The Art and Writing of David & Ping Henningham
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Reading T.S. Eliot’s pageant play ‘The Rock’, I mistook the statement Make perfect your will to mean one’s Last Will and Testament. Yet reflecting on my mistake it seemed apt, first that Eliot’s play should reveal my preoccupation with money, and secondly that I had imported the essential Capitalist pact into the play. Our Will confers ownership of the hearth and wealth that outlasts us onto our children, simulating permanence. It is not a Blessing, which predicts our fate and passes on the wisdom needed to outwit it. It isn’t Immortality because we do not experience its outcome,

The lot of man is ceaseless labour,
Or ceaseless idleness, which is still harder,
Or irregular labour, which is not pleasant.
I have trodden the winepress alone, and I know
That it is hard to be really useful, resigning
The things that men count for happiness, seeking
The good deeds that lead to obscurity, accepting
With equal face those that bring ignominy,
The applause of all or the love of none.
All men are ready to invest their money
But most expect dividends.
I say to you: Make perfect your will.
I say: take no thought of the harvest,
But only of proper sowing.

‘The Rock’ was performed in Sadler’s Wells Theatre between 28th May and 9th June 1934 to raise money to build churches. It is an argument in favour of churchbuilding in a Modern world; despite Modernity. New churches for new converts, yet perhaps a few in attendance already suspected that Modern air raids would necessitate the rebuilding of churches, which Jonathan Meades points out would be gleefully undertaken by Modernist architects with atheistic pretensions. Eliot in 1934 was coming to see Christianity as the only viable alternative to Nazi paganism. Anglicans today, still giddy from the good fortune of having one of the greatest poets of all time on their team, sometimes turn to ‘The Rock’ to harvest quotes that may vicariously endorse Anglicanism. They look for sentiments that support the simplicity of spirituality over Materialism, and superficially the choruses that Eliot wrote for it do house some wonderful juxtapositions of that kind,

What life have you, if you have not life together?
There is not life that is not in community,
And no community not lived in praise of GOD.
Even the anchorite who meditates alone,
For whom the days and nights repeat the praise of GOD,
Prays for the Church, the Body of Christ incarnate.
And now you live dispersed on ribbon roads,
And no man knows or cares who is his neighbour
Unless his neighbour makes too much disturbance,
But all dash to and fro in motor cars,
Familiar with the roads and settled nowhere.
Nor does the family even move about together,
But every son would have his motor cycle,
And daughters ride away on casual pillions.

In a crowded Palestine square Jesus was asked ‘who is my neighbour?’ but the same question has an alarming literalness when it pops into a vacant head sitting in a stuffy suburban sitting room. Yet this Anglicanism a la Amazon, those who bought Eliot might also buy Christ, overlooks Eliot’s ambivalence towards Modernity. He had a state of the art typewriter. This weak reading is at the expense of Eliot’s economics; his analysis of the spiritual dimension of finance and labour that is the true central concern of ‘The Rock’ and a theme that has stimulated great art for centuries,

In the vacant places
We will build with new bricks
There are hands and machines
And clay for new brick
And lime for new mortar
Where the bricks are fallen
We will build with new stone
Where the beams are rotten
We will build with new timbers
Where the word is unspoken
We will build with new speech
There is work together
A Church for all
And a job for each
Every man to his work.

But ‘The Rock’ is not consistently great art. His collaborator Mr E. Martin Browne wrote some awful Cockney scenes for it,

ETHELBERT: ‘Arf a mo’, ‘afr a mo’. It’s lucky for you two as you’ve got someone what’s done a bit o’ lookin’ into things to keep you in line. What’s wrong with you is, you’re a lot too cocksure. Ain’t you ever ‘eard me speak o’ the principles of Social Credit reform?

I kid you not.

Social Credit promoted a solution to a problem that may or may not have existed. A perceived imbalance in production and consumption which, in today’s consumer society is even less likely to be a problem. Eliot wisely claims in the preface ‘of only one scene am I literally the author’, and that he was ‘submissive’ to Browne’s ‘direction’ and ‘expert criticism’. It wasn’t me guv, it was ‘im wot wrote it. Oh, go on then, I know he was probably being sincere about his friend. Maybe people really spoke like this in the Music Halls he visited, even. But it still lacks the subtle overheard quality of Working Class voices in ‘The Waste Land’, and there’s even an apology for the Crusades in here, the wrong kind of apology; a justification for the unchristian undertaking.

As soon as labourers obtained the vote everyone wanted to own them. They were given bread and uniforms, the raw material for Fascism. They were given dreary lectures by Communists, equipping them to manufacture their destiny. They were sober footsoldiers for the Sally Army, which Orwell vilified because he too wanted them on his side. Their voices lack this overheard quality in The Rock because Social Credit Theory is being shoved into their mouths. Just like a battleship an ideology needs stokers below decks to reach full steam, yet if we keep Eliot’s religion and economics in binocular focus as we read it, ‘The Rock’ has something important to say to the labourers of 1934.

The Rock says emphatically that if the State denies labourers opportunities to labour through foolish financial planning, or the City does so because of greed, it denies them fulfilment as human beings. There is a spiritual dimension to labouring, therefore unemployment causes spiritual poverty and alienation. The unemployed here begin with words taken from Matthew’s Gospel,

Now а group of Workmen is silhouetted against the dim sky. From
farther away, they are answered by voices of the Unemployed.

No man has hired us
With pocketed hands
And lowered faces
We stand about in open places
And shiver in unlit rooms.
Only the wind moves
Over empty fields, untilled
Where the plough rests, at an angle
To the furrow. In this land
There shall be one cigarette to two men,
To two women one half pint of bitter
Ale. In this land
No man has hired us.
Our life is unwelcome, our death
Unmentioned in “The Times.”

Chant of Workmen again.

The river flows, the seasons turn,
The sparrow and starling have no time to waste.
If men do not build
How shall they live?
When the field is tilled
And the wheat is bread
They shall not die in a shortened bed
And a narrow sheet. In this street
There is no beginning, no movement, no peace and no end
But noise without speech, food without taste.
Without delay, without haste
We would build the beginning and the end of this street.
We build the meaning:
A Church for all
And a job for each
Each man to his work.

This alienation is the aspect of Modernity that Eliot bemoans in the play, not that Modern life is somehow inherently rubbish. There is a kind of Modernity, Eliot is saying, that promises a godless utopia over the next hill but leaves much of importance behind, such as the poor, the young and elderly. Surely we can have a Modern world that does not dispense with all the durable institutions and rhythms of life? That does not dispense with unprofitable people? That,

Brings knowledge of motion, but not of stillness;
Knowledge of speech, but not of silence;
Knowledge of words, and ignorance of the Word.
All our knowledge brings us nearer to our ignorance,
All our ignorance brings us nearer to death,
But nearness to death no nearer to God.
Where is the life we have lost in living?
Where is the wisdom we have lost in knowledge?
Where is the knowledge we have lost in information?
The cycles of Heaven in twenty centuries
Bring us farther from God and nearer to the Dust.

Eliot was never the kind of Modernist that wanted to flood the museums, whose material could be perpetually reinvented. Eliot is a Modernist poet defending Modernity from a half-finished counterfeit.

Social Credit theory urged redistribution of wealth among labourers specifically to balance production and consumption. In this detail The Rock is out of date. Yet our limited demand for labour and the incoherent benefits system, a crutch that becomes a makeshift prosthetic limb, these create a similar problem of income inequality. This is the root conundrum of British politics today. From it fears over immigration, benefits and housing begin. This problem was partially updated in the Nineties in Naomi Klein’s ‘No Logo‘, a book which, like Eliot, called for labourers to be given work to do on a fair basis, but globally. A vague aura of honesty and individuality surrounds labour for Klein, opposed to corporate (low) standardisation. This is the way the world ends, not with a bang but with a Wimpy. Eliot’s evocation of labour as an activity that allows people to internalise enduring values and disciplines goes much further. St Paul loved making Hellenes uncomfortable with the idea that both he and his God got their hands dirty. He claimed slaves could redeem the imposed futility of their lives by silently offering their diligence to God. Socially regenerative graft is seen by the Apostles, like St Paul and St James, as an embodiment of resurrection empowered by The Resurrection. In the English past Eliot points to in the play anyone could access labour quite easily, and one of the injustices of the Industrial Revolution is that it uproots people from their parish and prevents them from entering the soporific, draining, yet ultimately life affirming cycle of labour. It puts them in a queue. It makes them a surplus. Nobody should be made to feel they are a surplus. “We have only our labour to give and our labour is not required.”

Yet is this true? Haven’t we got something better for labourers to give? The energy that can now be harvested directly from the Sun, or by unlocking the fissile energy of dead suns, makes the claim that a muscle class is necessary unjust. We no longer have a Proletariat, this is another facet of The Rock that is out of date. We still have labourers standing and looking about on the highways and dockyards, waiting for robots to arrive, but much has been outsourced overseas. Instead we have this complex mixture of consuming classes who also produce in difficult to define ways. Old Labour fought poverty on behalf of people like me and opened new opportunities, New Labour gave me the chance to discuss last night’s Grand Designs over a cappuccino in a free Museums’s cafe, the terrorist threat level outside ‘heightened’. Miliband’s Ye Olde Labour is currently prioritising the simulation of a working class, trying to make itself needed by compelling bright young people to work long pointless hours for corporations, which also pleases the vindictive sort of older people who feel everyone should have to suffer what they did. They address ‘fears’ created by UKIP rather than shooting them down. Labour’s ‘controls on immigration mug’ should be a Situationist prank, yet it is real, emblematic merchandise.

While The Rock was on at Sadler’s Wells Theatre there were Clergy and Greenshirts calling for workers to receive a share of automated wealth – the fruits of Industry. The latter were the urban expression of the Kindred of the Kibbo Kift, a pacifist offshoot from the Scouts; woodcraft folk. Today the Green Party have written an economically savvy manifesto, one we might once have expected from Labour, and the Church also criticises chaotic redistribution of wealth and greed in the City, greed facilitated by Government. We need to put as much thought into enabling people to consume as to labour. Take away someone’s spending power in a market economy and you diminish one of their freedoms. They have less say about what should be on offer in their community. They have to take what they are ‘given’. Beggars can’t be choosers.

Greenshirts demand the wages of the machine

Ergo it would be a mistake to extract Eliot’s economics from The Rock and dispense with the churchbuilding. For him Christ is the cornerstone of community, and community is served by the economy. It is tempting to remove Christ for the sake of inclusiveness, but a vaguely spiritual idea of labour is both patronising and analogous to Klein’s mere ‘honesty’. For Eliot there is a precise link between Christian churchbuilding, justice and freedom of expression, the fruits of which can be shared with all without compelling submission to the Church.

One of the few remaining institutions tackling income inequality on a large scale in Britain is the Church of England. The City’s ethics and the Coalition’s ‘war on the poor’ have attracted criticism from Lambeth Palace, and it looks to be a choreographed and long term priority for the Church, and we can expect to see the kind of alliances with other secular organisations and faiths that you find in most parishes these days. Universities are also engaged but, unlike the Clergy, Academics are facing their own enemies within. Marina Warner warns that Higher Education is less ‘accessible’ to the poor and the marketisation of University is eroding its civic value from within. Academics, on short contracts, are defending the Nation’s ability to think critically. Managers on huge salaries impose ‘efficiencies’ on them, a model allegedly taken from Business, but evidently not Stanford success stories where the Market and University have been in mutually advantageous conversation for decades and both make space for specualtive thinking.

Not all bright young people want to work in startups, however. If they are looking for a job with status, fully funded, accommodation provided, freedom to improvise, oversight that isn’t overbearing, working with community groups, thinking through social problems and tackling them on the ground, publishing their findings with mainstream presses, campaigning on social justice, historic buildings with a bit of ceremony – I won’t be at all surprised if many refugees from Academe head for the Church of England, especially now the issue of female Bishops has been settled and they are moving forwards around the issue of income inequality. The Church was traditionally a job for qualified Naturalists, Meteorologists, Historians, Poets and Social Engineers, the difference today is that Vicars tend to collaborate with expert agencies. Many British people would in turn be surprised to find that Eliot’s vision of a Church for all is more realised than they thought if they went into one, often with a community garden providing food for the homeless, homeless shelters, debt counselling, toddler groups, groups for the elderly, homework support for migrant families, seminars on Humanities in the Protestant tradition, genuine links with non-Christian faiths and friendly with other Christian denominations, all supported by a congregation who would build the beginning and the end of this street. The Church of England – now hiring in your area.

 

 

 

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Letters Home
The First World War Poetry Kit

Letters Home Poetry Kit

Letters Home Poetry Kit

Henningham Family Press and The Saison Poetry Library
14pp, ISBN: 9780956316615

The exhibition of An Unknown Soldier at the Royal Festival Hall that ran from November to January has now come down, but it will have a legacy in the Poetry Library for a few years yet.

We have collaborated on a book of exercises in writing Modernist poetry with Librarians Chris McCabe, Lorraine Mariner and Pascal O’Loughlin. This all ages resource (6+) introduces some of the movements in poetry that the First World War helped introduce to the world, such as Apollinaire’s Calligrammes, Imagism, Vorticism, Surrealism and Dada. It will primarily be used to guide school groups or individuals visiting the Saison Poetry Library off the more familiar paths through war poetry, but hopefully it will have legs far beyond the Royal Festival Hall.

Most of the letter games reference the enormous amount of correspondence between Home and Front; 2 billion letters and 114 million parcels. In keeping with our exhibition, inspired by the recent use of DNA on letters home to identify casualties, the book culminates in a game we devised that takes the rules DNA uses to build our bodies to build a strand of visual poetry that can be split and rewritten by a group. The negotiation and collaboration involved is intended as a contrast to the abuse of language and power that war entails. Just like a human body is built through the writing and reading of base-pairs, solidarity in a body of people is achieve through the honest use of arts and language. The pieces punch out of a die-cut sheet and are assembled as part of the collaborative writing process.

If you are interested in using this resource at the Poetry Library you can just pop in and ask for it, they are free and the Librarians can help. Bigger groups can arrange a visit with Chris McCabe via the form on the Library website. If you are interested in acquiring a batch of these for educational use offsite you can also contact us here directly, or Chris McCabe at the Library.

The Letter Games use simple steps, chance and basic word pairings that enable people of all abilities to do the book solo or as part of a group. So next time it is cold and rainy, remember you have been invited to take your children, spouse or literary best friend up to the Poetry Library and ask them for a Letters Home booklet:

Poetry Library
Level 5
Royal Festival Hall
London SE1 8XX

photographs: Harpreet Kalsi

Letter Game 1: Calligrammes

Letter Game 1: Calligrammes

Letter Game 6: 3D dna poetry

Letter Game 6: 3D DNA poetry

holo

Dazzle Foiling

 

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The Times Literary Supplement, ‘the leading international forum for literary culture’, has published a celebratory review of ‘An Unknown Soldier’. You can read the review here:

Against Unremembering

In the review David Collard puts our poem into context, saying:

Henningham’s mordant wit and avant-garde flair is part of another poetic tradition stretching back to Wyndham Lewis, Ezra Pound and the Dada pranksters of Zurich, although the first truly modernist treatment of the conflict in English emerged only in 1937 with the publication of David Jones’s In Parenthesis.

He says our current exhibition at The Saison Poetry Library, which continues until January 4th 2015:

brings a much-needed sense of indignation and disgust to present-day rituals of commemoration and gives a voice to the anonymous war dead of all nations without tapping into simple patriotic sentimentality.

Anyone interested in snapping up one of the remaining copies of the Paperback version of An Unknown Soldier will find it here:
Buy Now via Book Price 24 From £11.59
Buy Now on Amazon From £8.81
About An Unknown Soldier paperback

An Unknown Soldier paperback version

The exhibition at The Saison Poetry Library shows all the works to date associated with An Unknown Soldier:

The Saison Poetry Library,
Level 5, Royal Festival Hall
Southbank Centre
London SE1 8XX

FREE

Open Daily Tuesday – Sunday 11am – 8pm
Tuesday 4th November 2014 – Sunday 4th January 2015

Contact: David Henningham

An Unknown Soldier (detail)

An Unknown Soldier (detail)

An Unknown Soldier (installation)

An Unknown Soldier (installation)

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I gave a short talk in the Southbank Centre on Remembrance Sunday. Sir Andrew Motion began the day with a reading of Wilfred Owen’s Dulce Et Decorum Est, and the centrepiece was a performance of Britten’s War Requiem, chiefly featuring players representative of the age for military service. There’s a link at the end for the video that preceded that performance, a virtuoso bit of arts education. Between these two main events, numerous talks and workshops took place all over the Southbank Centre. Below you’ll find the notes for my talk, which some people have expressed an interest in reading.

The exhibition continues until 4th January 2015, and is open Tuesday – Sunday, 11am – 8pm
The Poetry Library, Level 5, Royal Festival Hall
(take the singing lift.)

 

An Unknown Soldier: Remembrance, Technology, Modernism

In the Old Testament, when God asks Cain about his brother’s whereabouts, and Cain says that he is not his brother’s keeper, God’s reply is very interesting. He says:

What have you done? Listen! Your brother’s blood cries out to me from the ground. Now you are under a curse and driven from the ground, which opened its mouth to receive your brother’s blood from your hand. When you work the ground, it will no longer yield its crops for you. You will be a restless wanderer on the earth.

Cain then receives a mark, a memorial on his body of what he did. We’ve often seen new dimensions to this ancient story over the last few years as we’ve worked at the Henningham Family Press on this series of poems and prints entitled An Unknown Soldier.

The Henningham Family Press is the collaborative art and writing of my wife Ping, and myself. We write, print and bind our own books, and make them live through performances and readings.

We believe it is a vital function of art to commemorate wars. Yet in these works of Remembrance it is difficult not to sanitise and Romanticise the immediate past. It has become even more difficult because of the dehumanising effects of Industrial war in Europe with the Great War of 1914. This Industrial effect was at every level; factory produced munitions that were to be swallowed up by No-Man’s Land, industrial transport networks such as trains and iron ships to bring the soldiers to the Front, and industrial printing technology that would enable the propaganda to recruit a vast body of volunteers and the bureaucratic stationary needed to move them all. In the age of Henry V some men were not there on Crispins Day, and that was because of a lack of effective advertising.

When we realised we were making a piece of commemorative art, about the bodies of the fallen, we felt that the image of an intact fallen soldier, like Michelangelo’s statue of a Dying Slave, is too graceful. He appears to be swooning. But the real soldiers marched into No Man’s Land and disappeared. Their remains were bombarded year after year. These able bodied men became like a chorus of Abels crying out from the ground. This is why The Tomb of the Unknown Warrior in Westminster Abbey is such an apt memorial; it testifies to the fact that the destruction wrought by the First World War is beyond our comprehension or healing power.

The Tomb contains the remains of a soldier who died early on in the war, but whose body had no identifying marks. After an elaborate process of selection and impromptu rituals, he arrived in London on November 11th, 1920 and brought the city to a standstill. It was a former Army padre, the Rev David Railton, who’d had the original idea, and Westminster and the King wavered over it for almost four years. But their enthusiasm and the public approval of the gesture increased to suddenly become the focal point of national grief. At midnight, carrying a lantern, Brigadier General L.J. Wyatt selected the body at random from four bodies that lay under Union Flags in a hut in Ypres. This chosen soldier was met by a flotilla of six ships with Naval honours reserved for the King, as if he were now King over England’s underside, and his funeral was attended by a battalion of widows and grieving mothers. The biggest crowd ever seen in London silently paid their respects and a quarter of London’s population came to stand by the Tomb and wonder if he were their family. But today the remains of the fallen cry out from the ground in a new way.

When I heard a report on the radio about an Anglo-Australian experiment identifying soldier’s remains using DNA, extracted from their teeth to match with known relatives, or even the saliva on envelopes from their letters home, it immediately occurred to me that we would probably never use these techniques to identify the Unknown Warrior. Yet by refraining from identifying him we would still be changing his significance underground. Because of our deliberate decision to not identify him, in itself a proper mark of respect, he might now also alert us to a reluctance to uncover the past and learn from it. Yet this is entirely in keeping with his calling. This new brush with DNA technology intensifies his warning to us, that we must avoid a dangerous faith in technology to resolve conflict on its own. He continues to raise the question, ‘why are we still so dependant on industrial warfare, despite our wealth and experience?’ It is very significant that an advance in technology has threatened this soldier again; he is sensitive to hubris.

“Lest we forget” is everywhere engraved in stone, and this has taught us to be reluctant to go to war. But it is tempting to obscure the engraving with a neon sign that can alternate between “lest we forget” and “forget”. The Cabinet, under the immense pressures of government, will feel this temptation. The public feel the same temptation to assume our advanced weaponry can provide a quick fix. It is Realpolitik like this that encouraged me to write the first part of An Unknown Soldier, ‘Preparatory Oratory’. It is a satire on political abuses of Remembrance rites, and also the inherent risk that Remembrance can produce mass amnesia rather than solidarity, if we feel satisfied by the event but do not continue on towards efforts for peace today, or as I put it in the poem:

From the picking up of The Sun to the putting of it down again, we will remember them.

But I feel this year has been good for us. Numerous astute Centenary events, such as this one here at the Southbank Centre, have marshalled our respect for this important occasion. They have reminded us of the history, re-evaluated the history, and preserved it. Thousands of engraved memorials have received both physical and intergenerational maintenance in 2014.

[What I would have added at this point, had I known about it at the time, is the threat the Coalition Government pose to our WW1 heritage. Massive cuts to budgets for the Imperial War Museum will force the closure of the library, dispersal of the archives, and cessation of many education initiatives that continue the cautionary spirit of Remembrance Day year round. Not to mention that, from what I’ve overheard when I am there, the IWM is a regular port of call for people active in the armed services trying to explain the pressures they face to their children. It will only cost £4m to keep this cautionary heritage alive. We spent £248 million bombing Libya, according to Chalmers, and according to Jane’s that would buy us 4 or 5 Storm Shadow cruise missiles, which are currently being used in the Middle East. Again. It would also keep a Tornado in the air for just 110 hours – a mere 13 days of museum opening. Meanwhile David Cameron wants the museum to permanently host some ceramic poppies from the Tower of London because he thinks it is “the right place for it to be.” Are we really going to let our government mark the WW1 Centenary by treating our own archives with the same contempt they showed the National Museum of Iraq? A priceless collection dispersed simply to balance a temporary glitch in our national fortunes?

READ this article in the TLS explaining the situation

SIGN this petition at change.org

It is a vital function of art to commemorate wars because words are the alternative to violence. Art nurtures ‘democratic communication’, a use of language that equips itself as it goes along to strengthen our local and international community. George Orwell reminds us that words can be also used as Political Language, which distorts the present and rewrites the past, but art that discloses our intentions, rather than veiling them, civilises us. Art frames and preserves our peace and passes it onto future generations.

This is the context we were working in for our poem ‘An Unknown Soldier’. Lots of prints have come out of this project now, and these are all on display here in the gallery of the Saison Poetry Library. These prints take quotes from the central poem and rework them. The Imperial paper sizes allow us to hint at call-up posters, postcards, martial instruction manuals. The kind of industrial print that facilitated a new kind of war. They all feature patterns we drew that hint at security envelopes – carrying both letters, and DNA code, home.

‘An Unknown Soldier’, though, is composed of three documents housed in a screenprinted wooden box. It begins with a poem of instruction, ‘Preparatory Oratory’. This pamphlet is equally influenced by the Book of Common Prayer and the Vorticist manifesto BLAST. The artist Wyndham Lewis edited this manifesto in 1914, attacking both the stuffy Edwardian values of England and the dehumanising machine worship of Futurist abstract art on the Continent. The words in the Vorticist manifesto congregate and tumble as if they are being expelled from a whirlpool. This vortex is the individual human spirit of invention and reinvention.

The second part of our poem is a screenprinted text of thirteen panels. We imagined the remains of the fallen Soldier being called up from the earth for a second time, like the no-men of no-man’s land speaking all at once, recruited by you as you read the body of text. Confused by your proposal, as the recruiting sergeant, he takes you on a tour of no-man’s land, which is both his kingdom and his body, saying:

Un est something uf n master-path smith;
one foot n hammer, nuh other n anvil.

His dialect is a kind of hopeless Esperanto, a corrupted jumble of English, French, German, Flemish, and Latin. The conjunctions have decayed the most to leave the more solid vocabulary like disjointed bones. His personal pronoun is the nugatory ‘Un’, and the normal determiner a is replaced with the non-specific algebraic term n. In this way we have made the individual words in a sentence have a destabilising effect on each other and they tend towards uncertainty, like Dada. The more uplifting vowel sounds have been eliminated, creating a sombre percussive sound for the tongue and restricting the jaw movements of the reader. We also invented new letter forms, similar to the Vorticist art and Dazzle Camouflage of Edward Wadsworth from that period. He was employed as a camoufleur to create bright, disorienting patterns that were reproduced on warships and confounded First World War optics. In our font, slabs like limestone headstones are penetrated by various prisms to create voids and negative spaces that resemble both glyphs and trenches. These fragments of visual poetry cut into the page and simultaneously emphasise and mute the text, a kind of dumb shouting that hints at the important message repeated by the inarticulate warrior. These occur at all the key locations in his body.

In fact the position of the stanzas on the wall reflects the human frame like a mirror. For example, the phrase ‘Red Giant’ describes a dying star hovering over no-man’s land, and also shows where his heart used to be. ‘The Capital’ is at his belly, then he takes you on to ‘The Nobiskrug’ in his stomach, which is the little known legendary tavern on the road to hell. This is where he and his friends spend the ferryman’s wages on one last drink. The Nobiskrug, or ‘hourglass’, is a memento mori. It reminds us that life, just like a refreshing pint of beer, will come to an end and our glass will be collected, no matter how well we nurse it. Then you progress on to the ‘Semen’s Mission’, an absurd mixture between clinic and nightclub, where the soldier discusses the lost generation. Finally the ‘Labour Exchange’, at the knee, is where Miners arrived and exchanged their pits for trenches. This place continues to act as a portal between life and death, all the time receiving new recruits for the life underground who bring news of future wars.

Many horrors were never put into words, and there is a void at the heart of the stories recounted in An Unknown Soldier like no-man’s land itself. Part three of the poem, ‘Funeral, March’, is a triptych of verses that reflect on the legacy for my family, bound as a small Order of Service. It concludes with this affirmation of my enduring hope in technology; the tale of Grandad Jack, a veteran and an Engineer who made a copying machine. Machinery that proliferates life-giving words instead of killing boys and men. It goes:

At Roneo Works
Grandad Jack,
who I never met,
in his capacity as a toolmaker
constructed one of the first copying machines.

Many of the engineers gathered
to look at the marvellous blueprints
plotting constellations of cogs and gears
placed with uncommon precision
by the commissioning mathematician.
His clarity of vision
for this mimeographic microcosmos
suggested he could handle
the responsibility of the skies

Yet Wilf,
as Jack was also called,
performed an equal marvel
in that the machine worked first time
with no recourse to engineer’s blue
and no need of fine tuning.

 

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The Southbank Centre have asked us to take part in their Remembrance Sunday, Andrew Motion: Dulce et Decorum est, by doing a 15 minute talk and short Q&A in The Saison Poetry Library at 1.15pm.

We will be touching on the role of the Arts in Remembrance and Memorials, those decent British iconoclasts – the Vorticists, and industrial print technology’s part in an industrial war. Through all this we’ll explain what An Unknown Soldier is all about.

The day begins with Sir Andrew Motion reading Wifred Owen’s Dulce et Decorum est in the Clore Ballroom. Short talks will then take place all over the Southbank Centre. The day closes with Britten’s stunning War Requiem at 3pm, (and don’t miss another captivating 1964 version also available to watch on BBC4 with the man himself – you can feel it is a heartfelt performance from a nation at a crossroads).

Sunday 9 November 2014
10.55am Andrew Motion, Dulce et Decorum Est
followed by numerous interesting talks in foyer spaces

1.15pm Henningham Family Press: An Unknown Soldier talk
Poetry Library
Level 5
Royal Festival Hall
London SE1 8XX

FREE

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An Unknown Soldier: An Exhibition by Henningham Family Press

There will be a FREE Opening Event on Friday 7th November, 7.30pm at which we will be giving out a small, free limited edition print, and reading an extract from An Unknown Soldier with the assistance of James Wilkes and Erica Jarnes. Booking is essential by email to:

specialedition [at] poetrylibrary [dot] org [dot] uk
Open Daily Tuesday – Sunday 11am – 8pm
Tuesday 4th November 2014 – Sunday 4th January 2015

Poetry Library
Level 5
Royal Festival Hall
London SE1 8XX

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We are very honoured to announce that the Saison Poetry Library, which is the major British library for modern and contemporary poetry, has invited us to stage a solo exhibition of all our work from An Unknown Soldier to date. This will be part of the Southbank Centre‘s programme of First World War Centenary events. This will be a mini-retrospective of dozens of prints and books made between 2011 and 2014, some on display for the first time.

First World War casualties can now be identified with saliva gleaned from postage stamps on their letters home. This DNA technology unintentionally transforms the memorial to the Unknown Soldier in Westminster Abbey forever. In his anonymity he had stood for those lost to the destructive power of industrialised war. In our poem An Unknown Soldier we reconstruct him as a body of text, interrupted by trench-like letter forms, and ask: Has the Unknown Soldier, in the DNA age, become a symbol for our failure to learn from the past?

The exhibition will also include the four screenprint editions from our SGM Lifewords commission. The original 43 million Active Service John’s Gospels came off the same presses that printed recruitment propaganda, yet Father God and Fatherland presented contradictory visions of peace, both contending for the allegiance of soldiers in the form of printed words.

Details on Poetry Library website
Details on Southbank Centre website

An Unknown Soldier Project Page
An Unknown Soldier Blog Thread

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You are an Artist. You graduated from art college more than two years ago, but opportunities seem to be drying up, or at least are a bit chaotic. Occasionally local things come up, but you fear involvement with ‘community art’ will effect your credibility with the gallery system. You haven’t achieved gallery representation yet and you suspect you never will. And you’re probably right; research shows that two years on your chances are basically nil. You keep a studio, but it isn’t much more than a status symbol, you barely get there two days a week, what with your part-time job. You still call yourself an artist when you meet new people, but you are beginning to believe you have failed.

Zuidervaart sees things differently. He says that an Artist’s gifts have benefited from training in our Institutions. This creates a calling for all Artists to spend at least some of their time in the paid service of Civil Society, even if they have gallery representation. This is also appropriate because the greatest demand for art is located in Civil Society. Zuidervaart’s version makes sense of this situation by exposing the fact that Art in Public is extremely important and a more natural workplace for most contemporary artists coming out of art school; itself a Civil Society Institution. In fact Civil Society always needs more artists and provides opportunities encompassing local and national institutions. Zuidervaart also dismisses the notion that Civil Society is second-best to the private gallery system, it is more likely to be the other way round, even. This claim is a bit of a wake-up call when you consider how market obsessed Art Colleges have become. It is possible to graduate with a Fine Art MA without the slightest idea of the existence of anything outside the Contemporary Art Gallery System, despite the fact that it will deliver so few opportunities to their alumni. Zuidervaart offers a better standard against which to judge if you are an artist, than selling your art. Consumer choice isn’t especially good at ratifying good art. People often love art, even, that they wouldn’t consider taking home. And collecting art is very difficult. People quite rightly prefer public institutions they trust to collect art on their behalf.

Zuidervaart, instead, refers Artists to the concept of Relational Autonomy and asks them to hold their Autonomy in tension with their Social Responsibility. ‘Art in Public’ asks of us, are you capturing the public imagination to create solidarity, not mere sensation? Are you communicating in a way that simultaneously equips the audience to be able to speak?

Is your art turning conformity into solidarity?

At last! A definition of success that looks at your work, rather than your bank balance. It appears a little vague at first, but I think this partly explained by our dependence on economic qualifications, and also because it is a relational measure rather than an individualistic one. But then measurement is all about relativity.

Yet it won’t be an unqualified relief for artists to be measured against their work (in public), rather than the flow of their personal wellspring of genius or their proximity to the summit of the gallery system. An Artist in Public is thrown into a vortex of political and personal relationships. Artists can’t function like this alone, garret-bound; they need the support and mediation of Arts Organisations. You see Zuidervaarts argument suggests artists be paid for public work, not just for being artists. This satisfies the best of the arguments on the left and right in the States, one demanding public spirit, and the other autonomy. Robust Arts Organisations provide colleagues for an artist. They are essential because they:

  1. connect the artists with Civil Society groups and communities.
  2. make public money accountable, but also free from government interference
  3. give the work credibility as a cultural, non-economic, undertaking

Zuidervaart was president of the very impressive Urban Institute for Contemporary Arts in Grand Rapids. A group begun by artists that included non-artist members. His experience helps him identify what makes for a good Arts Org:

  1. Involve local residents at every stage of the planning
  2. Democracy is messy and time-consuming, but yields the best long-term results
  3. Think globally; Act locally
  4. Artists shouldn’t be left on the margins, but involved in making a compelling vision

But to conclude, here are some of my own observations of assumptions we can make about Arts Organisations. First, we often assume that artists need to get together for mutual support, which may be helpful. But what Zuidervaart reveals is that this is unlikely to be where an artist achieves most. It is more important for Artists to be spread out and active amongst other citizens, where directly or indirectly their art can create solidarity.

We also tend to see Artists as charity cases, and Arts Organisations as a way of helping them. But the truth is that artists usually have the lowest commercial rents going. Often a fifth or tenth of what a design studio would be paying. There are certain aspects of an Artists work that could actually benefit from a dose of market forces. Exhibiting an Artist’s work in your building isn’t going to help them get a gallery unless you have a great touring reputation and a list of art collectors. What you have isn’t a gallery; it’s a room. What would really benefit an Artist is your purpose. A chance to discharge their responsibility as an artist towards Society with you.

Which leads to our last observation; we assume that Arts Organisations are organisations about art. Organisations to preserve art or make it happen. These do and should exist, but Arts Orgs often tackle a social agenda but are active through art. UICA is a non-profit organisation that ‘fosters’ art in public. They are a public gallery, workshop and film theatre. But their purpose was cultural regeneration of the downtown area. They didn’t want redevelopment at the expense of residents creating a heartless non-community. They wanted a resurrection. They wanted economic improvements accompanied by meaning and purpose, and artists provided that meaning and purpose.

Art in Public, Lambert Zuidervaart
Edited from a lecture I gave in 2013 recommending this book at a symposium on Sphere Sovereignty. The link above will help you buy this book.

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So far Zuidervaart has argued that the Arts are needed, but who should pay for them? And what is the economic argument for doing so? This is what Zuidervaart calls his Public Justice Premise, the second premise of the three found in his book ‘Art In Public’.

Zuidervaart argues that Civil Society should be given the money and space it needs to do its job properly – the resources it needs to produce Solidarity.

The government is only fundamentally satisfied when it knows it has dispensed public justice. For its own fulfilment, the government must discharge its obligation to protect Civil Society from any encroachments on its natural tasks, and provide the resources to undertake them properly. Another example; a judge may demand that prisons be adequately supplied to send people to for punishment and to ensure they don’t appear in front of his bench again. This principle leads to premise number three, the Arts Organisation Premise. Zuidervaart claims that Arts Organisations are the best channel for discharging this government responsibility, which means they deserve some protection from Market Forces and enough money to produce authentic Solidarity.

I like these premises for two reasons. They allow public money to be used for public service without creating a refuge for elitist art at National Lottery player’s expense. Under the current system the arts are paid for by people who neither experience them directly nor can they really afford to pay for them. Their lottery money is capital that could indeed change their lot, if accumulated, but is instead wasted on a fantasy that they might effortlessly escape their lot. The profits subsidise arts that those involved with could afford, but would rather not pay for because they don’t like them that much. But this system continues because it is also true that a system of consumer choice would not improve quality or ‘participation’, and the ghost of something valuable is detectable in the arts. With a consumer choice, if there is a problem you remove yourself and choose a different supplier. But within Civil Society if there is a problem you have to get more, not less, involved.

But most importantly, Zuidervaart has described art as a public good worth paying for, which is my personal litmus test for this topic. Even if art costs money, it is money well spent. Even without attending the arts, all citizens benefit from a climate of freedom. And this is the only book I’ve ever read to argue this persuasively. He dismisses all the efficiency, equity, merit good or market failure arguments, which just try and find an economic excuse for subsidising arts. Despite the good intentions, these excuses just put the arts at the mercy of market values, and remove them from the protection of their own internal logic, like an endangered species put into an economic logic-zoo deprived of its own natural philosophical environment. Instead, Zuidervaart exposes a philosophical reality that we have to protect from urgent demands on the budget or we risk becoming less civilised in real terms.

If you are in doubt as to Civil Society’s importance, in keeping the democratic air we breathe unpolluted, let me refer you to the alternative. In May, a memo from the new Chinese president Xi Jinping was leaked (Taipei Times Wed, May 22, 2013). It referred to “seven evil subjects” to be driven out of Chinese universities. Included was the phrase “civil society”. Today’s debate, which we take for granted, will not be permitted in China. It will, however, be debated at Harvard where Prof Michael Sandel teaches, and it is rumoured Xi Jinping’s daughter Xi Mingze has been studying since 2010.

Edited from a lecture I gave recommending Lambert Zuidervaart’s book ‘Art In Public’ at a seminar on Sphere Sovereignty (June 8th 2013). One more part will follow.

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Imagine this scenario. Two children come running into your kitchen, screaming and shouting over each other. The first child is shouting ‘He pushed me! He snatched my scooter!’ And the second one is shouting ‘It’s mine, it’s not his. He shouldn’t be touching my scooter!’ Now on the face of it, these children are totally opposed to each other. They certainly aren’t conscious of any agreement between themselves. But if we take a big picture view, we see things a bit differently. Just one example: they both have a claim for ownership. One says the scooter is his by title, the other by use, so they agree that it is possible they can own a scooter. But these children don’t have jobs, where did they get the money for a scooter? They don’t know how to get to the shop, and even if they did, how would they get there? I think if we suggest that the scooter really belongs to the person who bought it and drove it home we might suddenly reveal some agreement between the two children.

A similar type of argument exists in the USA and the UK over government arts funding. The American National Endowment for the Arts, and Arts Council England, both face arguments over their budgets. In America, the Left wingers argue that autonomous artists are essential for free speech. No consumer will pay to hear their critical voice, so they need government funding. The Right wingers reply that these artists are not impartial; they are misanthropic degenerates who deliberately try and offend the public and undermine the values that they rely on. And if you are going to spend public money on art it should be for art that the public likes. Now, neither of these positions are completely without merit. In the UK things are less clearly defined, but we have, on one side, the artistic elite who claim that if the refined arts are going to survive they need economic protection, and others on that side argue that art is a vital x-factor for redevelopment of cities and, given the small amount invested by the government, we make a massive profit as a country from the arts. We can call this the ‘culture is our biggest export’ argument. On the other hand you have a lot of people who claim that art diverts money needed by more necessary budgets. We can call that the ‘how many incubators could that have paid for’ argument. It is an idealistic argument; you’ll notice that nobody ever asks how many abortions a piece of art would have paid for.

These arts fuding factions disagree as violently as the kids with scooters did in our scenario, so if we take a step back, what do we see? Well, Lambert Zuidervaart in his book Art In Public suggests that if we examine all their competing economic justifications, we see

“A binary political-economic system where government funding pump-primes an art world dominated by corporate business interests.”

This means that these factions all assume that the Artworld is a kind of market or industry that needs government stimulation to encourage investors, such as museum sponsors. So the Unilever series of commissions in the Tate Modern is normal for the contemporary art system. Or the large art collections of major banks are normal. So the only useful questions one can ask become about how much money the government spends or how much access sponsors can get. And where is the artist in all this? Well he seems to be an edgy individual, a celebrity floating in space, who lives on cigarettes dipped in red bull. You’ll notice that there is a lot of confusion about boundaries in this debate. Zuidervaart points out that the most striking omission from all of this are the mainstream museum activities, academic institutions, libraries, arts trusts and charities, religious groups, and so on. The non-economic institutions that are variously called Civil Society, the Third Sector, or Non-Profit Organisations. Zuidervaart settles on the name Civil Society to describe these Institutions for which financial gain is not the main ambition. So let’s look at what happens when Zuidervaart includes Civil Society in the argument. This also introduces the first of three premises that Zuidervaart defines, which justify government arts funding; the Societal Need Premise. (In subsequent posts I’ll describe his “Public Justice Premise” and “Arts Organisation Premise”).

Societal Need Premise:

Let’s imagine this time that you have three children. They are going away to stay with relatives, and are travelling alone on the train, so you need to give them rules that will get them there safely and help them settle in with the relatives.

The first I’ll introduce is Verity, the middle child. She is very honest and fair-minded, so you tell the others that when they have discussed everything together, Verity will make the final decision. And it is Verity who will make sure everyone has what they need.

The second I want to introduce is Adam, the youngest. He is in charge of the purse. Adam is a natural choice because he is very gifted with money. He gets good value for money, keeps a good account, and isn’t afraid to use money. With holiday time and hapless relatives at their disposal, they will almost certainly come home with more money than they left with.

The third child is the oldest; Sophie. When people first meet her they sometimes think she’s a bit of a daydreamer, but although she isn’t very decisive, in reality she is actually very perceptive, and is very good at remembering what it was they were doing when they get distracted. She is even very perceptive about herself. The kids always enjoy each other’s company if Sophie is there.

These three kids represent the three macrostructures of our democratic Society, as Zuidervaart describes them. Verity represents the government, and her priority is Public Justice. Adam represents the Economy, or Markets, and his priority is Resourcefulness. Sophie represents Civil Society and her priority is Solidarity. Our judgements about these three parts of our Society should be based upon how well they attain their own priorities. The government seeks public justice, the economy seeks resourcefulness, and civil society seeks solidarity.

We can see that these three parts of our society are not subordinate to each other. Verity needs money to ensure justice. Adam needs the other two, because without consumers, there is no business. Adam and Sophie benefit from the freedom Verity protects. Without Sophie, the other two lose their perspective and their purpose and become argumentative and frustrated.

But Zuidervaart emphasises that even while they need each other, they inevitably encroach upon each other’s territory and undermine each other. Adam thinks he can do Sophie’s job much more quickly and efficiently, and he is willing to do it for the right price. Sometimes he doesn’t want to give Verity her share of his profits, after all, she relies on a cumbersome voting system, when consumer decisions are much more rapid indications of what people really want. These are both examples of what Professor Michael Sandel calls our shift from having a market economy to being a market society, where the ultimate values are market values, and everything must mirror the speed and productivity of the market economy (What Money Can’t Buy).

So these kids rely on Sophie to constantly remind all three of them of their priorities. As they bicker in the train station she re-introduces solidarity by capturing their imaginations and describing where they could be and the wonderful time they will have there. She reminds Verity to pursue Justice rather than popularity, Adam to pursue resourcefulness instead of pure profit, and herself to pursue Solidarity, even when she herself hankers after power or plenty.

But this is where we find the chief weakness of Zuidervaart’s book. He wants Sophie to redirect Adam to ‘Resourcefulness’, but Adam thinks the purpose of the Economy is to seek ‘Profit’. They are liable to bicker. Zuidervaart admits to a lack of economic expertise, and points us to Bob Goudzewaard and Harry de Lange’s book Beyond Poverty and Affluence to fill the gap. What Zuidervaart’s short-cut misses out is the way that our consumption accelerates the process of providing for more people with less wastage, in an industrial cycle. In short, pursuing profit inevitably leads to pursing efficiency; but pursuing efficiency alone can very easily restrict prosperity to the richest countries. There is a reason for pursuing profit that benefits everyone indirectly, which is why we no longer have British famines. However it is true that pursuing profit will also increase pollution if laws are inadequate or badly enforced. So my question for Zuidervaart is this: why bother to constrain the economy’s territory if you are then going to constrain its purpose? Yes, Capitalism without limits must be redirected to Resourcefulness. But regulated Capitalism is free to pursue profit. That’s the whole point of limits. Normal behaviour on the rugby pitch is frowned upon in the aisles at Sainsbury’s. However, inequality and exploitation are fair targets for criticism. But I would suggest they are also indicative of very poorly executed Capitalism.

The reason I’m identifying this is that it calls the whole idea into question. How are Arts Organisations supposed to redirect our Society if artists don’t understand other people’s business? We see lots of examples of this over the years, of artists who have grasped their obligation to speak, but not done so from an informed position. I saw one artist make a project attacking the pollution caused by Capitalism where the example she used was from a natural disaster that occurred under Gorbachev. Yet the answer is quite simple. Although our society will have to rely on commonplace assumptions minute by minute, these are challenged or supported by professionals who use reason, science, or imagination to change these assumptions over time. This is part of a process of turning conformity into solidarity. These professionals, including scientists and artists, must research what it is they want to talk about exhaustively. Not just confirming their opinions, but challenging them. They can then innovate productively. But on everything we haven’t researched we must have a professional vow of silence. No matter how stupid it makes us look, or how obvious a thing seems to everyone else, if we haven’t gone and looked, we can’t speak.

So, with this qualification, I think Zuidervaart’s depiction of simultaneous need and conflict between the government, economy and civil society rings true. And it forms the basis for Zuidervaart’s ‘Societal Need Premise'; that our Society needs robust Arts Organisations within our Civil Society that will redirect our institutions to their priorities. They provide the imaginative communication that succeeds in helping us examine ourselves and remember where we are going. However, Artists must take this responsibility seriously.

Zuidervaart is arguing here that by nature, what he calls “Art in Public” belongs in Civil Society. It is Sophie’s territory. Solidarity is the best fit for the purpose of the Arts in our Democratic Society, because they help people discover meaning and purpose. But it is not just that they redirect society on our behalf. Instead, as the arts are practised in public they renew our ability to take part in Society. For example, when a Shakespeare play is studied in a school, the pupils aren’t just taught by rote to remember the plots of the plays so they can pass an exam and get a well paid job. No, the teacher asks them to also look at their own life in the light of what happens to Romeo and Juliet. And in the process of doing so, they become able to articulate themselves generally, so they are now able to form views and describe them without resorting to violence. The arts are like one of those road-building vehicles, with the same tracks as tanks. They bring their own path with them, falling infinitely in front of them, and they leave a polished road behind for others to use.

Edited from a lecture I gave recommending Lambert Zuidervaart’s book ‘Art In Public’ at a seminar on Sphere Sovereignty (June 8th 2013). Two more parts will follow.

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The recent collection of WG Sebald’s biographical writings, entitled A Place In the Country, invites us to consider the influence of six great writers that were dear to Sebald during his life, the implication being that he too belongs on the list. The six greats are ‘tormented souls,’ and it is ‘their absolute failure to accommodate life and art, to which Sebald returns again and again.’ The priority for this collection is the window it may open onto Sebald’s own corpus through his analysis of ‘those who devote their lives to literature, “the hapless writers trapped in their web of words.” Caught between a ‘nostalgic utopia’ and the ‘inexorable march of progress towards the brink of the abyss’. But I was surprised to find there was a far more definite connection running through these essays than that of the clairvoyant Romantic artist cliché, who apparently risks being claimed by this generation of scholars as a sort of first-trimester-Psychogeographer. The floppy word ‘life’ in the introduction obscures the word economics, a concern which comes up metronomically in these essays; the chief repetition that makes it clear that they form a complete work together.

This is economics in the specific sense of coming to terms with the demands of nature upon us; οἰκονομία (household management). Sebald meditates on how the artist should arrange their living while the shifting terms of our truce with Nature exacerbate an already precarious position. This very valuable book oscillates between two poles, the French Revolution and the Industrial Revolution. As we pass (roughly) chronologically with the six authors through these paradigm shifts Nazism looms, of course. But when we reach it Nazism is viewed through the lens of a German Agricultural political heritage, managed with a mailed fist.

Yet what is most interesting is the way in which Sebald returns so deliberately to this economic theme in each essay but completely fails to interrogate its significance, like a face-blind man confidently and repeatedly showing you a photographic portrait. What is absent is an account of the role capital has to play in making utopia affordable; some would say inevitable. The commemorative arts in antiquity encircled the Polis, and belonged to a way of life where ‘household management’ had been taken care of. For the Greeks this was when you could enjoy the scrutiny of your peers, or in the Modernist era, when you could afford a room of your own. Literature is life After Wealth. In these essays Sebald erroneously applies the Romantic Sublime to the overbearing endurance of capital; wealth that outlives its accumulators; a financial process that has been impiously elevated to the immortality of nature. The tiny human figure in this new picture doesn’t stand on top of a mountain – he stands on a mezzanine overlooking a vast Chongqing factory floor.

What inspires Sebald’s vertigo inducing vision of capital is his conflation of the Terror of political revolution with the Industrial Revolution:

There lurks the fear of the chaos of time spinning ever more rapidly out of control. When the young Mörike (1804-1875) begins writing, he has at his back the revolutionary upheavals of the end of the eighteenth century, while the terrors which herald the new age of industrialisation are already silhouetted on the horizon, the turmoil unleashed by the accumulation of capital and the moves towards the centralisation of a new, cast-iron state authority. The Swabian quietism Mörike subscribed to is – like all the Biedermeier arts – a kind of instinctive defence mechanism in the face of the calamity to come.

In the short-term this is an opinion that has its merits. The uprooting and redistribution of muscle power around the British Isles was a social calamity with effects that some argue are still felt today (I have no idea if the same was true in Germany). Political revolution and Industrial revolution both open up periods of innovation and experiment that bewilder and exploit those that live within them. Yet it seems clear enough that Sebald sees this ‘spinning out of control’ as an inherent and enduring property of Capitalism, rather than an extension of the disdain that landowners had already felt towards the working classes for generations. Yet the ‘precariousness’ of life in this new paradigm seems to me to be nothing more than the experience of its novelty.

Sebald’s view that capital is destabilising and spiritually corrosive is unconvincing given all the energy that has been harnessed and labour saved so far. I doubt any system has liberated more individuals to be able to enter education and spend time on the arts as Capitalism. I am one of those fortunate enough to have received the general life-long bursary of industrial commonwealth. Even unsuccessful artists like myself can persist in making art without starving to death. Mörike’s ‘defence mechanism’ is merely an inability to understand the forces at work, and the same nostalgic ‘wishful utopia against progress’ we find amongst the Stoke Newington Set.

But Sebald is not without insight into the ways that humanity can practice old sins with new capital. Keller’s character Heinrich describes the elaborate domestic rituals by which his mother lives on almost nothing. Sebald demonstrates ingeniously how this tale, which deliberately evokes saintliness and the legendary, does not provide an alternative to capitalism as it first appears, but is an exemplary case of capital accumulation. Keller (1819-1890) was ‘obliged to experience first hand how what has been painstakingly saved up by means of self-denial is carried over to the next generation as debt.’ The mother has created a perverse kind of ancestor worship whereby she can watch over Heinrich for the rest of his life even though they both know she cannot see him beyond her grave.

Yet Sebald goes on to repeat the erroneous mantra of this book, ‘Keller was one of the first to recognise the havoc which proliferation of capital inevitably unleashes upon the natural world, upon society, and upon the emotional life of mankind.’ The irony is that Keller’s critique does not go far enough for today’s reader. If one were to scale up the mother’s mode of living on almost nothing, as we find in the slums, we would discover it is in fact a highly inefficient and polluting way of life. Not only does she hand over an emotional debt to the son, these legions of modest dwellings deforest and pollute the natural world. What Sebald fails to appreciate in all of these essays is that Industry is the art of making a high standard of living available to billions, while reducing their effect on the environment. Capital creates thriving cities which reduce the area humanity occupies, while providing for their needs with far less energy. Capital dissolves social castes and provides myriad alternatives to prostitution in deprived zones. Capital allows people who were destined for the production line to obtain an emotional, intellectual life. The question isn’t how capitalism can be slowed down to an acceptable pace for middle class Europeans, but rather how we can get over ourselves more quickly while capital gives access to commonwealth for these others we once, perhaps we still consider inferior to ourselves. The more people involved in this process globally, the sooner climate and conflict can be resolved.

The middle class fear is that if all mod cons are given to everyone the planet will choke, but this is wrong-headed. The process of delivering technologies to the masses demands their constant reinvention – new forms that do the same work with less effort.

True gold, for Keller, is always spun with great effort from next to nothing… False gold, meanwhile, is the rampant proliferation of capital constantly reinvested, the perverter of all good instincts.

No. These common sense instincts are factually flawed, just as the observation that the sun goes round the earth is an anthropocentric illusion. Keller’s alternative to capitalism is a system of barter exemplified by Frau Margret who owns a junk shop. Junk is brought by customers who pay tribute to her with consumables, their pre-capitalist Matriarch (also idealised by Engels). No, Keller can keep his tribal obsequiousness. And his junk can be sorted into the fruits of Work and Labour, the latter to be scrapped and recast in better, life-affirming forms.

This praxis of living on nothing is reprised in Sebald’s praise for Robert Walser, (1878-1956) a transient exigence imposed to some extent by the Nazis. Walser’s life story testifies that when the world goes mad you must enter the asylum. Walser was key to Sebald’s realisation that ‘everything is connected across space and time’, which is the true kernel of his writing practice; currently being trudged into the mud by the new breed of professional psychogeographers. They can even obtain a Chair in Psychogeography in a respected university, not that they would dream of sitting down. One such synergy is ‘Natural history and the history of our industries’ – this is a profound connection of two categories usually treated as opposites, prominent in After Nature, and this is surely Sebald’s most rewarding observation about capital – that the rigours of nature, harnessed, are at the heart of Industry. This seems obvious, but most people behave as if nature is a gentle equilibrium that needs to be defended from our interventions. Sebald sees nature as something temporary on the face of the Earth, a senseless botcher that undoes the marvel it achieved blindly moments before. Industry exports this chaotic genius from the automatic operations of our cells. Motor proteins are directly related to motor cars. Sebald’s error is to be intimidated by this and join with these other great authors who claimed Agriculture as a stalemate; a compromise with nature. The allotment garden seems a good place to get off, and it is no accident that many academics hope to be allotted a quiet room where they can tend their books and papers like vegetables in a greenhouse. But there is ‘never a stop’, and as successive generations of engineers take it in turns to kick Malthus in the balls, we will find widespread equality, freedom and cooperation demand automation.

It is hard to explain why Sebald sees frustrated wisdom in these agricultural obsessions. He even goes on to explain that allotment settlements in Berlin in Mörike’s time were created as an expression of a desire to extend the Fatherland and create German colonies in Africa and Tahiti. In this case it is Agricultural idealism, not the manic stock market, which is fertile ground for nationalistic tyranny. Nazi Germany hid a beating industrial heart behind an Agricultural screen of blood and soil. German factory workers would mail-order peasant outfits from Nazi periodicals to wear at the weekend. So why does Sebald double-back and describe centralised state authority and capitalist accumulation as bedfellows when they have an inherent antipathy? Surely Germany was a very peculiar case in harbouring both. Without the failure of capitalism, stock market crashes and war reparations, it is hard to imagine Nazism would have had so much appeal. The slavish sameness of the Nazi production line isn’t one of productivity worship – it is emblematic of the death of the individual, consummated in death on the battlefield. The robot is their ideal citizen. The Nazi attitude to butter is famous: I can’t believe it’s not bullets.

This German heritage of agriculture and aristocratic authoritarianism is hinted at in Sebald’s essay on Hebel (1760-1826). He was the editor and principal contributor to an almanac, the Hausfreund, which can be considered emblematic of the importance of ‘household management’ to that particular writer.

At no point were his hopes and philosophy directed at a violent and bloody reversal of the status quo. His concern was only ever for the practical improvement of the living conditions of the people, such as promoted by Karl Friedrich, Grand Duke of Baden.

This member of the Aristocracy advocated the ideas of the French Physiocrats, whose ‘economic philosophy’ centred on Agriculture. Sebald’s judgement is that this group wished to inoculate the German Aristocracy against revolution with a dose of ‘Bourgeois rationality’, conserving the natural order of benevolent despotism. Germany would become ‘a large and flourishing garden’, where the lower orders were too blessed and busy to think of a revolution that could only return to terrorise them in turn.

Everywhere peace and satisfaction would reign, “If only all men would cultivate the fields and provide for themselves with the work of their hands”. In such nostalgic utopian views was the educated middle class wont to articulate its discomfiture at the rapid spread of the economy of goods and capital it had itself created, and which was now proliferating year on year.

These astute comments on middle class hypocrisy remind me of the comments of Engineer D in After Nature, who has lost his belief in the science he always served:

the revolutions of great
systems cannot be
righted, too diffuse are
the workings of power,
the one thing always
the other’s beginning

Again both Industrial and Political revolution are invoked in one stroke. But further, in Sebald’s marvellous poem the natural process of evolution, both iconographer and iconoclast, becomes identified with the technical ingenuity conjured up by the human mind. Industry is an extension of Evolution in the mass of interconnected entities. This is true. Metabolism is at the heart of cells, combustion engines and household management. Sebald demonstrates that evolution is not the more gradual, comfortable cousin of revolution; great systems cannot be righted. Nature has always threatened to overwhelm Civilisation, but now the same powers have been invited within the city walls by Industry.

Perhaps the life of Rousseau (1712-1778) weaves these threads together best. He shared the Physiocrat faith in Agriculture. When invited to draft a constitution for Corsica his ideal was to create a non-hierarchical society administered through rural communities. Bartering, again, would replace the monetary economy, and agriculture was seen as the ‘only possible basis for a truly good and free life’. Luckily for Corsica, Rousseau couldn’t face the journey from Ile St-Pierre that would be necessary to realise this dream. ‘A utopian dream in which bourgeois society, increasingly determined by the manufacture of goods and the accumulation of private wealth, is promised a return to more innocent times.’ But by depicting this as an ‘inherent contradiction’ between utopian nostalgia and the ‘inexorable march of progress towards the brink of the abyss’, Sebald overlooks the possibility that the powers unleashed by capitalism may improve the standard of living generally, and that ‘private wealth’ may increase individual freedoms. The question is really how these benefits should be managed with equity, and it seems inevitable Rousseau’s rural communes would become a way to distribute lack fairly rather than create prosperity.

Even the Bible, the handbook of so many Agrarian idealists and Adamites, bars the way back to Edenic innocence with a flaming sword. The future is a Holy City, furnished with parks; Eden was always a peaceful garden surrounded by wilderness under the rule of nature; its natives plucked fruit in the equatorial fashion; Adam didn’t need to delve or Eve to spin until they were in the muck. Agriculture has just as much toil about it as Industry, and the labourers in both field and factory either receive a safer, easier working life from machinery, or the chance to go to University. The word unemployment implies that employment is the natural order of things. I suggest disemployment. It makes it harder to justify these elitist tuition fees.

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