“When On Tour I Have To Write Essays About The Places I Visit. In The Essay I’ll Be Writing When

My latest Songs Tinhat theory is that Paul recorded "Kreen-Akrore" as a response to "Cold Turkey".

"If *YOU* can make weird sex noises on a record under cover of being about something else, then *I* can make weird sex noises on a record under cover of being about something else!"

It actually happened.

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Victorian sexplorer and cross-cultural relationships

Richard Burton

Last night I watched a documentary on Richard Burton presented by Rupert Everett (The Richard Burton in question was the 19th century explorer, writer and translator of the Kama Sutra, not, as Everett put it, ‘Elizabeth Taylor’s fifth and sixth husbands’). Unsurprisingly, considering its lubricious presenter, the documentary focused on Burton’s exploration of sexuality in various parts of the world and his rejection of hypocritical Victorian mores.

I’ve seen Everett in presenter mode before, in a documentary on Byron a few months ago, and while he can be insufferably irritating, I’ve always quite admired his consistency of personality, This was even more evident in this programme, where he was filmed wandering around Egypt, India and Goa among other places. Whether talking to old ladies in the Indian streets, bantering with nuns in a Goa convent or quizzing an Egyptian masseur on his sexual preferences, Everett didn’t substantially change his personality or delivery to fit in with his surroundings. Even when quizzing an imam on the position of homosexuality in Islam (unsurprisingly, verboten!), he was still himself, understandably a heavily dialled-down version for his own safety, but essentially unchanged. The almost jarring sight of a Western person just being relaxed and normal in foreign countries shows us how most TV presenters (and many travellers) take on a fake, simplified persona to interact with ‘natives’. Does this spring from lack of confidence in one’s own personality, or a persistent Western concept of darker-skinned people as eternally ‘other’? Probably a bit of both.

Somebody like Everett, who is clearly an unapologetic egoist, simply doesn’t think to behave any differently – he does not seem hamstrung by post-colonial guilt, which ironically causes many British travellers to be more condescending to their former subjects than if they weren’t plagued by it. The only other TV personality I can think of who displays the same unselfconsciousness is Hector Ó hEochagháin, who shares Everett’s qualities of being intensely annoying and deeply engaging. I remember seeing him in a travel programme where he crossed part of the Sahara, and was struck by the ease with which he interacted with the men accompanying him, drinking and bantering around the campfire. It shouldn’t be striking to see a group of people from different countries interacting normally, but western attitudes and the disparity of wealth between the First and Third Worlds usually places a stranglehold on normality.

Burton found it very easy to interact in the various countries he lived in, mainly due to his skill in assimilating. Local prostitutes (male and female) and mistresses taught him about a world of sexuality miles away from the whalebone corsets of his upbringing. However the key issue of sexual relationships between people of vastly differing wealth appears to have changed little since his time. In the documentary, an unnamed Egyptian masseur gave insight into this as he tried to entice Everett into a ‘hard sex’ or ‘soft sex’ massage. Politely deflecting the proposition, Everett asked the man if he liked men or women, who replied that he preferred women. When Everett asked how he could perform sex acts on men if he was not homosexual, the man seemed confused and replied ‘it’s my job.’ Therein lies the key issue in relationships that cross these kinds of boundaries. Even outside the world of prostitution, how often do the people from the poorer countries actually love their richer partners, and how much of the attachment is driven by monetary need? Is their even a division in the mind of a very poor person between loving attachment and financial security? How much does the richer partner even mind if their lover really cares for them or not? Is a separate homosexual identity a purely western invention, when a married man with children living in a poor country sees no discord in performing sex acts on other men for money?

There’s no doubt that some cross-cultural relationships work very well, but it seems that in many of them a certain amount of delusion is required on the part of the richer partner that they won’t be abandoned if the money runs out. This sounds like an offensive cliché, but I don’t mean it that way at all – primarily it’s not cultural reasons that lead to this disparity in expectations, but simple economics. It’s impossible to underestimate the effect poverty has in shaping personality, and the same for wealth. Coming from a middle-class background, there are dozens of things I used to take for granted – the idea that people can follow any career they wish, that the norm for romantic relationships is financial and gender equality, that only ‘bad’ people commit violent crime – but these assumptions are founded on the comfortable base of coming from generations of professionals who worked hard to give me such an easy view of the world. There’s no shame in coming from such a background, but it’s crucially important to recognise that our views on life are often hopelessly narrow and things sometimes assumed to be universal are impossible for thousands of people, due to the financial inequality of the world. I could be biologically the same person but I would have vastly different views of the world, life, work, marriage and my sense of self if I had been born in Calcutta, Burundi or even deprived parts of Dublin.

The scandals involving the poet Cathal Ó Searcaigh and his Nepalese boyfriends showed how little has changed since Burton’s day. From watching the documentary, it seemed fairly obvious that few, if any of the young men would have identified as homosexual in the Western sense, but they were happy to play that role (and the role of obsequious, shoe-cleaning servants) for their rich white benefactor. Again, the lines between avarice and affection seemed blurred – the men were not in love with Ó Searcaigh, but they had affection for him nonetheless. From the poet’s point of view, it didn’t seem to matter a great deal to him whether they cared deeply for him or not. The documentary on Ó Searcaigh was keen to portray the Nepalese boys as helpless victims of an evil predator, but this was simplistic and condescending – it seems unlikely they were not at least partly driven by personal gain. The relationships were essentially exploitative, but not hugely more so than many so-called ‘equal’ Western marriages. Maybe the real scandal should be that an economic situation still prevails in the world that allows such relationships to thrive.

I was wrong, it was harry benson that took the hazy paul photos. multiple photographers horny for beatles

John Lennon backstage at Stowe School in Buckinghamshire, England | 4 April 1963 © Dezo Hoffmann

"At first neither John nor I liked this picture because it was contradictory to his tidy image. But his expression and the lighting were so good that we ended up liking it. It seems to sum up John at that time." ~ Dezo Hoffmann

"He capered before them down towards the forty-foot hole, fluttering his winglike hands, leaping nimbly..." On Instagram

Chapter 3: Rulers make bad lovers

New fic: Under his carpet

Under his carpet: Linda Eastman McCartney reflects on the ups and downs her marriage to Paul in a series of snapshots between 1968 and 1990. Chapter 1 of 5 posted.

Plinda fans/Paul superfans dni (JOKING! No sugarcoating, but not a hatchet job on either. Most of it is based on fact, but plenty is invented - speculative fiction an' all that.)

While not shying away from the darker sides of the marriage, this story is primarily intended as a character study about flawed individuals, none of whom are villains. It also explores the tension between visually appearing liberated, as many Boomer women did, and the reality of their domestic lives. A tension which is still relevant today.

Cor Klaasen

Record sleeves for the Mercier Catholic Record Club, designed by Cor Klaasen

Cor Klaasen was a Dutch designer who worked in Irish advertising throughout the 50s, 60s and 70s, but is best remembered for the covers he designed for numerous Irish books and records, including school books for Fallons and sleeves for the Mercier Catholic Record Collection, the original incarnation (pardon the pun) of Mercier Press. A brief exhibition of his work, held as part of Dublin Design Week, is on show in Adifferentkettleoffishaltogether, a small gallery on Ormond Quay, until next Wednesday 10th November. It’s worth a visit, both to appreciate Klaasen’s clean, clever design and to get a feel of some of vibrancy that existed in Irish art and design between the 50s and the 70s.

As exhibition co-ordinator, Niall McCormack (who also maintains the excellent site about vintage Irish book covers, www.hitone.ie) said at a talk he gave as part of OFFSHOOT last night, we assume that 50s Ireland was all ‘Angela’s Ashes and people whipping each other’, but while Ireland was nowhere near as advanced as other European countries in art and design, there was still a number of talented, enthusiastic people who did their best to shake up the stifling social conservatism that dominated in all cultural fields for so long.

I thought McCormack was perhaps a little too dismissive about the Catholic Church’s cultural influence in this period during his talk, because the Klaasen exhibition shows that though it was largely responsible for the lack of innovative cultural activity in the country at the time, there was a surprisingly strong forward-thinking element within the Church at the time too, who provided Klaasen with a substantial portion of his employment. Some of the record sleeves he designed for Mercier are astonishingly radical, like one where the almost cartoonishly dull title ‘Building a new moral theology’ read by Rev. Albert Johnson, belies the surreal black-lined Christ-head, complete with long red spikes extending from his stylised crown of thorns. It certainly wasn’t John Charles McQuaid and his ilk who were OK-ing this and other striking cover designs.

Klaasen worked in a simple, classic style, occasionally branching out into 60s-style cartoon but overall you get the feeling he preferred the clean lines of the De Stijl style he would have grown up with in Amsterdam. One highlight is a cover for a religious book entitled ‘The Methods of Dogmatic Theology’ by Walter Kaspar, which is a plain black background broken by a simple white circle enclosing the text of the title. Smaller white bubbles extend from the large circle, but not so much so as to break the tranquil cleanness of the design. His more detailed images are successful too, particularly the abstract covers of the various schoolbooks he designed for Fallons, many of which were carved out directly on his printing surface without the aid of a pencil drawing.

He could turn his hand to political material too, evidenced by his cover for a book on the UVF, published in 1973 by Torc Press, in which a row of grotesque-looking paramilitaries, printed in lines so thick as to be almost unintelligible, line the bottom of a plain red cover, with the word UVF rendered in jarring black-lined orange above. He incorporates the symbolic orange of the Unionist paramilitaries against what would normally be a clashing red tone, perhaps to imply the blood that was on the hands of the people suggested by the images below. The grimaces of the terrorists evoke the grotesque leers of George Grosz’s villains, an artist that Klaasen admired and often imitated.

It’s easy in the 21st century to dismiss mid-20th century Ireland as a place of unmitigated drear and uncreativity, so it’s a good thing for exhibitions like this to display the often-forgotten figures who played a role in bucking that trend. I would recommend catching this exhibition before it finishes, it can be viewed in the gallery from 11am-5pm daily between now and next Wednesday.

Towers on the cusp of something

From the Irish Times, May 2008:

//PLANNERS IN Dublin City Council have rejected a proposal to preserve the Pigeon House chimneys at Poolbeg by adding them to the Record of Protected Structures (RPS), on the basis that they are not of sufficient architectural, social or historical value.

The 207m (680ft) candy-striped twin chimney stacks at the ESB’s Poolbeg generating station have been one of the city’s most recognisable landmarks for more than 30 years, but have never had protection from demolition.

The situation has a greater than usual urgency due to the fact that the Poolbeg power station is to close in 2010. It seems likely that the site they are located on will undergo a change of function.

The ESB said no decision had been made on the future of the stacks and it was unlikely that any decision would be taken until the plant closed.

The company has also yet to decide whether it will sell the 90-acre site on which the stacks stand. The site is likely to become prime development land in the coming years with plans to move much of Dublin port’s activities outside the city and proposals to turn the Poolbeg area into a high-density urban quarter.//

The change in the economic landscape since 2008, along with scandals relating to inflated property values in the Docklands, means that the value of the ‘prime development land’ around Poolbeg may not rise any time soon. At the present time (August 2010) the generating station appears to be still operating and the alternators and drums are still standing, along with the towers. The station compound is run-down and looks semi-derelict, but is still protected by CCTV. The Shellybanks strand in front of the station is still far quieter than its neighbour Sandymount, the quiet broken only occasionally by hikers and wanderers. A foul smell in the area, possibly emanating from the gas used to power to combined cycle generators, puts off the dog-walkers and joggers of Sandymount. I haven’t been able to find any information as to whether the station will be closing in 2010, as announced by the ESB in 2007. The next change to happen in the area, in place of property development, will be the new incinerator which was under construction on a site just to the west of the generating station until 22 July, when work was stopped after the Department of the Environment failed to approve a licence for an outflow pipe.

The stop-and-start nature of industrial and commercial development in Ireland is frustrating from an economic point of view, but the upside it results in strange, intriguing half-derelict landscapes like that at Poolbeg and Pigeon House Road. This is a time for collecting images of industry winding down and the sense of poetry they evoke