Author: casswp

  • Musician of the Month: Greg Clifford

    I was born in Dublin in 1987, and grew up 5 kilometres west of the city centre in a village called Inchicore. Since birth I’ve been completely enveloped by music and creativity. My father, Dave Clifford, was involved in the counterculture performance art scene of the late 70s / early 80s in Ireland. Additionally, he played in the original line-up of Thee Amazing Colossal Men and was the editor of Ireland’s VOX music magazine (1980-83). My mother, who in fact typed the VOX articles, is also innately artistic and adept in crafts such as tie-dyeing and jewellery.

    David Clifford performance art, live at A Dark Space in the Project Arts Centre in 1979.

    My brother and I were privileged enough to have parents that valued and prioritised creativity, curiosity, application and dedication. We grew up in an art rich household. The walls displayed, and still do, works of Paul Klee and Wassily Kandinsky, abstract sculptures and my father’s photography. This environment naturally piqued my interest in the alternative and the absurd.

    The VOX music magazine.

    My grandmother once declared ‘you’ll ruin that boy’! Maybe what she was really inferring was they would awaken me to the point of no return? Musically I was mesmerized by the sound of the 60s. The Beatles, The Doors, The Rolling Stones, The Kinks, The Small Faces all gripped me. Witnessing Hendrix burning his guitar left me spellbound. There was no going back from that incandescent display. I was changed forever.

    My talent and proclivity for music was always fostered, never stifled. For this I am truly grateful. I began music tuition at the age of 7 and started guitar lessons at 9.

    Greg Clifford aged 9.

    ELEVATOR

    I later founded a 3-piece blues / indie rock band called ELAVATOR in 2006 (intentionally spelt incorrectly, something we later regretted). We disbanded in a most Spinal Tap-esque blaze of glory in 2012 – quite literally breaking up on stage, mid gig.

    ELAVATOR

    ELAVATOR served as my musical apprenticeship; honing a writing style, exploring effects pedals, learning to navigate and control the live arena, while embracing the intricacies of collaborating with others. During this time I also studied music in university; graduating with a Bachelors of Music and Masters in Contemporary Classical Composition. I also toured nationwide and internationally with the Diversus Guitar Ensemble (a 20+ classical guitar group).

    After ELAVATOR I became something of a solo singer-songwriter, by circumstance rather than choice. This, however, was liberating and permitted me to embrace my musical eclecticism.

    I released a number of albums, EPs and singles over the next 10 years. The standout offerings being the Quodlibet LP of 2017 and Lines of Desire LP (2022) which was accompanied by a 40-minute making of the album documentary (filmed by my father) and a 13,000 word book that reflects on the sources of inspiration, studio anecdotes and music theory.

    My Dad and I regularly create music videos and independent documentaries. Our current project is ‘Outsider Artists: The Story of Paranoid Visions’, which delves into the world of Ireland’s longest serving punk band – Paranoid Visions (who formed in 1981). The film provides an insight into the conditions that spawned punk and the subcultures in Ireland. It’s a DIY endeavour about a DIY underdog band made by bloody-minded DIY filmmakers.

    MANA

    Musically my main focus for now is MANA – based primarily in Berlin. For this project I collaborate with musicians Shane Byrne and Niclas Liebling. I enjoy being involved in a band again, both for the sonic landscape and general camaraderie. Style wise we’re a fusion of post-punk and indie rock. Shane’s guitar tones are reminiscent of the late 70s and early 80s, while the lyrics allude to how polarized, cynical and fragmented the world has become. Our songs embody communal disenchantment whilst also offering a sense of solace and solidarity. Melancholy imbues the work, but hope is always present too. In the words of Albert Camus ‘a man devoid of hope and conscious of being so ceases to belong to the future’.

    MANA – image Stephen Golden.

    Our latest release is entitled Nauseating Me. I deliberately wanted to deliver something urgent, unapologetic and relentless; a visceral soundtrack of frustration that reflects society. The track considers themes and notions such as romanticizing recalcitrance, wanderlust and liberation, while staring into the inescapable abyss of a world strung out on fake news, quotidian click bait snares, spam, fraudulent authorities and relentless terms and conditions.

    Future Projects

    As for future projects and releases, that’s anyone’s guess. I am interested in some day returning to instrumental music and investing time in film scores. In reality, there are not enough years in a lifetime to explore and develop all the artistic ideas I have. However, I endeavour to remain receptive to stimuli and glimmers, and move towards what inspires me.

    Early 2025 the plan is to focus my attention and energies on songwriting. I feel recently I’ve dropped the ball on that front. It seems these days being a musician is less about actually interacting with your craft and more about posting on social media, graphic design, writing press releases, admin, video editing, booking shows, promoting etc. I abhor social media, but rely on the very thing I resent, for without it I’d be rendered anonymous and redundant.

    There are times I flirt with waving the white flag and embracing security away from music. I wonder if I’m ignoring my better judgement and doubts that scream ‘time to step into an acceptable paradigm’. However, this would be spiritual suicide.

    I have a deep undeniable urge to create and fight the good fight. In a self-devouring world, increasingly conditioned by AI and instant gratification, for me art is the only answer. Artistic expression is a form of survival and revolt. It doesn’t always provide answers, but it asks the right questions.

    Aside from its cathartic qualities, art binds, creates communities and transcends cultural divisions and boundaries. Art is life, purity and hope. Creating helps me understand the world around me, and my position in it. My goal ultimately is to illuminate myself and be as authentic for as long as possible before slipping into the big sleep.

    Feature Image: Stephen Golden

    https://www.youtube.com/gregcliffordmusic/videos

    https://www.gregcliffordmusic.com/

  • Poem: Hats On for the Happy

    Hats On for the Happy

    We couldn’t go in person
    since the car had grown moss inside.
    So we sat on Zoom in Birmingham,
    between a Dublin screen
    and one in the south of Chicago.

    We were silent, serious. Our separated frames fused
    to witness the in-person
    rejection of otherlessness. Two Canadians
    entered the gallery, laughing under starry pointed hats.
    Were they suggesting

    we far-flung wedding guests, fixed
    to the wall, watching and waiting, might have a party
    of our own? Dublin man
    fetched himself a sunhat. He handled
    his brim a lot. I left the screen and found my bonnet –

    orange felt, with a yellow
    flower, in a cupboard I never use.
    The Canadians waved me back to my chair.
    The Chicago Mississippi-
    Bankside lady pierced the screen

    with solemnity – who would not be solemn
    at the imminence of such
    vows – then disappeared behind
    clouds of simulated background.  She came back
    Queened, in a boat of black

    hat, that was tulled and beaded
    and pinned tight to her slowly unsombreing stare.
    Our four tiny head-high squares
    of life sparkled over the grey room. We
    made champagne-rich speeches about commitment

    to wear and be worn by, to cover
    and to be covered by. My partner was bare-
    headed. He never wears a hat, only a sun visor
    that shades his sight
    when the heat-sapped tryst of eye

    and sky is painful. The bride folded her veil back
    into a hood. The groom
    meditated on her draped hair
    and then on her naked face. Say it, whispered each
    brimmed and muted heart.

    Feature Image: Daniele Idini

  • Kneecap – Don’t Look Back in Ongar

    Out with the old, in with the new. In the same month that Don’t Look Back in Ongar (2024), the final (27th) instalment of the Ross O’Carroll Kelly fictional autobiography was published, the Irish-language musical comedy Kneecap (2024) quickly became the year’s highest-grossing cinema release.

    The differences between these two are more than apparent: the ROCK books and newspaper column have given us a satirical history of the south Dublin elite as the country bounces between booms and busts over more than 20 years, while Kneecap is the semi-biographical contemporary story of two working-class Belfast boys who team up with a schoolteacher to form Kneecap, the Irish-language rap group. But it’s also possible to imagine a baton being passed along here, especially when we regard the books and the film in terms of the linguistic shitscape that is modern Ireland.

    In the semi-fictional universe of ROCK, the contortions of the English language are the greatest source of comedy, the most pertinent commentary on class and gender difference, and the clearest exposition of Irish culture as being in a state of perpetual colonial aftermath. The bizarre renderings of various accents in ROCK, along with highly convoluted slang, its very narrow field of cultural references, and the characters’ sponge-like acquisition of Americanisms, are a turn-off for many. But they are flattering for readers who, by understanding the linguistic nuances, become themselves the objects of satire.

    Kneecap is more patently ‘about’ language. In the film itself and in the band’s music and branding (Kneecap is a band in the real world), language is described in the clearest terms as a political issue. The use of Irish, especially in the northern context, is an anti-colonial act – the campaign for the passing of Irish Language Act of 2022 in the British parliament forms the background to the story. Each word is a bullet fired for freedom, according to the mantra of the die-hard pre-ceasefire philosophy of one protagonist’s father (played by Michael Fassbender, who played Bobby Sands in Hunger some years ago). Alongside the fluently delivered postcolonial critique of language and empire, the film also plays on more subtle conflicts of personal battles fought with language – one protagonist whose parents have raised him in Irish and now refuse to speak it to him, another who refuses to speak English when detained by police, and another who hides his Irish-language musical activity from his language-activist partner.

    Cultural Divide

    These mutual misunderstandings will put ROCK readers in mind of the language barrier that is raised between Ross and his own son, Ronan, who has been raised in Finglas and speaks with a working-class Dublin accent. Now Ronan works in the highest government circles for his grandfather (Ross’s father), the Trump-adjacent Taoiseach. Father and son both speak English, and Ronan always understands Ross, but Ross often just does not get what his son is saying to him:

    ‘I shouldn’t be tedding you this, Rosser.’
    ‘You might as well tell me? I probably won’t understand it anyway.’
    ‘The Gubderminth ren ourra muddy.’
    ‘They what?’
    ‘Thee ren ourra muddy.’
    ‘No, it’s not catching.’
    ‘Thee.’
    ‘They.’
    ‘Ren.’
    ‘Ran.’
    ‘Ourra.’
    ‘Out of.’
    ‘Muddy.’
    ‘Oh, muddy! Okay, I get you.’

    The joke is partly Ross’s low intelligence, which is what he is referring to at the start when he says he probably won’t understand. Ross is completely ignorant, near-illiterate and unable to focus on anything requiring mental exertion. But he is firm in his self-identity and in the cultural values that count (rugby, private schools, luxury consumption, machismo, etc.). The joke is also of course based on class caricatures, and the working-class characters are treated with as much Swiftian mercilessness as anyone else.

    More than Swift, however, the contortion of English in the mouth of Ronan resembles the Joycean madness that descends on the language, on all languages, in Finnegans Wake in particular. When Ronan speaks, the Attorney General becomes the ‘Attordeney Generdoddle’ – and the reader finds themselves in the position of Ross, trying to transform this hibernicized monstrosity back into something comprehensible, back into the language of power. The ROCK books are full of these linguistic breakdowns and anomalies, of characters talking past each other, of language acting as a pick with which to dig even deeper into one’s own trench. The world of the ROCK books, like the language that is spoken in them, is chaotic, controlled by the wrong people, and full of injustices in every chapter. This dark portrait of Ireland, like the best satire, is delivered as a prolonged, stupid, sick, and yet funny, joke.

    Naoise Ó Cairealláin with Michael Fassbender in Kneecap.

    Labour of Resistance

    While the do-nothings in the south live free of the British yoke, the Belfast crowd are working hard at the labour of resistance. Education, self-motivation, organising are all positive attributes in Kneecap, which goes some way toward explaining the heavy emphasis on drug-taking hedonism that runs throughout, a careful counter to the characterisation of moralising busybody do-gooder that in other times and contexts has stuck so well to militant gaeilgeoirí. Indeed, when Irish does occasionally appear in earlier ROCK instalments, it tends to reek of worthiness, a tool for virtue-signalling southerners for whom gaelscoileanna are little more than feeder schools for the elite private institutions.

    That there is something important and vital at stake is absolutely clear in Kneecap. The achievement of bringing so many people to see an Irish-language film, both within the island and without, is enormous. The band and the film itself combine masterfully punkish attitudinizing and youth-coolness on the one hand, and mainstream institutional endorsement on the other. The Kneecap thing is slickly done and, with money from TG4, Northern Ireland Screen, Coimisiún na Meán and Screen Ireland, plus public endorsements from people such as Elton John and Cillian Murphy, and positive coverage everywhere from the Guardian to the LA Times, they will bring the Irish language and the reasons why it should be spoken to more eyes and ears than perhaps anyone has ever achieved. They also show no sign of toning down their solidarity with Palestine, which will surely hurt their chances when it comes to the Oscars, now that the film has secured the Irish nomination.

    Joyce jokes in A Portrait of the Artist that the best English in the world is to be heard in Lower Drumcondra. Ross O’Carroll Kelly would be dismayed to hear this, given that it is on the northside, but he would also have to admit that he is no judge. In fact, he might not even understand the statement, whether joke or not. Being in judgement about language, having an opinion of any kind, is a sophisticated thing in the ROCK universe. In a way, this is a kind of guarantor that the language that does get spoken there has a kind of spontaneous purity, as it flows with so little friction. In Kneecap, the characters can only dream of being so mindlessly expressive. When we look ahead to the process of unification that is surely underway at this stage, the unionist-nationalist divide will occupy much of our attention, but other, vast cultural gaps run through the island, as the difference between this book and this film illustrates.

  • Ireland’s Toxic Culture of Omertà

    Recently walking into a garage to pay for diesel, I scanned the news stand, as is my habit, to see if I had missed any of the day’s events. Something did catch my eye, and surprised me. A county Louth paper, the Drogheda Independent, had a headline about the Lourdes Hospital’s, disgraced surgeon Michael Shine.

    It seemed a group of his victims had come forward and the Taoiseach was considering a public enquiry. Such abusers leave deep scars that in many cases never truly heal, but he was enabled by the culture of that time. A toxic cowardly omertà still evident in Irish society.

    The reason the story caught my eye was that I was once a patient of Michael Shine. At the till, I reflected on that brief experience as a twelve-year-old.

    Much to my parent’s dismay, at age twelve, I was six foot tall, and had size twelve feet. My father was a fisherman, skipper and trawlerman in the Irish Sea and Atlantic Ocean. Wherever the fishing was at, he was there. He had a wife and four children who would literally eat him out of house and home. The four children that is, not my mother, who is a saint.

    The height issue was not so bad. East German army coats – available from the now long-gone army surplus store in Dundalk, Jocks – tended to grow with you, but getting the size twelve footwear became problematic. Decent footwear in Ireland has always has been difficult to find and expensive. Even now if I want a decent pair of shoes, I have to go to Dublin for the size, range and quality.

    Cheap footwear is a false economy, but when you’re size twelve at twelve back in 1989, you have to occasionally hang on until all the other bills are paid, and rightly so. None of us ever starved, but purchasing size twelve shoes, on occasion, had to wait, and this wait unfortunately caused a small issue over time to arise: an ingrown toenail. It went on for a while and caused some pain, which resulted in a referral to the Lourdes Hospital in Drogheda. I can’t remember whether I was twelve or thirteen by that stage.

    Drogheda.

    Small Scar

    I do remember that it was corrected very effectively through a small surgical procedure. As I type, barefoot, I can still see the small scar Michale Shine cut in, removing the side of the nail and the infected area of my left toenail. But before he did so, I had a consultation with him.

    I was brought into a medical examination room, high up in the hospital, from where I could look out over the town. The room had a lot of windows, but was far too high up for anyone to see inside. I walked to the side of the examination table, and I think I heard him say something about my toe, so I took off my runners and socks and went to get up onto the medical examination table.

    His response was “no, no, your pants as well.” I was wearing jeans at the time. I did as I was told and found myself on the examination table sitting upright, looking out over the roof tops of Drogheda. Boxershorts had not entered my wardrobe at this stage of my life. I think the under garment I was wearing are referred to as slips – men’s underpants. So, from hip to toe, on both legs, I was bare skin.

    Shine placed his right hand on my upper left thigh, for my ingrown toe examination, tapped my thigh twice with his palm, smiled a shark’s smile and told me I was a “fine big boy”. Now DaVinci’s Vitruvian man measures a palm as the width of four fingers and I say it with no shame that Shine’s hand was just the width of another four fingers away from my cock. I should probably say penis, but it’s not a word I would ever use and in fact it’s a bit creepy to be honest.

    The memory or indeed the incident has not affected me. It might have added some uninvited flavouring to my psychological or sexual development as a confused teenager that I could have done without. But honestly it has not adversely affected me.

    I am lucky, very lucky in comparison to some. That was as far as his hand went. In fact, when he said it, I said nothing but stared over his shoulder at the only other man in the room, a junior doctor. It is the memory of the look on his face, that has stayed with me ever since.

    I have learned a lot about people over the years. One thing is about how people perceive fear. Experience has taught me that they feel it in one of two ways: fear for themselves or fear for others. It can be a fleeting moment, which you can correct, or it forms who you are for ever more.

    In my time with the Airport Police, I was fortunate enough to have been trained in behavioural detection. What I have learned about people, through many life experiences, allows me to honestly assess my memory of that junior doctor’s fear. It was only fear for himself. The nameless coward was mute, grey with fear and looked at me as if to say: please don’t say anything.

    The enablers who reside within and contribute to the toxic culture of an organisation or indeed society are sadly simply cowards. Many are not bad people; in fact, most are not, but their cowardliness contributes to the very problems they grumble about. Some in positions of supervision and management are dangerous cowards, as they misuse their limited power and will push you under the bus in a heartbeat to save themselves.

    I wonder how many boys were not as lucky as me, and actually said something? You can imagine the enablers, can’t you? Silencing the innocent to save themselves. I imagine that junior doctor would have seen nothing if I had said something.

    Perhaps you’re even one of them yourself, an enabler? It’s a disease in Irish society that needs to be challenged at every level. To target those who speak out, tell the truth and call it as it is, is an attack on your own safety and your own democratic right.

    https://cassandravoices.com/society-culture/a-whistleblowers-motive/

    False Rumours

    Sadly, enablers cannot see that and the coward in them likes to see the whistleblower get what he deserves, which reinforces their cowardliness. They may even spread a false rumour, like the DAA Airport Duty Manager who held court in the airport control room weeks after my departure, informing those present that I was in trouble for being a wistleblower. It is not the case; it was not the case.

    Or the Police Inspector who wanted me to facilitate and provide whatever training I could to a candidate for a position in the Airport Police Dog Unit, even before he had been interviewed. I might never have bothered pointing out how it might look to other officers, or how people would perceive that. I had wasted my time objecting, as the candidate still got the job. People like this all needlessly and carelessly damage our democratic society. We spend so much of our lives in a workplace; of course it is part of society. The values and culture we experience there permeates society.

    I can speak about these things as I declined DAA’s unfair dismissal offer of €4,800 in return for a non-disclosure agreement. An agreement that listed forty-two separate pieces of legislation that would have inhibited me from taking any further legal action against them. If they have done nothing wrong, why have forty-two pieces of legislation and a non-disclosure agreement? Evidently, I did not sign.

    The main evidence that I wanted was in a redacted report. The enablers’ legal team had the evidence statute barred. I wasn’t prepared to move forward without it.

    That legal interpretation, I will argue in the future, in employment law is a scam and one that the Workplace Relations Commission are failing to acknowledge as such. Perhaps because it makes their lives easier. The statute of limitations to take a case for unfair dismissal or penalisation in the workplace, under employment law, is six months. I would argue it is not six months for the admissibility of evidence of penalisation in the workplace. This is a legal scam that a weak Workplace Relations Commission are enabling! But don’t judge them too harshly.

    The enablers are alive and well in Irish society, just ask the victims of Michael Shine.

    Feature Image: Our Lady of Lourdes Hospital, Drogheda

  • Mary Dances

    In normal times Mary used to catch glimpses of the dancers. On his cigarette break from his work in the galley he had started to station himself on the promenade deck outside the large porthole with its closed ruched curtains and watch snatches of “rehearsal”. That was a new word for him. Amongst the many languages of the service decks, English was the common language of command but the word “rehearse” was not in the kitchen vocabulary. Karim said to him one day “It’s a rehearsal” and “They’re rehearsing” and he gradually understood that it was to do with practising the dances and songs that were part of the twice daily shows. The kitchen staff didn’t come into contact much with the dancers although three of the troupe, Patsy, Greta, and Abdul had all been assigned duties serving cabin meals to passengers who were too lazy or too old to come to meals in the restaurants.

    Looking into the Moonlight Lounge through the lavender haze of the drapes he started to get an idea of what these rehearsals were. The boys and girls were usually in ordinary clothes but as soon as the playback started beautiful smiles appeared on their faces. Sometimes the Boss stopped the playback in the middle of a song and made them go back to the beginning. Once Greta and a boy he didn’t know were chosen to show the steps to everyone else. Another time poor Abdul was chosen as he was doing it wrong and he had to do it again and again in front of the rest of them until he got it right. Mary thought he saw Abdul looking at the porthole where he was stationed and wondered if he’d seen him there outside, watching.

    The boys and girls in the kitchen had given him his new name, Mary. He liked being called Mary. The Blessed Virgin had always been important to him and his family, and in his space in the dark bowels of the ship his only contribution to its dismal look had been an embellished photo of a statue of Our Lady that made him feel better every time he caught sight of it.

    When the Coronavirus happened everything changed. No-one quite knew what was going on but after several days of trying unsuccessfully to put into various ports eventually Empress of the Oceans managed to dock in Lisbon and all the passengers and most of the crew were tested and taken off. Mary stayed on as for some reason his work in the galley washing-up and cleaning was considered essential. He was moved from his dark quarters in the hold to a beautiful cabin two decks above from which he had a view of the docks and the city of Lisbon. His family back in Manila kept him informed of what was going on at home and as always their lovely faces on the tiny screen made him happy. They told him Lisbon was in a Catholic country and he was pleased to see the white bell towers of churches that were not completely unfamiliar and he occasionally heard their bells ringing out across the city and the river.

    But the “rehearsals” had stopped and when he went to take his station outside the curtained porthole for a cigarette in a break from his much-reduced duties there was nothing to see except the dimly-lit stage and the empty seats, not a soul dancing or singing, no hint of the happy smiles or the playback, all now signs of different times.

    Abdul had also been kept on for some reason and was assigned the cabin next to Mary’s. He was Algerian and although not Catholic or even Christian, they seemed to have a lot in common. For the short time before everything changed he had enjoyed doing the shows and learning from the Boss and the other dancers but, as he confided to Mary, he had always felt a bit of an outsider.

    As days turned into weeks and the virus continued to keep the world in stasis and the tethered ship immobile, the empty city of Lisbon, sunlit, rain-swept or mist-shrouded, continued to feature outside their windows, and Mary and Abdul became friends. The almost deserted ship became their universe. They talked, in English mostly, though with bits of French, Tagalog and Spanish thrown in, and they talked about food and their families, yes, but mostly about dance moves. Abdul was happy to share with Mary what he’d learned from his short time as a dancer. The Boss had gone but he’d left Abdul the key to the Moonlight Lounge. Abdul would put on some lights and the playback, and to the sounds devised for the pleasure and nostalgic recall of elderly North Americans he showed Mary the moves he’d learned. They kicked, they twirled, they leapt, Abdul lifted him and he felt wonderful.  At a certain point it suddenly struck Mary that he was “rehearsing”.

    In the inactivity and fearfulness of these virus-hit days the two of them were happy to be dancing while the huge ship around them echoed emptily and without purpose. The docks were deserted and grass was starting to sprout between the paving-stones but the monstrous white hulk of Empress of the Oceans loomed over the city and its broad river. Apart from the thin muffled beat of recorded music from the illuminated Moonlight Lounge the ship was quiet and dark.

    When Mary and Abdul finished their “rehearsal” of I Will Survive, Abdul went and sat in the audience where the boss used to sit. Mary went over to the porthole and looked over the silent and deserted city through the lavender haze of the drapes. He could hear the distant bells clanging for a Sunday evening mass that was not going to happen. When he looked down at the quay there were two men with a dog, and they were looking up at the lit porthole of the Moonlight Lounge.

  • Musician of the Month: Finn Doherty

    Early Influences

    I tend to cite the same small handful of artists as my early influences, but I always find myself defining the difference between ‘influence’ and ‘inspiration.’ As a kid, I was really inspired by bands like Green Day, and I loved Arctic Monkeys, but that doesn’t necessarily reflect the music I make now.

    You could probably draw comparisons between some of my songwriting choices and Alex Turner’s, but these bands were probably more ‘inspirations’ as opposed to ‘influences.’ In many ways, it was more about wearing a leather jacket and slicking my hair back, or pairing black eyeliner with shirts and ties, than it was about the music.

    I grew up in North London, going to a lot of sessions with my parents, and I think trad music played a big part in the way I write melodies. Trad tunes are so much about repetitive phrasing and short motifs, which I think has ultimately translated into me writing music that is pretty hooky and catchy. Also, learning to play Irish music is a lot about learning tunes by ear, and I think that influenced the way I write, where melody often comes first and is generated really quickly.

    Current Practice

    I just released an EP called ‘if you’re bored of this city’. It’s a project about desire, obsession, and self-destruction. It’s kind of a personal exploration of my own identity, and about how relationships can become complicated by self-discovery.

    I had a very complex relationship with a friend a few years ago, and that was a big drive behind the narrative of this project. Musically, I looked to the songs and sounds that were soundtracking my life at the time of that experience, so it was a lot of dark pop music off the back of the first Billie Eilish album, and the production on the early Chance The Rapper projects, and the breakout of hyperpop.

    I was also really inspired by Son Lux’s soundtrack for ‘Everything Everywhere All at Once’, which I saw while I was mapping out a lot of the production for the EP. I think that had a big influence on the project, especially when I listen back to ‘Figure It Out’.

    I made a whole series of videos to accompany the project, which string each song together and use the music to soundtrack this night of partying and recklessness. The project tells the story of such a pivotal time in my life, and I wanted to retell that story to the fullest extent through this lens of the art I was into at the time.

    I think that’s why the videos are such an essential part of this EP. I’m really proud of what my friends and I managed to achieve with the visual side of this project, as it was all produced independently. It’s all available to watch for free on YouTube.

    Future Plans

    I’m really only just getting started. Right now, I’m focusing on ways to bring ‘if you’re bored of this city’ to more people, so I’m working on new shows and various other projects.

    I think it’s so important to experience music in face-to-face environments with other people, and I want my work to be a catalyst for those kinds of experiences. I love creating and engaging with content online, but live events are really where I thrive, and playing my songs live is the reason I do what I do.

    I think through playing more shows and being at more events post-pandemic, I’ve also found myself considering how the music I’m making will work in a live setting, and I’m really enjoying being out, and dancing, and just having a good time.

    I’m always working on new music, so it’s only a matter of time before the next project clicks into place in my mind and I start rolling out the next thing…

    Spotify: https://open.spotify.com/artist/2e3gFNiRxdNMh5TaVNwUHF?si=Ocqg4oaqRr6oGib1VRVMlQ

    Apple Music: https://music.apple.com/gb/artist/finn-doherty/1211574396

    YouTube: https://www.youtube.com/@finndoherty_/

    Instagram: https://www.instagram.com/finndoherty/

    ‘if you’re bored of this city’ EP: https://hypeddit.com/finndoherty/ifyoureboredofthiscity

    All Images Simon Jafrato

  • Review: Father, Son and Brother Ghost

    Few writers can do grief and loss like John MacKenna. He is, without question, the John McGahern of the ‘Ancient East’. Where McGahern has put the villages and drumlins of Leitrim along the inland cusp of the ‘Wild Atlantic Way’ at the heart of his writing, the landscape of South Kildare, and its surroundings are integral to MacKenna’s works and that is no different in Father, Son and Brother Ghost where place is the sorrowful score to MacKenna’s libretto.

    Unravelling grief is the strange, poignant music of the heart: If ‘grief is the price we pay for love’ MacKenna paid that price. All MacKenna’s fiction revolves around Castledermot, The High and Low Terraces of Abbeylands where the MacKennas lived: The rivers Lerr and Barrow, Mullaghcreelan Woods, Kilkea, Athy, Carlow, the Sliabh Bloom mountains and the midland bogs looming beyond are accomplices in what becomes a landscape of bitter-sweet melancholy. This memoir, mimicking the prayerful intonation ‘Father, Son and Holy Ghost’ is a hymn to MacKenna’s older brother, Jarlath whose untimely death at 62 in 2005 left the writer so bereft that he has been writing and rewriting this memoir for seventeen years between various other pursuits, not least a plunge into psychotherapy as he told a packed audience at its launch recently in the library in Athy.

    Jarlath spent the bulk of his working life as a doctor in North Carolina. In this moving memoir, landscape and place become sites of consecration to a lost brother, evoked through fragments of joyful memories, where often, more harrowing family anecdotes and memories interpose – his mother’s tears when the family were leaving the Low Terrace for a larger house on the High Terrace because she was leaving behind three still born babies buried there at the bottom of the garden.

    The sometimes distraught attempt to recover this lost fraternal connection reaches back into his parents’ own history, and the increasing friction and disappointment between them, caused, it appears, by Jack MacKenna’s increasing dependence on alcohol. But if Jack MacKenna was an alcoholic, he was a highly functioning one. John, as the youngest child of three, experienced these tensions more intensely, as he was like an only child because his brother and sister were away at boarding school. They were all, to different degrees ‘survivors of their own small carnage’ but he ‘didn’t know it at the time’. Set apart from their neighbours by being the school mistress’s children, the yearning for belonging abides.

    Ten years younger than Jarlath, MacKenna is first separated from him when his adored older brother is sent to boarding school in Limerick while the younger brother is still an infant. In the escalating tensions of the home, Jarlath became John’s rock and anchor and his sense of abandonment in the older brother’s many absences is a source of anguish.

    It seems the younger brother only realised when Jarlath died that he had never overcome these earlier losses due to their many separations. The severances are amplified, not just by the large age gap, but by the fact that Jarlath spent his summers working in England during his college years when he first studied for an arts degree followed by a H. Dip in Education and then went on to study medicine.

    During these periods, Jarlath’s trips to Castledermot were brief but they are jealously recovered here. In choosing to pursue his medical career in America, the miles of the Atlantic Ocean eventually stretched between them, keeping the brothers geographically apart as adult men.

    Unsurprisingly, MacKenna conveys a sense of betrayal by all these ‘sunderings’ culminating in his brother’s death from motor neuron disease a few days after he visits him. They are only spared one last night together as Jarlath deteriorated unexpectedly. All this pours forth in torrents of  ‘unending loss’.  Loss is ‘the tiny, pitched hole in the sky at night or the sun’s hesitation about rising at dawn’. It is ‘a grief that has been given two decades to condense but it remains’.

    With incredible skill this ceaseless grief, punctuated by cherished memories is movingly retold – snatched scenes during school and Christmas holidays, pranks played, photos of the three MacKenna children on swings, at picnics, on car bonnets – photos, not provided in the book but described in the minutest detail. In this, intense nurturing of memory, MacKenna manages, not just to keep his absent brother present but to evoke both brother and disappointed father with immense love.

    MacKenna’s despair was so all-consuming that he lost his second marriage amid the wilderness of the fallout from his brother’s death and for this, he is not easy on himself. Fats Domino, Buddy Holly, the Beatles, the Beach Boys, Simon and Garfunkle, Elvis, Mozart and even prayers become accessories in recovered memories – every child of the 60s will identify with them and the same goes for the rosaries and the stations of the cross. The smell of polish, beeswax and lavender evoking back-to-school nostalgia are experiences all those of MacKenna’s generation will easily identify with and they are all tinged with a hint of the sanctified.

    Equally, we all knew a Lal McKenna – his single aunt whom, not unlike the heroine of Joyce’s ‘Eveline’, sacrificed her own prospects of love and marriage to care, first for her younger siblings and after that, for her sister’s children in Athy where she lived-in with the family, and also served in the shop. We all know too of the shoe-box coffins where dead and premature babies, excluded from ‘consecrated ground’ for not being baptised were, instead buried in old, abandoned graveyards or other local hallowed spots.

    Jarlath’s kindness to the brother, ten years his junior are emotionally recalled as numerous amputations – the ‘tearing apart of what was their brotherhood.’ An image of their father, Jack leaning on a spade at the opening throws a shadow over the pages – a shadow ‘that reached back into the past eight decades’.

    The narrative is not chronological but rather moves joltingly from different decades and places – itself evoking loss and dislocation. We are plunged into Jack’s own displacement when, after his mother died soon after he was born, he and his siblings were moved to his grandmother’s house in Celbridge. When his father remarried, Jack McKenna and his siblings were moved back to Bluebell Cottage in Athy where his father, a train driver, was based. Jack McKenna followed his own father into work on the railways and eventually becoming a signalman and foreman in Athy. ‘We are a railway family’ MacKenna informs the reader and his father was an exemplary worker. MacKenna’s earliest dreams was to be a railway worker too.

    This beautifully crafted memoir on a grief that brings the writer to the edge of self-annihilation is full of hope too. We are ‘not just the people our parents make us but what we make of ourselves’ and we can ‘all if we are lucky, venture down the road of understanding and mercy’.  Like his masterful debut novel The Last Fine Summer (1997) this memoir marks MacKenna out as a dazzling virtuoso of the poetics of love and loss.

    Father, Son and Brother Ghost is published by The Harvest Press www.theharvestpress.ie

  • Poem: ‘The Longest Day of the Year’

    THE LONGEST DAY OF THE YEAR

    Lucky gull chicks on a city roof
    take food from their parents and snuggle for warmth;
    for them, life has begun as well as it could.
    The flightless chick who fell from its nest above
    and is abandoned by its parents
    on a hostile gull family’s roof
    is shut in a large, bright, open room
    and soon learns that fear is a nail
    that fixes the whole being to a hard board.

    The lost chick can hear its family above
    and calls to them, looking up to a place
    it cannot reach and from which no helps comes;
    flight is weeks away. The enemy adults attack
    and the refugee huddles in a corner
    watching the privileged chicks eat well,
    all because the spots on its head
    are not in the correct pattern.
    Sometimes it cannot resist any longer
    and rushes forward to try and share the food,
    but is driven back by sharp, flashing beaks.

    The fallen one must somehow hang on,
    surviving on forgotten scraps
    until its feathers are ready
    and a new phase of life begins.
    The prisoner walks around and around,
    the will to live fighting the hunger,
    but it cannot escape for now, no matter what.
    Living in terror in this rooftop hell,
    every day is the longest day of the year.

    Feature Image: Magda Ehlers

     

  • Fairy Story

    Then the fairy spread her wings and flew off. People came from far and wide to hear the tale of their adventures, and when it was told, they grew up loving and loved, with the fairies for their friends and protectors, ever ready to help them if they were in trouble; in time they were married and lived happily together – that is the end of the story.
    (H.H.H. Nine Little Fairy Stories: A&C Black, London 1923)

    London April 1919

    Mr Mancini, the stout and mutton-chopped proprietor of the private hotel, had made an exception and allowed Henry Herbert possession of a front-door key, a privilege that was extended to no other of his residents. The outside doors of the slightly dingy establishment, with their stained glass panels and flanked by cream-painted Etruscan columns, were locked at 11pm every night and after that hour it was only Henry Herbert who was permitted the luxury of drawing up in a hansom and letting himself in, or, having walked home carefully in opera cloak and top hat and maybe a little woozy from the champagne consumed in the Crush Bar, of fumbling just a little with the key as he effected his independent entrance.

    Somewhat willowy and slim of waist, with daintily barbered moustache (although he may have been getting a little thin on the top), Henry Herbert was a dapper fellow and while he might not have inspired an overriding impression of manliness, most onlookers found it gratifying to observe this tall gentleman with his neat cravat and swinging his cane as he bravely and confidently occupied the London pavements on his determined way to wherever he was heading.

    Henry Herbert occupied the first-floor front, the finest rooms of the narrow five-storey building, overlooking the communal gardens with their protecting iron railings, their locked iron gates and their sooty plane trees. But this was in truth not to claim much, for the Frazer Private Hotel was, at best, a modest establishment in an unfashionable area and had few pretensions beyond its respectability and convenience. However, for Mr Mancini, Henry Herbert, with his fabled money and supposed connections was indeed a catch and an embellishment to the house, somewhat belied by his private ways and apparently modest way of life.

    For Henry Herbert it was a two-way transaction. True, money was no object to him, but in exchange for what must at best be considered a somewhat frowsty dwelling he was given freedom from what could be called the attentions of the greater world and the demands of society as well as the quiet and peace he needed to finish his collection of Nine Little Fairy Tales and get them ready for publication. Although South Kensington was near to everything that the great world revered, and not half a mile from his place of birth and his childhood residence, it was, in 1919, a place in free fall from its glory days, the great houses being broken up into flats and rooming-houses, and its great cream stucco façades looking increasingly tired and begrimed as leases expired, families fled and ownership splintered.

    On this day, in April 1919, at half past seven in the evening, Henry Herbert walked back to the Frazer Hotel after not having attended a concert of Mendelssohn and Schubert at the Aeolian Hall. The reason for his non-attendance was that the concert had been cancelled because of the “influenza epidemic” and, as he walked back to Queen’s Gate, past the groups of delivery boys waiting with their bicycles, the cabbies at the rank, the loiterers around the Gentlemen’s subterranean convenience and those few intent upon some business, he was for the first time hit with the realization that although the terrible war was over, something equally terrifying had taken its place, something that was evident in the subtly changed activity and atmosphere of the London streets. He had also taken note of a story that had been buried in the middle pages of most newspapers and variously reported as “General Dyer defends the Empire as illegal meeting broken up at Amritsar” to “Two hundred natives killed in the Punjab.”

    Henry Herbert knew he was different from other men but after over 40 years of life still hadn’t quite worked out what it was that made him a constant outsider. Although he maintained decorous relations he was certainly at odds with his commercially-minded family to whom turning a decent profit took precedence over matters of the heart or art. As the only son of seven children, the preponderance of females put a terrible weight of expectation upon Henry Herbert’s narrow shoulders, far, far greater than the modest expectations placed upon his six sisters – that they should marry, and marry well enough not to bring disgrace upon the family. Four of them had accomplished what had been asked of them, not spectacularly but respectably, two were unmarried and certain to remain so, a disappointment to their parents but a minor one compared to Henry Herbert’s earth-shattering failure to do even the most miniscule part of what was expected of him, the only boy.

    He loved his nephews and nieces, he adored his mother, he doted on his sisters, especially the unmarried youngest, Olive. He liked music and books, he loved pictures, he wrote fairy tales, he did illustrations, he collected engravings, he disliked sport, he was uninterested in politics, he was largely indifferent to the business that kept the great Empire turning. And now, for the first time, as he made his way through the streets of Kensington back to the Frazer Private Hotel on this day in April 1919, he had a flash of consciousness that not only had a major change come upon the world, wrought first by the terrible war that had just ended and now being consolidated with the palpable but hushed-up horrors of the influenza epidemic, but also that he himself, Henry Herbert, embodied this change in two ways. First in an awareness of how singular he was and the infinite vistas that opened because of this and how unlikely it was that the new world would be able to accommodate him, and second, that at the same time he was a part of this mass of human beings he encountered every day. This filled him with equal measures of fear and hope, putting him into a kind of stasis, and for a moment he was almost unable to breathe.

    He stopped for a few moments by the church on the corner of Queen’s Gate to catch his breath and regain his equilibrium.

    Having to some extent recovered, despite having soiled his lavender gloves on the sooty railing, he continued on the last stretch back to the Frazer Hotel.

    This crisis of the imagination was to be replicated by real events a few moments later. Hardly had he put his key in the door than it was opened from within by Mr. Mancini. Behind the bewhiskered and sweating landlord centre-stage was a supporting chorus of residents and servants in what seemed like a tableau of outrage.

    So what was this all about? After a lot of fevered explanation on the part of Mr. Mancini, it turned out that Miss Stratford-Tuke, the horsy girl from an impoverished county family who occupied the fourth floor back, had put in a complaint about a supposed visitor of Henry Herbert’s who had been encountered the previous day in the exceptionally dingy and dreary drawing room on the ground floor. This dark-skinned and hirsute young man, having been taken for a servant by Miss Stratford-Tuke and challenged for lolling in the chintz-covered armchair in front of the sulky heatless fire whilst perusing a year-old Illustrated London News provided by the establishment, had apparently proceeded to “insult” her.

    After many fevered accusations from the angry chorus. Henry Herbert got to the bottom of it. The visitor was a acquaintance of his, a certain Tommy Stephanides, a young cockney Greek whom he had met amongst the etched glass and chandeliers of the Salisbury Tavern on St. Martins Lane. Tommy had been sitting at a nearby table with a glass of beer and a small volume of poetry which Henry Herbert eventually recognized as identical to his own copy of Towards Democracy, a revolutionary collection in the style of Whitman by Edward Carpenter. The sight of this familiar green book had the unusual impetus of emboldening Henry Herbert to initiate a hesitant conversation with the young man sitting at the next table.

    From this interchange he learned to his amazement that the fellow had actually visited Edward Carpenter’s Uranian commune at Millthorpe in Yorkshire and the flyleaf had been signed by the man himself.

    Tommy Stephanides with his crisp black hair and sharply defined moustache had something of the extremist about him, uncompromising and fundamentalist almost, no apparent softness and yet, somehow, the softest, most revolutionary person Henry Herbert had ever met. Clever and sketchily-educated though he was, Tommy negotiated the world in a way that Henry Herbert could only dream of. He lived with his mother in a tiny flat near the market in Spitalfields and he worked as a typesetter at a nearby press that turned out pamphlets and manifestos for revolutionary causes. He had been born in London along with the 20th century. He’d always felt constrained by his circumstances and had always felt that there must be something better for him and his mother. He had a Portuguese pal who had gone out to British East Africa and had made a better life for himself.  But he lived his life as it was with a certainty and a commitment that seemed to spring from some source unavailable to Henry Herbert. He had a hunger for art and music and was doing his best to educate himself by attending evening classes at the Worker’s Educational Association, but his enormous energy still allowed him to find time to be outside the factory gates with pamphlets at least three evenings a week. It was, in fact, Tommy’s very certainties that made him able to be so soft. His negotiation with the world around him was without nuance, an absolute rejection of the rules by which the world was governed. This gave him an incredible freedom, including the freedom to be soft.

    Henry Herbert found Tommy physically alluring and was also cautiously attracted by his brave radicalism and his uncompromising vision.

    As the explanations unfolded against the background of anaglypta wallpaper, oleographs of  Osborne House and gas mantles in the dreary vestibule of the Frazer Hotel, it soon became clear that the ‘insult’ to Miss Stratford-Tuke was entirely in the young lady’s mind and that while Tommy may indeed not have behaved like a gentleman, his comportment had been largely reactive, a modest response to the pent-up fury in the young lady when she perceived that her accusations were empty.

    Henry Herbert had indeed invited Tommy to call on him at the Frazer Private Hotel. He loved the boy with the love of a true innocent. It was significant that it was Edward Carpenter that had brought them together. He knew well that he himself was not made for family life, the pursuit of money or the service of Empire but had never seen himself as any kind of revolutionary, while recognizing and accepting the fact that he was different. Picking up boys from the rich and hazardous street-life of post-war London, however tempting, was not Henry Herbert’s way. The terrible lessons of Oscar Wilde just over twenty years earlier had made him cautious. He sublimated his libido into his collecting, his daily routines and his fairy stories.

    *  *  *

    Glasgow docks, Berth 5, April 1923

    Olympia Stephanides in her widow’s black waited at the foot of the gangway of the RMS Doric bound for Mombasa with her case and bundle while her son  negotiated with a couple of officials. A motor taxi drew up and a dapper figure in a dark overcoat and with a cane emerged. The taxi-driver extracted a suitcase from the back.  The man tipped the cabbie and took charge of the suitcase. He looked around and, fixing his eyes on Mrs. Stephanides approached her, took her hand briefly and inclined his head to hers. Tommy finished his dealing with the officials and joined his mother and the gentleman.

    The ship’s horn sounded three times and suddenly the somewhat static scene of the wharf burst into frenetic life. The visually monochrome but socially divided crowd fast sorted itself into separate queues for the two gangways. To the observer it became evident that one was for steerage passengers, the other for first and second class. The man with the cane was seen to have a moment of hesitation, but after a brief consultation with Tommy, he joined the mother and son on the steerage gangway.

    The rain which had been threatening to fall started as the ship’s horn sounded again. The comings and goings ceased, the crowds on the wharf dispersed and the Doric drew away from the wharf and heaved slowly off into the grey Clyde and the world beyond.

    Whether the dapper gentleman had left the ship before it sailed or whether he had remained on board was not observed.

    Feature Image: John Atkinson Grimshaw, Glasgow Docks 1881.

     

     

  • Review: ‘That They May Face the Rising Sun’

    Some viewers have noticed the numberplate on the Ford Cortina in That They May Face the Rising Sun, the recent film based on John McGahern’s 2002 novel of the same name. The plate reads ‘OZU 155’. Surely this is a reference to the Japanese filmmaker Yasujirō Ozu? In interview, the director, Pat Collins, has said that the coincidence of the number plate was unplanned, but deliberately retained.

    Ozu is not well known in the West now, but he is certainly a canonical name among people, like Collins, who know their cinema history. Ozu is celebrated for an observational, restrained style of storytelling, with minimal music or camera movement and, indeed, minimal plot. Collins’s admirable adaptation of McGahern’s final novel bears more than passing resemblances to key Ozu films, such as Late Spring from 1949, Early Summer from 1951, Tokyo Story from 1953 and An Autumn Afternoon from 1962. Like Collins, these all share a concern with the gentle unfolding of inter-generational time, with subtle domestic interactions, and with the challenge (sometimes welcome, sometimes not) posed by the visitor from outside.

    What is most pertinent about this playful reference, however, is the common take on Ozu that he addressed ‘universal’ themes, and that his appeal is ‘universal’. Similar observations litter the reception of That They May Face the Rising Sun, and of another recent Irish breakthrough hit that I consider a companion piece to this, 2022’s An Cailín Ciúin, directed by Colm Bairéad. Both of these films are set in isolated, unnamed rural locales, with ordinary folk as lead characters, and have plots that are not besmirched by the concerns of urban existence (crime and punishment, politics, violence, money, addiction, social isolation, class conflict), which tend to dominate the stories we watch on screen. As with Ozu, paring away as many specific plot details as possible makes these films feel, to reach for vocabulary favoured by reviewers, ‘timeless’, ‘classic’, ‘profound’, ‘dreamlike’, ‘beautiful’, ‘delicate’.

    It has been a long-running complaint that Irish cinema was dominated too long by questions of national and/or sectarian identity, that its narratives were tediously populated by priests and hysterical IRA men running around in ill-fitting leather jackets. Why couldn’t we just have a ‘normal’ cinema that would tell non-political stories that would have a universal appeal? The embarrassment of a liberal commentariat, and academy, at our political backwardness means that any Irish film that is not about the British question in some form or other is greeted with praise for having achieved some kind of postnationalist maturity. The two recent Irish films that we are concerned with here are therefore feted, as evidence that we have grown up.

    It is true of any film set in the past that it is as much about the time it is made as the time it depicts. That They May Face the Rising Sun is set in the early 1980s, but the couple at the heart of the story, self-exiled from the city, are recognisably from our times. The period details are minimal, and the sense of being in the past is achieved mostly by the omission of digital devices, screens and disposable homeware. The fashion and hairstyles, so often an important guide to period, are neutral enough to belong either to the 1980s or to the present, especially if we regard Joe and Kate as ageing hipsters. (All the other characters are timelessly old-fashioned in their appearance.) As for what they do, they are engaged in what we now call remote working and the back-to-basics simplicity of their existence, with its mix of intellectual life, light agricultural activity and overpopulation-conscious childlessness, has a whiff of prepperism.

    A very memorable sequence dwells on the wake, hours after the unexpected death of the lonely Johnny, who has been marooned in a life of drudgery in London for decades. In the crowded kitchen of Johnny’s brother’s family, a woman leads the group of country people in reciting a decade of the rosary, keeping track with a set of beads on her lap. Everybody participates in the ritual, responding to her as she cycles through the prayers. We linger on the faces and voices for longer than a more distractable film would allow. In the midst of all this, our protagonists Joe and Kate remain silent. For all of their integration into the community and the vital welcome that they offer to all comers, they are nevertheless not fully part of it.

    The tone of this separateness is carefully judged; the silence of Joe and Kate is not hostile, nor is it received badly, as the story is one of tolerance. But, whereas in the novel, it is the community that kindly tolerates the blow-ins who have landed in their midst, in the film the flow of tolerance has switched, and now it is the liberal couple who tolerate the traditional, conservative values of the community. The contemporary characteristics of Joe and Kate align them with our 2024 values. The vast changes that have taken place between the early 1980s and now are palpable in this difference.

    Nobody knew better than McGahern the tightness of the stranglehold that the Catholic Church held over the life of the country, especially in rural areas and in the schools. (He lost his job as a teacher because of the content of earlier novels). It is apparent to us now that the church was in fact at an unsustainable peak of dominance, triumphant in the abortion referendum of 1983 and in the defeated divorce referendum of 1986. But events such as the outcries at the death of Ann Lovett and the persecution of Joanne Hayes would set in motion the church’s reputational freefall in the intervening decades (rapist priests, slave laundries, death camps for children of the unmarried, the list goes on) and the blanket implementation in recent times of what was in the past quaintly known as ‘the liberal agenda’.

    That They May Face the Rising Sun is a document of the final years of the previous dispensation, before the enormous transformation that has brought us to the liberal consensus that now prevails. When did this change take place, and how? Certainly the election of Mary Robinson in 1990 is a milestone, and in and around that date we could also include the Maastricht Treaty, Sinead O’Connor ripping up a photo of the pope (both 1992), the rise of globalisation and neoliberalism (Clinton, Blair, the World Trade Organisation), the 1995 referendum that introduced divorce (by a margin of 0.28%), and the world wide web.

    One other, admittedly cosmetic, landmark event was the switch in 1987 to the standard European style of car numberplates, where the numbers and letters actually mean something. ‘OZU 155’ stands for the Japanese filmmaker, whose work is celebrated for the vacuous virtue of being about everything and therefore about nothing — in other words, for being politically inoffensive. Any edge of critique present in Ozu is blunted on contact with a commentariat in search of liberal universalisms, hungry to understand ‘story’ as a virtue and ‘context’ as an embarrassment.

    McGahern similarly needs to be pruned of embarrassing excrescences. The problem is that in all his books he is a border writer, constantly conscious of the Troubles, the aftermath of the Civil War, the problem of political-institutional legitimacy and the family dysfunctions that flow as a result. He presents the awkward vista of rural communities that to this day persist in voting for political gombeens, seemingly unable to adapt to the fact that people in Dublin and Brussels know what is best. The film adaptation of his final novel forgives these errors by the device of celebrating the tolerant humanism of the educated outsider, stand-ins for viewers who crave forgiveness for despising the backwardness of pre-liberal Ireland and its uncomfortable, unresolved politics and its quaintly non-rational numberplates.