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‘Of Dawn’ out in Interzone 235

July 25, 2011 //
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Much excitement at Allumination Towers as Interzone 235 has just come out. It includes my novella ‘Of Dawn’ – more details / buy a copy here. The story’s been rather beautifully illustrated by Richard Wagner, he’s caught its mood perfectly. Alas, this is the biggest version of it I could find; to get the full effect, snap up your copy of Interzone!

Of Dawn in Interzone 235

And of course, there’s a lot of music in the story. Some of the sounds that helped inspire it are name-checked in the story, but there’s some other very important stuff that (in the end) its protagonist Sarah didn’t run into. I thought I’d share some of it here…

That’s ‘Rattler’s Hey’ by Belbury Poly, from their album ‘The Owl’s Map’. They’re one of the Ghost Box roster of artists – strange and wonderful music from a strange and wonderful label, and a big inspiration for the story.

Brian’s hypnotic, evocative music is all too easy to lose yourself in – I’ve tried and failed to write about it directly, the best thing to do is just open up your mind and listen. Check out more of his work here at his website.

 

And finally, that’s ‘The Pheasant’ from Matt Berry’s mighty ‘Witchazel’ (imagine Ronnie Hazlehurst’s great lost pyschedelic soul album, and you’re part way there). For more, here’s his MySpace page – plus my ramblings about ‘The Badger’s Wake’, one of the album’s key songs, in a previous blog post.

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Categories Fantasy, Music, My fiction, Short stories, Uncategorized

Bruce Pennington exhibition at the Atlantis Bookshop

June 15, 2011 //
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Well, much excitement at Allumination Towers as the other day I met Bruce Pennington! Even more excitingly, the Atlantis Bookshop will be hosting a major retrospective of his art in July and August. The exhibition catalogue website is now live, and stunning! There’s also going to be an interview with him in the next Fortean Times.

You may or may not know the name, but you’ll definitely know his work. He was the New English Library’s main cover illustrator in the early 70s – his images went a long way to defining what genre fiction looked like in its New Wave heyday.

Anyway, here’s the flyer for the exhibition – it’s got all the details you’ll need to go along and be astonished -

I’d only ever seen his work on scruffy, secondhand book jackets. While I was at the bookshop, I saw some of the limited edition prints they were preparing – seeing his images at full size, original colours blasting off the page, was remarkable. I suspect that the exhibition itself will be a cornucopia of wonderment – I for one can’t wait!

Oh, and finally, here’s the audioboo I recorded just after meeting him -

Bruce Pennington, secret hero of 70s Brit SF (mp3)

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Categories Art, Fantasy, Horror, Science Fiction, Supernatural, Visionary

Psychedelia, empire and Matt Berry’s badger

April 27, 2011 //
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If there’s one thing that Matt Berry’s ‘The Badger’s Wake’ (available on the the excellent album ‘Witchazel’) has been helping me think about, it’s how deeply English psychedelia is rooted in nostalgia. From Richard Dadd on, it’s been about looking backwards as much as forwards.

Again and again, key visionaries have gone diving into memory, and made that memory blazingly, impossibly real, while also being fully aware that the vision thus produced is built on something that has been lost before and will be lost again. The fairy’s shimmering gaze, remembered from childhood, refracted through adult eyes, can never make up for the father’s bloody death.

Understanding that is key to understanding why – harking back to childhood – Syd Barrett called The Pink Floyd’s first (and finest) album ‘The Piper at the Gates of Dawn’. It’s the name of the chapter that gives ‘The Wind in the Willows’ its deeply peculiar heart; Pan’s first and most dazzling eruption into children’s literature, a deep invasion of a nation’s subconscious at a moment when the idea of defence has not even occurred to it. Here’s a very accurate (and rather well done) TV adaptation of that moment:

 

 

Ronald Hutton has written fascinatingly about the depth and resonance of that chapter’s impact, noting how it was key to the development of the belief system that would come to underpin modern English witchcraft. Witchcraft, of course, is a kind of magick; and magick of any kind shows us the psychedelic mind at its most militant, living out the belief that change can be imposed on the world through nothing more than the exercise of visionary will.

Of course, the English have already changed the world, most directly through centuries of empire. On the face of it, such dominion would seem to be a profoundly un-magickal exercise. And yet, the first theorist of empire was John Dee, the mage of Mortlake. Metaphysician to Queen Elizabeth I, he tried to understand how will could shape the world to an England-privileging vision.

In that context, empire becomes a practical outcome of a magickal intent. And there is indeed something uncanny in the con-trick that England would go on to play on the world. For the Empire was – in part – a conjuring trick; a sleight of hand that misdirected an audience of billions, a rigorously enforced hallucination that dazzled them with myths of English superiority.

There was, of course, a very different reality to see, if you knew where to look. Many did. Unable at the last to sustain the vision, empire fell. And – in that precise moment – English psychedelia exploded, creating the kaleidoscope that was the late 60s. The iconography of its key artefacts is fascinating.

As noted above, Syd Barrett looked back to childhood, dazing himself with its loss. Others turned back to another kind of innocence, living out a nostalgia for empire. The Beatles identified with the rank and file, and recast themselves as Sergeant Pepper’s band. Jimi Hendrix dressed himself in the martial rags of the Light Brigade. Even Rolf Harris joined in, uniting memory of childhood with memory of empire in the searingly peculiar ‘Two Little Boys’:

 

Any 60s Granny would have been born into Empire; now, half a century or so later, Granny Takes a Trip. More significantly in this context, I Was Lord Kitchener’s Valet also dressed the decade’s children. The battered old imperial warhorse became an oddly natural psychedelic icon, his ‘your country needs you’ recast as a summons to metaphysical rather than muddy physical battlefields.

New psychedelic worlds were opening up, ripe for conquest; a direct response to a collapse in outward national reach. The youth of England had once had the world to risk themselves in, to win experience in. Such expansive adventuring was no longer possible, and so the quest turned inwards.

Unable to play in John Dee’s world, they sought to reach his angels instead, kissing the sky and then looking beyond it. Hendrix knew very well that a kiss is only the beginning of any seduction; that it can be a prelude to both invasion and occupation. ‘Is this tomorrow, or just the end of time?’ he went on to ask.

The video cannot be shown at the moment. Please try again later.

 

In many ways, it was better that – for the Empire – it was the end of time; that such a dangerous, damaging, limiting vision should have no tomorrows left to it. But such deep change included deep loss. ‘Am I happy or in misery? / Whatever it is, that girl put a spell on me.’ Britannia’s emotional pull remained strong and profoundly disturbing, even as her temporal power ebbed.

Hence the nostalgia inherent in English psychedelia. Seen in this light, the English psychedelic period becomes a brilliant gravestone. It was an attempt to retool imperial machinery to conquer, colonise and control inner worlds, to make up for the loss of nation defining levels of power in this outer world. And – as had always been the case – such machinery was a mixed blessing. Some returned with riches; others were blasted and fell by the wayside.

Rudyard Kipling’s ‘The Gate of a Thousand Sorrows’ is a key text here, showing us a man lost and broken, two thousand light years from home. Geographical alienation within empire has led to psychedelic alienation within the self. Kipling’s stream of consciousness is a remarkable foreshadowing of the ways that 60s vision questers could so comprehensively lose themselves.

Kipling predicted English psychedelia in its gentler, more pastoral form too. There are books like ‘Puck of Pook’s Hill’ – and then, there’s his short story ‘They’. It’s one of the most haunting in the English language.

It begins with a man who has known deep loss, motoring through the landscape; getting his head together in the country. It ends as he comes to a profoundly moving awareness that he can know the past; that he can be touched by it; that it can be for a moment entirely real; but that that reality can only ever be temporary, and will always be lost. Vision is as mortal as anything else. Every second is finite. The end of time is always happening now.

And with that, a return to Matt Berry’s set-haunted song (as a footnote – Dadd believed himself to have been maddened by Osiris – I can’t help thinking it should have been Set). Badgers are a deep English icon, far less problematic than bulldogs or St George. There’s a powerful quietness to them, a strength that contains wisdom and patience rather than command and control. In ‘The Wind in the Willows’, Badger is the wisest and most senior of animals.

Berry’s badger taps into this tradition. It lies at the heart of a wonderfully-evoked pastoral, a visionary dream of rural England. It’s the kind of landscape that fever thrashed Subalterns would dream of; that – in 1982 – Syd Barrett would head back into for good, walking fifty miles out of London to at last escape the dark heart of the post-imperial trip. Many others made – or tried to make – similar journeys.

And yet – in the most powerful response to such pastorals I can imagine – Berry’s badger is dead. The song is explicitly a wake, and its subject is not the conjuration of a vision, but the impossibility of sustaining it. This was something Syd Barrett understood, too. He spent most the latter part of his life making artworks that he would then destroy. Visions happen in time, and time dies.

‘The Badger’s Wake’ is a less oblique statement of the same conclusion. It nails the wistfulness at the heart of English psychedelia, and opens the door to an understanding of the deep and complex sense of loss that underpinned it. For me, that makes it one of the finest pieces of English psychedelic music since John Dee first talked with the angels, and then went on to seed the dream that was empire.

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Categories Fair Folk, Fantasy, Music, Psychedelia, Visionary

On Britishness

April 12, 2010 //
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I recently took part in the BSFA’s British Science Fiction & Fantasy survey, which led to the publication of a rather nifty little book comparing genre self-perception now and 20 years ago – more details here.

The book was edited by Niall Harrison and Paul Kincaid; they’ve done an excellent job of picking out interesting survey responses, and weaving them into a text which both once reaches clearly defined conclusions, and encourages further consideration and debate. One of his key concerns is to understand just what Britishness means to genre writers working in the UK.

To celebrate publication, I thought I’d post my answer to his question about Britishness in full, here on the blog. So:

Do you consider there is anything distinctively British about your work, and if so what is it?

That’s a difficult question to answer. I’d say probably that everything I write tends to be rather depressive (either the world gets destroyed, or the protagonist dies, or both), and to have a strongly interior focus; the weird elements are usually amplifying metaphors for whatever’s going on emotionally or thematically in the story. I’m not sure that these are exclusive properties of British genre fiction, though.

On reflection, for me the most purely British genre moments don’t come in fiction. They’d be Delia Derbishire’s original orchestration of the Doctor Who theme:

the ‘flashbacks to a Martian hive cleansing’ sequence in Nigel Kneale’s ‘Quatermass and the Pit’:

and Christina Rossetti’s sensationally peculiar poem, ‘Goblin Market’.

Of them, the first two combine deep and entirely convincing visionary reach with a sense of having been patched together with double sided sticky tape, papier mache, and whatever else is to hand. They feel very low-tech, and entirely personal – the product of deep personal need and craft, fulfilled in a Neasden back room rather than a Swiss laboratory, an LA film studio or the board room of a Japanese zaibatsu.

There’s something very British about that; as Ballard knew so well, it’s the obsessed achievements of the suburban imagination that are our tomorrow. Come to think of it, that sense of an entirely convincing, menacingly peculiar science fiction that was also clearly built in a shed comes out beautifully in Doctor Who classic ‘Tomb of the Cybermen’.

And of course, there’s ‘Goblin Market’ – a wonderful poem, clearly fascinated by and soused in the deep matter of rural Britain, but also one that refuses to finally draw the bleak and terrifying conclusions that it is so clearly leading up to.

For most of the way, it’s a truly odd tale of the Fair Folk, fruit addiction, and late Victorian twin sisters; but it resolves with a deeply conventional, deeply unconvincing, deeply sentimental ‘if sisters love each other, everything will be ok’ finale (in fact, my story ‘Changeling’ is in part an attempt to write a truer conclusion to it). Rossetti repressed the poem’s true conclusion – there’s something very British, too, about that repression.

Having said that, I get the feeling that there’s much really interesting genre work worldwide that just doesn’t get translated into English. Not having read any of it, it’s difficult to say how British writing might compare with it, and thus what might in fact be specifically British about the SF / Fantasy written within these borders.

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Categories Aliens, Fair Folk, Fantasy, Modernity, Science Fiction

Starting the next book

October 14, 2009 //
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Another quiet month on the blog, as ever because it’s been very hectic elsewhere. I’ve started a really fascinating project for Counterpoint, the British Council’s thinktank – more details over at my Disappearing blog, or at the project site itself – and I’ve begun writing the next novel, which is what this post is about.

So far, I’m about ten thousand words into it, and it’s becoming clear that it’s at once a bit of a departure, and a logical progression, from what I’ve been writing over the last few years. On the one hand, it’s very much science fiction, rather than fantasy or horror; but on the other, as I write, I’m slowly realising that it shares a set of obsessions with previous, more fantastical stories.

I don’t want to go into too much detail, because I’m still working it all out myself! But, first of all, it shares a common set of inspirations. It’s basically ‘Faust’ crossed with ‘The Third Man’, in space. As I write it, I realise I’m getting a lot of texture from sources that have previously driven the more purely weird fiction, including Julian Maclaren Ross’ louche Soho memoirs (which very directly inspired London fictions like ‘Sohoitis’ and ‘Golden’), and elegantly restrained English horror movies like ‘Dead of Night’ and ‘The Innocents’ (which have sat behind pretty much everything I’ve ever done). It’s a lot of fun dropping these kind of influences into a fully science fictional environment, and watching both bend out of shape as they accomodate each other.

Secondly, it shares an understanding of how we interact with technology, and what that means in fiction. There’s a fair amount of talk about how science fiction writing is a subset of fantasy, because it too is set in and deals with invented worlds (albeit worlds based, or aspiring to be based, on actual science). Alternatively, people argue that fantasy is a subset of science fiction, because, through its scientific content, science fiction engages with actual reality in a way that fantasy refuses to. As I write the new book, I’m beginning to think that they are actually equivalent at a deep level. Both posit invented tools for dealing with a particular world, or invented components of a given world, and then explore the impact of either or both on the people who engage with them. Whether those tools and components are technological or fantastic in nature is immaterial.

Given that, switching from writing fantasy and horror to science fiction has been easier than I thought it would be. And in doing so, and in writing about in particular information technologies that very much mirror what we’ve got now, I’ve realised that we tend to overlay the science fictional elements of the world we live in now with fantasy. And, of course, there’s the fact that, by living in a consumer culture that’s constantly presenting with us with novelties, we live in a world built on the kind of exploration of and reaction to newness that’s central to these two kinds of genre fiction. These are both thoughts I’m still pondering, and just beginning to explore in the book – it’s going to be interesting to see what kind of argument develops from them as I write.

So, that’s what I’ve been up to, and that’s the new book. Oh, and there’s a new short story, too – but it needs a little editing before I submit it anywhere, so more on that another time…

Categories Fantasy, Fiction, My fiction, Science Fiction

Reviewing ‘The City and The City’

May 24, 2009 //
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Well, I’ve just finished China Miéville’s superb new book, ‘The City and The City’. It’s utterly gripping, a noir-ish police procedural with an Eastern European feel that both builds on, reacts against and moves beyond the concerns and achievements of his previous novels.

So you’ve probably worked out that I’d recommend it to anyone who shares the concerns of this blog. Whether you enjoy excellent, imaginative fiction, open-ended modern poetry (or even, I’m sure, experimental or improvised music), it’s well worth checking out.

And now I’m going to talk about it in more detail with MULTIPLE SPOILERS, so if you haven’t read it yet, and don’t want any surprises ruined, STOP READING NOW!

*SPOILERS AHEAD*

Right, that was pretty unambiguous. Anyway, now that I’ve done that, I can start giving away plot points left, right and centre – and to talk about it properly, I really need to do that, because what it is and what it means are so carefully and effectively intertwined.

At the heart of the book is the relationship between two twinned cities, Beszel and Ul Qoma. Both are very literally, and very substantially, intertwined; ‘crosshatched’, to use Miéville’s coinage. Much of the detail and action of the book comes from that relationship, and the way that inhabitants of the two cities have adjusted to it.

For me, the book’s central achievement is the way that it uses that crosshatching to literalise a metaphor set, one that both forces detailed consideration of twinned / opposing otherness, and refuses to collapse into any final meaning or commentary on them.

At various points as I read the book, I went from understanding the two cities as Christianity and Islam, the West and the East, to wondering if the whole book was a kind of coded intellectual / literary autobiography, via seeing it as a way of talking about splits between genre and literary fiction, then reading it as talking about left / right wing oppositions, and so on.

The imagery supports all of these readings, and – I’m sure – many more, without insisting on any of them as full or final. That’s something I really loved, for many reasons. Most immediately, it builds very directly on one of my favourite moments in his previous novels – the climax of ‘The Iron Council’.

As you’ll no doubt remember, the book ends in an image that simultaneously represents two directly opposed emotions – hope and despair – in a way that’s very directly inspired by one of the great Western comments on the distance between legend and reality, the final frames of ‘Butch Cassidy and the Sundance Kid’.

For me, that image felt like the crystallization of an internal opposition, between China the Marxist (who believes in the possibility of radical, positive change in society) and China the Realist (who has a perhaps more nuanced and pessimistic view of human nature). I thought it was a wonderful presentation of two opposed stances; and I also wondered where he’d go from there, how he’d reconcile the tension between the two viewpoints.

My mistake was to see the choice as a binary one. Miéville’s built on the moment by finding a third way, and is now operating – far more effectively than at any previous point – as China the novelist, China the Image Maker. Rather than building narratives that endorse or discuss particular political viewpoints, he’s creating open image sets that resist simple, final conclusions, and instead encourage readers to think for themselves.

That creative maneuver is profoundly refreshing. It’s a reinvention of China’s root definition – he’s moved from being a novelist engaged in a very specific (albeit important) argument with genre, to one who uses the tools of genre to look out at the modern world – and it moves him into fascinating new literary company.

Previously I’ve pitched him to people as (in very glib shorthand) Britain’s leading Marxist Fantasist; now, his use of internally coherent but literally inexplicable image sets mean that it’s possible to read him in relationship with cutting edge modern poets like Jeremy Prynne, Lee Harwood and Ken Edwards, who work very hard indeed to balance that same clarity of image with opacity of final meaning, and even of language.

But how fully achieved is that transition? ‘The City and The City’ does hold true to relatively traditional narrative structures; it does have recognizable echoes of previous books, and of the habits of writing that have driven them. Two key examples for me are the collapse of the final Orciny myth, and the mass breach that leads to city-wide chaos as the novel draws to a close.

The former seems to me to be very close to the resolution of the Magus Fin narrative strand at the climax of ‘The Scar’. In both cases, we discover that a central, motivating myth – a Macguffin – is in fact a fiction, a fantasy generated out of neurotic personal need.

However, there is progression here too. The Magus Fin functions as a critique of reader expectations of genre, pointing up the gap between the cod-Fantasy motivations we’re often too comfortable with (Our talisman has been stolen! We must retrieve it, lest we face the anger of the gods!) and the more sophisticated, realistic drivers that make the political world happen (We’re economically exposed! We need to get our data back!).

Althought the Magus Fin narrative does throw a light on political myth making, it’s fundamentally an argument about genre, made from within genre. The Orciny event – although ostensibly similar – can be used to think about genre, but sits outside it. The meanings that can be derived from it centre more on the way that personal world fantasies are received, processed and responded to by the body politic.

So, I’m undercutting my own argument! Read in this way, the Orciny event becomes a conscious reflection on the Magus Fin, an attempt to include its concerns in a broader argument about the real world nature and reception of fantasy (rather than just Fantasy).

And then there’s the mass breach that ends the book. The Threat to the City is a repeated Miéville structural trope, one that is – for me – very directly derived from his genre roots.

Binary oppositions are fundamental to Fantasy; magical heroes need magical monsters, shadow selves that exist to help the hero shine. And, of course, the stronger the shadow, the more glory there is in overcoming it. So, the city gets threatened with destruction, to allow our heroes to save it – to define the terms of their achievement.

But, as I type, I’m realizing that there’s more to China’s repeated city destruction attempts than I’d previously thought. Not all destructions are equal; some, in fact, are to be encouraged – witness, again, ‘The Iron Council’. Breaking the status quo can be – or, at least, can aspire to be – A Very Good Thing.

Seen in that light, the mass breach becomes more interesting. It represents a moment of possible transcendence, an escape from an artificial set of limitations. That would destroy Beszel and Ul Qoma; but it could also liberate a new city, one that might provide its inhabitants with an easier and more fulfilled mode of living.

A shock, or a release? Such a change would be both, at once; and each has their costs, and their benefits. The mass breach forces consideration of such a transition as the novel climaxes, without committing to a final judgment as to whether it would be a Good Thing, or a Bad Thing. As such, it’s a very effective component of the novel’s broader strategy of constructive ambiguity.

There is one thing that the book is very unambiguous about, however. Unlike Miéville’s previous novels, there’s no magic in it at all, nothing of the supernatural. Beszel, Ul Qoma, Orciny, Breach; within ‘The City and The City’, all are entirely human constructs, very carefully sited in our world.

As such, the book has the same kind of relationship with the genre of Fantasy that slasher movies have with Horror. In (say) ‘Psycho’, or ‘The Silence of the Lambs’, Horror is achieved; but its achievement is an entirely human one, making these films meditations on our shared capacity for evil, rather than abstract exemplifications of an external darkness.

Likewise, ‘The City and The City’. It’s an entirely fantastical book that has no Fantasy in it whatsoever. Where there is mystery – for example, in the precursor machine / culture – it springs from a very human lack of knowledge, and consequent fantasising, rather than from any sort of supernatural intervention.

At heart, it’s a meditation on the ability of the human imagination to build unreal worlds, and then to make them real by agreeing on them. Beszel, Ul Qoma; each city is a convention set that only exists because enough people agree that they’re there, consensual hallucinations that become real through that very consensus.

By contrast, Orciny’s failure is not untruth; rather, it lies in its inability to gather enough followers to give it life. If enough people used it as a tool for imaginative interpretation of the world around them, it would become real, just as Ul Qoma and Beszel are – within the book – entirely real, entirely non-fictional.

So, a book that contains much; and a book that is hard to review, precisely because of its refusal to settle into a single set of meanings. That makes the above necessarily provisional; it’s one interpretation, where many are possible, and none can be fully or finally ‘right’. And, of course, there’s a lot in the book that I haven’t mentioned at all.

Which, in the end, makes the responsibility for finding ‘meaning’ in the book an entirely personal one. The above is part of my own take on ‘The City and The City’ – what’s yours?

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Categories Fantasy, Fiction, Genre, Horror, Literary, Modernity, Poetry, Surrealism

Return to Albertopolis

May 19, 2009 //
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A very enjoyable night last night, as I hit the rather wonderful Book Club Boutique (and here on Facebook) for a London Short Story night set up and MC’d by Tony White. Some excellent writers – particular stand outs were Will Ashon‘s subtly fantastical biscuit opera, and Matthew De Abaitua‘s Ballardesque tale of North London inter-dinner party combat.

It also marked an allumination first. Inspired by Christian Payne on Friday, I’ve decided to start expanding my technological and media reach. So, I recorded Tony reading from ‘Albertopolis Disparu’; the video’s below. Visual quality is ok, but the sound is perfect, so sit back and enjoy:

 

The full text is still available here at the Science Museum – and I also managed to stop recording a little too early; if I hadn’t, you would have heard about an upcoming six zeppelin sonic attack…

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Categories Fantasy, Fiction, Gigs, Groove, London, Novelists

Friedman, Capitalism and Fantasy

February 23, 2009 //
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Fantasy’s often condemned for ignoring reality; but much supposedly rational, descriptive writing can have a tenuous relationship with reality, and with the fundamental structures of reality, too. Stories of the fantastic at least have the virtue of being honest about their fictive nature.

Take Milton Friedman, for example. I’ve just been reading ‘Capitalism and Freedom’ (University of Chicago Press, 2002), which according to Wikipedia ‘makes the case for economic freedom as a precondition for political freedom’, and has been a key text for a wide variety of neo-liberal thinkers – people, you’d think, who were very grounded in reality.

Certainly, Friedman views his work as one that’s rooted in the real. He’s very specific about why he wrote it; to provide material for ‘bull sessions’ and – more importantly – to provide a set of options for status-quo smashing change, that can be held in reserve until they’re ready to be implemented at moments of crisis:

‘That, I believe, is our basic function: to develop alternatives to existing policies, to keep them alive and available until the politically impossible becomes politically inevitable.’

The crisis comes; and Milton’s there, ready to defuse it with his ‘alternative policies’. Designed (as he implies they are) to have maximum constructive impact at moments of maximum stress, one assumes that they’ll be as realistic – that is, as rigorously thought through and as practically effective – as possible. The very opposite of fantasy, in fact.

Well, you’d have thought so. And no doubt, you’d have hoped so, too. But in fact – if ‘Capitalism and Freedom’ is anything to go by – Milton’s a fantasy writer too, though there is one thing that sets him apart from the Tolkiens and the Dunsanys and the Moorcocks and the Lovecrafts – they don’t pretend that they’re writing fact.

The first clue to Milton’s duplicity comes in his deployment of apparent historical fact. Take this, for example, on Winston Churchill in the 30s – according to Friedman, a period when Churchill was desperately trying to warn the British against Nazism:

‘He was not permitted to talk over the radio to the British people because the BBC was a government monopoly and his views were “too controversial”.’ (p.19)

Friedman takes this as an example of ‘socialism’ stifling ‘dissent’. Or this, on exchange controls (of which he disapproves):

‘To the best of my knowledge they were invented by Hjalmar Schacht in the early years of the Nazi regime’ (p.57)

Their Nazi links of course being self-evident proof that such controls are implicitly linked to Facism in general.

Rooting around on the internet, I couldn’t find any reference to Churchill’s anti-Nazi views being censored; in fact, for most of the 30s he had a regular column in the EveningStandard, seemed to have given major speeches at the Royal Albert Hall and elsewhere every other week, and in fact appeared on BBC radio in (at the very least) 1934, 1935 and 1938, talking on ‘the causes of war’ and similar.

Admittedly, Churchill was prevented from discussing Indian constitutional changes over the airwaves in 1933, but he wasn’t the only person thus restricted; it was felt that the subject was so sensitive that only party leaders could talk about it.

What about Hjalmar Schacht? Well, positioning exchange controls as a fiendish Nazi innovation by linking them with Schacht becomes a little less convincing when you find out who he was. I’ll quote directly from Wikipedia:

‘To greater and lesser degrees, Schacht was involved in numerous attempted coups in the years between his dismissal from the Reichsbank and his imprisonment. Indeed, Schacht was one of the main driving forces behind the 1938 planned coup. At Schacht’s denazification trial (subsequent to his acquittal at Nuremberg) it was declared by a judge that “None of the civilians in the resistance did more or could have done more than Schacht actually did.”

As a result of the various putsch attempts between 1938 and 1941, Schacht was arrested on 23 July 1944, accused of having participated in the July 20 Plot to assassinate Hitler. He was sent to Ravensbrück and Flossenburg and finally to Dachau.’

Friedman plays fast and loose with history to score rhetorical points; this focus on rhetorical, rather than factual, support recurs throughout the book. Making dubious, counter-factual links between economic behaviour he disagrees with and the Nazis is actually one of his more restrained tics; more usually, he just points out that – if you don’t follow his policies – free society will collapse, pretty much instantly:

‘the issue of legislating rules for monetary policy has much in common with a topic that seems at first altogether different, namely the argument for the first amendment to the Constitution’ (p.51)

‘such a device seems to me the only feasible device for converting monetary policy into a pillar of free society, rather than a threat to its foundations’ (p.55)

‘the subject of international monetary arrangements is… the most serious short-run threat to economic freedom in the United States today – aside, of course, from the outbreak of World War III.’ (p.57)

Incidentally, these statements aren’t substantiated in any deep way; their function, like Milton’s historical references, is rhetorical, not factual. And, like those references, if you prod them a little – they collapse.

The above are only a few examples; there are many more within the book. And that’s just Friedman’s rhetoric – I haven’t even begun to take issue with his arguments, whether economic or more generally sociological.

If I wanted to be typing all night I would – for example – take issue with Friedman’s rather odd understanding of group dynamics (government or trade bodies can do no right; commercial bodies can do no wrong), have a go at his apparent proof that we don’t need any sort of professional licensing (registration is ‘an important first step in the direction of a system in which every individual has to carry an identity card, every individual has to inform the authorities what he plans to do before he does it’ – p.149), register my irritation at his constant straw man arguments, or take issue with his ongoing assumption everyone can have a perfect, rational understanding of the short and long term costs and benefits of any commercial arrangement that they enter into, at any time and apparently at the drop of a hat. Amongst other things.

But, I want to have a bath, so I think I’ll stop there. And in any case, the real aim of this article isn’t to prove Milton Friedman wrong (he does that himself, very ably), but rather to demonstrate how his apparently disinterested assembly of facts is – in fact – a very partial tract, that consistently relies on rhetoric over reason to drive its argument forward. It is, in fact, a fantasy, derived from how Milton would like the world to be, rather than how it actually is.

And that brings me back to the point I was making. Fantastic writing can trigger an aggressively negative reaction from certain kinds of reader; I wonder if part of their anger comes from the way that fantastic writing is so aggressively honest about its unreality, thus casting an unwelcome light on the dishonesty innate in some texts – like Milton’s – that pretend to be factual in their construction and conclusions.

Categories Culture, Fantasy, Genre, Gentleman thieves, Modernity, Philosophy

Jesus wants me for a loyalty card special offer

September 5, 2008 //
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Jesus called me yesterday and tried to sell me a 50% discount card, valid apparently at most of the best shops in the UK, including (He made a special point of telling me) Boots*. When I tried to find out more, He said he was going to put me through to His supervisor, at which point I rang off.

I can say no to Jesus without feeling too guilty – He is after all semi-human, and so gets that some of us might not actually need 50% discount cards, even if we do shop regularly at Boots – but I felt that I was risking lightning bolts etc if I turned down his boss, so thought it best to retire gracefully before this became an issue.

I do salute the practicality of His second coming tho’, and His very direct concern for those of us struggling in credit crash hit Britain. Perhaps I’ve also been misunderstanding all those robot phone calls offering me free holidays in Florida – could they be divine, too? Perhaps there is a frustrated choir of robot angels somewhere in Heaven, baffled as to why we persist in refusing their chirpily automatic munificence. Ah, the ingratitude of personkind…

Anyway, quite apart from religious visitations, I was – as regular readers will realise is completely unsurprising – going on about Ezra Pound the other night, having first been discussing the pleasures and miseries of being writing fantasy. But a fascinating comment from the person I was talking to. ‘Of course you like Pound’, she said, ‘you’re into D&D’.

Now that’s a really fascinating comment, because it reveals the previously unsuspected (at least by me) link between RPGs and certain Modernist / Post Modernist poetic strategies. Let me explain…

Key to much of the more interesting modern poetry is its demand that the reader becomes an active participant in creating meaning in it. The poem offers never quite enough information to finally resolve; the final decision as to any meaning(s) inherent in the text comes from the reader.

Remind you of anything? Yup, D&D and its ilk. RPGs aren’t narratives; they’re construction kits for narratives, a set of open fields, each demanding player participation to be completed, and each having no particular final meaning without that participation.

So, formally, there’s a really interesting comparison to be made there. And there’s another point of contact there too; RPGs and strange and strange and interesting modern poetry are very often sneered at in very similar terms.

They’re arcane; they’re esoteric; they’re the preserve of geeks; they have no real aesthetic credibility or worth, instead being little more than a self-indulgent waste of time that encourage flight from, rather than engagement with, reality.

Fascinating… and fascinating that a demand for action and engagement, rather than just passive enjoyment, on the part of the reader / player, should lead to such vituperation. Is not being told what to think by a text really so traumatic? Apparently so, at least for some.

As for me, pretty much all of the really interesting people I’ve ever met have either been dedicated RPGers or deeply into seriously odd and usually pretty incomprehensible poetry – so I know where my loyalties lie!**

*no, really, He did

** clearly if Jesus calls back and turns out NOT to be either an RPGer or a poetry geek, I’m screwed

Categories Aliens, Fantasy, Religion, RPGs, Superheroes

Relating to Gandalf

July 19, 2008 //
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Well, it’s interesting times at Allumination Central, as at the moment I’m a full time writer. That – combined with Gary Lachman’s fascinating delve into 60s occult culture, ‘Turn Off Your Mind’, and related ponderings about Gandalf – has set me pondering self determination, external determination, and the relationship between the two.

It’s the self determination that’s difficult; fresh out of three years of pretty much full time employment, I’m finding it an interesting challenge to move back to a situation where – even for a short period – my time is entirely under my control, and my goals are entirely my own to define. And that’s a fascinating difficulty to feel.

It’s making me realise just how much responsibility for the direction of our lives we hand over to other people, and just how much personal goals can be externally imposed. 9 to 5, 8 to 6, or its equivalent is a lot of time; more than half of the most alive parts of our waking lives. Round about 60-70% of them, in fact, if you do the maths.

What’s interesting is not whether that’s a good or a bad thing – rather, I’m intrigued by what it says about us as a species, or at least about one of the basic norms of modern culture. We seem to have a deep need for hierarchy; a deep need to be part of an external structure that both shapes our lives and helps give them meaning; in terms of last week’s post, a structure that creates a quest or set of quests for us to both fulfil and use as a lens to look at the rest of the world.

I’m not sure what that’s a function of. Is it something biological? As social animals, do we need to be a part of a social hierarchy to be fulfilled? Is it something social? Given that it relies on group activity to hold it together, has modern technological society created a value set that demands our participation in ‘work’ to demonstrate our value to society, and therefore create a sense of worth in ourselves? Or is there something very basic here? Does the self need an external theatre space to define itself, a theatre that is usefully created by work?

I have to admit that – although I have my own theories – I have no sense of what the final answer is. What’s interesting is the kind of behaviour that that need for structure leads to – a behaviour that came very much to life during the 60s, as – as Lachman records – transparently nutty cults flourished on an impressively substantial, frequently bonkers and quite often surprisingly malign scale.

Seeking to escape the constrictions of straight society – in part, no doubt, of ‘work’ – and develop a truer version of the self, seekers after truth fled one set of structures to – it seems – leap headlong into other, often far more repressive and destructive ones. Crowleyan magicians, acid gurus, Satanists, new age masters and others found loyal sets of followers who thralled themselves to their spiritual leaders and – in the name of freedom and self realisation – rigorously and thoroughly did whatever they were told, for as long as they were told to.

Freedom is a scary thing; joining a cult is one response to it. Perhaps the rise of quest fantasy as a clearly defined genre in the 60s (sparked by the ascendancy of Tolkien) is another. Seen through the guru lens, ‘The Lord of the Rings’ gives readers in Gandalf a demonstrably wise, powerful and right leader, one who sets his followers a quest of very clear worth that produces both epic, psychedelic, world changing adventure and a final return to a re-secured, and for the most part very conservative, home. The innumerable Gandalf themed head shops, restaurants, etc, that sprang up back then point to both his ascendancy as a cultural figure and the attractiveness of the trip that he offered.

But – as previous posts have pointed out – there’s a problem with accepting a guru’s quest donation; you have to accept their worldview, too, and reject anything that challenges it – like, for example, your own personal experience of the world. So the problem still remains; how to reach a personal relationship with the world, one that acknowledges the needs of the self as much as the needs of the structures of which the self is a part?

Blind guru following doesn’t seem to be a particularly good solution; moving in the opposite direction, rejection of the world entire is (I suspect, never having done it) not very helpful either. No man is an island; pure solipsism leads to idiolect, the creation of a personal myth that exists without any relationship with or relevance to the structures of the wider world at all. Perhaps that’s the kind of solipsism that created all those flawed 60s gurus, people busy using their followers to shore up their own sense of self in the face of a determined assault on their worldviews from the realities each one rejected.

The real challenge seems to be to mediate between the internal and the external, acknowledging both the needs of the self and the needs of the immediate structures of the world. Perhaps becoming a person is neither about following nor leading, but rather is best understand as a constant negotiation between the two, allowing the two to co-exist productively. Neither seeking to be Gandalf, nor to be led by Gandalf? If I was aspiring to guru-hood, that would perhaps – at least provisionally – be my message. I suspect it wouldn’t get me too many gold plated Rolls Royces, which is on some levels a shame, but on the plus side it wouldn’t screw too many people up either, which can only be a good thing.

Categories Fantasy, Gnosis, Modernity, Religion
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