Representations of the Black Experience from the Inside-out and the Outside-in
Two films that, on the surface, may share some ostensible similarities – a bi-racial road-trip to the Deep South leading to encounters with the post-bellum Jim Crow mentality entrenched there (even to this day) – reveal, on deeper analysis, discourses emerging from dialectically-opposed paradigms. Green Book (Farrelly, 2018), is a meat-and-two-veg road movie about an ‘odd couple’ starring a beefed up Viggo Mortensen as Italian-American bouncer Tony Lip, and an awards-friendly performance from Mahershala Ali as Dr Shirley, a genius pianist of aristocratic bent. Lip, an artless ‘rough diamond’ from the Bronx, is hired to drive the talented, fussy Doc to a series of elite music venues in the Deep South, acting as driver, fixer and bodyguard. On one level it is class comedy, as each scenario offers amusing contrasts between the two very different sensibilities. Yet, the further south they go, the greater the racism (it is undoubtedly there in the north but often depicted, in the film at least, as unconscious bias rather than out-and-out hostility and American Apartheid ). The titular ‘Green Book’ is used to orientate to ‘colored’ accommodation. The contrast with the elegant concert halls is sobering, a shocking demi-monde haunted by the ‘Negro’ underclass, but more so the increasingly antagonistic treatment by the locals. This should all feel awful, but sadly seems wearily predictable – both the racism and the plot. Without risk of ‘spoilers’ you just know that Lip and Shirley will bond in the end and overcome adversity together. So far, so safe. Although ostensibly ‘tackling’ racism, Green Book shows itself repeatedly to be cloth-eared to it. It has the authentic sincerity of an 80s protest song – shallow and virtue-signalling. Farrelly’s film is a feel-good movie for white liberals: white man saves the day and we can all go home feeling we’ve done something worthy. But this movie does not destabilise the status quo but reinforces it. However great the performances of both Mortensen and Ali, this cannot redeem the normalisation of racism that occurs frequently in the first act: we are still expected to identify with Lip even though he wishes to throw away glasses used by black workmen, and shows unapologetic schadenfreude in forcing the elderly Asian butler to pack the suitcases. Worse, Lip is shown ‘educating’ Shirley about ‘black culture’, stereotyped as fried chicken and pop music, claiming outrageously to be ‘more black than he was’. The lonely, but dignified Doctor is reduced to being ‘grateful’ for the pale saviour: crumbs from the table of white privilege. It is meant to be the emotional pay-off, a schmaltzy ‘heart-warming message’ that misfires in a disturbing way. Green Book offers a smooth ride – the period detail, the depiction of Italian-American life, the impressive musical set-pieces – but ultimately we are taken to a dead-end.
In Jordan Peele’s Get Out (2017) we are in a very different universe: here, the full horror of racism is unmasked. It is a movie that is hyper-alert to everyday racism; to unconscious and conscious bias; to the power discourses of white America. It tracks a couple – a black photographer, Chris Washington, played with visceral conviction by British-actor Daniel Kaluuya, and his pretty white girlfriend, Rose Armitage (a deceptive performance by Allison Williams) – who return to the Armitage home in the Deep South for the much-dreaded ‘meet the parents’ encounter. This is problematised by the discovery that they do not know their beloved daughter has a black boyfriend. Rose reassures Chris that they are Obama-voting liberals, yet, without giving it away, nothing is what it seems. Things go rapidly ‘south’ in many ways. The use of the Horror genre effectively shocks the audience into the true horror of racism, and its ugly bedfellows – white supremacy and eugenics. It could be a companion piece to Spike Lee’s award-winning BlacKkKlansman (2018). Both depict the reality of race in America from a black perspective (Peele; Lee) – vastly different in tone to the tone-deaf quality of Green Book. Farrelly’s movie offers a threadbare comfort blanket in a world where the Alt-Right is not only on the rise, but already in government, or hugely influential on those which are. Whileas, in the deeply unsettling world of Get Out the audience is strapped into the chair and forced to watch the nightmare unfold. Green Book hypnotizes us with its lush visuals and cool soundtrack – and before we know it, where are in the Dismal Sink of acceptance. We become, like Washington’s character, voyeurs in the void, watching the horror of the white world diminish away to a mere rectangle in the dark.
Farrelly’s film attempts to, ludicrously, ‘solve’ racism with a road-trip, whileas Peele’s film instaurates racism’s full horror – a horror we are all complicit in. The ending of both is telling of this diametrically-opposed vision of reality: while the former ends with a friendly cop helping to fix a tyre in the snow, the latter ends with the TSA friend extracting Washington from the blood-bath (a Grand Guignol scene which, if an actual cop had arrived, would have ended very differently). In Green Book, the status quo is restored (the institutional racism of the police force is white-washed out), whileas in Get Out the ‘old/new normal’ is: survival in a hostile world.
In theory, in a highly toxic cultural and political landscape where the Far Right regain the prominence and influence of the 1930s, and xenophobic and divisive voices are regularly given platforms in the media, one should applaud any film that tries to send out a message of multi-cultural ‘tolerance’, yet such insipid good intentions pave the way to Nazi Hell. We need the provocative (and successful) films of Jordan Peele, Spike Lee, Barry Jenkins, and others, to shock the audience awake.
A footnote to this: Jordan Peele is directing a serialisation of Matt Ruff’s provocative novel, Lovecraft Country’ (2016) for Netflix (with JJ Abrams producing) and in that a road-trip to the Maine Coast associated with Lovecraft’s Cthulu Mythos is navigated by use of ‘The Safe Negro Travel Guide’, a fictionalised version of the ‘Green Book’. On the surface, a mash-up of the two main films discussed above, but with Peele at the wheel, Lovecraft Country promises to be a very different beast to Farrelly’s glib excursion. Watch this space.
Copyright © Kevan Manwaring 2019
The Overstory by Richard Powers
This ambitious, arborescent novel is a towering achievement – I haven’t read prose fiction with such reach, depth, and impact for a long time. Powers’ Booker-short-listed magnum opus attempts the maximalist grand narrative of the classic Victorian novel, as the title, The Overstory, suggests. Shattered by Modernism, and scattered by Post-Modernism, perhaps it is time for its rehabilitation and return in an atomised age when people are seeking stories that make sense of the world around us (hence the popularity of high concept books like Sapiens that create a meaningful narrative for humankind in a time of increasing meaninglessness). What is radically refreshing about Powers’ book is that the grand narrative it offers is not an anthropocentric one. It is a sylvan one – for trees are at the heart of this book. The provide a thematic structure (Roots; Trunk; Crown; Seeds), are intrinsic to the novel’s thesis (in a nutshell: trees as a species are far older than us, contribute collaboratively to the ecosystem, and will probably outlast, even as we denude the priceless woods of the world at an unprecedented rate). Powers has a cast of 8 main characters – an outsider artist; a Chinese-American engineer; a property lawyer (and his restless wife); a veteran drifter; a games designer guru; a bioscientist; and back-from-the-dead undergrad who hears voices. Each of these initially disconnected lives are associated with a tree through upbringing, serendipity, or temperament. We watch these fictional birth trees grow, mature, flower, and fall, over several decades. Different paradigms, aptitudes, and agendas all intersect through the growing environmental crisis in some way. As the Earth’s resources are depleted and climates change, some of these characters will become radicalised through the concern for what we are doing to our irreplaceable home: the rapacious devastation of the very biodiversity which may save us; the resources that will sustain us; the species that we share our home with and possible sentience. Thus far, the novel could have still existed within the tradition of mimetic ‘realism’, but Powers boldly imagines a non-anthropocentric perspective, and an even a post-human future – one that destabilises our (imagined) pole position in the ecosystem, the hubristic apex-predator, but does not estrange us from the interlacement of nature. Rather, it restores us to – babes in the wood, still to learn the art of being, of mutuality, and respectful co-existence. As in the Transcendentalist tradition of American nature mystics and thinkers like Whitman, Thoreau and Muir, Powers sees beyond the petty concerns of man, finding renewal of meaning and purpose in nature. Yet the vision it offers it not naïve – the complex problems of the world are ever-present, and no one here gets out alive – but profoundly subtle, sophisticated, and sustaining. The novel looks to the future continually, often sending messages back as it leaps into full omniscience. The Overstory dares to shift emphasis and empathy beyond the brief lives of its protagonists, and ‘the real world’ (i.e. the finite, flawed human world) of the here and now. Temporality and spaciality are recalibrated to a different scale. It is a Promethean project, and perhaps one destined to be consumed by the fire it seeks to seize. Powers acknowledges the challenge:
To be human is to confuse a satisfying story for a meaningful one, and to mistake life for something huge with two legs. No: life is mobilized on a vastly larger scale, and the world is falling precisely because no novel can make the contest for the world seem as compelling as the struggles between a few lost people.
And yet Powers achieves just that. The – fully-realised lives of its human protagonists unfold in an engaging way, but just as gripping is the great drama unfolding on a transhuman scale: Nature becoming conscious of itself, or waiting for us to realise it has been so all along. The novel brings that compassionate act of attention to the minutest and vastest miracle of the natural world. To read its 502 pages is akin to the ‘forest-bathing’ popular in Japan, it provides fictional shirin-yoku. The Overstory is of a novel of vaulting ambition – it makes the forests walk (and talk). It manages to achieve what few novels even dare, these days – it makes us look beyond ourselves (increasingly rare in an Age of Selfie and the enforced narcissism of social media). It makes us look up, look down at the earth beneath our feet, breathe, and wonder. The Overstory casts a long shadow, and its story may outlive ‘the novel’ itself (and perhaps even the people who read them).
Kevan Manwaring 2019-01-10
In the long hot summer of 2018 I decided to walk along the Pennine Way, a 253 mile (or more depending on optional routes and distances to and from accommodation) national trail that follows the spine of England from its Black Country sacrum and coccyx in the Derbyshire Peak District to the axis and atlas of Northumberland and the Scottish Borders. It had become a custom of mine to undertake a long walk at the end of the academic year as a way to unwind. This year it was needed more than ever after a particular intensive trimester involving the completion and submission of my PhD thesis. I also wished to undergo a kind of cultural ‘detox’ – from social media, from the news, from mad dog presidents, the World Cup, and the omnishambles of Brexit. The world was too noisy. I wanted to turn down the volume. Walking for days on end, mainly solo (albeit for a couple of pleasant days when a dear friend joined me), I find de-stressing and immensely rewarding. After a few days I can hear myself think again. Ideas start to bubble up, unbidden. Although I did not set off (this time) hoping for inspiration, inspiration came nevertheless. Days of profound silence (or at least peacefulness) allows one to hear the quieter voices that are often drowned out by the white noise of modern existence.
It was while hiking from Haworth to Ickornshaw on the fifth day of my holiday that such an idea came to me: ‘to write [initially] 9 pieces exploring my core beliefs, using the visceral experience of walking the spine of England to tap into the bedrock of my belief’, as I put it in my little notebook. These ‘pieces’ were to be ‘…philosophical enquiries, each framed by my day’s walk’, but critically, ‘drawing upon my own ideas, not the digested opinions of other authors, other books’. I did so much of that, I opined, in my academic life (the almost neurotic referencing and justifying, the pedantic splitting of hairs and compulsive couching of terms – dutifully citing everyone else’s opinion except your own) it would be liberating to tune into what I think, what I believe.
I am a great fan of the literary essay and deeply admire the mastery of Montaigne, Sebald and Solnit (to name three favourites), but I did not want this to be a performance of erudition, a showcase of my reading, of my learning to date (however useful such a process can be). I wanted to adopt a more embodied, intuitive approach, drawing upon what insights I could glean during my day’s hike, from what I felt as much as what I thought. The nearest practice that I have personal knowledge of is that of the ‘Earth Walk’, when one asks a question, then meditates upon that while walking in silence, senses open, hyper-alert to what answers nature may provide. My approach would be simply to hold the chosen theme of the day lightly in my head and heart as I wandered along, while not allowing it to block out anything else. It would be a porous field of awareness, allowing the texture of the day to flow through it – and ‘snagging’ anything that seemed relevant, that could add to my deeper understanding of the chosen theme. It is so easy to drop down into an almost animal state when walking – it is trance-inducing, and one becomes hypnotized by the movement, by making progress, by achieving the next goal. One’s level of awareness narrows to the quotidian and visceral: immediate dis/comfort; heat or cold; wet or dryness; hunger and thirst; fatigue and rest; motion and stillness. I wanted, in this practice, to focalise my experience – not let the days slip by, trudging along like some mindless walking machine. And so, excited by the idea, I quickly thought of nine potential themes, which I added to when I let go of my desire to punish the toponym (‘pen … nine’) so literally. I wrote up my insights at the end of the day, and I have tried to resist anything but essential editing, transcribing them here from my notebook. They capture the way the thoughts tumbled out on the day, ‘line-fresh’. They became my daily haul and however modest they may be – some may feel my micro-essais merely state the obvious; others may find them niggling or even intensely disagreeable – they nonetheless represent a fair cross-section of my core values as felt and believed in that summer of burning moors and blue skies – a vertebrae of beliefs upon which I fall or stand, an itinerant soul making his way across this wild, roaming, irreplaceable Earth.
Copyright © Kevan Manwaring 2018
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Spellbound: Magic, Witchcraft & Ritual exhibition – a review
This promising looking exhibition at the ever-delightful Ashmolean in Oxford sought to explore the history of witchcraft over eight centuries through material culture, and examine how magical thinking still permeates life in the twenty first. Certainly it had on display some very impressive artefacts, including Dr Dee’s famous black scrying mirror (and swish purple crystal pendant), a 16th Century ceremonial sword with a protective crystal pommel, a 19th Century ‘witches ladder’ from Somerset made of feathers and twine, a 12/13th Century human heart encased in lead and silver, an early 20th Century poppet impaled by a stiletto, a treatise by the Witchfinder General Matthew Hopkins, a hoard of magical rings, and more. I found the early manuscripts particularly fascinating, and it was a shame there was not more on the magical use of language. Apart from a thrilling invocation to Astaroth, the exhibition did not delve enough into notions of gramarye for my liking, which considering its textual title, was disappointing. Clearly, physical artefacts have more ‘affect’, but (recording of the Astaroth spell, and the Music of the Spheres apart) more could have been done with sound, e.g. audio interviews of modern witches or field recordings of rituals, banishings, and so forth. There was the inevitable account of a witchcraft trail and confession, and these at least were dramatised. And yet most exhibits focused on negative portrayals of witchcraft through the centuries – classic engravings of hags (sorry, ‘post-menopausal women’) riding goats backwards to sabbats, conjuring up foul potions, stealing babies, and other misogynistic stereotypes. These are all extant of course, and are an important part of the socio-historical record, but it would have balanced things redemptively to have had modern witches discuss their beliefs and practices, as a counter-spell to the centuries of fear and loathing. Witchcraft is, after all, a living tradition, with thousands, if not millions, of practitioners around the world, whether Wiccan, traditional, hedgewitch, or otherwise. There was no parsing of magic into ‘black’, ‘white’, ‘green’ and so on. Accounts of how it was used in the Second World War for instance, or in more recent ecological protests, would have been resonant. The exhibition seemed determined to keep witchcraft in the past, as a historical phenomenon to be scrutinised academically. The introduction announced it to be all ‘imaginative fantasy’ even before visitors had a chance to make up their own mind. The efforts to explore magical thinking felt half-hearted – a fascinating aspect reduced to walking under a ladder. The commissioned artistic responses were interesting, and added a frisson of the contemporary, but it seemed all too cursory. What would have situated it more firmly in topical discourse would have been a section of representations of witchcraft in popular culture (TV, film, novels, music, computer games, cosplay, online memes, and so forth). There is no shortage of examples after all (Circe to Harry Potter; Morgana to Sabrina: the teenage witch, et al). This was done in the 2015-16 ‘Celts: art and identity’ exhibition at the British Museum and managed to avoid a sense of populist ‘dumbing down’. Space for such a display could have been made by removing the redundant spiritualist exhibit (which has nothing really to do with witchcraft, and seems to have been placed at the end of the exhibit merely as a form of dispelling or discrediting all domestic ‘sorcery’ – as reified by the Fraudulent Mediums Act of 1951; that may have repealed the Witchcraft Act of 1735, but it did not extirpate magical thinking from modern life: indeed, it made the public practise of witchcraft possible, if not socially acceptable). Ultimately, the curators had to make decisions based upon space, availability, and relevance, and it is far easier to pick holes in something once it has been manifest. The Ashmolean should be applauded for such bold programming. As a spring board for discussion, ‘Spellbound’ offers a stimulating introduction into cultures of enchantment.
Copyright ©Kevan Manwaring 2018
Spellbound finishes 6 January 2019. Booking recommended: https://www.ashmolean.org/spellbound
I like to support upcoming and/or neglected fellow creatives, as we’ve all needed that leg-up or boost at some point. I’ve recently come across a very talented young musician/scholar down in Portsmouth, where I taught a couple of years ago. She’s Eilis Phillips, and she’s recently launched a new EP, Moon Heart. I’ve reviewed it and asked her a few questions below…
Moon Heart – a Review
If there is such a thing as Space-Folk then Eilis Phillips’ new EP ‘Moon Heart’ is it. Through its five slickly-produced songs, Phillips charts a moonshot of self-empowerment, loneliness, and a stardust-sprinkled wanderlust. Alternating between the defiant and melancholic, the collective effect is of a boldly pioneering but vulnerable spacewalk. Phillips songs are like messages from an astronaut stuck in orbit, strumming in her tin can. In the jaunty opener, ‘Boneshaker’, she breaks free of the conventional shackles of relational expectations and gender roles with lines like ‘I say nebulas when you say nurseries…’ and wordplay that transforms ‘captive’ into ‘captain’. She asserts in the chorus, ‘I’m not your barefoot woman…’ and we’re left with a sense of her striking out into her own uncharted space. In ‘Moon Hearted Bird’, the mood becomes wistful as she reflects on ‘…a dream you once had…’ while evoking a ‘whippoorwill cry’ and a ‘reckoning sigh’ and it would be easy to assume she is singing about herself. In ‘Malcolm’ things seem to take a personal turn, anchored by the down-to-earth specificity of the name, and mentions of ‘no jobs for PhDs’, yet the dreaming persists in the face of reality, with ‘tall ships passing by’ and ‘dreams of being an astronaut’. A sense of lost opportunity pervades this, and the ethereal vocals create a sense of evanescence. In ‘Bellerophon’ the ambience reaches its most spaciously sublime, with a song referencing childhood, backlit with glimmering sunshine vibes. This paean to the famous Greek hero who killed the Chimera is, not surprisingly, intershot with Hellenic references – Daedalus, Icarus, and of course the eponymous monster slayer himself. And in the final song, ‘Maru’, the armour comes off and Phillips offers the most personal message in a bottle, as she sings of inchoate wishes of simple pleasures and intimacy. Nevertheless she asserts she is ‘not afraid of being alone’, while evoking a lonesome mood. Yet, as with all her songs, there is a haunting melody and catchy refrain that lifts the register to escape velocity. This sonic space capsule beams back some quite beautiful messages from the existential abyss, and bodes well for future transmissions from the depths of Eilis Phillips’ distinctive creative solar system.
Interview with Eilis Phillips
by Kevan Manwaring
So, first of all, could you say a little about yourself? What’s your background and how did you get to this point in time and space?
I’ve spent most of my working life as a gigging bass player & singer-songwriter playing round Northern Ireland, England, and some other more far flung parts of the world when the opportunity allowed. I’m from Hong Kong but I grew up in Belfast. In 2012 I enrolled at the University of Portsmouth on an International Relations and French undergraduate degree, but that has somehow morphed into a History PhD, which, all being well I should submit next year.
You seem to be actively engaged with things in Portsmouth – DarkFest, etc. Can you tell us about the scene there?
Ah it’s great! Portsmouth is fairly small and contained, but that hasn’t stopped a really vibrant & open creative culture from developing. Darkfest had its third incarnation this year, and every year it seems to bring out new people and events. It’s a month-long celebration of the macabre, the noir, the weird, the supernatural….We embrace all kinds of styles: immersive theatre, storytelling, gigs, art workshops, academic talks, film screenings and kids events. My wonderful PhD supervisor, Dr Karl Bell, created the festival with the help of some really talented local artists, writers, and promoters; it’s thanks to him that we have this vibrant festival that brings out the best in our town’s culture. I’m very lucky to be able to work with him, and the rest of the Supernatural Cities team – our research group based at Portsmouth Uni. We are always cooking up new ideas for how we can link our research to what’s already going on in the local arts scene.
It looks like you’re into some fascinating stuff. Can you tell me about your research?
Thanks, I’m studying nineteenth-century cultural history. Much of what I research is about folklore formation and people’s religious, supernatural or what were deemed ‘superstitious’ beliefs or stereotypes. In particular, I research stories about different kinds of monsters. I’m mostly interested in learning about why different members of the working-class were depicted as monstrous in the period’s press. I’ve done case studies on ghostly miners, demonic arsonists, goblin servants, and currently I’m looking at cannibal sailors. So never a dull moment…
I would love to hear about your creative outputs – your music. What inspires it? Does it intersect with your research in any way?
Yes, I think my research always creeps into my writing, but it’s not always an overt theme in the songs. My previous record, Fear No Faerie Voices, was very folklore-based, and the personal themes – what I was experiencing in my life – were hidden very much beneath the fairy tales. Fairy tales have always been allegories, that’s what they are for, largely. To convey complex life lessons using repeating, familiar motifs. Moon Heart is the other way around, the personal reflections are front and centre, and the folklore (and Sci Fi) references are just flourishes really.
You have a distinctive look in your videos and publicity photos – each seems to be a different character. Can you talk about them/your approach?
I guess the looks tend to be quite expressive and they are definitely their own characters. I feel more comfortable playing a role in photoshoots than I do trying to be me only ‘fancy’. There is so much pressure on women to look a certain way – I try to avoid and subvert that when I can. For the Moon Heart shoot I wanted minimal make-up, and an androgynous look. Album artwork should be iconic, to me. It should give the listener a feel for what inspired the music. I have to give full credit to Kris Telford at Silent Canvas Media for most of my artwork throughout the years. He makes incredible art and can turn even the most prosaic scenario into something really eye-catching.
Who are your inspirations, creatively, critically, and in life, generally?
Astronauts. Teachers. Brave, kind, compassionate people. Musically, I am going through a real Frank Sinatra phase at the minute. To my mind, he’s the greatest singer of our age. The amount of feel and pathos he could inject into even the most throwaway line, is just incredible. My main influences growing up were Simon and Garfunkel, Fleetwood Mac, Bob Dylan…just great songwriters.
What’s on the horizon for you? Any exciting plans or projects?
Quite a few exciting collaborations on the agenda for 2019. I’m very lucky to be co-organising our fourth Supernatural Cities conference – Magical Cities – which will be hosted at Portsmouth Uni in June next year. Our CFP is now live and we are accepting submissions until 31st January. I’m also heading back to Northern Ireland in January to gig with Jackie Rainey & the Sweet Beats – always fun – and to hopefully will be recording a new music video and sneaking in a photoshoot. So that’s exciting. Other than that, people can keep up to date with my events and gigs at my website eilislaphillips.wordpress.com.
If you could sum up your ethos, your approach, or ‘mission statement’ what would it be? What key message are you trying to get across?
An interesting question – I suppose my mission statement would be to embrace curiosity, and live tenaciously. Strive for the best in yourself, always. See it in other people and encourage them not to give up on their hopes and dreams.
Any final advice to those starting out creatively &/or academically?
Focus on what makes you, personally, want to write and create or research. Don’t do it for other people, do it for yourself. Make yourself proud.
Oh, and I suppose I should say something practical so…musicians, you never know when you’re going to need gaffer tape so always keep some handy – don’t be afraid to spend money on spare equipment. A bag of spare leads and a mic are a life saver.
Thanks for the interesting questions, Kevan!
Find out more about Eilis, her research and her music, here:
Jonathan Taylor’s impressive new collection is reviewed…
This new collection from the multi-talented Jonathan Taylor (novelist, memoirist, poet) is, in his own words ‘a collection of poems, found poems, found translations, mis-translations, prophecies, pseudo-prophecies, apocalyptic visions and moments of retroactive clairvoyance.’ These heteroglossic voices are gathered together in four ‘movements’, foregrounding the (mainly classical) musical motifs which reoccur throughout, a preoccupation of Taylor’s in his oeuvre to date. From the very first poem in the collection, ‘Liar’, there is a wry destabilisation of the many prognostications we are bombarded by on a daily basis. The haruspices of the past, decoding entrails, become the pundits of the present – failing to predict storms, election and referendum results. The intertextuality is dizzying, and could easily alienate the less adventurous reader, but there is a strong strain of humour throughout, an often exasperated tone that most people could relate to who throw their hands up in the air at the craziness of modern life. And some poems are so direct and relatable they are almost unbearable to read, such as ‘Crap Allegory’, about Grenfell Tower, or ‘My Father’s Paranoia’, concerning a filial dereliction of duty. Others offer an excoriating deconstruction of facile aspects of modern life, as in ‘Person Specification’. Some poems interrogate the act of poetry in a self-reflexive and witty way, such as ‘This Poem is Too Neat’. Taylor may wear his wide-ranging learning on his sleeve, but he is never at risk of ‘dumbing down’ to the reader, or playing to the crowd in a Slam Poetry way. Although some of this does work in performance, many of these are ‘page-poems’ that warrant re-reading. It is a Pandora’s Box of disasters and delights, and is worth opening up.
Kevan Manwaring 2018
Available from: http://www.shoestring-press.com/2018/06/cassandra-complex/