Will Absence Make My Heart Grow Fonder of Byung-Chul Han? (Part 1)

(Polity Press, 2023)

 

 

I. 

 

Although Daniel Steuer's English translation of Byung-Chul Han's book Absence was only published last year, the original German text appeared back in 2007 [a], and so we can rightly think of it as one of his early works; more philosophical and less political in tone as it explores the Western obsession with essence in contrast to the Eastern (and deeply foreign) notion of absence.    

 

As Han rightly says: "The concept of 'essence', which unites identity, duration and inwardness, dwelling, lingering and possessing, dominates occidental metaphysics." [1] From ancient Greeks like Plato to German idealists like Kant, essence is the key and be yourself the melody. What is outside and inessential can stay there and remain that way.

 

Even Heidegger, argues Han, "despite his best efforts at leaving metaphysical thinking behind [...] remained a philosopher of essence" [4]. In wanting to let things be he wants things to remain true to their own essence. Ultimately, Dasein both dwells and endures. It does not wander too far from itself (even if it explores the odd woodpath from time to time). 

 

But in Daoism, the wise man is without fixed abode and never stops wandering; evading all substantive determination and having no stable identity, he leaves no trail or name behind him. Daoist wandering may not be the same as Zen Buddhist non-dwelling, "but the negativity of absencing connects the two" [5]. 

 

Ultimately, the "fundamental topos of Far Eastern thinking is not being but the way [...] The way lacks the solidity of being and essence, which is what leads to the emergence of traces" [5]. Westerners talk about finding the way, but by that they really just mean finding themselves; the Eastern wanderer, however, becomes the way and doesn't hope to find anything (walking with neither intention nor direction). 

The Western philosopher wants his soul to blossom; the Eastern thinker, like the flower, doesn't have a soul (and remains nameless). They also remain rooted in the material world and care for the body; eating when hungry, sleeping when tired. Oh, and they also remain silent, still, and inactive.  

 

I have to admit, all of this appeals to me very much - and I say that as someone who has been hostile to (and dismissive of) Eastern thought in the past. It seems to me to that absence and emptiness and meaninglessness may very well lead "not to nihilism but to a heavenly joy [...] being without direction or trace" [13]. 

 

Kant - and those idiots who think happiness is all about being stuffed-full and satiated; all about having purpose and direction - wouldn't like this, but I do. Like Laozi, I'm happy to lead a life "without sense and goal, without teleology and narration, without transcendence and God" [14] - to be, as the Sex Pistols once sang, pretty vacant [b] and to find in this freedom, not spiritual deprivation [c]. 

 

 

II.

 

This is interesting: 

 

"Of course, postmodern thinkers also oppose ideas of substance and identity. [...] The negativity of these thinkers brings them closer to absencing and emptiness, but [...] Far Eastern thinking [...] is alien to them [...] The Far Eastern thinking of emptiness leaves deconstruction behind in order to achieve a special kind of reconstruction." [16]

 

This special kind of reconstruction is worldly immanence - "the 'this-is-how-it-is' of things" [16]. 

 

To be fair, I think Deleuze gets this when he transforms no-where into now/here. And when Derrida insists il n'y a pas de hors-texte - for isn't that similar to the Daoist notion that there is nothing above, beyond, or outside of the immanence of the world ...?

Anyway, the point is this: immanence is a crucial concept - as is "the painful charm of transience" [19] which allows for the development of an art and poetry of blandness, in which things fade out and blow away (again, this reminds me somewhat of Roland Barthes's theory of neutrality). 

 

 

III.

 

If essence is difference and a way of keeping things clear cut, then absencing is a form of indifference; one that un-bounds and makes indistinguishable. It's hard to see the outline of a white flower against a snow-covered backdrop (or a black cat in a coal cellar as others would say). 

 

The East is messy - things flow into each other: "Nothing imposes itself. Nothing demarcates itself from other things. Everything appears to retreat into an in-difference." [22-23]  The West, by contrast, likes strong boundaries and distinctions and closure.

 

Han continues:

"In-difference also fosters an intense side-by-side of what is different. It creates an optimal degree of cohesion with a minimal amount of organic, organized connection. Synthetic composition gives way to a syndetic continuum of closeness in which things do not come together as a unity." [23-24]

The cathedral is a space that is perfectly enclosed; even stained-glass windows are designed to keep the natural daylight out, which is why D. H. Lawrence preferred them in a state of ruin, exposed to the elements, etc. [d]

 

Han, however, seems to prefer a Buddhist temple that is "neither fully closed nor fully open" [26]. The spatiality of the latter "effects neither an inwardness nor a being-exposed" [26]. Doors of white rice paper are preferable to colourful stained-glass windows and standing light without direction is preferabe to a divine radiance from above that is intended to illuminate everything:

 

"The standing light, which has become fully indeterminate, in-different, does not emphasize the presence of things; it submerges them in absence." [27]    

 

It's almost as if white standing light brings a special type of darkness. You don't get that with modern glass architecture which marks the triumph of transparency. 

For Han, then, the Buddhist temple is preferable to the Christian cathedral; the Greek temple; and the shiny American skyscraper of glass and steel. It's not just a question of spatiality and light, but asymmetry; "an aesthetic principle of Zen Buddhism" [29] which "breaks up presence into absencing" [29].

 

I suppose some might say that it's all a question of how one sees things. And this brings us on to the question of eyes:

 

"According to Hegel's philosophical physiognomy, the eyes should be surrounded by the elevated bones so that 'the strengthened shadow in the orbits gives us of itself a feeling of depth and undistracted inner life'." [30]

 

But Eastern eyes, of course, are flat:

 

"Hegel would explain this in terms of a lack of inwardness, that is, an infantile spirit that has not yet awoken to subjective inwardness and therefore remains embedded in nature." [30]

 

But what does Hegel know about the beauty of the absencing gaze ...?

 

 

IV.

 

D. H. Lawrence thought there was nothing more bourgeois than the unfading flowers of heaven. But the Kantian lover of the beautiful would probably delight in such; their "imperishable splendour would most likely [...] make him happy" [33].

 

For sure, he'd not like it if they were revealed to be fake flowers - their artificiality depriving them of "their teleological, even theological, significance" [33] - but their everlasting nature would only intensify his love for them. Plato too dreamed of a divine form of beauty that "neither emerges nor vanishes, neither increases nor decreases" [33]. 

 

But for someone who views the word from a Far Eastern perspective, the most beautiful thing of all about a flower is its transience; the fact that it loses its petals without any hesitation and is content to disappear. For such a person, the bare stem or twig is as beautiful as a flowering plant or tree in full bloom. 

 

In other words: 

 

"In the sensibility of the Far East, neither the permanence [Ständigkeit] of being nor the stability [Beständigkeit] of essences is part of the beautiful. Things that persist, subsist or insist are neither beautiful nor noble. Beautiful is not what stands out or exceeds but what exercises self-restraint or retreats, not what is solid but what hovers. Beautiful are things that carry the traces of nothingness [...] not full presence but a 'there' that is coated with an absence [...]" [33-34]   

 

The Japanese call this wabi-sabi - the art of impermanence that "combines the unfinished, the imperfect, the transient, the fragile and the unassuming" [34]. Even your favourite Clarice Cliff milk jug is made more beautiful by a tiny crack or chip; and every silver bowl is improved when it loses its sheen and begins to darken [e].    

 

Han writes: 

 

"Satori (illumination) actually has nothing to do with shining or light. This is another point on which Eastern spirituality differs from occidental mysticism, with its metaphysics of light. Light multiplies presence. Buddhism, however, is a religion of absence." [35]

 

In the West, people almost want to be blinded by the light; a light either from some transcendent source or an inner light that emphasises the presence of things. Han - like Tanizaki - seems to admire the magic light of absence; a light that does not disturb or dispel the darkness; a friendly light. 

 

 

V. 

 

Finally, a few brief notes on (i) food, (ii) flower arranging, (iii) rock gardens, and (iv) theatre ...

 

(i) It's funny, but one of the complaints of English people is that Chinese food leaves them feeling empty inside five minutes after eating. Han provides a possible explanation: "Emptiness and absence also characterize the cuisine of the Far East." [39] Rice is the perfect example of this; lacking colour, lacking taste, offering no resistance (providing nothing to chew).

 

"Far Eastern cuisine appears empty also because it does not have a centre [...] The meals lack the centre or weight of a main dish and the closedness of a menu." [40]  

 

Further, in the West we like to cut food up with a knife and fork; in the East they assemble food with chopsticks.

 

(ii) The Japanese art of flower arranging is known as Ikebana - which means bringing flowers to life: 

 

"It is, however, an unusual kind of invigoration, because the flower is cut off from its root [...] The flower is invigorated by dealing it a mortal blow. [...] This raises it above the process of slow withering, its natural death. The flower is thereby removed from the difference between 'life' and 'death'. It shines with a special vitality, a flowering in-difference  [...] that has its source in the spirit of emptiness." [40-41]

 

The flower radiates with an unnatural (and transient) vitality; the shining of absence. 

 

(iii) If you have ever walked round a Japanese rock garden, you might have come away feeling a bit disappointed that there wasn't much to see. But that's the point; they are designed as gardens of absence and emptiness. 

 

However, despite their absence and emptiness, "they radiate", says Han, "an intense vitality" [41] and visitors must learn to appreciate the flow of the lines raked into the gravel and the darkness of the rocks. 

 

The Japanese rock garden is another method of paradoxical invigoration: "It invigorates nature by completely drying out its soul" [42] and placing it in a state of satori. 

 

(iv) Traditional Japanese puppet theatre (Bunraku) is also radically different to the world of Punch and Judy, showing that the latter is not the only way to do it. The Western puppet theatre animates characters via funny voices; in Bunraku it's all about the gesture and the puppets remain soulless figures.    

 

Similarly, Noh theatre is a theatre of absence: the costumes and masks worn by the living, human actors are designed to make them look like puppet figures. Even when an actor appears on stage without a mask, "the uncovered face is expressionless and empty" [44]. 

 

And the narrative composition of Noh theatre also adds to the sense of absence; its hard to tell what is real and what is dream - what is past and what is present - things appear only to then disappear once more (probably best not to worry too much about the plot in such cicumstances) [f].

 

 

Notes

 

[a] The German edition was published as Abwesen: Zur Kultur und Philosophie des fernen Ostens (Merv Verlag, 2007). In this post, page numbers refer to the English edition (Polity Press, 2023).  

[b] 'Pretty Vacant' was the third single released by the Sex Pistols (Virgin Records, 1977): click here to watch the official video for the song (which was shown on Top of the Pops) and/or here to read my post written on the track and published on TTA on 30 July 2108.   

[c] Is this also Han's view? It's hard to know. For whilst here he writes that the world "has no narrative structure" and is therefore "resistant to the crisis of meaning" [14], sixteen years later he will publish a book entitled Die Krise der Narration (2023) in which he seems to argue strongly in favour of narratives that anchor us in being and subscribe to a form of Catholicism informed by Martin Heidegger. Anyway, readers who are interested can click here to access the first part of a three-part post on this recent text. 

[d] See the post 'Believe in the Ruins: Reflections of a Gargolyle ...' (16 April 2019) in which I discuss Lawrence's thoughts on religious architecture: click here.

[e] Han at this point refers us to Tanizaki's famous essay on Japanese aesthetics, In Praise of Shadows (1933). I have mentioned this work in several posts on Torpedo the Ark (click here, for example) and it partly formed the basis for a paper delivered at Treadwell's Bookshop in September 2023 on occultism in the age of transparency (an extract from which can be read by clicking here). 

 

[f] For the record: I find all theatre irritating and tedious; I do like the tranquility of a Japanese rock garden, but enjoy also the colourful chaos of an English wildflower meadow; and, if obliged to choose, I'd prefer to have steak and chips for dinner than a bowl of egg-fried rice. 

Part two of this post can be read by clicking here.

 

 

On the Strange Case of the Golden-Backed Frog With a Bonnet Mushroom Growing From Its Flank

 

Grenouille aux champignon

 

 

As if the rise of irradiated black frogs in the Chernobyl Exclusion Zone wasn't enough to think about, we now discover that in the lush foothills of India's Western Ghats a live golden-backed frog has been found with a tiny bonnet mushroom sprouting from above its hind leg - which is not something you see every day ...

In fact, it's never been seen before - in India or anywhere else - and so scientists are naturally a bit puzzled by this, whilst those with a special interest in amphibians are particularly concerned, as this may not be a good development (for the frogs). 

 

Whilst it's true that even people can develop fungal infections - athlete's foot, for example - mushrooms usually grow on decaying plant matter and rotten wood, not live animal tissue; skin is a nutrient poor surface and not ideal for living upon as a rule. So perhaps this is just a very rare (rather freaky) occurrence. 

 

As the frog seen in the photo above wasn't captured, researchers are uncertain what's going on; whether there's something uniquely different about its skin, or whether the mushroom is harmful or benign, for example. But, as I've said, herpetologists are worried by this development, as frogs and hundreds of other amphibian species across the world are already under threat from another parasitic fungus (Batrachochytrium dendrobatidis).

 

Infections by what is commonly called the chytrid fungus - which ruin the salt/water balance of the skin and eventually cause heart failure - have resulted in a steady decline of amphibian populations globally, and this, in my view, is a terribly sad fact. For, like my mother, I love little gem-like frogs and think everyone should have to build and maintain a pond in their back garden by law.  

An American Battle-axe: Notes on the Life and Times of Caroline Nation

Caroline Amelia Nation (1846-1911) aka Hatchet Granny  

Photo c. 1900 

 

 

I.

 

One rarely hears people today using the amusing twentieth-century term battle-axe to describe a tough old bird who can at times be belligerent, overbearing, and bullying. 

 

I suppose it's now regarded (perhaps rightly) as sexist and derogatory in nature, although originally it was a gender-neutral descriptor and usually said with a certain amount of affection; who doesn't love Hattie Jacques's Matron in the Carry On movies, or Violet Carson as Ena Sharples in Coronation Street?    

 

Arguably the greatest (non-fictional) example of a battle-axe, however, was Caroline Nation [1]; a militant member of the temperance movement, who played up to her own popular image by actually wielding a hatchet and making it her trademark symbol. 

 

 

II.

 

Caroline Nation (née Moore) was born in Kentucky, in 1846. 

 

Although he suffered financial difficulties from time to time, her father, of Irish descent, was a successful farmer and slaveholder. Her mother - like other members of the family - suffered mental health issues; believing, for example, that she was Queen Victoria [2].  

In 1865, Caroline met and fell in love with an alcoholic young doctor and, despite parental objections, she married him in November 1867. They separated, however, shortly before the birth of a daughter the following year and he died of alcoholism in 1869. 

 

Perhaps not surprisingly, Caroline thereafter developed a vehement hatred for liquor and, after qualifying as a teacher, gaining a history degree, and marrying a much older second husband in 1874 [3], she convinced herself she had a divine mission to sober up America.

 

And so this formidable woman became involved with the more radical wing of the temperance movement which demanded prohibition long before it was passed in 1920. Caroline soon gained a fiercesome reputation for attacking establishments which served booze, justifying her actions by saying she was carrying out God's work:

 

I am a bulldog running along at the feet of Jesus and barking at what the Good Lord hates [4].     

 

III.

Initially, Nation would simply protest outside saloons, singing hymns accompanied by a hand organ and telling bartenders they were responsible for the destruction of men's souls. This had little effect, however, and she was mostly laughed at. 

 

And so Nation prayed for guidance and, finally, in the summer of 1900, the Lord spoke unto her; instructing her to enter the saloons and smash them up with rocks and promising that He would stand by her. 

 

As her arrest sheet lengthened [5] and her notoriety increased in Kansas and other mid-western states, such as Missouri and Oklahoma, she became increasingly violent and, at her husband's suggestion, she put down the rocks and picked up a small hand axe (or hatchet) in order to inflict maximum damage.  

 

It was this that really made her name and before long she was publishing her own newspaper, The Hatchet, which promised its readers that all drinkers would get what they deserved. 

 

In a very American manner, Nation also exploited her fame by appearing in vaudeville in the United States and music halls in Great Britain [6] whilst promoting her autobiography [7] and selling all manner of merchandising, including photos like the one above, in which she holds a hatchet in one hand and a Bible in the other. 

 

Nation died, aged 64, in 1911, having told her family, friends, comrades, and supporters: I have done what I could. 

 

Those who might wish to pay their respects will find her grave in Belton, Missouri. And any readers who happen to find themselves in Wichita may also like to visit the life-size bronze statue of the old battle-axe erected in front of the Eaton Hotel [8].   

 

 

'I am the destroyer of the works of the Devil 

by the direct command of God.'

Notes

 

[1] Her name was originally shortened to Carrie, but she changed it to Carry A. Nation believing she was ordained to carry a nation to sobriety (and salvation).

 

[2] Sadly, Caroline's mother Mary died in an insane asylum in 1893, having been placed there by her son (Caroline's brother Charles) three years earlier.  

 

[3] The couple divorced in 1901. 

 

[4] It might be noted that Nation also regarded herself as a suffragette or women's rights activist, and campaigned against tight clothing, including corsets, on the grounds that such garments not only restricted movements, but had a damaging effect on internal organs.

 

[5] Between 1900 and 1910, Nation was arrested more than thirty times for her militant activities. She paid her fines from lecture-tour fees and sales of stick pins in the shape of hatchets and which had the words Death to Rum engraved on the handle. 

 

[6] Sadly, she wasn't really cut out for showbiz, more given to sermonising than entertaining as she was. Whilst appearing in London in 1909, she was hit with an egg thrown by an audience member and not only did she immediately leave the stage, she ripped up her contract with the theatre and returned to the States. Like many self-righteous and self-serious types, she couldn't stand being embarrassed or made to look foolish (i.e., having egg on face).

 

[7] The Use and Need of the Life of Carry A. Nation (F. M. Steves & Sons, 1908): click here.  

[8] The six-foot bronze statue was sculpted by local artist Babs Mellor and erected in 2018. 

Reflections on the Black Tree Frogs of Chernobyl

A tree frog shown before and after the 

Chernobyl nuclear accident in 1986

 

 

I. 

 

I have always liked D. H. Lawrence's description of little green frogs as gem-like [1].

 

But it seems that the frogs living in the Chernobyl Exclusion Zone (CEZ) are no longer emerald green in colour. For in order to increase their survival rates in an irradiated environment, the frogs have undergone rapid evolution and now model jet black skins rich in protective melanin [2].

 

In 2016, whilst researching the effects over the previous three decades of Chernobyl's uniquely polluted environment on the flora and fauna, two Spanish scientists [3] made a strange discovery ... 

 

They expected to find that plant and animal species subjected to daily doses of radiation way above normal levels would have experienced negative consequences, but what they did not anticipate was that nature would respond in such an amazing way and recover so quickly - and they certainly weren't on the lookout for black frogs!

 

 

II.

 

So, what on earth is going on here? 

 

Well, cancer resistant wolves [4] and ebony-skinned tree frogs would seem to suggest that the Chernobyl disaster, which generated the largest release of radioactive material into the environment in human history, has accelerated natural evolution in a manner that Darwin - who always liked to stress the slow and gradual nature of evolutionary change by natural selection [5] - would have found hard to believe.   

 

And this - along with the absence of human beings - helps to explain why Chernobyl has become one of the largest nature reserves in Europe, where a diverse range of endangered species find refuge and live happily (or at least successfully) side-by-side. 

For whilst acute exposure to high doses of radiation can cerainly be damaging, both to the natural environment and the genetic material of living organisms, it can also kick-start and accelerate evolution in a surprisingly positive way, as species adapt to the new conditions. 

 

 

Notes

 

[1] See D. H. Lawrence, 'The State of Funk', in Late Essays and Articles, ed. James T. Boulton, (Cambridge University Press, 2004), p. 221. 

 

[2] The pigment melanin which, as many people know, reduces the effects of ultraviolet radiation, can also, so it seems, afford protection against ionising radiation. And that's why it's better to be a black frog than a green frog if you're going to spend your life hopping about in the CEZ.   

 

[3] Germán Orizaola and Pablo Burraco; they discuss their study of over 200 male tree frogs taken from twelve different breeding ponds from various sites in northern Ukraine - including four outside the CEZ - in an article originally published on theconversation.com (28 Sept 2022): click here.  

      As Orizaola y Burraco make clear, the dark skin colouration is typical of frogs from within or near the most contaminated areas at the time of the Chernobyl disaster and it suggests that they have undergone a process of rapid evolution in response to the radiation. The black frogs, having better survival rates, are now the dominant type within the CEZ, which, in my view, is a bit of a shame, as I prefer the little frogs with bright green skins. 

 

[4] See the recent post entitled 'Cara Love and the Mutant Wolves of Chernobyl' (14 Feb 2024): click here.

 

[5] In what is considered to be the founding text of evolutionary biology - On the Origin of Species (1859) - Darwin emphasises how natural selection progresses at a glacial pace and we usually observe nothing of the changes being made until long periods of time have passed. 

      Although this is true, adaptation to new conditions can occur within a relatively short period of time and examination of the fossil record shows that many species undergo rapid bursts of evolution, even if true speciation takes time. Recent work in developmental biology has identified certain mechanisms of tissue morphogenesis that may help explain any swift structural transitions. 

      I am grateful to Dr Andy Greenfield - my go to science guy and longtime friend - for his guidance on this point.

 

 

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

 

 

Reflections on Two Speeches by Emmeline Pankhurst

Emmeline Pankhurst (1858-1928) 

photographed in 1913

'I am by nature a law-abiding person - one hating violence, hating disorder - but from the moment 

we began our militant agitation to this day, I have felt absolutely guiltless. 

For in Great Britain there is no other way ...'

 

 

I. 

 

For some reason, the figure of suffragette Emmeline Pankhurst continues to haunt my imagination [1]. 

 

And so I thought I would take a look at a couple of her speeches, both from 1913, and perhaps find a clue as to why I find her so unsympathetic (although, actually, I know precisely what it is that irritates: her self-righteous moral and political idealism; i.e., her fascism with a human face, as BHL might say). 

 

 

II. 

 

Freedom or Death [2]

 

In a famous speech given in the United States in 1913, Emmeline Pankhurst identifies herself as a revolutionary and a soldier on the field of battle, waging civil war on behalf of women.

 

She wishes to make it clear to her American audience that she is not merely a spokesperson or an advocate - that the time for talking has been surpassed by a time for action: Deeds Not Words is the suffragette motto and if her deeds make her a dangerous person in the eyes of the authorities, well, she seems to revel in that.

 

Forced to choose between two evils - either having to "submit indefinitely to an unjust state of affairs" or rise up and adopt violent methods - Pankhurst chose the latter on the grounds that political (and maternal) history shows which option is most effective: 

"You have two babies very hungry and wanting to be fed. One baby is a patient baby, and waits indefinitely until its mother is ready to feed it. The other baby is an impatient baby and cries lustily, screams and kicks [...] until it is fed. Well, we know perfectly well which baby is attended to first."

 

Pankhurst could have refused this binary and opted for neither/nor, but instead she decided that she would make more noise and be more obtrusive - be more of a big baby - than anybody else, throwing her explosive toys out of the pram.

 

Initially, she says, the term militant was was wrongly applied to her and her cohorts. But after brutal ill-treatment at the hands of men simply for asking questions in public, they were now quite willing to accept the description and begin to terrorise the nation. 

 

And if shit happens, and the non-combatants suffer as well as the combatants, well, that's okay with her; "you cannot make omelettes without breaking eggs; you cannot have civil war without damage to something." 

 

Similarly, if suffragettes are killed for the cause (or die whilst on hunger strike in prison), well, that's unfortunate, but might also be viewed as one way of escaping male power; for the dead cannot be enslaved or denied their rights. And whilst human life is sacred, says Pankhurst, the sacrifice of life in the name of Freedom, Justice, and Equality is the greatest thing of all and she would fight for any of these noble ideals. 

 

And so we see how moral idealism turns deadly and collapses into the black hole of fascism ... 

 

 

III.

 

Why We Are Militant [3]

 

The Freedom or Death speech, as it is known, was not the only speech that Pankhurst made whilst on her fund-raising tour of the US in 1913. Why We Are Militant was another speech that is often cited and reproduced by her admirers today.

 

It opens by taking on her critics who argue that human emancipation is an inevitable evolutionary process and that women will therefore be given the vote sooner or later, thus making the violent campaign of the suffragettes unnecessary and unjustifiable. Such critics argue that educating women and preparing them for citizenship would be time better spent than smashing shop windows, burning down churches, and sending letters bombs in the post. 

 

Pankhurst, however, rejects this argument and sees little virtue in patience. Indeed, she sees patience as "something akin to crime when our patience involves continued suffering on the part of the oppressed" and argues that political change has only come at the point of a sword, i.e., via rioting, revolution, and war - not peaceful evolution. She reminds her listeners that the Reform Acts of 1832 and 1867 which extended the vote first to middle class men and then the urban male working class, were passed in response to violence and the threat of still greater violence to follow.   

 

Pankhurst thereby defends the arson attacks carried out by her suffragette comrades and suggests that if half of England needs to be burned down in a single night so that she might be able to put her X on a ballot paper, then so be it. Peaceful marches and meetings were having no effect - even if on a large scale - and appeals made fell on deaf ears - violence was unfortunate, but necessary.   

 

And the right to behave in a violent manner was part and parcel of female emancipation and equality; women should be free like men to behave in a non-constitutional and criminal manner - to break heads and destroy property - when the time called for direct action. They had the human right to do so when all other available means to bring about social and political change had failed. 

 

IV.

 

So, I think it becomes clear from these speeches why I don't like Emmeline Pankhurst. 

 

During the years she, her daughters, and the rest of her gang were particularly active on the UK political scene - from the founding of the Women's Social and Political Union in 1903 until the advent of the First World War in 1914 - there was, as Foucault would say, a certain style of political discourse and a certain ethics of the intellectual [4] - a style and an ethics that justified violence in the name of certain high ideals (such as freedom and equality). 

 

This radical moral philosophy appealed to a wide variety of political ascetics, angry militants, and potential terrorists - those who may claim to act in the name of Love, but are actually motivated by hate and resentment and seem to be particularly gripped by the molecular fascism that is in us all (in our speech and our everyday actions; in our thoughts and our desires). 

 

Paraphrasing Foucault once more, I would remind those who continue to admire Pankhurst and still think that revolutionary violence is justified by some greater good, that even if what you are fighting for is noble - and even if those you oppose are base and deplorable - you do not have to terrorise in order to be militant. 

 

And, further, don't think that politics is only and always about (defending or granting) individual rights as defined in liberal humanist philosophy.  

V.

 

It's worth noting, finally, that it was Emmeline's eldest daughter Christabel who was the real black shirt of the family. It was only after she took over leadership of the WSPU that the real violence began and the group resorted to terrorism as a legitimate political tactic - much to the horror of more moderate members who either spoke out against the bombings and arson attacks. 

 

In 1913, when Emmeline gave her speeches in America, several prominent individuals left the WSPU, including Pankhurst's younger daughters, Adela and Sylvia. 

Somewhat ironically, it was only with the outbreak of war the following year that Emmeline and Christabel called an immediate halt to their militant campaign and lent their full support to the British government in the conflict with Germany. Not only that, but they encouraged all women to assist in the war effort and all men to fight for king and country - happily handing out white feathers to those who had no wish to do so.   

 

After the War ended, Emmeline became more concerned with what she perceived as the threat posed by Bolshevism and joined the Conservative Party; her daughter Christabel, along with other more radical one-time suffragettes, chose to support the British Union of Fascists [5].   

 

 

Notes

 

[1] I have recently published two posts on Pankhurst and the insufferable suffragettes and their far-right political affiliations: click here and here. 

 

[2] This speech was delivered in Hartford, Connecticut on 13 November, 1913. It can easily be found in full online. An edited version was also reproduced in The Guardian (27 April 2007) as part of a series of great speeches of the 20th century: click here.     

 

[3] This speech is also from the US tour of 1913 and can also be found easily enough online: click here, for example. 

[4] See Michel Foucault's preface to Deleuze and Guattari's Anti-Oedipus, trans Robert Hurley, Mark Seem, and Helen R. Lane, (The Athlone Press, 1994), pp. xi-xiv. 

[5] Again, see the post 'On Suffragettes and the British Union of Fascists' (17 Feb 2024): click here. 

On Suffragettes and the British Union of Fascists

Photo illustration by Natalie Matthews-Ramo [1]

 

 

I. 

 

Having received a number of emails from readers responding to my last post on Sadiq Khan and the Suffragettes - most of which expressed shock and disappointment to discover that the latter were more than happy to use violent means to achieve their political ends - I thought it might be interesting to say a bit more about these insufferable women to whom history has granted heroic victim status [2]. 

 

Deeds Not Words - this is the slogan of many an ascetic militant or armed revolutionary. And it usually means that someone somewhere is about to be shot, blown up, stabbed, or beheaded in the name of some higher cause or greater good. In other words, such murderous actions are justifiable when they are committed in the name of freedom, justice, or God, for example. 

 

In addition to smashing shop windows and setting fire to all kind of buildings, including theatres and churches, not just government offices, the suffragettes were also prepared to kill politicians, judges, and members of the public. In 1912, one of these deranged harpies even threw an axe at then Prime Minister Herbert Asquith (it missed him, but injured another MP, almost slicing off his ear) [3]. 

 

If only a handful of people were actually killed as a result of the suffragette terror campaign, there were dozens severely injured. But that's not really the issue: the issue is whether such violence can ever be acceptable [4]. I don't mind if someone answers yes to this question, but then I don't expect them to complain about the violence that invariably befalls them or start squawking about their human rights. 

 

If you live by the sword ...

 

 

II. 

 

The fact is, Pankhurst, her daughter Christabel, and the rest of her criminal gang, essentially revelled in the violence and the chaos caused - dismissing those women who called for patience and peaceful protest. It's little wonder, therefore - and this too will come as a shock to some readers - that many of the most militant suffragettes eventually drifted into the sweaty embrace of the black-shirted strongmen of the British Union of Fascists ...  

As the British historian Martin Pugh points out [5], Oswald Mosley's paramilitary movement drew all kinds of cranks and crackpots, including Mary Richardson, the former suffragette notorious for slashing The Rokeby Venus in 1914, who ran the Women's Section of the BUF (est. 1933), after Mosley's mother gave up the role.

 

When asked what attracted her to Mosley and the BUF, Miss Richardson explained that she saw in the Blackshirts the same courage, dedication, and loyalty that she had known in the Women's Social and Political Union. The fact that the BUF were ultranationalists who wanted to make Britain great again and keep Britain for the British, also appealed to her extreme brand of patriotism.         

In the interwar period, votes for women was no longer the burning issue it once was for women like Richardson and Christabel Pankhurst [6]. In fact, they now repudiated the entire parliamentary system and advocated total obedience to a supreme leader. They also regarded feminism as a form of decadence and openly sneered at women such as Nancy Astor, the first female member of Parliament.

For these women in their black blouses, black berets, and grey skirts it was fascism which uniquely offered a true form of feminism and promised an escape from the twin evils of domesticity and democracy and they enthusiastically gave the BUF their full support.

 

 

Notes

 

[1] This image was used to illustrate an article by Martin Pugh entitled 'Why Former Suffragettes Flocked to Fascism' (14 April 2017), in the online magazine Slate: click here. The article was excerpted from Pugh's book Hurrah for the Blackshirts!: Fascists and Fascism in Britain Between the Wars, (Pimlico, 2006).

 

[2] There are even memorial statues of Emmeline Pankhurst, founder of the Women's Social and Political Union (1903), in London and Manchester. 

[3] Readers might also find it interesting to know that future PM Winston Churchill was also assaulted by a suffragette using a horse-whip, whilst on a platform of Bristol railway station, in November 1909. The woman was arrested for assault, but was simply found guilty of disturbing the peace. 

 

[4] For me, the acts of terror and political violence perpetrated by the suffragettes are objectionable on several grounds, including the fact that they betray class privilege and indifference to the suffering of those deemed social inferiors. These ghastly women simply didn't care if a policeman, or a postal worker, or a train driver, was injured or killed, because they didn't know any such people personally and were most unlikely to have family members employed in such roles.

      A bit like the Just Stop Oil protestors today, they also knew they were unlikely to be subject to the full force of the law as they came from posh backgrounds and had friends and supporters in postions of power and influence.  

 

[5] See note 1 above. I am indebted to Pugh for his published work in this area. 

 

[6] During 1916-17, the House of Commons Speaker chaired a conference on electoral reform which recommended limited women's suffrage. Then, in 1918, the Representation of the People Act was passed which allowed women over the age of 30 (who met a property qualification) to vote. Although 8.5 million women met this criteria, it was only about two-thirds of the total population of women in the UK. It was not until the Equal Franchise Act of 1928 that all women over 21 were finally able to vote. This act increased the number of women eligible to vote in UK elections to 15 million. 

 

 

For a follow-up post on two speeches by Emmeline Pankhurst, click here.  

Sadiq Khan and the Insufferable Suffragettes

A group of Suffragette terrorists pictured in 1913

 

 

That human weasel posing as London mayor, Sadiq Khan, has come up with a way to waste millions more of tax payers' money: a rebranding of six Overground lines with names said to celebrate the city's diverse history and culture. 

 

In other words, it's another attempt to impose a pernicious ideology and for Khan to virtue signal his own wokeness to the world. 

 

But there's a certain irony, of course, in naming the Gospel Oak to Barking Riverside route the Suffragette Line. 

 

For as readers who have read the history of this women's organisation from the early part of the 20th-century will know, their activism included an orchestrated bombing and arson campaign in the years 1912-14 that was described as terrorist in nature by the authorities and admitted as such by leaders of the movement, including Emmeline Pankhurst, whose daughter Christabel directed militant actions from the safety of exile in France.

 

Their radical slogan Deeds Not Words meant targeting not only government officials, but members of the public, with the aim being to make every aspect of English life insecure and unsafe. 

 

On 25 October 1912, this involved setting fire to a train carriage as it pulled into Harrow station. Fortunately, nobody was hurt in this incident - but they certainly could have been. Which is why, as I say, there's an irony in naming a train line in honour of these fanatics. 

 

One wonders if a hundred years from now they'll accord the same honour to the Islamist suicide bombers who targeted commuters travelling on London's public transport network in July 2005 ...? 

 

 

For a follow-up post to this one on the suffragettes and the the British Union of Fascists, click here. 

 

For a follow-up post on two speeches by Emmeline Pankhurst, click here.

 

 

Cara Love and the Mutant Wolves of Chernobyl

Dr Cara Love and a grey wolf 

Images via caranlove.com 

 

 

I. 

 

Since it's Valentine's Day, I thought it might be appropriate to give a shout out to Love - Cara Love, that is, a post-doctoral research fellow at Princeton University who specialises in the ecological and evolutionary consequences of anthropogenic stressors in a variety of species worldwide, but who has recently been in the news due to her work with the grey wolves of the Chernobyl Exclusion Zone (CEZ) ... 

 

II.

 

As many readers will know, ever since the nuclear reactor at the Chernobyl power plant exploded back in the spring of 1986, a 1000 square-mile exclusion zone has been maintained in order prevent the evacuated residents from returning to an area where radiation levels remain dangerously high.   

 

This hasn't, however, stopped many forms of wildlife - including wolves, horses, bears, bison, and wild boar - from occupying the zone and multiplying in a contaminated but, crucially, human-free environment.   

 

Whilst there are several scientific studies involving the wolves who live at the heart of the exclusion zone, and most of these are being conducted in the hope that they may enable researchers to better assess the impact of radiation levels on the health of the animals, it seems to be Dr Love who is being credited with the amazing discovery that Chernobyl's wolves - after generations of exposure to radioactive particles - seem to have developed resistance to cancer.    

 

Love and a team of researchers visited the CEZ in 2014 and have been monitoring a number of wolves fitted with radio collars since then. They discovered that the animals were exposed on a daily basis to a level of radiation more than six times the legal safety limit for people. 

 

Dr Love also found that the wolves have altered immune systems similar to cancer patients undergoing radiation treatment, but, more significantly, she identified specific parts of the wolves' genome that seemed resilient to increased cancer risk. In other words, the wolves have genetically mutated in a manner that is beneficial to their survival.

 

Unfortunately, recent events - the Covid pandemic and Russia's invasion of Ukraine - have prevented Dr Love and her colleagues from returning to the CEZ in recent years. Nevertheless, she felt able to present her findings so far to a meeting of the Society of Integrative and Comparative Biology in Seattle, Washington, last month.

 

The hope is that Love's work with mutant grey wolves will one day help to prevent (or treat) cancer in human beings. But my concern, however, is that this will inevitably lead to cruel experimentation on the wolves (and doubtless other mammals) currently inhabiting a radioactive paradise ...  

 

 

Birthday Reflections

 

 

I. 

 

February 13th is a day of quiet reflection for me now: the day I was born (1963) and the day my mother died (2023).

 

In the Bhagavad Gita it is written: Learned is he to whom the mystery of birth and death is revealed. [1]

 

But I'm not a Hindu and don't particularly wish to be learned in the religious sense indicated here. For I remain sceptical of the idea that there is a mystery to be revealed. And even if there is, I prefer that Isis remain veiled and keep her secrets. 

 

 

II. 

 

Not that the idea of reincarnation is much of a mystery any longer. For it's common knowledge that Hindus believe that the salvational goal is to fully realise the self as some kind of pure, unchanging spiritual essence following a series of material and transient incarnations.

 

Birth and death are facts of little real importance, according to Hindu teaching. What matters is liberating the soul from this cycle so that it may achieve lasting perfection in the great sea of Being that lies beyond life and death.   

 

Thus we can say of the great Hindu gurus what Lawrence says of Buddha, Plato, and Jesus; namely, that these grand idealists were utter pessimists, teaching that Truth lay in "abstracting oneself from the daily, yearly, seasonal life of birth and death and fruition, and in living in the 'immutable' or eternal spirit" [2]. 

 

Personally, I don't want to move from the known world to the unknown world; from the visible to the invisible; from the seen to the unseen. I know, as Lawrence knew, that such abstraction brings "neither bliss nor liberation, but nullity" [3].

 

I'm happy to live and die and be endlessly reincarnated in the flesh like a karma chameleon forever changing colour, shape, form, etc., and I don't want to lose myself in the infinite completeness of the Whole thank you very much. 

 

If that means never being free from desire, pain, anxiety, and delusion - never obtaining supreme wisdom or eternal peace - well, again, that's fine with me. 

 

When holy fools tell me I must learn not to identify with the objects of the world I immediately wish to bring one of these objects crashing down on their heads; when they tell me not to become attached to my body I want to give them a kick up the arse. 

To conclude, if I may, with another quotation from Lawrence: 

 

"For man, the vast marvel is to be alive. For man, as for flower and beast and bird, the supreme triumph is to be most vividly, most perfectly alive. Whatever the unborn and the dead may know, they cannot know the beauty, the marvel of being alive in the flesh." [4] 

Notes 

 

[1] The Bhagavad Gita ('Song of God') is a 700-verse Hindu scripture, which forms chapters 23-40 of Book 6 of the epic Mahabharata called the Bhishma Parva. The work is dated to the second half of the first millennium BC.

 

[2] D. H. Lawrence, A Propos of 'Lady Chatterley's Lover', published together with Lady Chatterley's Lover, ed. Michael Squires, (Cambridge University Press, 1993), p. 330.

 

[3] Ibid., p. 331.

 

[4] D. H. Lawrence, Apocalypse and the Writings on Revelation, ed. Mara Kalnins, (Cambridge University Press, 1980), p. 149. 

 

 

This post is for all those who were born (like me and Kim Novak) or who died (like my mother and Richard Wagner) on this day. 

Galliano's Auntie

John Galliano and Auntie (2021) [1]

 

I. 

 

By his own confession, the British fashion designer John Galliano loves to surround himself with much-loved objects collected over the years and it's good to know that he recognises the vital nature of his relationship with them. 

 

For not only do objects inspire as alluring things-in-themselves, they also trigger, he says, the memories and emotions that allow him to create.

 

 

II. 

 

As might be imagined, Galliano has a lot of paintings, drawings, and photographs that he treasures, but the objet d'affection that most interests me is an artist's mannequin (or lay figure) called Auntie, whom, Galliano informs us, is over a hundred years old and yet still assists him with his all fittings whilst acting also as his sternest critic. 

 

Apparently, Auntie was residing in Montmartre when Galliano first encountered her and he likes to imagine that, in her youth, she inspired some of the great modern artists who would have lived and worked in the area during the final years of La Belle Époque. 

 

As something of an agalmatophile myself, I can fully appreciate Galliano's fascination with this life-sized wooden doll. 

 

 

III. 

 

For those readers who are unfamiliar with mannequins such as Auntie, I should perhaps explain that they were used by artists keen to improve and refine their knowledge of the postures and movements of the human body (although they were not, however, intended as substitutes for live models). 

 

For unlike mannequins made for medical or fashion purposes, an artist's doll is fully articulated:

 

"The flexibility of its shoulders and arms, hips and legs, wrists and ankles allows it to be configured into any position possible [...] even each finger is easily manipulated to individually open and close. This remarkable agility was made possible by an intricate system of rotating wood ball-and-socket joints, numerous dowels, and an elaborate internal mechanism [...] or 'skeleton', that holds its parts in place." [2]

 

As might be imagined, dolls of this quality took several months to make and were extremely costly. Nevertheless, they were increasingly in demand from the late 18th to the mid-19th century and even after this date some artist's still liked to have a lay figure in their studio.    

 

Personally, I think it sad that there are now so few surviving examples of these skilfully-crafted dolls in tip-top condition and so one is grateful to Galliano for taking such good care of Auntie and providing her with such a beautiful retirement home. 

 

 

Notes 

 

[1]  Screenshots of Galliano and Auntie from an episode of Objects of Affection, dir. Nikki Petersen, and uploaded to the Vogue YouTube channel on 16 Nov 2021. Whilst graciously showing us around his treasure-filled French hideaway, Galliano introduces us to some of the objects that mean the most to him: click here.    

 

[2] Marjorie Shelley, 'Mannequins: A Tool of the Artist's Workshop' (April 2016) on the Met Museum website: click here. 

 

 

For a related post on Surrealist mannequin fetish (published on 6 april 2017), please click here.