Tales from Storyville 3: The Poet and the Prostitute (Bellocq's Ophelia by Natasha Trethewey)

Photo of Natasha Trethewey by Nancy Crampton 

and photo of a Storyville prostitute by E. J. Bellocq

I.

According to Susan Sontag, only men find something romantic about prostitution; women look at things - including photographs of naked women taken in Storyville - differently don'tcha know. Nevertheless, there's something distinctly romantic about Natasha Trethewey's second collection of verse, Bellocq's Ophelia (2002). 

The work, divided into three main sections, consists of a series of poems in the form of an epistolary novella meditating on an imaginary and composite figure (Ophelia) supposedly captured by Bellocq's camera. It occasionally makes for uncomfortable reading, detailing as it does the life of a mixed-race prostitute in the early 1900s who had nothing to fall back on (as Toni Morrison would say).

But what's really interesting, philosophically, is that whilst Bellocq directs his gaze towards female flesh, Trethewey attempts to offer us a glimpse into Ophelia's soul; transforming her from an anonymous sex object into a unique subject whom we might know, value, and grow to love.

Most people would probably find nothing wrong with that; would think it a beautiful thing to do. But Foucault calls this process subjectivation and regards it as the exercise of power favoured by liberal humanism; i.e., the way in which the (amoral and irrational) forces and desires of the body are codified, coordinated, and given personal expression.

(I'm not saying that's necessarily a bad thing, but it is something worth thinking about ...) 

II.

If asked to choose, I suppose my favourite part of the work is found in section two and entitled 'Letters from Storyville'; the part in which Ophelia recounts her initial experiences as a prostitute, including her name change to Violet, something which fans of the film Pretty Baby (1978) will knowingly smile at.

That said, I'm also very fond of this sonnet from section three of the book, with which I'd like to close this post:

'Storyville Diary,' Photography 1911

I pose nude for this photograph, awkward,

one arm folded behind my back, the other

limp at my side. Seated, I raise my chin,

my back so straight I imagine the bones

separating in my spine, my neck lengthening

like evening shadow. When I see this plate

I try to recall what I was thinking -

how not to be exposed, though naked, how

to wear skin like a garment, seamless.

Bellocq thinks I'm right for the camera, keeps

coming to my room. These plates are fragile,

he says, showing me how easy it is

to shatter this image of myself, how

a quick scratch carves a scar across my chest.

See: Natasha Trethewey, Bellocq's Ophelia, (Graywolf Press, 2002). 

Readers interested in part one of this post - a brief history of Storyville - should click here. 

Readers interested in part two of this post - on Bellocq's photographs - should click here.

Tales from Storyville 2: The Photos of E. J. Bellocq (With Notes from Susan Sontag)

Photo of a Storyville prostitute 

by E. J. Bellocq (c. 1912)

Storyville may have been closed down in 1917 - and knocked down in the 1930s to make way for public housing - but thanks to the photographs of Ernest Joseph Bellocq (1873-1949), images of the period continue to haunt the pornographic imagination and inspire artists and onanists everywhere. 

Born into a wealthy family of French créole origins, Bellocq established himself as a professional photographer who specialised in pictures of landmarks, ships, and machinery. However, unbeknown to but a small circle of acquaintances, he also enjoyed taking photos of the seamier side of life in New Orleans, as found in the opium dens of Chinatown, for example, and the brothels of Storyville.

After his death, most of Bellocq's pictures were lost or destroyed (including the Chinatown series). However, by a stroke of good fortune, the Storyville negatives were later discovered and eventually purchased by a young photographer and artist, Lee Friedlander, who, in 1970, mounted a show at the Museum of Modern Art (curated by John Szarkowski) featuring prints from Bellocq's original 8" x 10" glass negatives.

All of the images were of women: some nude, some dressed; some looking bored, some smiling and playfully posing. In my favourite picture, "an exceptionally pretty woman with a dazzling smile reclines on a chaise-longue; apart from her trim Zorro-style mask she is wearing only black stockings" (Susan Sontag).

A book, Storyville Portraits (1970), with a preface by Friedlander, was published to coincide with the exhibition and, overnight, Bellocq's posthumous fame was assured [1]. The images were said to have a unique poignancy and beauty, as well as great cultural-historical importance (serving, for example, not only as a record of what the prostitutes of Storyville actually looked like, but also providing clues as to how the interiors of the brothels were decorated). 

And I suppose that's true; though there's also an undercurrent of violence present in some of them - which might be said to manifest itself in the fact that several of the negatives were deliberately damaged, with the faces of the women scrubbed out. Probably this was done by Bellocq himself, though no one knows for certain who did this or why. [2]
     
The fact that we have so little biographical information about Bellocq has encouraged several writers to create fictional accounts of his life, filling in the gaps with made-up details and fantasies of their own. A cinematic version of Bellocq was famously played by Keith Carradine in Louis Malle's Pretty Baby (1978), a film I have recently discussed: click here.

The Storyville pictures have also inspired a good deal of imaginative literature about the women in them and in part three of this post we shall examine Natasha Trethewey's collection of poems Bellocq's Ophelia (2002) ... 

Notes

[1] A more extensive collection of Friedlander's prints was published with an introduction by Susan Sontag in 1996. Sontag argues that, above all else, the pictures are unforgettable once seen and notes how there is much about them that affirms current taste: "the low-life material; the near mythic provenance (Storyville); the informal, anti-art look, which accords with the virtual anonymity of the photographer and the real anonymity of his sitters; their status as objets trouvés, and a gift from the past." See Bellocq: Photographs from Storyville, ed. John Szarkowski, (Random House, 1996). 

[2] Sontag seems to deny this violence, although she also is disturbed by the attempt to (literally) deface some of the amorous objects. In an interesting passage (marred only by the sexism of her final sentence), she writes: 

"Clearly, no one was being spied on, everyone was a willing subject. And Bellocq couldn't have dictated to them how they should pose - whether to exhibit themselves as they might for a customer or, absent the customers, as the wholesome-looking country women most of them undoubtedly were. How far we are, in Bellocq's company, from the staged sadomasochistic hijinks of the bound women offering themselves up to the male gaze (or worse) in the disturbingly acclaimed photographs of Nobuyoshi Araki or the cooler, more stylish, unvaryingly intelligent lewdness of the images devised by Helmut Newton. The only pictures that do seem salacious - or convey something of the meanness and abjection of a prostitute's life - are those [...] on which the faces have been scratched out. [...] These pictures are actually painful to look at, at least for this viewer. But then I am a woman and, unlike many men who look at these pictures, find nothing romantic about prostitution." (Ibid.) 

Readers interested in part one of this post - a brief history of Storyville - should click here. 

Readers interested in part three of this post - on Natasha Trethewey's poetic musings on Bellocq's pictures - should click here.

Tales from Storyville 1: Shame Upon Those Who Think Badly of It (With a Note on Tony Jackson)

Photo of a Storyville prostitute 

by E. J. Bellocq (c. 1912)

For those who don't know, Storyville is not simply the title of an excellent series of BBC TV documentaries made by various international filmmakers. It was also the red-light district of New Orleans, established by municipal ordinance to officially regulate (and profit from) prostitution between 1897 and 1917.

The ordinance originally designated a thirty-eight block area to be known as The District, but it was soon universally referred to as Storyville, after Sidney Story, a city alderman, who wrote the guidelines to control activities within this zone of tolerance. Story, whose big idea was to replicate the port cities of Europe that legalised prostitution, was not amused by this. 

Perhaps not surprisingly, Storyville soon became the most popular - and swingin' - part of town [1], both with locals and tourists who were able to purchase Blue Books to familiarise themselves with the district and give an indication of what girls and services were being offered at which houses (prices, however, were not included). These guides, priced 25c, and available from saloons, barbershops, and street corner vendors, were inscribed with the French motto (more usually associated with the British Order of the Garter): Honi soit qui mal y pense.

Although the brothels employed black, white, and mixed race prostitutes, African-American visitors were barred from legally purchasing services within them, demonstrating how, at this point in time, racial concerns (and racism) trumped even commerce [2]. Despite this restriction on a potential source of income, by 1900 Storyville was fast-becoming New Orleans's largest centre of revenue; the world's oldest profession proving itself to still be the most lucrative.        

So why did it all come crashing down in 1917?

The answer, of course, has to do with the puritanism of wartime leaders, who suddenly rediscover their moral backbones: the US Navy had sailors located in New Orleans and the Secretary of War, Newton Baker, did not want them to have any distractions before being sent to fight. And so he pressed to have the whorehouses of Storyville closed and for prostitution to be recriminalised throughout the entire city. This included even the famous Mahogany Hall, an establishment employing forty women run by Lulu White, which drew its clientele from amongst the wealthiest and most influential men in Louisiana.

Baker - with the support of the American Social Hygiene Organization - is on record saying of the young men he was about to send overseas in order that they might have the (dubious) honour of killing and dying for their country: 'I want these boys armed and clothed by ther government; but I also want them to have an invisible armour ... a moral and intellectual armour for their protection overseas.' 

Whilst the New Orleans Mayor, Martin Behrman, and others strongly protested the closure - You can make prostitution illegal, but you can't make it unpopular - Storyville officially shut up knocking shop at midnight on November 12, 1917.

It continued, however, in a much subdued (and, thanks to Prohibition, sober) manner to be a centre of entertainment throughout the following decade. But essentially the wild times were finished and almost all the buildings in the district were demolished during the 1930s to make way for public housing. Today, there are just three saloons still standing from the Storyville period.  

Notes

[1] Many of the more more upmarket brothels would hire a piano player and sometimes a small ragtime band. Thus, although jazz did not originate in Storyville, it flourished there as in the rest of the city and it was where many visitors first encountered this new style of music, associating it thereafter with vice. Musicians who emerged from Storyville include Buddy Bolden, Jelly Roll Morton, and Tony Jackson, the latter of whom would become the most popular (and flamboyant) entertainer in New Orleans. As Louis Balfour reminds us, even fellow musicians conceded that Jackson was the hottest performer in town - which is nice. He was also the best-dressed and many attempted to copy his style; the argument being that whilst you couldn't hope to play the piano as well as him, at least you could try to look as good. 
       
Many remember Jackson today as the writer of the song 'Pretty Baby' (1916), the original lyrics of which were said to refer to his male lover of the time. This much-covered song later inspired the 1978 film of the same title, directed by Lois Malle, and starring Brooke Shields as a 12-year-old prostitute (Violet), working in a Storyville brothel: click here for a recent post on this.   

[2] Even the Blue Books, which alphabetically listed the names and addresses of all the prostitutes of Storyville, separated them on the basis of race; going so far as to categorise girls with one great-grandparent of colour (i.e., who were only one-eighth black by descent) as octoroon.   

To read part two of this post - on the photos of Storyville taken by E. J. Bellocq - click here. 

To read part three - on the poetry of Natasha Trethewey - click here. 

Les Fleurs du Mal: Iris and Violet

Jodie Foster as Iris in Taxi Driver (1976) and 

Brooke Shields as Violet in Pretty Baby (1978)

For those like me, born in February, the iris and violet are flowers that hold special significance; the former taking its name from the ancient Greek goddess of the rainbow (coming as it does in a wide array of colours); the latter a symbol of fertility associated with Saint Valentine, that holy fool adored by lovers and epileptics the world over.   

But iris and violet are not just types of flower; they are also popular (if slightly old-fashioned sounding) girls' names.

Indeed, they happen to be the names of cinema's two most famous child prostitutes: Iris, played by 12-year-old Jodie Foster, in Taxi Driver (dir. Martin Scorsese, 1976); and Violet, played by 12-year-old Brooke Shields, in Pretty Baby (dir. Louis Malle, 1978). 

I was of a similar age to the above girls when these films came out, so don't really remember the reaction at the time; probably there was some controversy and a certain degree of moral outrage from the usual quarters, but I'm pretty sure that today giving these roles to such young actresses would be inconceivable.

Indeed, the only recent film I can think of employing a child actress in a similarly controversial manner is Kick-Ass (2010). But 12-year-old Chloë Grace Moretz was playing a comic-book character (Hit-Girl), not a prostitute. And whilst she certainly participated in the on-screen violence and freely used obscene language, neither Moretz nor her character were overtly sexualised (if one overlooks the schoolgirl uniform, etc.).  

Looking back, Foster has spoken of the at times uncomfortable atmosphere on set whilst filming Taxi Driver and confessed that she cried when she first met the costume designer and put on Iris's (now iconic) hooker outfit. A self-confessed tomboy, she naturally hated having to wear hot pants, halter tops, platform shoes and a big, floppy hat. In other words, it was her wardrobe rather than the psycho-sexual complexities of her role that upset Foster.

Shields, too, seems not to have been psychologically or emotionally damaged in any way by her experiences as a child actress and has stated she has no regrets starring in Pretty Baby alongside Susan Sarandon and Keith Carradine. Indeed, she remains resolutely proud of the movie and her role in it: "It was the best creative project I've ever been associated with, the best group of people I've ever been blessed enough to work with," she told Vanity Fair in an interview to mark the 40th anniversary of the film's release [click here].  

Quite how she feels about the Sugar and Spice series of eroticised nude photographs she posed for, aged ten, taken by Garry Gross, I don't know ... But that, as they say, is a post for another day ...

Notes

For a related post to this one on the case of Iris Steensma as fashion icon, click here.

For a musical bonus - Blondie's 'Pretty Baby', from the album Parallel Lines, (Chrysalis, 1978) - click here. 

The above track was inspired by the film; the film, however, took its title from an earlier ragtime song called 'Pretty Baby', written by Tony Jackson, that has been recorded by (amongst others) Bill Murray (1916), Bing Crosby (1947), Doris Day (1948), and Dean Martin (1957).

Reflections on The Blue Lagoon

A sensual story of natural love ...

Having briefly served as a ship's doctor - a role which took him to various exotic locations in the South Pacific - the Irishman Henry De Vere Stacpoole decided to become a full-time writer.

In 1908, he struck gold with The Blue Lagoon - a romance novel about two children marooned on a lush tropical island who discover the joys of coming of age (nudge nudge, wink wink, know what I mean, know what I mean, say no more).

The work has been adapted for film many times over the years; firstly in 1923, and then, more famously and with the addition of sound, in Frank Launder's 1949 version, starring Jean Simmons and Donald Houston as the incestuous teen lovers living their paradisal existence in naked innocence.

Perhaps the most notorious cinematic version, however, is that directed by Randal Kleiser (1980), starring 14-year-old Brooke Shields and 18-year-old Christopher Atkins. The film contains full-frontal nudity and fairly explicit sexual content,* which perhaps explains its huge commercial success and the fact that it has lodged itself within both the popular and pornographic imagination.

The critics, of course, hated it - and I can't say I blame them. As Roger Ebert points out, The Blue Lagoon could have been an interesting tale of wilderness survival, or a thrilling adventure epic, but it's neither; worse, it even fails as a work of soft-core porn, although that's how the movie was teasingly (and deceptively) sold to the viewing public.

At best, we can say that by offering us a glimpse of underage sex wrapped in primitive purity and moral sentiment, the filmmakers got away with something that they would very likely not get away with today. But, ultimately, as lovely as the young actors are to look at, I'd sooner go swimming with the Creature from the Black Lagoon than sit through this movie again ...      

* Note: Shields was, of course, already notorious for her performance (aged 12) as a child prostitute in the movie Pretty Baby (dir. Louis Malle, 1978). However, whilst in The Blue Lagoon Shields performed many topless scenes with her hair glued to her breasts, all of her fully nude scenes were performed by a body double, Kathy Troutt; an actress, model, deep sea diver, and dolphin trainer, known to her many fans around the world as Australia's Original Teenage Mermaid. For his part, Atkins gamely performed his own nude scenes and posed for Playgirl in 1982 on the back of his new found fame, much to the delight of his mostly female (and gay) fan base.

Creature Feature: Breaking News from the Black Lagoon - A Report by Gilbert Mann

 

In a further remarkable development emerging from the Buxton Lagoon that was the recent focus of an ecopolitical furore [click here], it is being reported that a Professor of Cryptozoology, Dr Corinne Locke-Downe, has shocking photographic evidence - seen here for the first time - to suggest that the local beauty spot may be harbouring a horrifying secret:

"When I heard of police officers in hazmat suits polluting the clear blue waters with a sinister dark substance reminiscent of the black oil that X-Philes everywhere will be all-too-familiar with, I had the dreadful feeling that they were meddling with nature in ways that might have unintended consequences for the local community and which could far eclipse the threat posed by Covid-19 – which, for the record, I believe to be of alien rather than terrestrial origin." 

In response, Derbyshire Police have issued a precautionary warrant for the arrest of Dr Locke- Downe, who was last spotted by drone acting in a non-essential manner outside her local Tesco, clutching a family size pack of Andrex Classic Clean toilet rolls and straying dangerously close to several other shoppers, thereby contravening new laws designed to maintain social distancing. 


Note: additional reporting by Simon Solomon.

Don't It Make Your Blue Eyes Weep - A Guest Post by Simon Solomon

Police breach social gathering legislation to pollute lagoon at Harpur Hill, Buxton 

Photos: Sky News

The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion. - Albert Camus

In the febrile air of 1967/68 Paris, the Situationist International group planned a beautifully macabre stunt to protest the Vietnam war and épater les bourgeois by staining the Seine blood-red and depositing in it the corpses of a couple of hundred Asiatics to drift downstream to Notre Dame.

Reportedly, obtaining the cadavers was the easy part, courtesy of an enterprising plan to hijack a refrigerated truck en route to one of the city's medical schools that was said to do a brisk trade in Chinese dead bodies. However, the industrial dye proved a sticking point since the quantities were prohibitive. Thus, the plan sadly foundered, and the river herself remained artistically unperturbed. [1]

Fast forward to the viral madness of 2020 Blighty this week, when it has been depressing beyond belief to read of Derbyshire's Police's serial overreaches of the government's already draconian guidelines in locking down the entire nation - bar the odd permitted sortie to buy a pint of milk, stretch your legs or go to your job if you feel you must (and still have one) in order to, say, stay alive.

Taking as its departure point a spokesman's confidently philistine assertion that 'driving to beauty spots in the Peak District cannot be considered an essential journey', the constabulary has recently been keeping us safe by means of a catalogue of reassuring innovations - culminating in the reassuring use of drone surveillance to trace the car number plates of drivers back to Sheffield and subsequently name and shame on social media tweed-jacketed ramblers and old ladies with dogs. As Plod now extends its Orwellian arm to issue its wisdom concerning the dispensability of beauty for psychic health, God's green earth (beyond your own garden fence) is now - in its Cyclopian gaze - officially off limits. [2]

And so, building upon its blatant contempt for the necessity of beauty for anyone with half a soul or a breath of joy in their Covid 19-squeezed heart - and in a supremely dumb gesture strangely redolent of the French situationists (but without a soupçon of the spirit, wit and intelligence ) - the same force's recent desecration of a Buxton lagoon with a cheery black pigment at public expense has made good on its claim that communing with nature is to be outlawed, since the area (and doubtless any others it so decrees) is intrinsically 'dangerous'.

With this in mind, a surprisingly literate Facebook post on Buxton Police SNT reads, 'we have attended the location this morning and used water dye to make the water look less appealing.'

Difficult as it might seem for the rest of us to make this up, news reports state that the force has form in this domain, since the same tactic has been used in the past to reduce anti-social behaviour - such as children wading in the water or young people (whose risk of death from Corona virus is close to nil) admiring its turquoise tones in short sleeves. [3]

The former Supreme Court Justice Lord Sumption has lambasted the overreach in an extended public statement, the civil liberties group Big Brother Watch has dubbed the force's behaviour 'sinister' and 'counter-productive', and even the former Justice Secretary David Gauke has called matters 'badly misjudged', while local residents have themselves taken to social media, with one commenting: 'If only they were this authoritarian to people carrying zombie knives, stealing your car or grooming kids in Rotherham' - an item of customer feedback one wouldn't be surprised in the current climate to see earn its writer a court summons all by itself.

How best to respond to people who seemingly think aesthetics are a species of foreign head lice?

Clearly, the aforesaid pushback is pointless against those who clearly don't even have enough shame themselves to admit they are wrong (while seeking to shame others for such dangerous behaviour as going for a spin and a scenic stroll). We are ourselves at a loss, but would suggest that any remaining poets, anarchists and libertarians not yet criminalised in the Buxton area should band together under cover of nightfall, create a kindly cordon sanitare around the local cop shop, and throw a bucket of some suitably irremovable industrial dye of their own choosing over a few local officers. (In this venture, we suggest scarlet might be a colour of choice to leave the recipients suitably red-faced.)

As for the Blue Lagoon itself, by some accounts the water is barely more chemically benign than ammonia, contains dead animals, turds and needles, and is so cold it might (literally) drag you under at a stroke. There are a few sensible signs up, we gather, so that people can assess the risks for themselves like adults. Such excremental details, however, only make us love it all the more for its clearly Baudelairean allure to the local populace, and we look forward to looking in when time permits. 

Notes

[1] On the Situationist movement and fun and games on the Seine, see Christopher Gray (ed. and trans.), Leaving The 20th Century: The Incomplete Work of the Situationist International (Rebel Press, 1998). Thanks to Stephen Alexander for reminding me of this.

[2] Except it isn't! To see a summary of the correct and updated government/police powers (which allow one to drive and hike in the country with loved ones to one's heart's content), see https://www.bbc.co.uk/news/explainers-52106843.

[3] This is of course in no way to diminish the deaths of a small number of 'non-vulnerable' young and middle-aged people from Covid-19 in the UK in recent weeks.

Símón Solomon is a poet, translator, and critic. He is a professional member of the Irish Writers Centre, Dublin and currently serves as managing editor with the academic journal Psychoanalysis, Culture and Society. He can be contacted via simonsolomon.ink

Surprise musical bonus: click here. 

For a follow-up post to this one, click here.

Fashion in the Age of Coronavirus

Paul Fürst's famous engraving of a 
plague doctor (c. 1721)

People think that heroic medical and military personnel in their sexy-scary, handmade hazmat suits and face masks are terribly futuristic. But that's probably because most of us have only ever seen them worn in science fictition movies.

Actually, they are simply updating a look that belongs to 17th-century European fashion and mankind's attempt to tailor a fully disease-resistant outfit. The now iconic (and carnivalesque) Venetian beak-doctor's costume was designed by the French royal physician Charles de Lorme (c.1619) to protect against the bubonic plague (i.e., the coronavirus of its day).

It featured a long leather or waxed fabric overcoat and a startling beak-shaped mask that contained a potpourri of aromatic ingredients, ranging from mint and lavender to garlic and cloves, designed to protect the wearer from imaginary gases (miasma) and bad smells that were believed to cause disease (this was before modern science developed germ theory). The outfit was finished with a wide-brimmed hat, boots and gloves, all made from goatskin, and a pair of glass goggles (incorporated into the mask).   

Strangely, even those without any fetishistic interest seem to possess a profound (cultural) fascination for men and women in protective clothing.

Where once we kissed the splendid robes of priests and believed only they could save us, now we place our faith in those wearing hi-tech hazmat suits and trust that they will restore health and safety to a diseased and dangerously chaotic world (and the fact that they do so without resorting to frogs and leeches and poking us with a long wooden stick, is something we should be grateful for).       

Turn and Face the Strange (On Coronavirus and the State of Funk)

It's interesting (to me at least) how extraordinarily relevant some of D. H. Lawrence's essays and articles still seem, even though he was writing for a very different readership, in a very different time.

Take, for example, 'The State of Funk', written in 1929. What Lawrence says here about the fear of change on the one hand and the need for courage on the other is surely worth (re-)considering in this Age of Coronavirus; a period characterised by governmental overreaction and media hysteria in the face of a global health crisis and ensuing socio-economic upheaval:

"There is, of course, a certain excuse for fear. The time of change is upon us. The need for change has taken hold of us. We are changing, we have got to change, and we can no more help it than leaves can help going yellow and coming loose in autumn, or than bulbs can help shoving their little green spikes out of the ground in spring. We are changing, we are in the throes of change, and the change will be a great one. Instinctively we feel it. Intuitively, we know it. And we are frightened. Because change hurts. And also, in the periods of serious transition, everything is uncertain, and living things are most vulnerable." [219]

This, I think, was true and important to say then and is true and important to say now: for it seems increasingly certain that the present pandemic will trigger not just a temporary suspension of civil liberties and a Great Confinement, but radical, long-lasting change; not just political and institutional change, but cultural and individual change in terms of everyday behaviour and values.

And the prospect of that understandably causes a certain anxiety amongst a good number of people: But what of it?, asks Lawrence. We might feel uncomfortable and there may be wretched times ahead, but that's no reason for panic or cowardice: "Granted all the pains and dangers and uncertainties, there is no excuse for falling into a state of funk." [219] What is needed, rather, in a time of great change is:

"Patience, alertness, intelligence, and a human goodwill and fearlessness [...] Courage is the great word. Funk spells sheer disaster." [220]

If we are quick-witted and undaunted, then there's the hope that things will be much better than they are presently; "more generous, more spontaneous, more vital, less basely materialistic" [220]. But, on the other hand, if we "fall into a state of funk, impotence and persecution, then things may be very much worse than they are now" [220].  

It's up to us: and we mustn't just leave it to the authorities; to politicians and policemen and those who look to shape public opinion via the media.

Lawrence concludes:

"Change in the whole social system is inevitable not merely because conditions change - though partly for that reason - but because people themselves change [particularly following a serious illness]. We change. You and I, we change and change vitally, as the years go on. New feelings arise in us, old values depreciate, new values arise. Things we thought we wanted most intensely we realise we don't care about. The things we built our lives on crumble and disappear, and the process is painful. But it is not tragic. A tadpole that has so gaily waved its tail in the water must feel very sick when the tail begins to drop off and little legs begin to sprout. The tail was its dearest, gayest, most active member, all its little life was in its tail. And now the tail must go. It seems rough on the tadpole: but the little green frog in the grass is a new gem, after all." [221]

So, as Bowie would say: Turn and face the strange ... and dare to become that little green frog!

See: D. H. Lawrence, 'The State of Funk', Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), pp. 219-224. 

Play: David Bowie, 'Changes', single release from the album Hunky Dory (RCA, 1971): click here for the 2015 remastered version.

Soon It Will Be Easter

F. N. Souza: The Deposition (1963)

Oil on canvas (138 x 170.5 cm)

Soon, it will be Easter ...

And this year, Christ's period in the tomb - post-crucifixion / pre-resurrection - will have a terrible significance and reality for us all, in this, the Age of Coronavirus and the Great Confinement, as we lie suspended between life and death, frightened even to cough or touch our faces.  

Of course, sooner or later, we will have to wake from our viral slumber and leave our domestic isolation. Even if our bodies are numb and full of hurt, we will have to move; assuming we're still alive and haven't perished behind the stack of quilted toilet rolls where we sought safety and reassurance, but which became at last a 3-ply prison.   

But it won't be easy moving back into life and returning from the land of the dead - particularly as the idiots in government have crashed the global economy. It might be spring and the natural world may be "thronging with greenness" [1], but things are, I suspect, going to be difficult for a lot of people for a long time to come.  

And, of course, we won't really be moving back into the same world, or the same life; but a different world, a different life (even if it has the appearance of the same). Sickness changes us and changes everything.

Indeed, what D. H. Lawrence once wrote of the flu is perhaps something we might say of coronavirus, namely, that it's a transformative disease: "It changes the very chemical composition of the blood." Hence, the fact that even when one does finally recover, "one has lost for good one's old self ..." [2].

Notes

[1] D. H. Lawrence, The Escaped Cock, in The Virgin and the Gipsy and Other Stories, ed. Michael Herbert, Bethan Jones and Lindeth Vasey, (Cambridge University Press, 2005), p. 126.

[2] D. H. Lawrence, The Letters of D. H. Lawrence, Vol. VI, ed. James T. Boulton and Margaret H. Boulton with Gerald M. Lacy, (Cambridge University Press, 1991), letter 3995, to Mabel Dodge Luhan, [14-15 April, 1927], pp. 36-38.