God Save Joe Orton

Joe Orton anachronistically wearing a 

Seditionaries Prick Up Your Ears T-shirt

in a photo by George Elam (1967) 

 

'The kind of people who always go on about whether a thing is in good taste 

invariably have very bad taste.'

 

 

I. 

 

Remembered primarily as a playwright who came to a sticky end at the hands of his lover, Joe Orton was a gay, working class English writer who, in a brief but brilliant public career lasting from 1964 until his murder in 1967, outraged and amused audiences with his scandalous black comedies, characterised by a mix of cynicism and sauciness [1].  

 

 

II. 

 

After leaving school, Orton got a job as an office junior whilst also developing an interest in the performing arts, joing a number of am-dram societies in his home town of Leicester. He obviously showed promise, as, in November 1950, he was offered a scholarship at the Royal Academy of Dramatic Art, which he took up the following spring.   

 

It was at RADA that Orton met Kenneth Halliwell, seven years his senior, and they formed a strong romantic relationship, moving into a West Hampstead flat together (shared with two other students). 

 

After graduating, they collaborated on a number of novels. However, as these failed to set the literary world alight (or even find a publisher), Orton and Halliwell decided it might be best to write separately, scraping by as best they could on benefits and monies earned from part-time jobs, whilst amusing themselves with various pranks; such as removing books from their local library in order to modify them (i.e., deface the covers with comically surreal images and additional text), before returning them to the shelves [2].   

 

They were eventually nicked by the police and charged with larceny and damage to property deemed to be wilfully malicious in nature. After pleading guilty at Old Street magistrates (in May 1962), each received a six-month custodial sentence (and a £2 fine). Interestingly, whilst Halliwell hated being in jail and attempted suicide, Orton seemed to enjoy himself and find inspiration. His career as a powerful and subversive writer arguably has its origins in his time behind bars and shortly after his release he wrote Entertaining Mr Sloane [3]. 

 

 

III.

 

The unduly harsh nature of the prison sentence, which Orton suspected was due to the fact that he and Halliwell were queers, brought home to him the fact that corrupt priggishness and hypocrisy still exercised its power and authority in the UK, even after the Chatterley Trial: 

 

"It affected my attitude towards society. Before I had been vaguely conscious of something rotten somewhere, prison crystallised this. The old whore society really lifted up her skirts and the stench was pretty foul." [4]

 

Orton's next performed work was Loot (1965); a dark two-act work that satirises social and religious attitudes to death, as well as the integrity of the police. It opened to severe criticism, but, after numerous edits and rewrites, a London production in the autumn of 1966 received rave reviews, several awards, and established Orton's reputation. He was even able to sell the film rights for £25,000 (that's over half-a-million nicker in today's money and was a record figure at the time).     

 

 

IV. 

 

Orton's final play, What the Butler Saw, was a clever modern farce that he completed writing in July 1967, one month before his death [5]. It opened at the Queen's Theatre, London, on 5 March 1969 and was met with a hostile audience reaction; boos and cries of rubbish were heard coming from the balcony and some people walked out, protesting the play's raunchy character and obvious contempt for authority.

 

There is, finally, one more work I would like to mention; Up Against It - an unproduced film script written in 1967 for the Beatles, who were then at the height of their fame. 

 

After submitting the script to their manager, Brian Epstein, it was returned to Orton following a long period of silence and without comment. It's anarchic, sexually explicit, and subversive tone was deemed too potentially damaging to the Beatles' carefully managed public image and inappropriate for a mainstream movie audience [6]. 

 

In fact, the dark and chaotic script might have better suited Malcolm McLaren's Sex Pistols ...

 

 

V.   

 

It's not wrong to consider Orton a defining figure (and diarist) of London in the 1960s; his work and lifestyle embodied the rebellious and sexually liberated spirit of the counterculture during that era. 

 

But, having said that, I can't help thinking of him as more of a trickster-punk than a peace-loving hippie - even if he did have a Beatles song played at his funeral. And Malcolm McLaren was a great admirer, considering Orton an inspiration for the punk aesthetic that he and Vivienne Westwood had created in their shop at 430 King's Road.   

 

Thus it is that Orton's name appears on the right side (literally and figuratively) of the 'You're Gonna Wake Up' manifesto (1974). And thus it is that, in 1979, McLaren and Westwood produced the 'Prick Up Your Ears' shirt for Seditionaries, which comes with a quotation taken from Orton's diary (I write in more detail about this shirt in a post that can be accessed by clicking here). 

 

As Paul Gorman notes, for McLaren, Orton was a "remorseless cultural provocateur" [7] and a kindred spirit; someone who drew inspiration (as he did) from the gutter and delighted in the prospect of fucking the rich up the arse.    

  

 

Notes

 

[1] The comparison with Oscar Wilde is often made and it's not an unreasonable comparison to make; both used wit to expose the moral hypocrisies of their respective societies, often focusing on the absurdity of authority. Writing in the more permissive 1960s, rather than the Victorian 1890s, allowed Orton to be more explicitly transgressive than Wilde, though I'm not sure he was more anarchic or provocative.

      For a critical essay on this pair of queer iconoclasts, see John Bull, 'What the butler did see: Joe Orton and Oscar Wilde', in Francesca Coppa (ed.), Joe Orton: A Casebook (Routledge, 2002), pp. 45-60. 

 

[2] In their defence, Orton and Halliwell were protesting what they regarded as an appalling selection of books; endless shelves of rubbish, as they put it. See Ilsa Colsell's Malicious Damage: the Defaced Library Books of Kenneth Halliwell and Joe Orton (Donlon Books, 2013). 

      And see also the excellent article by Jonathan Jones titled 'Joe Orton's defaced library books and the death of rebellious art', in The Guardian (14 Oct 2011): click here. Jones argues that their amusing (if somewhat juvenile) defacement of library books was "a glorious rejection of the austerity and ordinariness that still set the British tone in 1962" and anticipated the manner in which the Sex Pistols scandalised a moribund nation in the following decade.  

      Amusingly, the book covers Orton and Halliwell vandalised have since become a valued part of the Islington Local History Centre collection and some are exhibited in the Islington Museum (i.e., they have been recuperated by the Spectacle). A collection of the book covers is also available online at the Joe Orton Gallery: click here.  

 

[3] Joe Orton (1964) as quoted on joeorton.org: click here. 

 

[4] The three-act play Entertaining Mr Sloane premiered at the New Arts Theatre (London) on 6 May 1964, produced by Michael Codron. Reviews ranged from praise to outrage, with one critic for The Times declaring that it made his blood boil more than any other British play in the last decade. The play was transferred to Wyndham's Theatre in the West End at the end of June and then to the Queen's Theatre in October, and Orton was hailed as a promising new talent. 

 

[5] On 9 August 1967, Halliwell bludgeoned 34-year-old Orton to death at their home in Islington with multiple hammer blows to the head. Halliwell then killed himself with an overdose of Nembutal. It seems likely that Orton had wanted to terminate their relationship (albeit not in such a literal fashion). 

 

[6] The screenplay was filled with what was termed outlaw sexuality and it should be recalled that homosexuality had only (partially) been decriminalised in July of 1967. Paul McCartney would later admit that the Beatles didn't wish to do the film because it was gay and they were not.  

      Interestingly, in 1979, John Lydon initiated a High Court case against Malcolm McLaren and his management company, Glitterbest. While the primary goal was to reclaim misappropriated royalties and the rights to the Sex Pistols name, Rotten also wanted to make clear his objection to the salacious and immoral elements contained in the script upon which the film that eventually became The Great Rock 'n' Roll Swindle (1980) had been based. Arguing that the script portrayed him and other members of the band in a defamatory and harmful light, Rotten also made it clear that he had no wish to be associated with infamous figures including Jack the Ripper, Myra Hindley and Great Train Robber Ronnie Biggs. Nor, indeed, did he approve of any scenes involving extreme sexual and violent content. 

 

[7] Paul Gorman, The Life and Times of Malcolm McLaren (Constable, 2020), p. 426.  

  

 

To read a sister post to this one - God Save Jean Genet (2 Feb 2026) - please click here. 

 

Bonus video: a short clip of Joe Orton being interviewed on The Eamon Andrews Show (ABC Weekend TV, 23 April, 1967): click here. A decade later, Andrews' co-presenter on the Thames TV show Today, Bill Grundy, would interview the Sex Pistols, who weren't prepared to play along in such a charming manner as Orton.  

 

 

God Save Jean Genet

Sex Pistols ft. Jean Genet (SA/2026)

Photo credits: Sex Pistols by Bob Gruen (1976) 

and Jean Genet by Brassaï (1948)   

 

Beauty is the projection of ugliness and to achieve harmony in bad taste 

is the height of style ...

 

 

I.

 

Jean Genet (1910–1986) was a seminal French writer and political activist whose life was defined by his transition from a marginalized outcast to a celebrated avant-garde icon. 

 

Born to a prostitute mother and placed into foster care, he spent his youth banged up in reformatories and prisons for crimes including theft and vagrancy [1], before joining the Foreign Legion at eighteen, from which he was dishonourably discharged on grounds of indecency (that is to say, well, I think we can all imagine what he was caught doing). 

 

After this, Genet stole and slept his way round Europe as a tea leaf and rent boy, before ending up in and out of prison in Paris; experiences that served as the primary inspiration for his lyrical debut novel, Notre-Dame des Fleurs (1943) [2].

 

Genet's later work - which includes novels such as Journal du voleur (1949) [3] and plays such as Les Bonnes (1947) [4] - is renowned for its stylised (but uncompromising) exploration of power and the beauty of evil, as well as the subversion of social hierarchies and the transgression of traditional morality (often giving iconic status to outlaws and outcasts, punks and queers).   

 

 

II.

 

Genet was championed by both Jean Cocteau and Jean-Paul Sartre [5] and, in his later years, following the events of May '68, he became increasingly active politically, advocating for all kinds of oppressed groups and radical causes and participating in various demonstrations. 

 

In 1970, Genet spent three months in the United States at the invite of the Black Panthers, before then spending six months visiting Palestinian refugee camps in Jordan [6]. He also became pally with Foucault during this time and, in his experimental text Glas (1974), Jacques Derrida contrasted Genet's ideas on crime, homosexuality and all the reste with Hegel's philosophy, in order to deconstruct traditional concepts of the law, family, and the ideal of Wholeness (or the Absolute) [7].   

 

Like Joe Strummer, Genet expressed solidarity with the Red Army Faction (or Baader-Meinhof Gang); a militant far-left group designated as a terrorist organisation by the West German government, publishing an article titled Violence et brutalité in Le Monde (2 Sept. 1977) [8]. 

 

Whilst Strummer was, of course, simply posing in a T-shirt - the Clash specialised in radical chic - Genet was driven by a deep-seated hatred for Western imperialism and French bourgeois society in particular; in 1985, the year before his death, he informed a shocked interviewer from the BBC that he loathed France so much that he had even supported the Nazis when they invaded Paris. 

  

 

III. 

  

Whilst Genet never collaborated with the Sex Pistols - nor ever refer to them in his writings or interviews - it's tempting to imagine that he would have found McLaren and Westwood's tiny shop at 430 King's Road a conceptual space very much to his liking, promoting as it did anarchy, sexual deviance, and the kind of transgressive behaviour that he seemed so excited by.

 

And if we define the denizens of 430 King's Road as Peter York once famously defined them - "the extreme ideological wing of the peculiars" [9] - or, alternatively, recall the description of them from the trailer to The Great Rock 'n' Roll Swindle (1980) - "a kamikaze gang of cat burglers and child prostitutes" [10] - then it's possible that Genet would have identified with the Sex Pistols and acknowledged how his legacy found youthful expression via punk [11]. 

 

But, again, just to be clear - there is no evidence of a direct relationship between Jean Genet and the Sex Pistols and I don't remember Malcolm ever mentioning his name, whereas he would often refer to other poets and playwrights he admired, such as Oscar Wilde and Joe Orton. The speculative connection suggested here is largely based on the fact that both McLaren and Genet understood style as a form of refusal and aligned themselves with the counterculture. 

 

On the other hand, however, it's worth noting that while Genet may have appreciated the SEX and Seditionaries aesthetic, by the mid-1970s he had become increasingly cynical about art and theatrical rebellion and so it's possible that he would have dismissed punk as just another fashion and commercial commodification, rather than something genuinely subversive or dangerous - who knows? 

  

 

Notes 

 

[1] Genet's mother raised him for the first seven months of his life before placing him for adoption (one likes to believe she did so with good intentions and was putting the child's interests first). According to his biographer, his foster family was loving and attentive. Neverthless, his childhood involved numerous attempts to run away and incidents of petty criminality (even whilst the obviously bright boy got good grades at school). Eventually, aged fifteen, Genet was sent to a brutal penal colony, where he spent three unhappy years. 

 

[2] The first English edition, trans. Bernard Frechtman, was published as Our Lady of the Flowers in 1949. 

 

[3] The first English edition, trans. Bernard Frectman, was published as The Thief's Journal (1964).

 

[4] This work was again first translated into English by Bernard Frechtman and was published as The Maids by Grove Press in the United States (1954), and by Faber in the UK (1957). A famous film adaptation, dir. Christopher Miles and starring Glenda Jackson and Susannah York, was released in cinemas in 1975.

 

[5] When Genet arrived in Paris, he sought out and introduced himself to Jean Cocteau and the latter, impressed by his writing, used his contacts to help get Genet's first novel published. 

      Later, in 1949, when Genet was threatened with a life sentence after notching up ten convictions, Cocteau and other prominent intellectuals, including Jean-Paul Sartre, successfully petitioned the French President to have the sentence set aside. In gratitude - and perhaps realising there was more money to be made from art than crime - Genet stayed on the straight and narrow after this (or, at any rate, he avoided being caught doing anything that might return him to a prison cell).

      By this date, Genet had completed five novels, three plays, and numerous poems, many controversial for their explicit and often deliberately provocative portrayal of homosexuality and criminality. In 1952, Sartre wrote a long analysis of Genet's existential development (from vagrant to writer), entitled Saint Genet. Profoundly affected by Sartre's analysis, Genet did not write for the next five years, during which time he became emotionally attached to Abdallah Bentaga, a tightrope walker. Following Bentaga's suicide in 1964, Genet entered a period of depression and attempted to end his own life.

 

[6] A memoir detailing his encounters with Palestinian fighters and Black Panthers was published posthumously; see Un captif amoureux (Gallimard, 1986). Translated into English by Barbara Bray and with an introduction by Edmund White, it was published by Picador as The Prisoner of Love (1989).      

 

[7] The English translation of Derrida's book, by John P. Leavey, Jr. and Richard Rand, was published by the University of Nebraska Press, in 1986. A more recent translation, by Geoffrey Bennington and David Wills, was published with the title Clang by the University of Minnesota Press in 2021. 

 

[8] This Le Monde piece can be found in Jean Genet, The Declared Enemy: Texts and Interviews, ed. Albert Dichy, trans. Jeff Fort (Stanford University Press, 2004), pp. 171-177. 

      According to the blurb for this book, Genet affirms a heroic politics of protest and revolt with "an uncompromising outrage". In other words, it's that depressing mix of militant asceticism and pathological narcissism that I genuinely despise. In fact, the only thing I hate Genet for more is his reported sexual abuse of the eleven-year-old daughter of his friend and fellow writer Monique Lange. Viewers interested in knowing more about this should see the unconventional docu-drama Little Girl Blue (2023), written and directed by Mona Achache, and starring Marion Cottilard: click here to watch the trailer.

 

[9] This wonderful description of McLaren and company was coined by Peter York in an article entitled 'Them' which appeared in Harpers & Queen (October 1976). It was quoted by Paul Gorman in The Life and Times of Malcolm McLaren (Constable, 2020), p. 329. 

 

[10] Click here to watch the trailer to The Great Rock 'n' Roll Swindle (dir. Julien Temple, 1980); the film that incriminates its audience. The narrator is the famous BBC newsreader John Snagge.

 

[11] Of all the Sex Pistols, I think it would have been guitarist Steve Jones whom the Frenchman would have found the most appealing. For as Glen Matlock once rightly observed, it was Jones who was the true spirit of the band and "like a character out of Jean Genet book [...] a real livewire scoundrel, unabashedly so".   

      Matlock was speaking in an interview with Matt Catchpole; see 'Trigger Happy - Sex Pistol Glen Matlock on Life as a Solo Performer and New Album Good To Go' (26 June, 2018): click here. Matlock later repeats this observation in an interview with Dave Steinfeld; see  'Glen Matlock - Truth or Consequences: Talking with the original Sex Pistol about politics and punk rock', on the website Rock and Roll Globe (18 May 2023): click here. 

 

 

For a sister post to this one on Joe Orton, click here. 

  

Musical bonus: Sex Pistols, 'L'Anarchie Pour Le UK', from the album The Great Rock n' Roll Swindle (Virgin Records, 1979), uploaded to YouTube by Universal Music Group: click here. The vocalist is Loius Brennon and he is backed by his merry band of street musicians on accordian and fiddle.  

 

New Year's Day: I've Said It Before and I'll Say It Again ...

TTA New Year's Day Postcard (SA/2026)*

 

 

Here we are on the first day of the New Year and I find that, like Oliver Hardy in Dirty Work (1933), I have nothing to say ... 

 

That being the case, I thought it might be fun to republish half-a-dozen posts from years gone by dated January 1st ...

 

 

Panem et Pyrotechnics (1 Jan 2014)

 

Fireworks, as Oscar Wilde observed, have one big advantage over the stars; namely, you always know precisely when they are going to appear in the sky. 

 

But public firework displays - no matter how spectacular - soon bore and disappoint and one can't help wondering at the politics of the event and the psychology of people who stand in the cold gazing upwards with their mouths open, fascinated by bright lights and loud bangs; content to obey their leaders for another twelve months thanks to the promise of panem et pyrotechnics. 

 

New Year's Eve makes North Koreans of us all ... 

 

 

A Nietzschean Message for the New Year (1 Jan 2015) 

 

For me, the greatest and most touching of new year blessings and resolutions remains the one with which Nietzsche opens Book IV of The Gay Science (written January, 1882): 

 

'Today, everybody permits themselves the expression of their dearest wish. Hence, I too shall say what it is that I most desire - what was the first thought to enter my heart this year and what shall be for me the reason, guarantee, and sweetness of my life henceforth. I want increasingly to learn to see as beautiful what is necessary in things, so that I may become one of those who makes things beautiful: amor fati - let that be my love from now on!'

 

 

Happy New Year From the Ghost of Jean Baudrillard (1 Jan 2018) 

 

When asked during an interview in January 2006 what it meant to wish someone Happy New Year, Baudrillard amusingly replied that it was 'a collectively remote-controlled symbolic ritual that has its place in a [...] cost-free sphere'. 

 

In other words, an empty gesture without value; a seasonal greeting from another time which, just like Merry Christmas, tries to desperately recreate a social bond or, more accurately, evoke nostalgia for such, via an exchange of disintensified signs. All the high days and holidays that we so want to enjoy and make special, invariably leave us feeling lonely and inadequate; hostages to our own lives of consumption. 

 

Having said that, Baudrillard hates to be thought of as a pessimist or a nihilist in the pejorative sense of the term. And he does, in fact, still anticipate that there might be an element of radical newness in times to come; a counter-force lodged within the present that's the source of future ambivalence; a catastrophic force that enables individuals to change established forms and punch holes in the order of things; an unverifiable force which, inasmuch as it has 'nothing to do with consciousness, common sense or morality', we might simply call evil. 

 

And so, in wishing readers a Happy New Year, I suppose I'm wishing them the courage to become complicit with l'intelligence du mal. 

 

 

Reflections on a Rose and a New Year's Resolution (1 Jan 2019)

  

New Year's Day: the world of my little garden forever undying. Roses, stained with the blood of Aphrodite, bloom and make happy. Sometimes, I think it would be nice to remain alone with the flowers and do nothing but quietly reflect upon their perfection. 

 

But then, after a few minutes, I realise that not only is such a life impossible, it's also undesirable; that one's main duty as a Lawrentian floraphile is to actively shelter the rose of life from being trampled on by the pigs. Thus, I resolve to 'go out into the world again, to kick it and stub my toes. It is no good my thinking of retreat: I rouse up and feel I don't want to. My business is a fight, and I've got to keep it up.' 

 

 

Why You Should Never Wish a Happy New Year to a Nietzschean (1 Jan 2023)

 

I don't know the origin of the zen fascist insistence on wishing everyone a happy new year, but I suspect it's rooted in the 18th-century, which is why in 1794 the Archange de la Terreur - Louis de Saint-Just - was able to proclaim: Le bonheur est une idée neuve en Europe ... 

 

Such a new idea of happiness - one concerned with individual fulfilment in the here and now and realised in material form, rather than a deferred condition of soul which awaits the blessed in heaven - had already become an inalienable right of citizens in the United States, although whether Jefferson was inspired by the English empiricist John Locke - or by the French philosophe Jean-Jacques Rousseau - is debatable. 

 

Either way, the pursuit of happiness was declared a self-evidently good thing that all Americans should uphold and practice; for ensuring the greatest happiness of the greatest number was, as Jeremy Bentham wrote the mark of a truly moral and just society.

 

The problem, however, for those who take Nietzsche seriously, is that this positing of happiness in its modern form as the ultimate aim of human existence makes one contemptible; the kind of person who only seeks their own pleasure and safety, avoiding all danger, difficulty, or struggle. 

 

Nietzsche wants his readers to see that suffering and, yes, even unhappiness, play an important role in life and culture; that greatness is, in fact, more often than not born of pain and sorrow. This is why his philosophy is a form of tragic pessimism. And this is why it's ironically insulting to wish a Nietzschean happy new year ...

 

 

Nothing Changes on New Year's Day (1 Jan 2024) 

 

I don't like - and have never liked - the Irish rock band U2. 

 

But that isn't to say they haven't written some fine songs, including 'New Year's Day', which contains the killer line: Nothing changes on New Year's Day - a line which counters all the mad optimism of those gawping at fireworks, popping champagne corks, and singing 'Auld Lang Syne' without any idea of what the phrase means. 

 

Often, these are the same people who criticise others for being despairing about the past or present and who insist on being hopeful for the future - even though the expectation of positive outcomes with respect to temporal progress seems entirely groundless. 

 

I don't want to sound too diabolical, but it seems to me that the phrase lasciate ogni speranza written above the gates of Hell is actually a sound piece of advice. For Nietzsche may have a point when he suggests that it is hope which prolongs the torments of man and is thus the most evil of all evils. 

 

* One of six designs in the official TTA postcard range, available as a set for just £29.99.

 

 

On the Art and Politics of Triviality (Wilde Vs Adorno)

Oscar Wilde (1854 - 1900) / Theodor W. Adorno (1903 - 1969) 

 

I. 

 

The narrator of Lady Chatterley's Lover identified the modern era as an essentially tragic age; one in which the skies have fallen and we are left among the ruins, with no smooth road into the future. Nevertheless, we are encouraged to live and learn, rather than weep and wail; to scramble over the obstacles and build new little habitats, have new little hopes. [1]

 

However, this post-cataclysmic emphasis on the small scale - on being more modest in all things, including our architectural ambitions and personal aspirations - does not mean a fall into triviality, as I very much doubt that Lawrence wants us simply to peel potatoes and listen to the radio, even if this is arguably a preferable alternative to tragically wringing our hands [2]. 

 

That said, Lawrence is surprisingly ambivalent when it comes to this subject: one might have expected him to be strongly opposed to things lacking significance or a certain grandeur and, at times, he is; often contrasting the elemental beauty and primeval darkness of a natural landscape with the ugly triviality and falsehood of modern life [3]. 

 

But, at other times, Lawrence criticises those who hold themselves aloof from small talk and playful banter, suggesting that it is this refusal that hinders their ability to develop more meaningful relationships: 

 

"They wanted genuine intimacy, but they could not get even normally near to anyone, because they scorned to take the first steps, they scorned the triviality which forms common human intercourse." [4]

 

 

II. 

 

Unlike Lawrence, some people are not so ambivalent on this question: they aggressively condemn those individuals who devote themselves to activities regarded as trivial pursuits; i.e., childish games, old-fashioned hobbies, pointless pastimes, amateur undertakings, etc. 

 

Doubtless, this includes blogging ...   

 

In fact, I recently received an email from an anonymous reader informing me that blogging in the almost obsessive manner that I blog - about what are trivial personal concerns disguised with philosophical or literary references in order to appear of import or possible interest to others - reveals me to be an affected narcissist who, in avoiding the serious challenges of the real world is effectively part of the problem. 

 

They close their email thus: 

 

I'm sorry to say, but you're essentially a complacent conformist who blogs more as a coping mechanism, rather than to bring about much needed social and political change and I would remind you of these lines from Adorno: 

 

"Triviality is evil - triviality, that is, in the form of consciousness and mind that adapts itself to the world as it is, that obeys the principle of inertia. And this principle of inertia truly is what is radically evil." [5]    

 

 

III. 

 

Now, appreciative as I am of such criticism, I can't say that I'm persuaded by Adorno's identification of triviality with evil (nor of evil with inertia, when the latter is not merely the negative ideal that he would like us to believe, but a vastly complex state) [6].      

 

Ultimately, as with his broader critique of the Kulturindustrie, I find Adorno's thinking on this question somewhat exaggerated and overblown; no one, as far as I'm aware, is attempting to consummate triviality and thereby lead us into absolute horror. 

 

The fact is, being trivial does not make you evil; it simply means that you prefer to linger at the crossroads, uncertain of which way to head, but happy to chat with others you may encounter rather than forge ahead on a single path leading you to the mountain top.  

 

And so, push comes to shove, I'm more inclined to side with Oscar Wilde rather than Adorno, who advised: 'We should treat all the trivial things of life seriously, and all the serious things of life with sincere and studied triviality.' [7]  

 

It seems to me that it is this mode of thought - more comical than critical - that offers us the best chance of surviving among the ruins; for it allows us to find something more important than meaning and that's humour. Refusing to take things tragically, means learning how to laugh in the face of adversity, which might not make us better human beings, but it will almost certainly make us less earnest and the enemy of ascetic idealism [8].       

 

 

Notes

 

[1] I'm paraphrasing (and quoting words and phrases from) the opening paragraph to D. H. Lawrence, Lady Chatterley's Lover (1928). I have written about this opening in a post dated 21 September 2019: click here.  

 

[2] In the second version of Lady C., the narrator of the tale says: "We've got to live, no matter how many skies have fallen. Having tragically wrung our hands, we now proceed to peel the potatoes, or to put on the wireless." How we read this line is very much open to interpretation.

      See The First and Second Lady Chatterley Novels, ed. Dieter Mehl and Christa Jansohn (Cambridge University Press, 1999), p. 223.  

 

[3] See, for example, the letter to J. D. Beresford (1 February 1916), in which Lawrence contrasts the Cornish coastline, with all its heavy black rocks, to the "dust and grit and dirty paper" of the modern world in all its non-elemental triviality and shallowness. 

      The letter can be found in The Letters of D. H. Lawrence Vol. II., ed. George J. Zytaruk and James T. Boulton (Cambridge Universty Press, 1982), p. 519. 

 

[4] D. H. Lawrence, Sons and Lovers, ed. Helen Baron and Carl Baron (Cambridge University Press, 1992), chapter VII, p. 178.

 

[5] Theodor W. Adorno, Metaphysics: Concept and Problems, ed. Rolf Tiedemann, trans. Edmund Jephcott (Stanford University Press, 2001), p. 115: 

 

[6] I know this because inertia became a key term in D. H. Lawrence's understanding of energy and materiality. Unlike other modernist writers - including Adorno - who disliked inertia and always wrote in praise of dynamism, Lawrence contrasted negative inertia (associated with industrialism and the ideal of limitless production) to positive inertia (associated with the limits and fragility of life and its generation). 

      Readers who are interested might like to see the essay by Andrew Kalaidjian, 'Positive Inertia: D. H. Lawrence and the Aesthetics of Generation', in Journal of Modern Literature, Vol. 38, No. 1, (Indiana University Press, Fall 2014), pp. 38-55. This essay can be accessed via JSTOR: click here. 

      See also a follow up post to this one on the law of inertia and the principle of evil (21 July 2025): click here. 

 

[7] Oscar Wilde, from an interview with Robbie Ross, published in the St. James Gazette (18 Jan 1895): click here. This, of course, is the philosophy behind The Importance of Being Earnest (1895): 'A Trivial Play for Serious People' as it was originally subtitled.      

 

[8] In the third essay of the Genealogy, Nietzsche concludes that the ascetic ideal has "even in the most spiritual sphere, only one type of real enemy [...] these are the comedians of the ascetic ideal", i.e., those who arouse mistrust in the latter via a refusal to take things seriously. See On the Genealogy of Morality, ed. Keith Ansell-Pearson, trans. Carol Diethe (Cambridge University Press, 1994), III. 27, p. 125. 

      Readers interested in this, might also like to see Keith Ansell-Pearson's essay 'Toward the Comedy of Existence', in The Fate of the New Nietzsche, ed. Keith Ansell-Pearson and Howard Caygill (Avebury Press, 1993).     

 

Dancing a Sailor's Hornpipe with Legs & Co.

 

The girls of Legs & Co. on Blue Peter 

 (BBC Television, 14 Jan 1980) [1]

 

I.  

 

There are numerous variations of the hornpipe, both in terms of dance movements and musical composition. But, in one form or another, it has been performed in Great Britain and Ireland from at least the 16th century [2] until the present day, bringing great joy to one and all.  

 

Interestingly, however, although the hornpipe is today commonly associated with sailors, it didn't become firmly linked in the popular imagination with seamen and seafarers until after 1740, when a popular dancer famously performed a hornpipe dressed as a Jolly Jack Tar at Drury Lane Theatre. 

 

The fact that even members of the Royal Navy were soon copying this routine on board ship - with its famous movements mimicking nautical tasks such as hauling ropes, climbing the rigging, and looking out to sea - is yet another example of life imitating art [3]. 

 

Perhaps surprisingly, captain's would encourage - and sometimes even order - their men to dance the hornpipe, as the exercise kept them in good health when at sea and living in cramped conditions; just as a daily tot of rum kept their spirits up.  

 

 

II.  

'The Sailor's Hornpipe' is a traditional melody that some readers will know from the Last Night of the Proms, when it is played as part of Sir Henry Wood's Fantasia on British Sea Songs (1905). 

 

Others will recognise it from the Popeye cartoons, where it is usually played as the first part of the opening credits before then being segued into an instrumental version of Sammy Lerner's famous theme 'I'm Popeye the Sailor Man' (1933). 

 

And others will know it from the BBC children's show Blue Peter [4], whose famous signature tune is a hornpipe known by the title 'Barnacle Bill' and written by Herbert Ashworth-Hope, but which between 1979 and 1989 used Mike Oldfield's updated version entitled 'Blue Peter' [5].   

 

 

III. 

 

Now, as readers might probably guess: I don't much care for Mike Oldfield and his Tubular Bells (1973). Nor did I ever watch Blue Peter as a child, preferring the funkier ITV show Magpie [6]. 

 

However, I do like Legs & Co. ... 

 

And their interpretation of Oldfield's version of a sailor's hornpipe - seen first on Top of the Pops in December 1979 [click here] and then on Blue Peter in January 1980 [click here] - wearing extremely fetching sailor outfits that dispensed with trousers but included skimpy bright blue knickers to match with belts and neckerchiefs, ranks amongst their most memorable of performances. 

  

Notes

 

[1] The six girl dance troupe Legs & Co. is composed of Gill Clark, Lulu Cartwright, Patti Hammond, Pauline Peters, Rosie Hetherington, and Sue Menhenick. 

 

[2] The National Maritime Museum traces the hornpipe which, as we will see, hasn't always been associated with sailors and dancing on deck, all the way back to the late 14th century; there are references to the hornpie as instrument - from which the dance takes its name - in Chaucer, for example. See the museum's website: click here. 

 

[3] The idea of life imitating art is a philosophical position most famously put forward by Oscar Wilde in his essay 'The Decay of Lying (1891). It reverses Aristotle's notion of mimesis which argues that art is a representation of life. 

 

[4] Blue Peter is a long-running BBC children's television programme with a nautical title and theme. Due to its longevity, it has established itself as a significant part of British culture and heritage. 

 

[5] Mike Oldfield's version of the Blue Peter theme was the first time the original arrangement had changed since the programme began in 1958. Released as a single on Virgin Records in November 1979, it reached number 19 in the UK charts. For those who might be interested, the official video can be viewed here. 

 

[6] See the post entitled 'Reflections on Seeing a Magpie' (2 December 2024): click here. 

 

 

For a sister post to this one on how watching girls dance makes happy (published 31 May 2015): click here.  

 

 

An Open Letter to Simon Solomon from Stephen Alexander

 

Stephen Alexander / Simon Solomon

Dear Simon,

Thank you for your remarks on a recent post entitled 'Yabba Dabba Doo!' (28 Feb 2025). 

As I think you deserve a somewhat longer (and more considered) response than the comments section allows - and as the Little Greek suggested the following remarks may interest a wider audience - I've decided to publish them here in the form of an open letter ...    

Firstly, to answer your question regarding Barthes and nihilism, I suggest you read Shane Weller's essay entitled 'Active Philology: Barthes and Nietzsche', in French Studies, Vol. 73, Issue 2 (April, 2019), pp. 217-233. You can find a revised version of the essay on Kent University's Academic Repository:

https://kar.kent.ac.uk/71559/1/Barthes%20and%20Nietzsche%20%20THIRD%20REVISED%20VERSION%20-%20Clean%20version.pdf 

As some readers may not have the time or inclination to read the above text in full, here's the abstract which, I trust, will allow them to see why Barthes might indeed be considered a nihilist in the Nietzschean sense:  

"While the importance of Nietzsche to Barthes has long been recognized, with Barthes himself being the first to acknowledge it, this essay argues that Nietzsche's influence lies behind almost all of the major aspects of Barthes's mode of reading and writing in the 1970s, a mode that Barthes describes as 'active philology'. At the heart of this active philology is a cancellation of meaning that makes of Barthes's later critical practice a form of active nihilism in the Nietzschean sense. Exploring the various facets of this active philology in order to highlight the ways in which Barthes both follows and deviates from Nietzsche, this essay proposes an understanding of Barthes the active philologist as the incarnation of what Nietzsche terms the 'last nihilist' - and, crucially, one for whom any kind of Nietzschean overcoming of nihilism is anathema."

Even without reading Weller's essay, I would've thought, Simon, that the phrase La mort de l'auteur - title of a famous essay written by Barthes in 1967 - provides a huge clue as to what drives his critical approach ...

Secondly, you're right, Nietzsche does say in The Anti-Christ that the word 'Christianity' is already a misunderstanding and that in reality "there has been only one Christian, and he died on the Cross" [1]. But if you were to continue reading the same section of the above work (39), you would find the following important lines:  

"It is false to the point of absurdity to see in a belief [...] the distinguishing characteristic of the Christian: only Christian practice, a life such as he who died on the Cross lived, is Christian. ... Even today such a life is possible, for certain men even necessary: genuine, primitive Christianity will be possible at all times. ... Not a belief, but a doing, above all a not-doing of many things, a different being." [2]

As ever with Nietzsche, there are lots of subtle twists and turns and one has to be wary about taking a line, a paragraph, or even an entire section as providing his definitive position. He puts it this way; he puts it that way; then he puts it another way entirely. The point is one can be a Christian, providing you don't turn a practice into a doctrine; i.e., it's about imitating Christ not following the teachings of the Church.     

As for De Profundis and other matters ... I don't see why I should accept this tear-stained text as more valuable than Wilde's earlier writings; you may find what you describe as his repudiation of aestheticism magnificent and moving, but I see it as a loss of style. 

And as for his ludicrous self-identification with Christ (with the latter conceived as a Romantic hero and artist), well, what is that if not simply another pose? I'm surprised you're taken in by this mix of self-pity, resentment, and bloated rhetoric. 

I'm also surprised that you don't seem to see the irony in quoting the part of Wilde's letter in which he takes a pop at those whose "thoughts are someone else's opinions [...] their passions a quotation" [3].

And not only do you quote from Wilde, but from Nietzsche and Jung too - even as you seem to object to my referencing authors; or perhaps your remark about being an 'anyone-ian' betrays a misunderstanding of how proper names function within a text.

In brief, the proper name contains within it a series of associations (and connotations) that I’m calling upon in order show how 'my' text unfolds within a much wider philosophical and literary history and an intertextual space. When I say 'as a Barthesian', for example, I’m not identifying with Barthes as an extratextual being, but evoking a certain style of thinking and writing.

Using proper names is also, of course, a way of dispersing and disguising the self; like Nietzsche, I want to be able to declare myself 'all the names in history' - onymic ambiguity rather than unified authorial presence is the aim. 

Anyway, hope these remarks answer your questions and address your concerns. 

SA  

Notes

 

[1] Nietzsche, The Anti-Christ, trans. R. J. Hollingdale (Penguin Books, 1990), p. 161. 

[2] Ibid. 

 

[3] Oscar Wilde, De Profundis. Written in 1897, the complete and corrected text wasn't published until 1962 when it was included in The Letters of Oscar Wilde, ed. Rupert Hart-Davis (Harcourt, Brace & World). The line quoted can be found on p. 479. Note that a scholarly edition, ed. by Ian Small, was published as De Profundis; Epistola: In Carcere et Vinculis, by Oxford University Press in 2005 (Vol. II of The Complete Works of Oscar Wilde). 

Yabba Dabba Doo! On Writing So As to Pleasure and In Praise of the Laughing Caveman

Betty, Wilma, Barney, and Fred enjoying a good laugh

The Flintstones (Hanna-Barbera Productions, 1960-66) 

 

 

A question I am often asked is: Why write?

 

I suppose I could answer as many other writers have answered and suggest it's to stave off death; i.e., one writes so as not to die [1].

However, as a nihilist who subscribes to the Nietzschean view that life is merely a very rare and unusual way of being dead [2], I've no reason to postpone a joyous return to the inanimate; a reconciliation with what is actual [3].    

So, why write, then?

 

Well, as a Barthesian, I remain keen to affirm the pleasure of the text and the posts assembled here - even those which are more readerly than writerly in character [4] - are intended to afford torpedophiles some degree of enjoyment by introducing an element of fun [5] in the field of critical blogging (a field that is all too often determined by those whose practice of writing is weighed down by the spirit of gravity). 

For fun is not only a crucial component of playfulness (i.e., hedonic engagement with the world), but it can also help one avoid what Wilde terms humanity's original sin, i.e., self-seriousness: If only the caveman had known how to laugh ... [6]  

 

Notes

 

[1] Writers - particularly poets and some philosophers - often overestimate the power of language. Unfortunately, whilst sticks and stones may certainly break our bones, I'm not convinced that words can ever save us. See the post 'Writing So As Not to Die' (27 Feb 2025): click here.

[2] See Nietzsche, The Gay Science, Book III, section 109. 

[3] See Nietzsche, Kritische Studienausgabe, Volume 9, 11 [70].

[4] Writing in Le plaisir du texte (1973), Barthes makes a distinction between two types of text; those that are readerly (lisible) and those that are writerly (scriptible). 

      The first, provides the kind of reassuring pleasure (plaisir) that doesn't challenge the reader's subjective consistency; whilst the second type of text induces a state of bliss (jouissance), which allows the reader to lose or step outside the self. Obviously, Barthes values the latter over the former, but he concedes that even the most readerly of text can still give some satisfaction, even if it doesn't make you cum in your pants and cause literary codes to explode.

      See the two-part post entitled 'Postmodern Approaches to Literature (3)', published on TTA on 2 August 2016 where I explore all of the above at some length. Click here for part 1; or here, to leap straight to part 2. 

 

[5] See the post written in defence of fun published on 3 June 2024: click here.

[6]  I've always loved this line from Wilde's The Picture of Dorian Gray (1890), even if the evolutionary origin of laughter - which can be traced back millions of years to our great ape ancestors - appears to be rooted more in survival and the formation of vital social bonds than merely enjoyment. 

      See Jordan Raine's article on this topic on the conversation.com (13 April, 2016): click here. 

In Memory of Leonard Rossiter (1926-1984)

 Leonard Rossiter as Rigsby in Rising Damp (1974-78)

and as Inspector Truscott in Loot (1984)

 

I. 

 

As a Rising Damp aficianado, I was pleased to find family, friends, and fellow actors - including Don Warrington and Gabrielle Rose - sharing memories of Leonard Rossiter in today's Guardian.

 

As Catherine Shoard writes: 

 

"Four decades after Rossiter's death, his singular style - manic energy, machine-gun delivery, splenetic intelligence - continues to carry remarkable currency." [1]

 

And continues to make laugh. 

II. 

  

Rossiter died from a heart condition (hypertrophic cardiomyopathy), aged 57, whilst waiting to go onstage at the Lyric Theatre, London, where he was playing Inspector Truscott in a production of Joe Orton's dark farce Loot (1965), directed by Jonathan Lynne.

 

As Orton was a scandalous playwright much admired by Malcolm - and I was a fan of Rossiter's - I naturally felt obliged to attend a performance of Loot - which I did on Tuesday 2 October, 1984, just three days before Rossiter's death. 

 

I recorded in my diary at the time: 

 

LOOT: very good; very funny; very well-acted. Leonard Rossiter's performance was particularly enjoyable. I can see why Malcolm loves Orton: virulently anti-authority and all forms of moral hypocrisy; like an angrier (more contemporary) version of Oscar Wilde.

 

And on Monday 8 October I noted (somewhat prosaically, I have to admit): 

 

Distressing news: Leonard Rossiter died backstage a few days ago. A hugely talented comic actor, he'll be much missed.     

Thanks to TV and YouTube, however, we can still enjoy his work - although I smiled to see that Rossiter - who could be a deadly serious and impatient individual, who hated wasting time - had once described the former as merely: 'An advanced technical method of stopping people from making their own entertainment.'

 

 

Notes

 

[1] Catherine Shoard, '"It was hard not to stare at him all the time": inside the remarkable rise and shocking loss of Leonard Rossiter', The Guardian (5 October 2024): click here. 

 

 

Readers who enjoyed this post might like to see an earlier post (dated 15 October 2022) discussing the character of Rupert Rigsby, as played by Leonard Rossiter: click here. 

Bring Me the Head of Oscar Wilde

Visualisation of how Eduardo Paolozzi's Oscar Wilde 

sculpture will look when installed in Chelsea

The Paolozzi Foundation

 

 

A new sculpture of Oscar Wilde - or, more precisely, of the Irish playwright's head cast in black bronze, lying on its side and sliced into segments - has been condemned by his grandson, Merlin Holland, on the grounds that it fails to adequately convey Wilde's genius and is, from a purely aesthetic perspective, absolutely hideous (his words, not mine) [1].      

 

I have to say, Holland's criticism of the work, which is based on a maquette by the late Eduardo Paolozzi [2] - one of the most seminal British artists of the post-war era and a pioneer of Pop Art - seems rather ridiculous. And the fact that he should describe the work as unacceptable is troubling.

 

Holland may know more about his grandfather, whose life he has researched and written about extensively, than anybody else, but he has failed to appreciate that Paolozzi's cubo-surrealist sculpture is not meant to be a lifelike representation, nor is it attempting to capture Wilde's joie de vivre. 

 

Actually, the piece is very much in line with other sculptural works by Paolozzi; see for example his piece entitled The Head of Invention (1989), located at the entrance of the Design Museum in Kensington - click here - and if one were to criticise the Wilde sculpture it would be on the grounds that one has seen this kind of thing before.         

 

In sum: it lacks uniqueness, but it's not gloomy or hideous and it's certainly better than the hilariously bad memorial statue of Wilde by Danny Osborne located in Dubin's Merrion Square - click here - though not as challenging as Maggi Hambling's A Conversation with Oscar Wilde (1998), which can be found off the Strand in London, in which the playwright rises from the dead, cigarette in hand: click here.    

If Paolozzi's work tells us more about him than it does Wilde - and I admit it probably does - I can see this might be an issue for some, including Wilde's grandson. But that doesn't trouble me as an admirer of both men and, besides, our task ultimately is to learn to appreciate the piece as an object in its own right and not as something tied to a human subject.     

 

Notes

 

[1] I'm quoting from the article by Dalya Alberge entitled '"Absolutely hideous": new London sculpture of Oscar Wilde condemned by his grandson', in The Guardian (21 September 2024): click here. 

 

[2] In 1995, Paolozzi along with eleven other invited artists submitted a design for a statue of Oscar Wilde to a committee chaired by Sir Jeremy Isaacs. The committee, of which Merlin Holland was a member, eventually shortlisted six candidates, including Paolozzi, and requested they create maquettes (i.e., scale models). Ultimately, Paolozzi's design was rejected as too brutalist and the committee chose Maggi Hambling's more playful (if somewhat macabre) sculpture. 

 

Memories of Summer '84: Charisma

Just another day in the press office at Charisma Records 

for Jazz and Lee Ellen (1984)

 

 

Entry from The Von Hell Diaries Tuesday 7 August 1984

By the time I got into Charisma this morning, Lee Ellen was already freaking out because Malcolm had cancelled three cover-interviews [1]. As she tried to re-arrange things, I was sent over to McLaren's office on Denmark Street with two cheques: the first for £5000 (a video fee) and the second for £20,000 (advance against the next album). 

 

I had also been given a letter, marked private and confidential, that I was instructed to hand personally to Malcolm. Unfortunately, there was no one in to receive either the letter or the cheques when I got to Moulin Rouge. However, on the way out I bumped into Malcolm and we both went up to his first floor office.

 

Clearly, the contents of the letter were not to his liking. And when Carrolle [2] arrived, he told her she couldn't have the half-day agreed, but would have to type up an immediate reply, which I was to then take back to Charisma. While they worked on the letter, I chatted with Andrea [3] who, by this time, had also arrived at the office. 

 

As well as the letter, Malcolm also gave me three tape cassettes and a small box containing 'valuable jewellery' that he wanted to have couriered to Nick Egan [4] in New York without the US customs knowing anything about it. I was told to wrap the things up carefully and if anyone asked at Charisma what the package contained I should tell them it was a rubber fish. 

 

For security, I was put in a cab by Carrolle - even though the walk from Denmark Street to Wardour Street is literally only a few minutes via Soho Square.              

 

Later, Lee Ellen called me and said I should meet her at 6 o'clock at the Soho Brasserie on Old Compton Street, where Malcolm was going to give an interview to someone from Time Out. Had a fun night chatting, eating sausages, and drinking Black Russians. The Melody Maker journalist Colin Irwin joined us - he's clearly in love with Lee Ellen, but then, to be fair, who isn't?

 

The terrible trio - Glen Colson, Jock Scott, and Keith Allen [5] - also briefly came over. Not sure I'm a fan of the latter; a bit too aggessive for my tastes, so glad when he and his pals headed off to the Wag Club. 

 

Found it ironic that, interview over, Talcy Macly of all people should tell me he's never seen anyone as pale as I am. He asked Lee Ellen what she'd being doing to me. 

 

He also advised that I needed to 'calm down' a little, saying that he'd never want to rob a bank with me as I made him a nervous wreck. 'Listen Jazz boy', he said, 'you've got to learn how to make people feel comfortable. Be a bit more cunning; don't show so much enthusiasm'. Having acted as my mentor-cum-career's advisor, he then launched into a long (but fascinating) monologue about Oscar Wilde. 

 

With regret, I left in time to catch the last tube back to Chiswick. Lee Ellen told me the next day that Malcolm kept her up until 2am with his stories and his complaints that pictures from a recent photo session had made him look like Michael Bentine. 

 

 

Notes

 

[1] Lee Ellen Newman was the Press Officer at Charisma Records, a label founded in 1969 by Tony Stratton Smith and home to a few old hippies, such as Genesis, but also the label to which Malcolm McLaren was signed.

[2] Carrolle Payne was McLaren's Personal Assistant at Moulin Rouge (25, Denmark Steet). 

  

[3] Andrea Linz was a talented fashion student and McLaren's girlfriend and muse at the time. 

 

[4] Nick Egan is a visual artist and graphic designer who collaborated with Mclaren on many projects in the early and mid-1980s. 

 

[5] Glen Colson was a music publicist associated with Charisma Records; Jock Scott was a popular performance poet (about whom I published a post on 18 April 2016 in his memory - click here); Keith Allen was associated at this time with a group of British comic actors known as the Comic Strip. 

 

 

Musical bonus: Malcolm McLaren, 'Madam Butterfly (un bel di vedremo)', single released from the album Fans (Charisma Records, 1984) on 20 August 1984: click here. Video directed by Terence Donovan.

 

 

For further memories of the summer of 1984, click here and/or here.