Showing posts with label tribes. Show all posts
Showing posts with label tribes. Show all posts

Friday, August 13, 2021

Monte Verità




Harald Szeemann, Monte Verità — installation view at Kunsthaus Zurich, 1978

 

 

 

 

 

Monte Verità: "The place where our minds can reach up to the heavens..."
Harald Szeemann , April 1985

 

In the nineteenth century and at the beginning of the twentieth, the Ticino, republic and canton since 1803, became a gateway to the south and favourite destination of a group of unconventional loners who found in the region, with its southern atmosphere, fertile ground in which to sow the seeds of the utopia they were unable to cultivate in the north. The Ticino came to represent the antithesis of the urbanised, industrialized north, a sanctuary for all kinds if idealist. From 1900 onwards Mount Monescia above Ascona became a pole of attraction for those seeking an ‘'alternative'' life. These reformers who sought a third way between the capitalist and communist blocks, eventually found a home in the region of the north Italian lakes.

The founders came from all directions : Henry Oedenkoven from Antwerp, the pianist Ida Hofmann from Montenegro, the artist Gusto and the ex-officer Karl Gräser from Transylvania. United by a common ideal they settled on the ‘'Mount of Truth'' as they renamed Monte Monescia.
Draped in loose flowing garments and with long hair they worked in the gardens and fields, built spartan timber cabins and found relaxation in dancing and naked bathing, exposing their bodies to light, air, sun and water. Their diet excluded all animal foods and was based entirely on plants, vegetables and fruit. They workshipped nature, preaching its purity and interpreting it symbolically as the ultimate work of art: ‘'Parsifal's meadow'', ‘'The rock of Valkyrie'' and the ‘'Harrassprung'' were symbolic names which with time were adopted even by the local population of Ascona who had initially regarded the community with suspicion.

Their social organisation based on the co-operative system and through which they strove to achieve the emancipation of women, self-criticism, new ways of cultivating mind and spirit and the unity of body and soul, can at the best be described as a Christian-communist community. The intensity of the single ideals fused in this community was such that word of it soon spread across the whole of Europe and overseas, whilst gradually over the years the community itself became a sanatorium frequented by theosophists, reformers, anarchists, communists, socialdemocrats, psyco-analysts, followed by literary personalities, writers, poets, artists and finally emigrants of both world wars: Raphael Friedeberg, Prince Peter Kropotkin, Erich Mühsam who declared Ascona ‘'the Republic of the Homeless'', Otto Gross who planned a ‘'School for the liberation of humanity'', August Bebel, Karl Kautsky, Otto Braun, even perhaps Lenin and Trotzki, Hermann Hesse, Franziska Gräfin zu Reventlow, Else Lasker-Schüler, D.H Lawrence, Rudolf von Laban, Mary Wigman, Isadora Duncan, Hugo Ball, Hans Arp, Hans Richter, Marianne von Werefkin, Alexej von Jawlensky, Arthur Segal, El Lissitzky and many others.


After the departure of the founder for Brazil in 1920 there followed a brief bohemian period at the Monte Verità which lasted until the complex was purchased as a residence by the Baron von der Heydt, banker to the ex-Kaiser Willhelm II and one of the most important collectors of contemporary and non European art. The bohemian life continued in the village and in the Locarnese valleys from then on.

The Mount, now used as a Hotel and park, still maintains its almost magic power of attraction. Along with the proven magnetic anomalies of geological formations underlying Ascona, it is as if the mount preserves, hidden away out of sight, the sum of all the successful and unsuccessful attempts to breach the gap between the ‘'I'' and ‘'we'', and the striving towards an ideal creative society, thus making the Monte Verità a special scenic and climatic micro-paradise.

The Monte Verità is also however a well preserved testimony for the history of architecture. From Adam's hut to the Bauhaus. The ideology of the first settlers demanded spartan chalet-like timber dwellings with plenty of light and air and few comforts. Shortly after 1900 the following buildings began to spring up: Casa Selma (now museum), [...], Casa Andrea with its geometrical façade, the sunniest of the buildings (now converted), Casa Elena and the Casa del Tè - Tea House (now demolished) and the Casa dei Russi (hideout for Russian students after the 1905 revolution and now undergoing renovation). The Casa Centrale was built for the community and allowed for maximum natural light. Ying-Yang symbols were worked into windows and balconies. (In 1948 this building was demolished to make way for a restaurant and only the curving flight of steps remains).

Henry Oedenkoven built Casa Anatta as living quarters and reception rooms in the theosophist style with rounded corners everywhere, double timber walls, sliding doors, domed ceilings and huge windows with views of the landscape as supreme works of art, a large flat roof and sun-terrace.

In the mains rooms of this building Mary Wingman danced, Bebel, Kautsky and Martin Buber discussed, Ida Hofmann played Wagner and the community held its reunions. In 1926 the Baron von der Heydt converted Casa Anatta into a private residence and adorned it with his collection of African, Indian and Chinese art, now housed at Rietberg Museum, and a collection of Swiss carnival masks which is now in Washington. After the death of the Baron in 1964 the Casa Anatta, described by the architecture theorist Siegfried Giedion in 1929 as a perfect example of ‘'liberated living'', fell into disuse and dilapidation. In 1979 it was re-activated to house the Monte Verità exhibition and has been the History Museum of the Monte Verità since 1981. (Open to the public from April to October). In 1909 the Turinese architect Anselmo Secondo built the Villa Semiramis as a guest house and hotel. The Villa, clinging to the mountain side, presents many architectural characteristics of the Piedmont ‘'Jugendstil'' of which the triangular shutters are the most striking example. In 1970 work was carried out to remodernize the Villa, true to the original style, under the direction of the Ticinese architect Livio Vacchini. The arrival of the Baron on the Mount marked the advent of modern architecture in the Ticino The original contract for a hotel in the characteristically rational and functional Bauhaus style went to Mies van der Rohe and was executed by Emil Fahrenkamp, builder of the Shell Building in Berlin and later designer of the Rhein Steel Works. Like Casa Anatta, the Hotel is built against the rock face. The design both of the exterior and of the rooms is simple and clear-cut and the suites are furnished in the Bauhaus tradition. The reception rooms and the corridors are light and airy and the metalwork studied down to the smallest detail.Thanks to the construction of the Hotel, Bauhaus masters such as Gropius, Albers, Bayer, Breuer, Feiniger, Schlemmer, Schawinksy and Moholy-Nagy visited Ascona and the Monte Verità and there discovered what Ise Gropius was to put into words in 1978 ‘‘A place where our minds can reach up to the heavens...''.

 

Text by Caitlin Murray 

 

http://www.impossibleobjectsmarfa.com/fragments/monte-verit?rq=monte%20verita

 

Sunday, June 30, 2019

When Whales and Humans Talk

When Whales and Humans Talk




Sometime in the late 19th century, an Iñupiaq carver fashioned this amulet for an umiak out of driftwood, carving the likeness of a bowhead whale, its blowhole symbolized with a piece of obsidian. As with other whaling amulets Erica Hill has examined, this object may have also functioned as part of the boat’s structure. Photo by Department of Anthropology, Smithsonian Institute (Cat. A347918)
Harry Brower Sr. was lying in a hospital bed in Anchorage, Alaska, close to death, when he was visited by a baby whale.
Although Brower’s body remained in Anchorage, the young bowhead took him more than 1,000 kilometers north to Barrow (now Utqiaġvik), where Brower’s family lived. They traveled together through the town and past the indistinct edge where the tundra gives way to the Arctic Ocean. There, in the ice-blue underwater world, Brower saw Iñupiat hunters in a sealskin boat closing in on the calf’s mother.
Brower felt the shuddering harpoon enter the whale’s body. He looked at the faces of the men in the umiak, including those of his own sons. When he awoke in his hospital bed as if from a trance, he knew precisely which man had made the kill, how the whale had died, and whose ice cellar the meat was stored in. He turned out to be right on all three counts.
Brower lived six years after the episode, dying in 1992 at the age of 67. In his final years, he discussed what he had witnessed with Christian ministers and Utqiaġvik’s whaling captains. The conversations ultimately led him to hand down new rules to govern hunting female whales with offspring, meant to communicate respect to whales and signal that people were aware of their feelings and needs. “[The whale] talked to me,” Brower recalls in a collection of his stories, The Whales, They Give Themselves. “He told me all the stories about where they had all this trouble out there on the ice.”
Not long ago, non-Indigenous scientists might have dismissed Brower’s experience as a dream or the inchoate ramblings of a sick man. But he and other Iñupiat are part of a deep history of Arctic and subarctic peoples who believe humans and whales can talk and share a reciprocal relationship that goes far beyond that of predator and prey. Today, as Western scientists try to better understand Indigenous peoples’ relationships with animals—as well as animals’ own capacity for thoughts and feelings—such beliefs are gaining wider recognition, giving archaeologists a better understanding of ancient northern cultures.
“If you start looking at the relationship between humans and animals from the perspective that Indigenous people themselves may have had, it reveals a rich new universe,” says Matthew Betts, an archaeologist with the Canadian Museum of History who studies Paleo-Eskimo cultures in the Canadian Arctic. “What a beautiful way to view the world.”

Sunday, March 11, 2018

How to change the course of human history


For centuries, we have been telling ourselves a simple story about the origins of social inequality. For most of their history, humans lived in tiny egalitarian bands of hunter-gatherers. Then came farming, which brought with it private property, and then the rise of cities which meant the emergence of civilization properly speaking. Civilization meant many bad things (wars, taxes, bureaucracy, patriarchy, slavery…) but also made possible written literature, science, philosophy, and most other great human achievements.
Almost everyone knows this story in its broadest outlines. Since at least the days of Jean-Jacques Rousseau, it has framed what we think the overall shape and direction of human history to be. This is important because the narrative also defines our sense of political possibility. Most see civilization, hence inequality, as a tragic necessity. Some dream of returning to a past utopia, of finding an industrial equivalent to ‘primitive communism’, or even, in extreme cases, of destroying everything, and going back to being foragers again. But no one challenges the basic structure of the story.
There is a fundamental problem with this narrative.
It isn’t true.
First published in Eurozine
© David Graeber, David Wengrow / Eurozine

Wednesday, December 23, 2015

Eduardo Viveiros de Castro: Some Reflections on the Notion of Species in History and Anthropology

The text that follows was written by the Brazilian anthropologist Eduardo Viveiros de Castro (Rio de Janeiro, 1951) in response to a questionnaire regarding the problem of species prepared and sent to him by Álvaro Fernández-Bravo, for e-misférica 10.1. The recent work of Viveiros de Castro is not too well known by American [English] readers. His most important English-language book came out twenty years ago, From the Enemy’s Point of View: Humanity and Divinity in an Amazonian Society (The University of Chicago Press, 1992). He recently published The Inconstancy of the Indian Soul: The Encounter of Catholics and Cannibals in 16-century Brazil (Prickly Paradigm Press, 2011), which is a translation of his previously published work. Among his most important recent works are A inconstância da alma selvagem e outros ensaios de antropologia (São Paulo: Cosac & Naify, 2000), Métaphysiques cannibals. Lignes d’anthropologies post-structurale (Paris: Presses Universitaires de France, 2009), and the Spanish version of the same book, Metafísicas caníbales. Líneas de antropología postestructural (Buenos Aires: Katz, 2010). He has taught at the University of Chicago, Cambridge University, University of Manchester, École des Hautes Études en Sciences Sociales, Paris, Universidade de São Paulo, Universidade Federal de Minas Gerais, Brazil and is currently professor of Anthropology at the National Museum, Federal University of Río de Janeiro as well as researcher at CNRS, France.
The focus of the questions addressed to the author was organized around the topic of Multinaturalist Perspectivism, a concept developed in his work that emphasizes the point of view of Amazonian Indigenous peoples. Viveiros de Castro’s argument is to move out from the Amerindian world as an object of observation/study into an effort to look to the world (including its non-human components) from an Indigenous point of view. Not the return of the native, but the turn of the native, as he has stated. Amerindian perspectivism is a theory and vision of the world with a strong connection to “multinaturalism”, a category opposed to multiculturalism that assumes the coexistence of different “natures” as in Amazonian cosmology. These “natures” include non-human animal perception along with a human one, all of them sharing a common perspective or affinity. As the author put it, what matters is no longer to classify the species in which nature is divided, but to know how the species themselves take over this task (2010: 69), producing images of nature according to their perspective. In his books and articles, in active dialogue with Deleuzian philosophical positions, Viveiros de Castro refers in many opportunities to “species”, particularly in relation to the human-animal pair. Animals and humans share a common point of view, according to which different and moving “natures” are conceived.
The questions addressed to Eduardo Viveiros de Castro asked him to develop some of his concepts, particularly the relationship between Multinaturalist Perspectivism and species. Is the category of “species” still useful to understand the world? What is its value to produce knowledge? Is it possible to avoid the epistemic violence that has characterized taxonomies and racialist hierarchies in the History of Science in the West and continue thinking with “species”? Shall we preserve “species” as a conceptual tool or should it be abandoned at all? Is it possible to capture “species” and assign them an emancipatory function?
Text by Álvaro Fernández Bravo


Wednesday, September 23, 2015

Homage to Pudlo Pudlat


 
Drawing by Pudlo Pudlat 

At its heart, this conversation is centered on encounters, from the artist Arvo Leo’s chance discovery of a book about one of the most prolific, yet little known artists in Canada, to Pudlo Pudlat’s own drawings, over 4000 renderings that reveal the Arctic landscape as a site of transition, a region that from 1940s onward, was inundated with new technologies, new religion, and ideas that radically changed the way of life for those in the far north. Looking critically at the conditions of production, the conversation will provide a background on the development of the West Baffin Eskimo Co-operative in the 1950s. In a place where paper currency was a relatively recent introduction, the program introduced art-making as a means to replace incomes lost after the collapse of the fur trade. Collectively, Pudlat’s drawings reveal a cosmology. In them, fish pull airplanes, humans ride muskox, and seals have the ability to teleport to the sky. Arvo Leo's encounters in Cape Dorset extend these readings of Pudlo's world as drawings transfigure into a fresh interrogation of landforms, community practices and the rhythm of Inuktitut songs. By way of acoustically and visually engaging with scenes of daily life, human-animal relations and intricate contingencies of the Canadian Arctic in a time of ecological shift, Fish Plane, Heart Clock unravels an organic correspondence between the camera and the drawing. Candice Hopkins and Natasha Ginwala
Candice Hopkins and Natasha Ginwala discuss the work of Arvo Leo and Pudlo Pudlat.
27/09/2015 3 pm
La Loge, Brussels

Tuesday, September 15, 2015

A Visit to the Art Gallery by Paul Hogan

“Mr Hogan, with all due respects, your knowledge of the arts is essentially pedestrian”
“Aw, thanks mate” I say, acceptin' the compliment”. 


Friday, January 23, 2015

Melt with us


duskin drum, "Exotic fluids for everyday desires," 2013

Tuesday, April 8, 2014

Pignon de maison des hommes


Pignon de maison des hommes, Korogo.Vallee du Sepik. Papouasie-Nouvelle-Guinee.

Saturday, March 8, 2014

Wandering Jew

François Georgin, Le Juif-Errant (Image d'Épinal), Stencil-colored woodcut, Perhinderion I (1896),Spencer Museum of Art.

Tuesday, June 25, 2013

Mother Earth Magazine

The first issue of the “Mother Earth News”, USA, 1970.

Monday, April 1, 2013

The “Latin Empire” should strike back

Detail from the 2nd century Portonaccio sarcophagus, representing a battle between Romans and Germans.

Italian philosopher Giorgio Agamben has revived the idea of a union of Southern European countries, a proposal first launched by another philosopher, Alexandre Kojève, just after World War II. This "Latin Empire" could act as a counter weight to the dominant role played by Germany in the European Union.

In 1945, Alexandre Kojève, a philosopher who was also a high-level French civil servant, wrote an essay called The Latin Empire: Outline of a doctrine for French policy. This essay [in fact a memo to the head of the Provisional Government, General Charles de Gaulle] is so topical that it is still of great interest today.
Showing amazing foresight, Kojève maintained that Germany would soon become Europe's main economic powerhouse and that France would be reduced to a secondary power within Western Europe. He also lucidly predicted the end of nation states that had, until then, determined European history. As the modern state had emerged with the decline of feudal political formations and the emergence of nation states, so the nation state would inevitably cede the way to political formations, which he called "empires", that would transcend national borders.
These empires could not be based, Kojève argued, on abstract units that were indifferent to genuine cultural, lifestyle and religious ties. Empires – like the "Anglo-Saxon Empire" (United States and United Kingdom) and the Soviet Empire which he could see for himself at the time — had to be "transnational political units but that were formed by kindred nations".
This is why Kojève proposed that France should play a leading role in a "Latin Empire" that would economically and politically united, with the consent of the Catholic Church whose traditions it would inherit, the three major nations whose languages are derived from Latin (France, Spain and Italy), while at the same time opening up to the Mediterranean nations. According to Kojève, Protestant Germany, which would soon become the richest and most powerful European nation (which it did, in fact, become) would inevitably be swayed by its extra-European tendencies and turn towards the Anglo-Saxon Empire — a configuration in which France and the Latin nations would remain a more or less foreign body, obviously reduced to the peripheral role of a satellite.
Today, now that the European Union has been formed by ignoring the concrete cultural links that exist between nations, it might be useful – and urgent – to revive Kojève's proposal. What he forecast has turned out to be true. This Europe that strives to exist on a strictly economic basis, abandoning all true affinities between lifestyles, culture and religion, has repeatedly shown its weaknesses, especially at the economic level.
The EU's so-called unity is beginning to crack and one can see to what it has been reduced: the imposition on the poorest majority of the interests of the richest minority. And most of the time, these interests coincide with those of a single nation, which nothing in recent history should encourage us to see as exemplary. Not only is there no sense in asking a Greek or an Italian to live like a German but even if this were possible, it would lead to the destruction of a cultural heritage that exists as a way of life. A political unit that prefers to ignore lifestyles is not only condemned not to last, but, as Europe has eloquently shown, it cannot even establish itself as such.
If we do not want Europe to inevitably disintegrate as many signs seem to indicate it is, it would be appropriate to ask ourselves, without delay, how the European Constitution (which is not a constitution under public law, but rather an agreement between states, either not submitted to a popular vote or – as in France – flatly rejected [by 54.67 per cent of French voters]) can be reconfigured anew.
We could, thus, attempt to turn political reality into something similar to what Kojève called a "Latin Empire".


26 March 2013, Libération, Paris.

Sunday, January 20, 2013

Hell As Pavilion


Kostis Velonis, A Sea of troubles, 2012,wood, oil, acrylic ,62 x 41 x 6 cm, private collection

Hell as pavilion / Hell as text / Hell as art practice / Hell as exhibition / Hell as method / Hell as modus operandi / Hell as modus vivendi / Hell as exodus


“Hell As Pavilion” is an exhibition that examines the question of “being contemporary” within a culture in crisis. It is conceived as a strange fresco gone wild, an inhabited migrant wall of “horrible mixtures,” which brings together Greek artists from various generations, explores a neglected field of rhizomatic relationships and unexpected affinities, and urges us to “read history in unforeseen ways,” to imagine into existence new mobile and minor networks. With a title inspired by the briefly glimpsed “HELL AS” in Jean-Luc Godard’s Film Socialisme, the Greek Pavilion could be understood as a fantasma, a premonition or a twinge of remorse, a disturbing idiorrythmy, the monster (teras) par excellence in the current temps des crises. The European bête noire hangs on a wall in an undetermined borderline condition considered here as a possible tactic; a laboratory of the para-logon (that which lies next to and beyond logos/ reason); a precarious position from which current takes on humanism, punishment, radicalization, the collective and the connective can be reexamined.

“Hell As Pavilion” can be perceived as a toolbox for the understanding of various Greek paraloga in the rather common and unsettled struggle to “be in” the present; as a chance to consider the viability of deviations, abnormalities and inconsistencies, in the xaos (chaos) of a situation where nations, states and all kinds of entities suspect and monster one another for economic misconduct and “lack of progress.”Curated by 
Nadja Argyropoulou.
List of artists: Alexis Akrithakis, Loukia Alavanou, Vlassis Caniaris, Savvas Christodoulides, Costis, Dimitris Dimitriadis, Antonis Donef, Andreas Embiricos, Nikos Engonopoulos, Haris Epaminonda, Stelios Faitakis, Takis Giannousas, Hollow Airport Museum (Nikos Charalambidis), Lakis & Aris Ionas/The Callas, Vassilis Karouk, Andreas Ragnar Kassapis, kavecs/Vana Kostayola & Kostis Stafylakis, Anja Kirschner & David Panos, Panos Koutrouboussis,Thanos Kyriakides/Blind Adam, Konstantinos Ladianos, Stathis Logothetis, Andreas Lolis, Panayiotis Loukas, Rallou Panagiotou, Nikos-Gavriil Pentzikis, Kostas Sahpazis, Saprophytes, Kostas Sfikas, Christiana Soulou, Thanassis Totsikas, Ira Triantafyllidou, Souzy Tros (Maria Papadimitriou), Iris Touliatou, Nanos Valaoritis, Marie Wilson-Valaoritis, Jannis Varelas, Lydia Venieri, Vangelis Vlahos, Kostis Velonis, Tassos Vrettos, Takis Zenetos

Hell as Pavilion
27/02/2013 - 04/04/2013
Palais de Tokyo, Paris.

Tuesday, November 13, 2012

The Golden Age


The 15-hour working week predicted by Keynes may soon be within our grasp – but are we ready for freedom from toil?
Text by John Quiggin, Aeon Magazine, 27 September.
Source: www.aeonmagazine.com

Tuesday, June 26, 2012

Το Αθηναϊκό Underground 1964-1983



Η έκθεση φιλοδοξεί να καταγράψει το εύρος αυτού του ιστορικού φαινομένου, τόσο χρονολογικά όσο και περιπτωσιολογικά. Από τις πρώτες νύξεις για το ύφος στις σελίδες του περιοδικού Πάλι έως στον μηδενισμό του punk και τη σταδιακή πολιτικοποίηση και ριζοσπαστικοποίηση του φαινομένου. Από τα δεκάδες έντυπα των 70s και 80s που διανέμονταν στην πλατεία Εξαρχείων έως ψυχεδελικές και underground τάσεις στις γκαλερί της εποχής. Από το παραισθητικό και παραβατικό σινεμά έως τη σχέση των εικαστικών με τη μουσική της εποχής. Η έκθεση θα επιχειρήσει να αναλύσει το κλίμα εκείνης της εποχής, πολιτισμικό και πολιτικό, το οποίο (ίσως) εμφανίζει παράδοξες ομοιότητες με τη σημερινή. Ακριβώς γι’ αυτό το λόγο η ιστορική ανασκόπηση αυτή θέλει ν’ ανοίξει διάλογο με μια ανήσυχη καλλιτεχνική σκηνή των ημερών μας που θα μπορούσε, υπό κάποιο πρίσμα, να θεωρηθεί το “νέο underground”.



Συντονισμός-επιμέλεια: Θανάσης Μουτσόπουλος, 

Επιμελητής έντυπου αρχείου: Νεκτάριος Παπαδημητρίου, 

Επιμελητής εικαστικού αρχείου: Παντελής Αραπίνης, 

Επιιμελητής κινηματογραφικού αρχείου: Γιάννης Χαριτίδης

, Επιμελητής εικονογραφικού αρχείου: Θανάσης Μουτσόπουλος



Καλλιτέχνες της έκθεσης Underground: 1964-1983

Αλέξης Ακριθάκης, Μίνως Αργυράκης, Στήβ Γιαννάκος, Στέργιος Δελιαλής, Νίκος Ζερβός, Λάζαρος Ζήκος, Πάνος Κουτρουμπούσης, Nicholas Liber [Νίκος Λυμπερόπουλος], Ηλίας Πολίτης, Θανάσης Ρεντζής, Αλέξης Ταμπουράς, Κωστής Τριανταφύλλου, Λεωνίδας Χρηστάκης, Γιάννης Αρκούδης Χριστοδούλου, Χρήστος Ζυγομαλάς, Νάνος Βαλαωρίτης.



CAMP : 29.6- 30.8.2012, Αθηνα
Πηγη: www.campoint.gr

Tuesday, May 29, 2012

Failing Better: Ian Hamilton and The New Review

If you could travel back in time to a particular literary era, like Woody Allen’s characters in Midnight in Paris, where would you prefer to drop in? The New York of Mailer and Capote? The Paris of Stein, Hemingway, and Fitzgerald? Not me. I’d defy all the glamour and glitz and go to soggy ’70s London. Specifically, I would waltz into the Pillars of Hercules, an ancient pub on Greek Street in Soho, and report to the poet, critic and editor Ian Hamilton, who would no doubt be holding down the fort at the bar, an emperor-sized scotch in one hand and a cigarette in the other (they didn’t call him High-Tar Hamilton for nothing), and ask to review a book for his monthly magazine, The New Review. Its offices were just upstairs from the pub, but all the real business was completed bar-side. There in the Pillars I might encounter Martin Amis or Ian McEwan, Jonathan Raban, or Clive James, possibly even an ageing and manic Robert Lowell, ensconced by wide-eyed admirers. With any luck, I would become audience to one of Hamilton’s celebrated witticisms, like the one about the young poet who came down from Oxford to write for the magazine. According to legend, Hamilton took him downstairs to the pub at 11:30 in the morning and bought them two large scotches. “Oh no, I just can’t keep drinking,” the poet demurred, “I must give it up, it’s doing terrible things to me. I don’t even like it anymore.” To which Hamilton indignantly remarked: “Good god, man! None of us likes it.”



Karl Miller once remarked that you could write an anthology of Hamilton’s pub-sayings. Accordingly, much of the written material concerning him tends toward the personal-anecdotal: everyone seems to have their favorite Hamilton-zinger. Julian Barnes, for instance, whose go-to drink in those days was a gin and bitter lemon (hardly a pub-drink), recalls that “the first time Ian offered me a drink in the Pillars and I told him what I wanted, he didn’t react, no doubt confident that he had misheard me. He was generously willing to stand me the round, but unable to pronounce every word in case the barman got the wrong idea. ‘Large whisky, pint of Old Skullsplitter, a gin and …you say it.’ ‘Bitter lemon,’ I admitted, completing the order and my shame.” Hamilton makes a fictional cameo in Martin Amis’s novel The Pregnant Widow as the “charming, handsome, litigious, drink-drenched, debt-ridden, women-infested Neil Darlington,” and in North Face of Soho, the fourth of his so-called “Unreliable Memoirs,” Clive James devotes a couple of pages to his old friend and editor. One and a half of those pages are devoted to his old friend’s sexual success, which was by all accounts considerable. “At the height of his pulling power,” James writes, “he never had to do anything to get a woman he wanted except fight off the ones he didn’t, so as to give her a free run to the target.” Hamilton’s good looks, in collusion with his poetic air and understated cool, caught the attention of more than just a few women. But there was an attractive darkness, too; an ironic, reserved demeanor that hinted at something broken or damaged. “He had the knack of embodying self-destruction in an alluring form,” James writes. When the two of them did a reading together in Oxford they were approached by a gorgeous young student. Smitten, Clive James invited her to drop by at the Pillars when she was next in London. When she did, James greeted her enthusiastically at the bar. “Is he here?” was all she said to him.



It’s tempting to romanticize this kind of set-up, what with all pub-hub and boozy camaraderie, but it shouldn’t keep us from acknowledging the achievements of the magazine itself. Hamilton, though fearless, was a dream-editor. He launched his first literary journal, Scorpion, when he was in the sixth form at Darlington Grammar School, skipping class to ensure its distribution and getting in trouble for publishing it on the same day as the official school magazine. “It was an anti-school magazine,” Hamilton said. He would have much rather been playing soccer (a life-long passion; he was a self-professed “soccer bore”), but a heart condition prevented him from joining in with his fellow classmates. “I reached for my Keats,” he said. “I developed a kinship with sickly romantic poets who couldn’t play games.” When asked what eventually happened to that heart condition, Hamilton observed wryly that “it went away as soon as I started drinking.”

His editorial breakthrough arrived in the form of The Review, a journal bulging with poetry that followed the failure of Tomorrow, a “rather awful magazine” he’d launched in 1959 while a student at Oxford. The Review appeared in part because of the money Hamilton owed the printer of Tomorrow – a pattern that repeated itself with The New Review. Along with like-minded poets such as John Fuller, Colin Falck, and the American Michael Fried, The Review established a reputation for its acidity and combativeness. “I saw myself protecting poetry against the pretenders, the charlatans, the fakes,” Hamilton explained. It lasted 10 years. During that time, Hamilton moved to London and became the Times Literary Supplement’s poetry editor, not to mention a published poet himself. A pamphlet, Pretending not to sleep, had appeared in 1964 as part of a special edition of The Review, while his debut collection The Visit was published by Faber & Faber in 1970.

When it was revealed that the cultural magazine Encounter, launched in 1953 by the poet Stephen Spender, was being covertly funded by the C.I.A., Spender left in protest, as did other high-ranking officers like the late Frank Kermode, and steps were taken by England’s Arts Council to launch a counter-Encounter. After years of meetings and lunches (presumably to discuss next week’s meetings and lunches) the project ultimately failed to materialize, but a sizable amount of money had been put aside and was, in Hamilton’s words, “just lying there.” Charles Osborne, the Council’s literary director, didn’t object when Hamilton suggested the funds be used to re-launch The Review as a monthly magazine. A year later, in April 1974, the inaugural issue of The New Review appeared, featuring contributions from Robert Lowell, Clive James, Al Alvarez, and Martin Amis, among others.
The magazine, with its glossy pages and design-conscious format, immediately caused a stir. This was the time, as Hamilton explained it, of widespread labor protests and Edward Heath’s three-day work week, and here was a large, baronial litmag priced at 90p an issue. “It did come under a lot of fire on all the waste-of-public money issues — which was bollocks, because public money paid only for about half of any single issue,” Hamilton said. The money was a mixed blessing at best. The Council’s Literature Panel, a committee made up of fellow writers, turned out to be a pharisaical outfit. “The truth is that when you give a bunch of writers any kind of money-muscle, they go slightly mad,” Hamilton wrote in a later essay printed in Granta:
And when you put them on committees that give money to other writers, they go madder still. I can hear their voices now: “Mr Chairman, on a point of order, I feel it my duty to observe…” And this would be some foppish, dreamy-faced poetaster fresh from a three-absinthe lunch. But nearly all of them behaved like this. Wild-eyed anarchic novelists would transmute into prim-lipped accountants. Tremulous lyric poets would rear up like tigers of the bottom line. Book-reviewers who, I knew, lived in daily terror of being rumbled by the Revenue were all at once furrow-browed custodians of public funds.

Of necessity, Hamilton became one of literature’s great hustlers, jingling with money knowhow. “Knowing how many days pass between a final notice and a cut-off, knowing much time you gain with a carefully-phrased ‘WAFDA pdc’… such information is the small change of a life that’s sometimes financed by small change.” When the poet Craig Raine worked as books editor on Fridays, he once met a bailiff on the stairs who asked him if he was Ian Hamilton. Raine took him upstairs to the office and asked Ian Hamilton if he’d seen Ian Hamilton. “No,” Ian Hamilton said, “You just missed him.”

Hounded by debt collectors, pressured by printer’s fees, fearful that the Arts Council would come through on its threats to pull their funding (not to mention more local troubles, such as the mental illness of his first wife and their eventual divorce), Hamilton was ever under intense strain. “He was the only person I knew who was sued by his own solicitor,” Christopher Hitchens recalled. On one occasion his thick, dark hair began to turn white and fall out in clumps. Eventually it grew back again.
In 1999, two years before his untimely death at age 63, the Cargo Press published a festschrift, Another Round at the Pillars: Essays, Poems and Reflections, in which many of Hamilton’s old friends and contributors paid homage to the man who took a chance on their work and half-destroyed himself doing so. In his contribution to the book, Ian McEwan memorably evokes what it was like in the Pillars, amid all the fumes and vapors and drink:
In The Pillars I met “my generation” of writers — male, born in the late forties — and made friendships that will last me a lifetime — among them Amis, Barnes, Raine, Fenton, Reid. Most of us had yet to publish our first books. We read each other with close, gossipy attention. It was a given that there was nowhere as good to place a story or poem as The New Review – at least, until the Amis-Barnes era began at The [New] Statesman. If this was a literary clique, it was remarkably open. I took various friends along who weren’t really writers at all, but Ian treated them as though they were and gave them books to review. Anyone, it seemed, could wander in and get a drink. Junkies came in to shoot up in the lavatories upstairs. If you wandered in too often, you were likely to be given an unpaid job. Mine was at a desk in a corner of the packing room on the second floor. Ian asked me to read the short story slush pile and tell him if there was anything worth his consideration. It took me two weeks to discover that there wasn’t.



McEwan goes on, like practically everyone else who contributed to The New Review, to emphasize the central importance of Hamilton to the magazine. Despite a reputation for being coolly reticent with praise, and devoutly more butch with dispraise (he apparently once told a writer that, if torn into small strips, his piece might serve nicely as cat litter), he was an editor writers were eager to please. He encouraged them to do their best — even if they weren’t getting paid (which they often weren’t). “There was no house style at all, but it had the personality of its editor, who was both hugely enthusiastic and encouraging and capable of scowling sardonically at what he thought was phony,” the writer Jonathan Raban recalls. “Hemingway famously said, ‘The most essential gift for a good writer is a built-in, shockproof shit-detector,’ and was what Ian provided for us.” Scanning its back catalogues, The New Review’s quality is glaringly obvious: fiction by Ian McEwan, Nadine Gordimer, Jim Crace, Jean Rhys, Paul Theroux, and John Cheever; poetry by Tom Paulin, Robert Lowell, Seamus Heaney, and Zbigniew Herbert; essays and reportage by Jonathan Raban, Frank Kermode, John Carey, Mary-Kay Wilmers, Terry Eagleton, A. S. Byatt, and Germaine Greer. There were special features on Scientology, Jaws, and the IRA; entire plays by Harold Pinter and Bertolt Brecht; interviews with Saul Bellow and Gore Vidal. There was a recurring satirical column by Edward Pygge, a fictional name used to poke fun at the Modish London Literary World.

In The Little Magazines: A Study of Six Editors, a small book published in 1976, Hamilton looked closely at some of the most influential of the 20th century’s little magazines: The Little Review, Poetry, New Verse, The Criterion, Partisan Review, and Horizon. What characterized them were “small resources, small respect for the supposed mysteries of ‘how to run a business’, small appeal outside a very small minority of readers.” It’s hard to shake the sense that Hamilton, whether he is writing about T. S. Eliot and The Criterion or Geoffrey Grigson and New Verse, was also writing about himself and The New Review. He would definitely have sympathized with Eliot’s complaints to John Quinn in a letter of 1923: “I wish to heaven I had never taken up The Criterion… It has been an evergrowing responsibility… a great expense to me and I have not got a penny out of it: there is not enough money to run it and pay me too… I think the work and worry have taken 10 years off my life.” And no doubt he must have been a little inspired by Grigson’s sardonic willingness to make enemies, even of his friends. Just as practically all poet-contributors to New Verse would eventually see their own work savagely debunked in its pages, so Hamilton never shied away from publishing reviews that were critical of the writing of friends or contributors. Before John Carey’s panning of Clive James’ The Metropolitan Critic appeared in The New Review’s pages, Hamilton showed James the typescript over drinks at the Pillars. “In the name of editorial integrity,” James wrote, “he not only didn’t mind making enemies, he didn’t mind hurting his friends either.” James, however, didn’t hold a grudge: his second collection of essays, published five years later, bore the title At the Pillars of Hercules.
“Each magazine needs a new decade,” Hamilton wrote, “and each decade needs a new magazine.” Clearly The New Review was the magazine of the ’70s, and though he believed that the ideal lifespan of a little magazine was 10 years, it only ever made it to five. The Arts Council pulled the plug in 1979 and The New Review collapsed under a ton of debt. Hamilton remained in financial rubble for years to come, though eventually made a living from his journalism and, later, as the author of acclaimed biographies of Robert Lowell (Robert Lowell: A Biography) and J. D. Salinger (Ian Hamilton, being Ian Hamilton, was naturally sued for In Search of J D Salinger — by Salinger himself). He wrote learned and entertaining volumes about the lives of writers and their biographers – Writers in Hollywood 1915-1951 (1990); Keepers of the Flame: Literary Estates and the Rise of Biography (1992); A Gift Imprisoned: The Poetic Life of Matthew Arnold (1998); Against Oblivion: Some Lives of the Twentieth-Century Poets (2002) — as well as several volumes of essays and reviews, not to mention two books on Paul Gascoigne, the once-controversial English soccer star. “I think every book I’ve written has some strong autobiographical element in it. That seems to me okay,” he told Dan Jacobson in the London Review of Books shortly before his death.



Nothing was more autobiographical than his poetry, and turning from the wry, self-deprecating voice of his journalism to the spare, somber voice of his verse is something of a shock. His deeply personal subject matter — his father’s illness and early death when Hamilton was just thirteen; his first wife’s mental illness; his divorces and disappointments — are not, like the later poems of Robert Lowell, evoked with all the reticence of a tell-all tabloid spread. Instead, Hamilton’s poems are like eavesdropping on one half of a private conversation. Stripped of personal context, whatever private crisis was there has to be inferred by the reader — Hamilton remains stoically silent. But the emotional intensity, though sparing, is anything but:
I am dumpy, obtruse, old and out of it.
At night, I can feel my hands prowl over me,
Lightly probing at my breasts, my knees,
The folds of my belly,
Now and then pressing and sometimes,
In their hunger, tearing me.
I live alone.
The poetic voice comes as a jolt when compared to the prose, but the two are in no way contradictory. They are contained in each other. In a little analysis of the “none of us likes it” quip that I opened with, the critic James Wood rightly observes that the joke implies a “stoical tragi-comic world…a picture at once funny and sad.” Hamilton was funny in the way of a proverb from William Blake’s The Marriage of Heaven and Hell: “Excess of sorrow laughs.” His self-deprecating tone is amusing and charming but, like the tip of the iceberg, is sustained by the bulk of private terrors submerged beneath it. In the long interview he gave to Dan Jacobsen in the London Review of Books at the end of his life, the same note is struck again and again. Of The New Review he says: “Looking back, I think I should probably have done it differently, but I didn’t, so there it was. And it still looks pretty okay to me and has some really quite good stuff in it.” When you look at those back issues, pretty okay and quite good are not exactly phrases that leap to mind — nor do they seem to be phrases Hamilton deployed merely out of a sense of false modesty. The New Review, after all, was a result of serial failures, and in the end must have seemed like something of failure to its creator, too. When it folded and he left the magazine racket for good, he went on to occupy an uncertain ground as a sometime-poet and occasional-biographer. There would have been plenty of occasions for the intense self-doubt he admired in Matthew Arnold. In his book on Arnold, published very late in his life, he put a quote of the poet’s at the beginning that he was very fond of:
It is a sad thing to see a man who has been frittered away piecemeal by petty distractions, and who has never done his best. But it is still sadder to see a man who has done his best, who has reached his utmost limits — and finds his work a failure, and himself far less than he had imagined himself.



Posterity isn’t usually kind to editors, biographers, critics, or even poets. Hamilton was all four, sometimes by accident, always by virtue of his wit, intelligence and quiet rebelliousness. Still, he very likely saw himself frittered away piecemeal and, if not exactly as a failure, then as less than he imagined himself. It’s fair to say, I think, that he made a career of his many failures: his failure to become a soccer star, his failures in the magazine business, the private failures that fuelled his poetry. He tried, he failed, and then he failed better. At certain moments we may wish to acknowledge the inevitability of this — in writing as in life. Those of us who lack the madcap artistic genius of a Lowell or a Salinger, and whose greatest gift to literature may simply be to serve it, will often feel that we have courted failure. Though he was not a genius or a great artist, Hamilton served literature by setting a great example (The Lowells and the Salingers of this world are hardly exemplary). In a kinder world, his achievements would have yanked him from the penury of posterity. But no matter. I still want to time-warp back to the Pillars, when Hamilton, in the words of his poem “Returning,” was at his best:
Dear friend, I wish you could have seen
This place when it was at its best,
When I was,
But it isn’t far. It isn’t far. Come with me.

By MORTEN HØI JENSEN, June 7, 2012
Source:www.themillions.com

Sunday, April 29, 2012

Humanness Always Comes First


Robert Alexander (right) officiating a hot tub wedding ceremony in Venice, 1978. Photo: Lyle Mayer



Alexander's former residence at 1439 Cabrillo Avenue, Venice, California, photographed in 1996. Courtesy of Anthony Pearson.




Charles Brittin, Robert Alexander, ca. 1960. Courtesy of the Charles Brittin Archive, Getty Research Institute, Los Angeles. (2005.M.11)



Exterior of the Gas House, Venice, CA, 1962. Courtesy of the Los Angeles Public Library.



Bob Alexander, Skater of the Week. From The Ocean Front Weekly, December 27, 1978.



Humanness Always Comes First (East of Borneo): In all this, persons come first. None of the above is to be construed as a rule or regulation. Humanness always comes first!—Robert Alexander, Bulletin to Temple of Man Ministry 1    Call it a sign of the times: In July 1979, as American divorce...


Text by Kate Wolf