 

proudly showing off a catch on their popular TV show, 

Gone Fishing, as the poor carp struggles to breathe 

 

 

All of a sudden, there seem to be a shoal of programmes on TV that involve the gentle art of fly fishing, with even elderly comedians Mortimer and Whitehouse getting in on the act [1]. 

 

Only it's not such a gentle art - certainly not for the fish, who is subject to the violence of being hooked, reeled in, and manhandled. Despite recent research indicating that these beautiful and intelligent creatures experience fear and react to pain in similar ways to birds and mammals [2], there are still anglers who dispute or deny the cruelty involved in their recreational pursuit [3].  

 

We don't keep the fish out of the water for long and always put them back unharmed, is the familiar line of argument. But this ignores the trauma that the fish suffers and overlooks the fact that the hook used to catch them often causes damage to the mouth, thus making it difficult (and painful) for the fish to feed after their release.

 

Of course, Nietzsche would point out that just because something causes suffering that's no reason not to do it; i.e., the fact that pain hurts is not an argument [4]. Further, there might even be wisdom to be found in pain (as in pleasure); fish, for example, might have learnt something from the experience of being caught over the centuries by anglers which has ultimately helped them survive as a species. 

 

But surely fish experience enough danger in their daily life under the water to keep them on their guard, without human beings adding to their fear, stress, and suffering. Nietzsche makes a good case for the non-alleviation of natural hardship and danger, but that doesn't mean we should go out of our way to increase or intensify the pain felt by other animals.  

 

Otherwise, we must say yes to badger-baiting, fox hunting, and bullfighting as well as what Byron described as the cruellest, the coldest, and the stupidest of pretend sports - fishing [5].

 

 

Notes

 

[1] To watch episodes of Mortimer and Whitehouse: Gone Fishing go to BBC Online: click here. 

      The series has received widespread praise for its warmth, charm, and gentle humour. Many critics even find it poignant as the two comics reflect on their own mortality (both men having recently undergone heart surgery). No one, as far as I can see, stops to give a thought to the fish whose participation in the show, whilst central, is non-consensual and one might ask if the real joy of the show is listening to two old friends reminisce about the good old days, whilst contemplating the beauty and tranquility of their surroundings, then why do they need to also catch fish for our entertainment.   

[2] Whether fish experience pain in the same way that we do is a contentious issue (especially amongst those who subscribe to some form of human exceptionalism). But it seems fairly obvious, both from observation and from knowing what we do about their brains and nervous system, that they certainly don't like having sharp metal hooks pierce their mouths and being hauled out of the water into an environment in which they cannot breathe (and which can cause their gills to collapse).   

 

[3] It's worth remembering that fishing litter left behind by careless anglers also presents a danger to other forms of wildlife, including birds and small mammals.  

 

[4] See Nietzsche, The Gay Science, IV. 318. 

[5] For the record, I'm not - unlike members of PETA - arguing for fishing to be outlawed. But I do think people should be actively encouraged to treat fish with care and respect, even if - as D. H. Lawrence says - we may never know their gods. I develop this idea in a post published last year on the intelligence of fish: click here. 

 

Thanks to David Brock for inspiring this post.

 

  

Executing Elephants Part III: The Case of Chunee (Death by Firing Squad)

Both cases of elephant execution I have discussed so far took place in the United States in the early part of the twentieth century; the case of Mary, in Tennessee, in 1916 and the case of Topsy, in New York, in 1903. But our third and final case takes us back to Regency London a century earlier.

This is the fascinating (but equally tragic) case of Chunee, a large but friendly Indian elephant who arrived in England in 1809 and who, after treading the boards in Covent Garden, found himself part of the famous and much-loved menagerie at Exeter Exchange on the Strand, established by Italian-born Stefano Polito. As we will see, the events surrounding Chunee's execution by firing squad in 1826, became something of a cause célèbre provoking a national outcry.   

One of the amazing tricks Chunee was trained to perform involved taking a sixpence from visitors to the menagerie with his powerful trunk, before gently returning it. Lord Byron, who visited in November 1813, was so impressed by this and so taken with the elephant's general demeanour that he expressed a wish that the seven ton beast might serve as his butler.

(Wordsworth was also charmed by Chunee, but it is not known if he too wanted to make him part of his household.)

Unfortunately, the good times entertaining poets and princes couldn't last forever and as he grew older Chunee grew increasingly aggressive. This was attributed to an annual paroxysm aggravated by a rotten tusk. Whatever the cause, on 26 February 1826, whilst taking his regular Sunday stroll along the Strand, Chunee suddenly rebelled and ran amok, killing one of his keepers.

Over the days that followed, Chunee - perhaps in a state of musth - became ever more violent and difficult to handle. Eventually, it was decided that he was simply too dangerous to keep. And so, on March 1st, his keeper was instructed to poison him. Chunee - enraged, but not stupid - refused to eat, however. Soldiers from nearby Somerset House were therefore summoned and instructed to shoot the troublesome elephant.

Kneeling down as commanded, Chunee was shot by 150 musket balls, but still refused to die. He was finally finished off like a brave beast in the bullring when someone plunged a sword into his mighty form. It was said that the sound of Chunee's agonised cries were louder and more alarming than all the soldiers' guns combined.      

Afterwards, the public were invited to pay a shilling to witness his body being butchered and then dissected by medical students from the Royal College of Surgeons. So, even in death, Chunee was the star of one last grisly show.

The disgraceful manner of Chunee's demise was widely publicised and widely criticised. Letters of protest were printed in The Times condemning not only the circumstances of his death, but the cruelty of his former living conditions too. Poems and plays were written in memory of the elephant and many illustrations of Chunee's last moments were printed in the popular press (rather bizarrely and insensitively alongside recipes for elephant stew).

The Exeter Exchange menagerie never quite recovered from the deluge of bad publicity and numbers of visitors fell sharply after Chunee's death. The other animals were eventually moved to Surrey Zoo in 1828 and the building was demolished the following year.

So, arguably, in a sense Chunee had the final (posthumous) laugh; if dead elephants can laugh that is.


Note

Part I of Executing Elephants: The Case of Mary (Death by Hanging), can be read by clicking here. 

And Part II: The Case of Topsy (Death by Electrocution), can be read by clicking here.