Anglo Saxon Attitudes by Angus Wilson

 

This particular reviewer rarely writes a negative review. If it didn’t communicate with me, there’s no need to assume that it will not communicate to you. A positive review has to concentrate on what was communicated, whereas a negative review must live in what was not felt, and that list is infinitely long, so where to start? “I liked it” or indeed “I didn’t like it” say nothing about the work in question, only about the reviewer, and this unknown person, often hiding behind an alias, should never be at the centre of the review.

So when it comes to Anglo-Saxon Attitudes by Angus Wilson, why should I begin with “I didn’t like it”? Well at least it gets the opinion out of the way, because in the case of this particular book, it needs to be said. Anglo Saxon Attitudes felt like the longest book I have ever read. It wasn’t, but it did feel that way for most of its duration. But the reason for my opinion is complex and, I suggested earlier, has more to do with me than the work.

Details of the book’s plot are available elsewhere. Suffice it to say that the important element is the fraudulent planting of a pagan erotic sculpture into the grave of a Dark Ages Anglo-Saxon bishop that was excavated decades ago. The apparent authenticity of the find had to be catalogued, described, interpreted. For half a century this practical joke at least influenced thinking, at least amongst interested academics, on the cultural and religious origins of the race that now inhabits the country we now call England. Hence the book’s title, rooted both in the historical relics of the Anglo-Saxons, for whom “England” would have been an unknown label, and for the modern British for whom both the concept of “Anglo-Saxon” and “England” are both reconstructed myths.

Amid the need to keep alive the myth of national identity and culture, a certain person who was involved in the original discovery finds he hast to continue to perpetuate the lie. He has personal and professional reasons. He also might even believe it was true. To some extent he has built his career on the existence of the find and, equally, he built half of his life by shacking up with the girlfriend of the person who played the original practical joke on his father by planting the object in the tomb and then claiming its authenticity. Decades have come and gone. Lives have been lived. Relationships have been severed, remade and broken by death and estrangement. Gerald, who knows the truth about several things, has lived with the deception, but dismissed it as possibly false, gives given the character of the person who admitted carrying it out. Gerald now has decided it is time to come clean and tell the story.

But to whom should he tell it? And how? Reputations are at stake. Water under the bridge won’t flow back the other way. People have moved on. Or have they? Anglo Saxon Attitudes thus inhabits a society with what could be described as a rarefied atmosphere. These people are of a certain social class, attend gentlemen’s clubs, regularly drift into French, for some reason, when English is just not good enough. A single paragraph of the thoughts might refer explicitly but opaquely to five or six of the book’s characters, any of whom might have been encountered during the fifty-year span of these memories. For anyone living outside donnish society of the public school, Oxbridge or academe, these people are barely recognizable as English, as archaeological, perhaps, as something dug up from long, long ago. And yet they are the mouthpieces via which the concepts of contemporary identity and culture are lengthily examined.

A strand that figures vividly in every character’s mind, if not explicitly in the English culture being examined, is sex. The erotic nature of the apparently pagan idol in the Anglo-Saxon tomb places a large ellipsis after every mention of the word sex in the book. We have characters who are openly homosexual in a society that has laws against the practice. We encounter respectable men who put themselves around a bit, and women who express their desires via euphemism. And also some who do not. And there’s a lot more besides. Perhaps too much. Perhaps… For this reader…

Anglo Saxon Attitudes is a complex and ambitious novel. For this reviewer it falls short of all its implied goals because it concentrates too heavily on a narrow, unrepresentative section of the nation, was consistently patronizing to working class attitudes and featured characters who spent most of the time living myths. Perhaps that was the point… Perhaps… Why not read it and see what you think?

G. F. Watts by G. K. Chesterton

GK meets GF sounds like the title of one of those mid-twentieth century albums when a producer with an eye for a buck teamed up some ancient crooner with an equally aged instrumentalist to perform newly arranged standards. In this case it’s a book from early in the 20th century when the Christianity-inspired art-trained writer G. K. Chesterton put pen to paper to analyse the work of G. F.  Watts, the renowned Victorian painter. Chesterton´s style has been described as dealing in popular sayings, proverbs and allegories, and then turning them inside out. Basically, he follows this model in presenting the reputation of George Frederick Watts in this biography.

Watts was a grandee of English painting during the Victorian era. Chesterton starts by claiming Welsh roots for the painter, along with Celtic sentiments, but the theory is vague and frankly contradicted by the eventual location of the Watts museum, close to Guilford in the utterly English Home Counties.

In many ways, it is easier to describe Watts by starting with what he was not. He was not a Pre-Raphaelite, but probably sympathized with many of the group’s artistic aims. He was not an Impressionist, preferring always the classical, centrally placed, consistently-lit subject. He was not a modernist in any sense, but many of his images have a curiously modern feel. Perhaps he comes closest to being an English Symbolist, but that is not what Chesterton thinks.

Watts was a Romantic. He was an establishment figure who was also arguably anti-establishment. He took commissions from the state, often donated works to grand projects and painted the rich, famous and significant. But he also refused national honours and used the earnings from his celebrity portraits to fund projects to depict the social conditions of his age. He was not a member of the Arts and Crafts movement, but his wife was, and he was clearly a sympathizer. Next to the Watts museum is arguably Britain’s finest example of Arts and Crafts Celtic Revival architecture, the Watts Chapel at Compton, which essentially was his wife’s project. We may return to Chesterton´s opening at this point to record the fact that Watts, himself, did not claim this linked to his own heritage.

Watts’s work is highly individualistic within a framework that might appear at first sight to be conventional. Chesterton, in his characteristic obfuscation, defines three fundamental characteristics of this work. “…first, the sceptical idealism, the belief that abstract verities remained the chief affairs of men when theology left them; second, the didactic simplicity, the claim to teach other men and to assume one’s own value and rectitude; third, the cosmic utilitarianism, the consideration of any such thing as art or philosophy perpetually with reference to a general good." Apparently, such things as cosmic utilitarianism can be gleaned directly from the visual image, though a modern reader of this biography might find that rather difficult.

 

Chesterton, as ever, cannot resist moralizing about his own opinions. “So far the result would painfully appear to be that whereas men in the earlier times said unscientific things with the vagueness of gossip and legend, they now say unscientific things with the plainness and the certainty of science.” Perhaps, as a writer, GK should have read this quote before writing the analysis just quoted. The author, nevertheless, does occasionally deal with the visual content. Watts did have a tendency, perhaps a proclivity for the human back. “The back is the most awful and mysterious thing in the universe: it is impossible to speak about it. It is the part of man that he knows nothing of; like an outlying province forgotten by an emperor”

 

Chesterton does describe some of Watts´s memorable work. He concentrates on the portraiture and the poetic, dreamlike works, such as Hope. What is missing is any description of the social comment. But, after a hundred pages of embroidering the artist and his work with his own brand of prolixity, Chesterton concludes with “And this brings me to my last word. Now and again Watts has failed. I am afraid that it may possibly be inferred from the magniloquent language which I have frequently, and with a full consciousness of my act, applied to this great man, that I think the whole of his work technically triumphant. Clearly it is not. For I believe that often he has scarcely known what he was doing; I believe that he has been in the dark when the lines came wrong; that he has been still deeper in the dark and things came right. As I have already pointed out, the vague lines which his mere physical instinct would make him draw, have in them the curves of the Cosmos. His automatic manual action was, I think, certainly a revelation to others, certainly a revelation to himself. Standing before a dark canvas upon some quiet evening, he has made lines and something has happened. In such an hour the strange and splendid phrase of the Psalm he has literally fulfilled. He has gone on because of the word of meekness and truth and of righteousness. And his right hand has taught him terrible things.” Not really talented, GF, it seems, got lucky, at least according to GK. One hopes the meeting was cordial.

Tribes by David Lammy

 

Tribes by David Lammy promises much, delivers something, but ultimately fails to convince. Its problem lies in the very nature of its vision, not that this is wrong, misguided or anything less than laudable. This ultimate failure to convince, in fact, derives from the overall vision‘s inability to confront the very issues that the author identifies at the start.

David Lammy is a British politician, currently a member of Labour’s Shadow Cabinet. In Tribes he attempts to evaluate the political landscape, beginning with a theoretical analysis of why class and other grander identities have become fragmented into what might seem to be smaller, interest-led groupings that he calls ‘tribes’. Many readers might expect this analysis to be developed, but instead the author pursues a personal reflection on some of the ideas raised. And, as the book progresses, the context becomes more personal still, before a final section attempts its rational, credible and, given what preceded, impossible finale. The approach renders the book very readable, but less than satisfying after its promise of theoretical discussion.

The author is a remarkable man. He was born to a Guyanese immigrant family in north London’s Tottenham, brought up by a single mother and then attended the cathedral choir school in Peterborough. London University preceded Harvard Law School, where he became the first black British graduate. In Silicon Valley he became a lawyer and then was elected as a Member of Parliament on behalf of the Labour Party. And then he was a government minister. These are just a few of the facts of this brilliant man’s life – thus far! His wife is white and his children are mixed race, whatever that means, since we are all mixed race, if we are human.

But in a quest for identity of the type that seems to obsess modern people, David Lammy sought out a DNA analysis. The results suggested a mix of origins, one of which linked to the Tuareg of the west African Sahel. The author spends much time and resources researching this link and then, as far as possible, experiencing it at first hand. Though ultimately this association is revealed as tenuous at best, perhaps even illusory, the author’s willingness and enthusiasm to pursue it illustrates a point he makes early on in the book, that identity nowadays seems more strongly felt on a personal rather than group basis. Except, of course, where the group has the ability to bolster and confirm the personal.

David Lammy introduces Maffesoli’s concept of neo-tribes, communities of feeling, to identify a contemporary trend of seeing one’s own personal identity purely in terms of a group identity. Thus, rational approaches to certain issues which, by their nature, are universal, become devalued as neo-tribes develop their own internal values and explanations. It is the fact that these are identity-conferring minority positions that provides the focus for the neo-tribe identity. Fragmentation in our social, economic and religious life fosters the replacement of universalism. This is a crucial point.

A few pages on and David Lammy identifies practically how this behaviour, even propensity, has been exploited by the political Right. He cites two successful electoral slogans - “Make America Great Again” and “Take Back Control”, to which might be added “Get Brexit Done” - as examples of labels that brought success to campaigns by exploiting group fears above rational arguments, thus defeating rational analyses that recognized, or at least attempted to recognize, the true complexity of the issues discussed. The slogans denied this complexity and offered an illusion of simple solutions. David Lammy persuasively illustrates how these simple emotive but inaccurate messages prevailed over the complex, unclear, yet accurate counter argument.

Still in the introduction, he quotes a survey that claims almost two thirds of UK voters still believe the oft-falsified claim that the country sends 350 million pounds a week to the European Union. David Lammy follows this by stating that there still exists a group of deluded individuals who think that Arsenal are the best football team in north London. By way of balance, I will remind him that about thirty-five years ago the philosopher AJ Ayer wrote that it ought to be impossible for a logical positivist to support Tottenham Hotspur. Joking aside, the author thus illustrates that once accepted by a neo-tribe, a falsehood can retain its own internal illusion of truth.

But people do support Arsenal and others Tottenham. They can’t both be right if they assert they follow the ‘best’ team. From the internally accepted values from within the group, however, they can both be right. Even a moment after chanting “what a load of rubbish” at their own team, such a tribe would unite if the same sentiment were to be expressed by the opposition. Welcome to the Conservative Party, which is forever internally divided, but externally as united as Stalin’s allies, until purged, then largely silent. And who cares if the message is irrational, impossible, implausible or even irrelevant? The tribe will back it to exclude others. And it works.

There is much in Tribes that it is rational, clearly expressed, credible and heartfelt. It is a superb snapshot of where British politics and society now reside, precariously in opposing camps, ideologically armed, but often not agreeing on a language where debate might happen, where a sensible question is usually answered by an irrelevant, unrelated positive soundbite.

The book’s overarching message, however, is flawed, since by the end we have returned to the necessity of acknowledging and recognizing the complexities of real issues. We must trust our rationality and engage in the politics of discussion and debate. Global problems need global solutions. Working in isolation will foster failure. Messy international cooperation and thus, effectively, globalization is the only way out of local problems. The difficulty with such a laudable, deliverable and sensible analysis, however, is that it fails, repeatedly, in the face of soundbite slogans that seek and achieve short-term, but identity-giving non-solutions. Remember Vote for Victory?

Pigeon English by Stephen Kelman

Pigeon English by Stephen Kelman is a deeply disturbing book. This scenario that unfolds around the life of its principal character and narrator, Harrison Opoku, always feels uncomfortably real. For the most part, these are scenes that inner-city dwellers pass every day, whilst the denouement, thankfully, is still rare, despite such events often appearing to be daily occurrences.

Harrison Opoku is eleven years old, secondary school year seven to British readers. He is into many things that interest inner-city kids. He is athletic and regularly tells us he is fast he is faster than most, especially when wearing his new branded trainers, if brand logos can be drawn on in felt tip, that is. We doubt, however, whether his assessment is based on more than a competitive dash to the next lamppost along a pavement containing just a few old ladies and gentlemen.

He is prone to the exaggeration of youth, with most experiences being the best, biggest, coolest in at least a million years. He is also prone to the novelty of youth, where the mundane is revealed as special. This is one of Stephen Kelman’s great achievements, in that one feels authentically inside the psyche of this near-pubescent boy without ever being forced into the experience.

Harri is competitive, regularly awarding points to himself in make-believe games that often involve such spectacular activities as spotting particular governments going around inside a Launderette machine. He lives in a tower block in a place that feels like London but could be anywhere in Britain. One does sense an oppressiveness, a claustrophobia pervading the thoughts of all concerned. Everything is local, to the extent that the end of the street is really quite distant.

Harrison Opoku, however, was not British born. He came from Ghana and still has vivid memories of his African family and their culture. To say he is a child of two worlds, or two cultures, however, would be a mistake. Harry lives his own life, the only life he has, and it comes with whatever amalgam of beliefs and cultures he has thus far assimilated. He is a black, African kid, it is true, but labelling him as such ignores the fact that the greatest influence on his life is the here and now. And the here and now is inner-city Britain.

He goes to school, where he meets some teachers who cope and some who do not. School is a priority, but it is well down the list, it seems. His friends and acquaintances largely attend the same institution and some of them can be trusted, whilst some of them can be trusted to shaft you. Some of them steal your dinner money. Some of them sell you drugs. Some of them prick you with compass points in the thigh to make you cry out in class and get into trouble. Some of them carry knives. And use them.

In this big anonymous city, Harry inhabits quite a small world. He has a crush on Poppy, whom he thinks might also have a crush on him. He never strays far from home, because that may be someone else’s territory, a different gang, who are likely to treat you like an immigrant. And there has been a problem. A boy is dead, stabbed, and the police have taped off the crime scene. But for Harri, what has happened is close to home, perhaps too close, and he resolves to solve the crime that currently baffles the police. He devises a strategy and plays at its enactment. This involves becoming an expert in fingerprinting, in making casts of footwear imprints, of noticing and collecting evidence. Someone, surely, must be noting his activity.

Throughout Pigeon English, Harri talks to the pigeon who picks up the feed he leaves outside his window. The pigeon seems to know what Harry, himself, suspects. And thus we move between the serious and playful, fact and make-believe, with the boundaries marked by postcodes, street names and imagining lives that only those involved may see. We learn to inhabit this eleven year-old’s world, to share its novelty and understand its reality.

Investigating a murder, dodging the dealers, not stepping on the cracks in the pavement, it’s all a game. Until it isn’t.

A Postillion Struck by Lightning by Dirk Bogarde

A Postillion Struck by Lightning is the first part of Dirk Bogarde’s seven volume autobiography. First published as long ago as 1977, it has stood the test of time, has been widely read throughout its existence and has been reviewed, probably, hundreds, if not thousands of times. This, therefore, is not a review of the book, but a reflection on a particular aspect of it.

The first volume covers years of childhood, schooling, and finally professional stumbling towards what became a highly successful career in films. It might be said that Dirk Bogarde had three different film carriers, a mass market, Mr. Clean in the Doctor films, the experimenting intellectual in his art house period and finally accomplished and internationally recognized character acting in his Death in Venice phase.

Here we have the idyllic childhood spent in the Sussex cottage or around Hampstead in North London. We have the failed school years where first nothing much interested him and then, during his time in a Glasgow technical school, when nothing at all interested him. He had to live with an aunt and uncle during those years in Scotland, and his only self-protection came by learning a Glaswegian accent.

He was born into a special family. His mother had been an actress, while his father was art critic at The Times. The surname originated in Belgium and his grandfather deliberately lost himself up-river in South America, only to return, old, aged, grumpy and cantankerous.

Dirk Bogarde’s prose is highly expressive and includes moments of vivid colour when events are magnified to significance. On country walks we share the vistas, smells, an occasional hug of an animal, always with something that amplifies the experience. We feel we personally get to know the tortoise. In later pages, he is already on stage, disdainful, he says, of any notion of stardom. He is happy to be doing what he does, and small venues in London, amateur to semiprofessional, will do. But we know what happened next.

But perhaps the most intriguing section in A Postillion Struck by Lightning happens in Glasgow, on a day when he is playing truant from school. In the 21st-century, the victim of sexual assault is granted whatever space is demanded to describe, relive, speculate, question, compensate, or indeed pursue -or indeed any verb that may be applicable – the recalled experience. In 1977 Dirk Bogarde relates his own experience from the 1930s in almost a bland, matter-of-fact way. It comes across almost as if it were a scene from one of his films. The detail of the assault can be experienced by reading the book, and it is essential that it is not described here because it has a theatrical character that itself is grounded in the cinema. It was, nevertheless, a real experience and a terrifying one as well. Now presumably, possibly, the perpetrator of this assault was still alive when this book was published, and yet there appears to be no record of the actor’s having pursued any action against his assailant.

One of the joys of reading is being presented with the surprising or the memorable. When I began A Postillion Struck by Lightning, I never for a moment thought I would be writing this kind of review.

Pigeon English by Stephen Kelman

Pigeon English by Stephen Kelman is a deeply disturbing book. This scenario that unfolds around the life of its principal character and narrator, Harrison Opoku, always feels uncomfortably real. For the most part, these are scenes that inner-city dwellers pass every day, whilst the denouement, thankfully, is still rare, despite such events often appearing to be daily occurrences.

Harrison Opoku is eleven years old, secondary school year seven to British readers. He is into many things that interest inner-city kids. He is athletic and regularly tells us he is fast he is faster than most, especially when wearing his new branded trainers, if brand logos can be drawn on in felt tip, that is. We doubt, however, whether his assessment is based on more than a competitive dash to the next lamppost along a pavement containing just a few old ladies and gentlemen.

He is prone to the exaggeration of youth, with most experiences being the best, biggest, coolest in at least a million years. He is also prone to the novelty of youth, where the mundane is revealed as special. This is one of Stephen Kelman’s great achievements, in that one feels authentically inside the psyche of this near-pubescent boy without ever being forced into the experience.

Harri is competitive, regularly awarding points to himself in make-believe games that often involve such spectacular activities as spotting particular governments going around inside a Launderette machine. He lives in a tower block in a place that feels like London but could be anywhere in Britain. One does sense an oppressiveness, a claustrophobia pervading the thoughts of all concerned. Everything is local, to the extent that the end of the street is really quite distant.

Harrison Opoku, however, was not British born. He came from Ghana and still has vivid memories of his African family and their culture. To say he is a child of two worlds, or two cultures, however, would be a mistake. Harry lives his own life, the only life he has, and it comes with whatever amalgam of beliefs and cultures he has thus far assimilated. He is a black, African kid, it is true, but labelling him as such ignores the fact that the greatest influence on his life is the here and now. And the here and now is inner-city Britain.

He goes to school, where he meets some teachers who cope and some who do not. School is a priority, but it is well down the list, it seems. His friends and acquaintances largely attend the same institution and some of them can be trusted, whilst some of them can be trusted to shaft you. Some of them steal your dinner money. Some of them sell you drugs. Some of them prick you with compass points in the thigh to make you cry out in class and get into trouble. Some of them carry knives. And use them.

In this big anonymous city, Harry inhabits quite a small world. He has a crush on Poppy, whom he thinks might also have a crush on him. He never strays far from home, because that may be someone else’s territory, a different gang, who are likely to treat you like an immigrant. And there has been a problem. A boy is dead, stabbed, and the police have taped off the crime scene. But for Harri, what has happened is close to home, perhaps too close, and he resolves to solve the crime that currently baffles the police. He devises a strategy and plays at its enactment. This involves becoming an expert in fingerprinting, in making casts of footwear imprints, of noticing and collecting evidence. Someone, surely, must be noting his activity.

Throughout Pigeon English, Harri talks to the pigeon who picks up the feed he leaves outside his window. The pigeon seems to know what Harry, himself, suspects. And thus we move between the serious and playful, fact and make-believe, with the boundaries marked by postcodes, street names and imagining lives that only those involved may see. We learn to inhabit this eleven year-old’s world, to share its novelty and understand its reality.

Investigating a murder, dodging the dealers, not stepping on the cracks in the pavement, it’s all a game. Until it isn’t.

The Anarchy by William Dalrymple

Occasionally, quite rarely, in fact, one reads a book so powerful that it is impossible to review, at least until the dust its disturbance has scattered starts to settle. It can happen when something causes anger, revulsion, jaw-dropping admiration or raw emotion. And it is not often that such a book is from the non-fiction section, even rarer that it might be pulled from the shelves labeled Economic History.

But William Dalrymple’s The Anarchy is such a book. The Anarchy should be more literally entitled The Company, since it presents the history of a single commercial entity, couched in the form of a biography of a being that had a life of its own. The title does convey the author’s ultimate judgment on this entity but, given the detail of this history, it is probably an understatement, even generous in its recognition.

The book tells the story of the East India Company, the British one, not the Dutch one, not the French one. Surely there are similar corporate biographies elsewhere. They may even exist, but we can be sure that the impact, though possibly qualitatively similar, would be quantitatively less significant.

The bare and unadorned facts of this company’s history begin with its founding in the City of London in the late 16th century as a joint stock venture by a group of investors. It grew courtesy of its participation in the spice trade and slavery in the 17th century, before achieving almost imperial status in the 18th century, when it effectively ruled India. It continued to expand in the 19th century until its implosion in the middle of the century, when its sheer size took it down, after it had failed to cope with the consequences of the Indian Mutiny, which its own practices and policies had arguably caused. The book’s title, The Anarchy, indicates clearly the author’s position that this group was morally and economically a different kind of entity from a company, but the work is far from polemical. The term ‘company’ suggests at least some level of organization, cooperation or community. But, as Adam Smith noted in his Wealth of Nations, this company’s defining characteristics were personal profit, corruption, war, violence and political intrigue, always directed towards furthering its own, already monopolistic position. I understate.

In fact, William Dalrymple makes a little use of Smith’s judgment of the company’s activity, despite the fact that it fits perfectly with the characterization he offers. It is nothing less than a strength of his analysis that secondary sources of criticism, such as Smith’s, are largely ignored. Throughout, William Dalrymple relies on primary sources that relate directly to the company’s dealings in British politics, Indian politics and international trade. Listing such areas of activity might suggest that an air of legitimacy surrounds this corporate presence, but rest assured, this company was involved in mass murder, assassination, exploitation, profiteering, deception, and the list could go on to become a rogues’ gallery of transgression. People who doubt this analysis are free to remind themselves of Smith’s published opinion in 1770 that this, the only extant multinational corporation at the time, represented the anathema of free trade, competition or economic health, and the epitome of corruption, deception and graft, and this from the person who extolled the concept of free trade.

Two particular points lodge in the memory after reading this book. The first is a simple number, one half. There was a time in the early nineteenth century when half of Britain’s wealth - there were no GDP figures then of course - was derived from this company’s activity. They were selling drugs into China at the time and it was lucrative, despite their having to fight wars against the Chinese state to retain the right to do so. The second is the role the company played in the creation, for that can be the only word, of the Bengal famine, which was the greatest famine recorded in India’s history. Let’s ignore the firing of people out of cannon, double dealing and deception, alongside the expected naked exploitation and personal profiteering, all of which had their impact on the politics and economy of the United Kingdom, as well.

Anyone thinking that this might be a dry, over detailed, desiccated analysis of history should ignore their fears and be enlightened by this book. The Anarchy is a complete eye-opener to colonial history, the origins of wealth in our colonial societies and the consequences for the colonies. It should be read by everyone, especially those people who might admit even a residual pride in Britain’s Imperial past.

All Too Human - Bacon, Freud and a Century of Painting Life edited by Elena Crippa

All Too Human - Bacon, Freud and a Century of Painting Life edited by Elena Crippa is a catalogue for a 2018 exhibition in London’s Tate Gallery. It's a present works by the titled painters, plus several others who comprise what the compilers describe as a London Group. A weakness in the presentation is the labelling of these artists as a Group simply by virtue of their having lived in London and largely studied at a small number of the capital’s schools. Styles here are often divergent. Paula Rego, one of the featured artists, is Portuguese but trained and for a while lived in London. Kitaj also was not British, but London seems for him to have been home.

But perhaps this divergent list of artists represents a particular strength of London, being its cosmopolitan sophistication. Lucian Freud was from an immigrant family as a result of his eminent grandfather's flight from Nazism. John Singer Sergeant was American. Francis Newton Souza, also featured throughout the book, was from Goa. Celia Paul is British, but was born in India. Chaime Soutine, elements of whose style were either adopted or at least appreciated by some of the featured artists, was Russian. Just to complicate things further, he was Jewish, trained in France, was born in what is now Belarus and influenced artists working in London. Lynette Yiadom-Boakye was born to a family of Ghanaian immigrants to Britain. David Bomberg also studied, lived and worked in London, but he was Birmingham-born to a family of Polish immigrants. Again, this is London’s strength and, indeed, its very identity. It is big, cosmopolitan and sophisticated - big in ideas as well as in size, cosmopolitan in outlook as well as by population and sophisticated enough to welcome diversity and not be threatened by people’s freedom of movement or, for that matter, freedom of expression. London is thus different from the rest of the United Kingdom. It is even different from the rest of the United Kingdom’s cities, and so the catalogue’s claim of “London Group” for these diverse artists goes beyond merely artistic considerations. It also, arguably, undermines its own intention by creating a label that is shared only because those included in its sphere are so diverse as to share, arguably, little in common.

The contributors offer insights rather than analyses. And this is a strength of the narrative, since analysis is in the eye of the viewer of these works. Their comments are often descriptive but, with the exception of Andrew Brighton’s essay, always apposite. Again, with one exception, they clarify and inform our ability to observe these works, all of which, in some way or other, concentrate on the human form. Where the body is not immediately apparent, its presence is at least implied, even essential to our interpretation of a response to these paintings.

Bacon’s tormented forms, Freud's brutally interpretive brush strokes, Yiadom-Boakye’s often frozen dancers, Kitaj’s suffering hedonists, Paul's apparently apologetic presence, Newton Sousa’s Byzantine saints, Rego’s stocky surfaces, all of these and more are presented to illustrate how we inhabit the images of our bodies through different eyes. Neither the exhibition nor its catalogue aims at anything like coherence or completeness and does not approach either. But that would miss the real point, which is that we imagine ourselves, image ourselves and represent ourselves. We do not control how others see see us or interpret what they see. But what these artists via this exhibition and catalogue do communicate without ambiguity is that there exist as many ways of seeing the world and as many ways of interpreting human presence within it as there are eyes that see it. And note: many of us also have more than one eye.

Scott-King's Modern Europe by Evelyn Waugh

Scott-King's Modern Europe is a short, perhaps over-short novella by Evelyn Waugh. Written in 1946, it visits a fictitious part of Europe largely unknown to its determinedly English protagonist. In 1946 Scott-King had been classical master at Grantchester for twenty-five years, we are told in the tale's first sentence. This locks the book's principal character firmly in his place within the English class system, sketches his likely character, with its staid dedication to what has always been and remains "right", and posits him without doubt in the apolitical conservatism of an ultimately submissive establishment. It's the kind of England that used to believe that fog at Dover meant that Europe was cut off. Thus Waugh presents him to his undoubtedly sympathetic readers.

Out of a non-political blue comes a request from the little-known and less understood and now independent state of Neutralia that Scott-King attend a national celebration of a long-forgotten national poet called Bellorius. The writer died in 1646 and left a fifteen-hundred-line tract, written in Latin hexameters, of unrelenting tedium. It described a journey to an unknown new world island, where there subsisted a virtuous, chaste and reasonable community, Waugh tells us. This utopia was left forgotten and unread, until it appeared in a German edition in the twentieth century, a copy of which Scott-King picked up while on holiday some years ago. Thus the teacher of classics began a relationship with this European obscurity that led to this invitation to visit his homeland.

Scott-King's Modern Europe is so short that any more detail of its plot would undermine its reading. Suffice it to say that the international delegation is not what it seems. Things do not go to plan, or perhaps do, depending on your perspective on Neutralian politics, whose internecine struggles could not be further from anything associated with aloof Britishness, let alone it's higher class relative, Englishness. Life becomes unbearably complicated for the scrupulously fair Scott-King. He may, perish the possibility, suffer such ignominy as not having enough traveller's cheques left to cover his hotel bill!

As the farce develops, the celebration of Bellorius morphs into something decidedly more contemporary, whose limits become ever more blurred. Most of those involved are revealed, in some form or another, as frauds, except of course for the stolid and enduring Englishman of the title, who throughout remains the epitome of the innocent victim. If there is fault in the world, then it's all the fault of foreigners, those who live over there, those who speak the unintelligible languages that aren't English and live in those unbearable climates that have sunshine. They do not play fair in politics, and confuse responsibility with gain, All unthinkable at home, of course...

It all works out in the end, after a fashion. Let it be recorded here only that, true to the values of the English Public School where Scott-King has taught, it is a former pupil, ever loyal, that eventually extracts his former teacher from his troubles. But what is enduringly interesting about this little book is the depth of the metaphor that classical education presents. It is a culture in decline. Its vales are destined not to endure. Inevitably, the values enshrined in the assumption of this enduringly educated state are set themselves to disappear. The English surely are going to become like the untrustworthy, squabbling, divided Neutralians, and all the other foreigners with their unacceptable strange ways, who previously had only ever lived "over there".

Written at the end of the second world war, when perhaps mythically the British had stood alone, the book is perhaps the author's reflection on events that saw the division of Europe into opposing camps. The territorial integrity of the United Kingdom, and essentially England within it, had been maintained. But those "over there" we're still foreign and thankfully they weren’t “over here”. Their values weren't our values, and yet their influence was all-pervading, or at least potentially so. Britain, and the English on the throne within it, we're still alone, still threatened. This is the culture that is suffused throughout Evelyn Waugh's little book and it is the assumption that makes its reading now at least poignant. It might even have been written a week ago, based on anyone's list of presumptions that surrounded the Brexit referendum. Everything that was not an English value is manifest in this non-culture of Neutralia, a nation that needs to invent heroes raised from within the mediocrity of its unrecognized and - even more reprehensible - unrecorded past. How non-English can one get?

Waugh's humour enlivens the story and his unapologetic Englishness almost renders himself as the principal character. It's is short enough to be read in an hour, but it's sentiment and message will resonate very strongly with contemporary readers. In Britain's current political context, Scott-King's Modern Europe is a little book with a big message.  

The Jewel In The Crown by Paul Scott

Paul Scott’s The Jewel In The Crown is the first of his tetralogy of novels on British India. These really were the last days of the Raj. And the jewel in Empress Victoria’s crown was India, itself. Without it Britain may have remained a colonial power rather than an imperial one. Status was all. But Paul Scott’s book is no jingoistic celebration of empire. On the contrary it lays bare the pretensions, the racism and above all the class divisions that characterise the society that Britain exported to its colony. And, in the final analysis, while India embarked upon an unsatisfactory, divided independence, the British – certainly those directly involved, but perhaps the rest of us as well – remained trapped within their cocoon of often inappropriate and certainly blind presumptions. While India might challenge caste via development and prosperity, the British remain trapped in the class divisions that their own early economic success created.

Central to the story embedded in The Jewel In The Crown is the relationship between Daphne Manners and Hari Kumar. In 1942 Daphne is already a victim of war. She has lost all her family and has been driving an ambulance in the blitz. Her uncle, now deceased, happened to be a high ranking official in the British Raj so, by way of respite, she travels to her aunt in India to pick up the pieces of her life. She soon moves on to Mayapore where she does nursing in the hospital and also volunteers at the Sanctuary, a hospice for those found dying on the street. Hari Kumar is the lynchpin in the tale’s structure.

An only child, he was raised in Britain from the age of two and was about to finish school – Chillingborough no less, a prestigious public school – when his bankrupt father committed suicide. His mother had died in childbirth, so he was left both alone and penniless in England, the place he called home. An aunt in India was his only hope. So he is also in Mayapore trying to find a way of making some sort of living. He speaks no “Indian”, has an accent that to all but the English upper classes sounds like a put-down, has black skin over white identity, and so is accepted by no-one. Except the rather idealistic – perhaps naive – Daphne Manners, that is. And by the way, if you are not English, you need to know that in Britain a public school refers to a wholly private, privileged institution. Have we changed at all? Daphne and Hari become friends. But where can they meet? Clubs, restaurants and even workplaces enforce racial segregation. Even Lady Chatterjee, widow of Sir Nello, knighted by the English king, and with whom Daphne lodges, cannot get into such places, so Hari has no chance. But if Daphne goes local, she incurs the wrath and ridicule of her class and race-conscious compatriots who see their own status threatened if questioned.

Add to that the complication of timing, since the couple’s romance coincides with the 1942 Quit India campaign and the arrest and imprisonment without trial of Congress leaders and then protest riots. The real strength of The Jewel In The Crown, however, is Paul Scott’s insistence that we should see events from different perspectives. Not only do we hear Hari’s and Daphne’s account, but we also have the voice of the military, that of the civil administration and that of an Indian activist.

But it is always from outside, sometimes from afar, that we are presented with the attitudes and actions of the policeman, Ronald Merrick. It is his actions that are crucial to the book’s success. He is no upper class military type, no public schoolboy. He is an ambitious, self-made man with competence and a desire for achievement as his badge. He potenjtially is meritocracy personified. And so through the lives and actions of these characters, against a backdrop of war and colonial turmoil, Paul Scott creates a rich tapestry of comment on social class, ethnicity and politics.

It is a truly remarkable book and its observations, despite the unfamiliarity of the language to contemporary readers, are still relevant in today’s Britain, but are perhaps no more than an historical relic in today’ s India.

A review of Arthur and George by Julian Barnes

George Edalji (that’s Ay-dal-ji, by the way, since Parsee names are always stressed on the first syllable) is the son of a Staffordshire vicar of Indian origin and his Scottish wife. George is thus a half-caste, to use the language of his late-Victorian and Edwardian age. He’s a diligent, if not too distinguished a scholar. He is uninterested in sport, is of small stature and doesn’t see too well. He sleeps with his father behind a locked door, is in bed by 9:30, becomes a small town solicitor who develops an interest in train timetables and, by way of outlandish diversion, publishes a traveller’s guide to railway law.

Arthur Conan Doyle (later Sir Arthur) is born in Edinburgh, completes medical school and generally accomplishes whatever task he sets himself, including becoming a world famous writer. Despite the fact that he kills off his creation, the detective Sherlock Holmes, ostensibly to devote time to tasks of greater gravity, popular demand insists that he raise the character from the dead. He does this and proceeds to generate even greater success than before. He marries happily twice and pursues and interest in spiritualism, amongst other good causes.

Perhaps because of who they are, the Edalji family become the butt of the campaign of poison pen letters. When they complain, all they accomplish is the focusing of further unwanted attentions on themselves. When a series of ripping attacks on animals remains unsolved, George, somehow, becomes the prime suspect. Convinced of his villainy, police, judicial system, expert witnesses, jury and press see him convicted of the crime and sent down for seven years. Good conduct sees him released after three.

Sir Arthur wishes to do good and takes up George Edalji’s case. He researches the facts, analyses the possibilities, tracks down neighbours and officials who have been involved. He creates an alternative explanation of events and presents it to officialdom, seeking a pardon and compensation for George, who by this time has transferred to London to start a new life. The two men meet and the incongruity of their assumed expectations of life are as irreconcilable as they are irrelevant to their joint focus on George’s case. After official review, however, the Home Office Committee eventually concludes in an ambiguous manner. Edalji was convicted of the crime and the conviction is declared unsound; but crucially he is not declared innocent. He is therefore found not guilty but then not innocent either and so not worthy of compensation. When, years later, Sir Arthur dies and his associates stage a spiritualist gathering in his honour in the Royal Albert Hall, George is invited and attends, complete with binoculars lest he miss a detail of the proceedings. The illusion of the event draws him in and at one stage he feels himself to be the centre of attention, only to find that it is a near miss. Most of the detail refers to himself and his father, but the reality then points to another who is immediately identified.

But, paradoxically, the quiet George Edalji and his Parsee (not Hindoo) father, Shapurji, were always the centre of attention simply by being who they were. Even Sir Arthur, the son’s eventual champion, states this in one of his letters when he writes that it was perhaps inevitable that a dark-skinned clergyman taking a station in central England would attracts other’s attention of a kind that would seek to undermine him, vilify him and attempt to oust him. The message is clear, that to be different from an assumed norm is to invite hatred, envy, discrimination and eventually ignominy. It is presented as a universal assumption, an unwritten element of universal common sense. Thus, as an intruder, the usual rules of justice will never pertain, a reality alluded to late in the book when George, scanning the Albert Memorial with his binoculars, discovers a statuesque embodiment of the concept of justice that is not wearing a blindfold.

What is eventually so disturbing about Arthur and George, however, is the realisation that both characters are outsiders. George is set apart from his Staffordshire peers by his skin colour and perceived race. Arthur, however, lives no humdrum life. He attends private schools, qualifies as a doctor and then becomes an international celebrity by virtue of his writing. He takes up minority causes and identifies with them but, despite his obvious separateness from mainstream society, in his case his position is never interpreted as a threat or a handicap, obviously because the separateness of privilege has a different currency from the separateness of even relative poverty.

Now an enduring memory of my own school history lessons was a textbook reproduction of a mid-Victorian cartoon of the universal pyramid of creation. It had God at the apex, immediately in touch via the saints with the Empress of India and then, layered beneath in widening courses were the gentry and aristocracy, the members of government and civil service, the professional classes and merchants. The working classes could perhaps temporarily ignore their poverty in the solace offered by knowing that they are a cut above members of all other races who, themselves, were just one up from the apes. It was not many more layers down to the low animals, most of which slithered or crawled. Arthur and George ostensibly tells us much about racism and racial discrimination in a society that was portrayed as the apex of a worldwide empire, a heavenly focus for aspiration. It also tells us about the power of presumption and has much to say very quietly and by suggestion about social class and its ability, especially in Britain, to legitimise difference as originality or eccentricity in some areas, differences which elsewhere would be threats.