Cassandra Voices

Category: Society

  • The Most Natural Thing in the World II

    Are you satisfied now, ladies and gentlemen, you counsellors and therapists of all stripes, with my do-it-your-self-psychoanalysis?

    Despite my disdain for the so-called misery memoir, it is time to declare: my childhood was better than being brought up in an industrial school, or by an alcoholic or physically abusive parent; but, certainly by today’s ideals, only just.

    Often, I am surprised that I even survived my upbringing, if not exactly thrived. It is an achievement, in itself, to be alive. Maybe I’m suffering from Post-Traumatic Stress Disorder, after all, and have been for most of my life. Which, in turn, has led to a bad case of Imposter Syndrome. Or better still, Postnatal Depression, which cuts both ways, and is a synonym for Life.

    But, as Flannery O’Connor wrote: ‘Anybody who has survived his childhood has enough information about life to last him the rest of his days.’ In the long run, you learn that parents are just people who looked after you when you couldn’t look after yourself, with whom you have very little in common – except what they put there.

    ‘misery on to man’

    So, there you have it: I don’t have kids because I didn’t feel wanted as a child. I am just another classic example of the classical Sophoclean tale of the complexity of Oedipus, and how it wrecks. How neat, but how utterly facile – the kind of typically trite conclusion to which a therapist will always jump.

    For the psychological scaring of one’s own upbringing is hardly enough to explain a lack of interest – or rather, an unwillingness to participate in procreation. After all, people with much more unsavoury childhood experiences than I still manage to produce children of their own. That’s part of the recurring cycle of man passing ‘misery on to man’, in Larkin’s phrase, from the one poem of his which everyone can quote from memory.

    It is what he means by ‘Still going on, all of it, still going on!’ to quote from another, less anthologised of his works. No doubt the mind-doctors will predictably claim that I am merely in denial here about the effects of my formative childhood experiences on my psyche. But denial is such a difficult concept to prove in practice. Not that I reject outright the idea that there may be some residual influence – how could there not be? My parents may well have given me ‘all the faults they had’ and added some more, just for me. But does that inevitably make me, in the words of a fictional Larkin biographer from another of his more well-known poems, ‘One of those old-type natural fouled-up guys’, the sort who notoriously cautions ‘Don’t have any kids yourself’? Hardly – anyone who knows me will attest to my lively sense of humour.

    Ah, but maybe I’m just trying to cover something up with a jokey, rock’n’roll exterior? Ah, but aren’t we all – with whatever masks work best for us? We all ‘prepare a face to meet the faces that you meet’, like poor old Prufrock.

    In the end, your relationship with your parents, and your perspective on your childhood, is a bit like your relationship with and perspective on the place where you were born and grew up, or even with your country: some people become expatriates; some people stay close to home; and some people are at peace with whichever arrangement, and some are not.

    One can treat that relationship with as much seriousness or triviality as one likes, although for many professional mental healthcare workers, it will always be serious. In any case, this excavational writing project I am engaged upon vouchsafes that I am not in denial: I have acknowledged the debt the past has burdened me with; what you are reading can be construed as my effort to (clears throat) ‘move on’.

    Sinatra Family, 1949.

    It’s Parents

    (Joke: It’s not the mother and father I blame: it’s the parents.) Except, for me, it’s more a case of

    ‘It’s not children I don’t like: it’s parents.’ For here’s the thing: for someone who appreciates, if not quite advocates, childlessness, I quite like children. Obviously, one cannot generalise about all children, as individual children can differ from one another almost as much as adults do. But, in general, I prefer the company of most children to that of most adults.

    This has something to do with the hope projected on to them: they haven’t quite been beaten down and made bitter by life experience, yet. If there is hope, it lies in the children. But there is no hope, because of the parents. Little people have usually regarded me quizzically, probably because they perceive me to be unlike most other adults in their lives. I can usually speak to them on their own level. I am not an authority figure.

    You can learn a lot from children about looking at the world in an original way, if you listen to them, which so few adults do. But I like being able to give them back to their biological parents, when the fun is over. I only want the good parts. (Joke: I like children, but I couldn’t eat a whole one.)

    Fortunately, this seems to suit most parents, who are only too glad to have their children taken off their hands for a while. I’m thinking of all those poor little rich kids, from all over the place but especially the progeny of Russian oligarchs, whom I taught (i.e. babysat) on summer courses over the years. All the neglected boys could do was play computer games; all the neglected girls could do was go shopping. Of course, they are the issue of the class of people who view having children as a lifestyle choice rather than as a luxury.

    Parents may lavish fortunes on the education of their children, but they actively seek to avoid spending too much time with them. Just as children may look forward to hefty inheritances, but are quite prepared to deposit their parents in residential care homes while they are waiting for their windfall, rather than look after them at home themselves. Family values, eh?

    The 1937 Irish Constitution.

    The Family

    ‘It’s not children I don’t like: it’s parents.’ Which means, of course, that what I really don’t like are families, or rather, the fetishisation of ‘The Family’ as an abstract concept, as for example in monotheistic religions, or in Bunreacht na hÉireann, the Constitution of Ireland. (Article 41.1.1. ‘The State recognises the Family as the natural primary and fundamental unit group of Society, and as a moral institution possessing inalienable and imprescriptible rights, antecedent and superior to all positive law.’ Article 41.1.2.

    ‘The State, therefore, guarantees to protect the Family in its constitution and authority, as the necessary basis of social order and as indispensable to the welfare of the Nation and the State.’ Okay, so. But what about all the citizens who, for whatever reason, have never lived in families, and/or never will live in families – unadopted or unfostered orphans, for a start, or Catholic clergy?) And I reserve a particularly virulent animus against ‘The Good Family’, as in “He/She is from A Good Family” or from “Good Stock” or “Decent People”, ‘good’ and ‘decent’ here invariably meaning church-going, law-abiding, well-connected, prosperous middle-class, and ‘respectable’ – except most of them are not.

    Thus, the origin of the phrases ‘The black sheep of the family’, and ‘Disgracing the family name.’ If I had a fiver for every time I’ve been to a job interview – and even in supposedly liberal operations like newspapers or publishing houses – and been asked “Who are your family?’ or “What is your father doing now?”, I’d have a tidy sum squirrelled away. “Where do you stand on the church?” was also an old favourite when trying to land a teaching job, as recently as the late 1980s.

    Needless to say, the potential employers were not overly impressed with my answers. If it were not for hereditary privilege, many monsters (themselves the offspring of monsters) throughout history would not have got within even an ass’s roar of power. Just think: wouldn’t the world be a better place without contemporary manifestations of the phenomenon, such as Lochlan Murdoch or Ivanka Trump, having easy access to global media and political influence?

    Prashant Shrestha from Kathmandu, Nepal.

    The Dialectic of Sex

    Before you peremptorily dismiss me as a crackpot, please hear me out, for I am not a lone voice crying in the wilderness in this predilection. In The Dialectic of Sex (1970), second wave feminist Shulamith Firestone criticised the nuclear family as a construct, arguing that it not only limits women’s independence, but inhibits child development too. In her view, children are hindered in their abilities to develop because of their education, predetermined positions in the social hierarchy, and ‘lesser importance’ in comparison to their parents and other adult figures in their lives, who control all these aspects of the children’s lives. She believed that nuclear families, as a form of social organisation, creates inequality within a family, as the children are considered subordinates to their parents.

    This, in turn, has increased maternal expectations and obligations, which is something Firestone thought society should outgrow. This dependency on maternal figures makes the child(ren) more susceptible to physical abuse and deprives them of the opportunity to work towards being independent themselves, economically, emotionally and sexually. She sought to solve these problems by eliminating families for the raising of children, and instead to have them raised by a collective.

    William S. Burroughs also advocated for the disintegration of the family unit, most vociferously in The Job: Interviews with William S. Burroughs by Daniel Odier (1989), since he believed it to be redundant.

    Jean Genet wrote in The Thief’s Journal (1949): ‘In my opinion, the family is probably the first criminal cell, and the most criminal.’ ‘Ah, but those guys were queer’, I hear members of the right-wing Christian fraternity proclaim, ‘so what else would you expect from them?’

    Alright, let’s enlist some good, straight, honest Irishmen as well. Poet Dennis O’Driscoll wrote that ‘Every family has passed its own version of the Official Secrets Act’, and doubtless with good reason.

    Time and again in his work, Samuel Beckett targets parents as irresponsible criminals, by dint of their bringing more life into this sordid and corrupt world, and thus creating families. ‘You’re on earth, there’s no cure for that,’ says Hamm to Clov in Endgame, and addresses his father Nagg as ‘accursed progenitor’. Indeed, Beckett could easily be construed as a proto-supporter of women’s reproductive rights, as the narrator of First Love is horrified when his lover Lulu/Anna reveals that she is pregnant: ‘Abort! Abort!’ he says, adding, ‘If it’s lepping, I said, it’s not mine.’

    Furthermore, for Stephen Dedalus in the ‘Scylla and Charybdis’ episode of James Joyce’s Ulysses (even if it can be configured, as Hugh Kenner chooses to do in Joyce’s Dublin, as callow – in contrast with Leopold Bloom’s mooted fatherly maturity), ‘Paternity is a legal fiction’ (or, as my own father used to put it more plainly: “There’s manys the man rocks another man’s child when he thinks he rocks his own.”).

    Stockbrokers, New York, 1966 from United States Library of Congress‘s Prints and Photographs division under the digital ID ppmsca.03199.

    Wealth Accumulation

    It can easily be argued that marriage, monogamy and parenthood exist primarily to foster and protect property and inheritance, and to encourage wealth accumulation. These arrangements sponsor and attempt to justify the greed and acquisitiveness of rampant laissez-faire capitalism, since parents can always claim that they are not acting disreputably out of their own selfish interests, but rather are indulging in seemingly self-serving and nakedly avaricious behaviour merely for the good of their offspring, by endeavouring to give them the best start in life and ultimately securing their future.

    Thus the casting of family formation as somehow having a Stake in Life, or in Progress, or in The Future, or some such nebulous notion. But would people really be so competitive economically, to the detriment of others, if their children were raised communally, and all the children of the nation were really cherished equally – i.e. have exactly the same resources available to them?

    This alternative method of social organisation would certainly give the lie to the oft-repeated right-wing mantra that free market capitalism is a meritocracy – where the harder you work, the more you are rewarded – because all children would be starting life on precisely the same footing. After all, ‘It takes a village’, as even prominent neo-liberals like to tell us.

    Besides which, is the family really such a Haven in a Heartless World, as historian Christopher Lasch had it, in his 1977 tome of that title? Lasch traced over a century’s worth of sociological and psychological theories on the contemporary family, situating his observations in the context of expanding social institutions and their besieging of the family’s power and influence, and taking issue with most of them.

    However, while Pope John Paul II may have opined that ‘as the family goes, so goes the nation, and so goes the whole world in which we live’, surely if the family is a microcosmic unit within the macrocosm of society itself, then the overall health of the family should be a good indicator of the overall health of the culture at large. If the world is indeed heartless, then perhaps the first place in need of reformation is, in fact, the family. In this alternative cosmology, friends may well be God’s apology for family since, unlike your family, you get to choose your friends.

    There is at least as much evidence to suggest that, far from being a haven, families can just as equally be claustrophobic minefields of unbearable tension and resentment. From the patricides, matricides and fratricides of Greek tragedy, to a headline ripped at random from yesterday’s newspaper: ‘Domestic violence by adult children against parents rises as stress peaks under lockdown’, this assertion is incontestable. A recent statement from the Garda Commissioner informed us that domestic violence claims more lives in Ireland every year than gangland crime.

    Of course, you can counter-argue that these kinds of pressures on family life are direct consequences of consumer capitalism (adult kids can’t afford to rent, much less buy, which is why they are living at home), but the fact remains that the concept of the happy and supportive family is an aspirational mirage, with little tangible substance: some parents may get on with each other, but many don’t; some parents may get on with their children, but many don’t; some siblings may get on with each other, but many don’t; some children may get on with their parents, but many don’t; some families may work, but many don’t; some may work at different times, but not at others.

    Greta Garbo as Anna Karenina.

    All Families are Alike

    Here we can invoke Tolstoy’s famous opening line of Anna Karenina: ‘All happy families are alike; each unhappy family is unhappy in its own way.’ But are all happy families really alike? Perhaps their happiness is just as idiosyncratic as the unhappiness of the unhappy. In addition to which, I can’t help but ascribe a degree of conscious irony to Tolstoy’s declaration. After all, we do not encounter any ideally happy families in Anna Karenina. Perhaps he knew, as well as anyone, that the Happy Family is a myth, an ideal to which we may aspire, while having no palpable earthly iteration. But whenever Family Values types start pushing The Family ‘as the natural primary and fundamental unit group of Society’ at me (unfortunate enough as that phrase is in its easy slide into Margaret Thatcher’s infamous claim that ‘…there’s no such thing as society.

    There are individual men and women and there are families’), I usually refer them to the Christmas dinner scene in Joyce’s A Portrait Of The Artist As A Young Man, which is, if nothing else, a needful corrective to the sentimental ghosts of Dickens, and bolsters Wilde’s epigram to the effect that ‘Sentimentality is merely the bank holiday [e.g. Dickens’ Christmas] of cynicism’. For, despite the episode’s grounding in personal autobiography and the particular politico-religious strife among nationalists in Ireland at the time, the reason for this Yuletide row’s universal appeal is that Joyce wasn’t just writing about his own family: rather, he was writing about everyone’s family, in every time and place.

    There is always something to argue about, and it hurts more to argue with relatives who espouse views diametrically opposed to your own than it does with anyone else. Or will you just sit there and bite your tongue for the rest of your life?

    At any rate, however positive or negative your view of family life, I have no particular desire to be part of the hurdy-gurdy of what a friend calls, speaking of his own familial ups and downs, ‘the great human dance’. Or, at least, his version of family dancing and enforced role-playing. I am more partial to jitterbugging than waltzing, to doing the watusi than executing a quadrille.

    Image: Richard Tilbrook (wikicommons)

    Irish Social History

    These considerations take on a particularly lurid hue in the light of 20th century Irish social history, especially when juxtaposed with the aspirational ‘official version’ rhetoric which is still regularly trotted out around the Irish family (see Articles Article 41.1.1. and Article 41.1.2. of Bunreacht na hÉireann, above).

    The record of incarceration and institutionalisation of Irish citizens in Mother and Baby Homes, Magdalen Laundries, Industrial Schools and Psychiatric Hospitals is grim, and involved the blatant rejection of children and grandchildren by their parents, siblings and extended families, in the name of a church-and-state-sponsored ‘respectability’ based on the notion of ‘legitimacy’. These wounds are still raw in many peoples’ memories. As a younger acquaintance recently put it to me: “I was born in 1993 to a single mother who raised me. The last Mother and Baby Home in Ireland closed in 1998. It could have been us.”

    Therefore, I salute the scholarly tenacity of both Clair Wills, in her article Architectures of Containment (London Review of Books, Vol. 43 No. 10 · 20 May 2021), and Catriona Crowe, in her piece The Commission and the Survivors (Dublin Review, #83, Summer 2021), for their persistence in wading through 2865 pages of what is essentially obfuscating, buck-passing apologetics contained within the Final Report of the Commission of Investigation into the Mother and Baby Homes (Government of Ireland, October 2020), and their deep excavation and dismantling of it.

    Wills refers to the ‘inalienable family logic’ of the system, and speculates that: ‘Arguably the rhetoric of the Irish family was a smokescreen for the absence of the family as a private sphere of emotional and affective ties’, declaring that ‘the Irish church and state, with the passive acceptance and sometimes active collusion of Irish families, was willing to sacrifice its own children – of whatever age – for what it considered to be survival.’ Crowe comments: ‘One has no right to expect dazzling prose in such a document, but it is striking how badly written, argued and organised the commission’s report is. The tone is at times hectoring, at times defensive, at times cryptic – and sometimes all three…’ The cover-up continues…

    While some may read more recent progress in Irish social legislation – such as the legalisation of same-sex marriage and the repeal of the eighth amendment – as forms of ‘respectability politics’, they at least demonstrably signal significant shifts in attitudes as to what constitutes concepts of the Irish Family, moving on from a theocratic patriarchy to a broader and looser inclusivity.

    Abraham, Sarah and Hagar, imagined here in a Bible illustration from 1897.

    Patriarchy

    ‘Which means, of course, that what I really don’t like are families…’.  Which means, of course, that what I really don’t like is patriarchy. Men can be victims of patriarchy, just as much as women. (Although, even if they aren’t, they should still dislike it, out of solidarity with their womenfolk.) I myself have suffered my whole life at the hands of all manner of male authority figures (e.g. priests and Christian Brothers to whom my parents deferred, and so who consequently had inordinate control over my formative years; teachers too interested in favouring students with more upwardly-mobile parents than mine to pay attention to me; doctors and surgeons who would not admit mistakes when they treated me, when it was obvious mistakes had been made; potential employers who found my performances at interviews too idiosyncratic to countenance employing me, despite abundant relevant qualifications and experience).

    Bumptious, self-important fools. I could never imagine myself in the role of a patriarch, or even a more benign paterfamilias. Hence, perhaps, another reason why I don’t have children. Not that I hold much brief for matriarchy either – which, curiously, has markedly strong manifestations in Ireland: just look at the ubiquity of mariolatry imagery.

    I myself have suffered my whole life at the hands of all manner of female authority figures (e.g. women in many of the same roles as the men already listed – proving, paradoxically, that equality isn’t always an unalloyed ‘good thing’). Brash, conceited harridans. I could never imagine putting someone in the role of a matriarch, or even a more benign materfamilias.

    Hence, perhaps, another reason why I didn’t want to give a woman a child. So maybe it’s not so much patriarchy (etymology: ‘from patriarkhēs “male chief or head of a family” ’) or matriarchy (etymology: ‘government by a mother or mothers; form of social organization in which the mother is the head of the family and the descendants are reckoned through the maternal side”, formed in English 1881 from matriarch + -y and “patterned after patriarchy”) that I dislike, as ‘archy’ itself (etymology: ‘word-forming element meaning “rule”, from Latin -archia, from Greek -arkhia “rule”, from arkhos “leader, chief, ruler”, from arkhē “beginning, origin, first place”, verbal noun of arkhein “to be the first”, hence “to begin” and “to rule”.’)

    As a good ex-punk (is there really any such thing as an ‘ex’ punk? – no, of course not, old punks never die, they just sign to CBS, and/or get into country music), perhaps the only -archy I like is an- (from Greek, ‘without’) -archy. All rules are arbitrary. They are mutually agreed conventions, employed for as long as those with power consider them useful, until they are convinced otherwise, or in advance of them losing power. As with the power of parents to rule the lives of their children.

    Meet the Parents

    It is plain to see that parents get a bad press, in both popular culture and theoretical discourse. From ‘Mom jeans’ to ‘Dad rock’, from Meet The Parents (and The Fockers) to The Happiest Season, parents are presented as embarrassingly and quintessentially naff. Parental units are decidedly unerotic, and are easy targets for comedic caricature. Sometimes they bring it on themselves: consider Parental Advisory Explicit Content stickers on album covers.

    No offspring wants to sit watching grown-up films or television series with their ‘Old Pair’, or even share their musical tastes and latest tunes with them. Picture Sherilyn Fenn’s iconic small screen epiphany as Audrey Horne in the first season of David Lynch’s seminal series Twin Peaks (1990), where during a job interview at One Eyed Jacks she knots a cherry stem with her talented tongue, and the large cringe factor of your Old Dear piping up from her rocking chair, perplexedly, “What does it mean?” (Mind you, it wasn’t just the Mother; the Sister dissed the show after seeing Audrey swaying around the Double R Diner to Angelo Badalamenti’s theme music “Like she was on drugs”.)

    Hands up if you can remember being told to “Turn that racket down” while losing yourself in the latest punk masterpiece (e.g. The Clash’s eponymous debut album). I even have a more precise memory of ma mère’s shocked chagrin on overhearing the line ‘By the devil’s holy water and the rosary beads’ in The Radiators’ classic ‘Song of the Faithful Departed’, from Ghosttown (1979) – a song “mocking God”. ‘Who were your parents?’ and ‘What was your childhood like?” are the first questions any self-respecting and well-trained psychotherapist is going to ask you in a consultation (€50+ an hour, and they’re fifty-minute hours too), and we all know where the blame for your troubles and woes, your utter fucked-upness, is going to lie.

    Personally, I struggle to listen to any opinion being expressed when it is prefaced by the age-old, ingratiating formula “Speaking as a parent…”. Is there any more grating conversation-stopper, guaranteed to shut down any debate, than “You’d understand if you had kids”? “I have kids to support” is used as an excuse by parents for every unenviable life choice they make, from staying in an insalubrious work situation (“My boss is such a bully”) to, worse, staying in a bad marriage (“Not in front of the children”). For the majority of parents, their children represent hostages to fortune.

    Bonkers Parenting

    Literature furnishes plentiful examples of misguidedly inadequate or blatantly bonkers parenting. Passing over the treatment of daughters by their parents – usually their mothers – in the fictions of Jane Austen, I could also cite Mrs. Kearney in James Joyce’s short story ‘A Mother’, who mortifies her daughter Kathleen, an aspiring pianist, by sweeping her out of a concert hall and irritating the promoters and other artists, with her impatience to get paid immediately for Kathleen’s contribution to a recital series, thus ruining her career in Dublin musical circles.

    But I’m thinking specifically and more contemporaneously of Donald Barthelme’s very short short story, ‘The Baby’, a succinct satire on the arbitrariness of parental discipline and punishment.

    My wife said that maybe we were being too rigid and that the baby was losing weight. But I pointed out to her that the baby had a long life to live and had to live in a world with others, had to live in a world where there were many, many rules, and if you couldn’t learn to play by the rules you were going to be left out in the cold with no character, shunned and ostracized by everyone,

    reasons the father of a fifteen-month-old baby girl, sentenced to spend four hours alone in her room for every page she tears out of books. ‘We had more or less of an ethical crisis on our hands.’
    To be fair, fiction is also replete, from a parent’s perspective, with skewering specimens of outrageously uncontrollable children. I’m thinking here of the monstrous Marmaduke, the ten-month-old toddler from Martin Amis’ London Fields (1989), an infant his parents agonised over bringing into the world, given its less than perfect state, who then turns out to terrorise their lives like a violent dictator. But perhaps the most equanimous artistic depiction of parents’ burdensome redundancy to their busy children is Yasujirō Ozu’s unbearably moving Tokyo Story (1953), a masterpiece of such universal resonance that it regularly tops polls as one of the greatest films ever made. Do you seriously believe your parental journey will be significantly different from any of the examples highlighted above?

    Some people get to resolve their differences with their parents, usually as they move into middle age and take on the trials and tribulations of parenthood themselves. This will not happen for me. My father died when I was thirty-three; my mother died when I was forty-one. They were both six foot under, and I had failed to produce an heir, to add to their already numerous grandchildren and great-grandchildren. They are united now at last in death, for ever, as they never were in life, decaying together in Deansgrange Cemetery, in the wet, mulchy earth, underground.

    More than Enough

    To look at the broader picture, and to echo some anti-natalist arguments: there are more than enough people in the world. (Roughly 8 billion, give or take a few hundred thousand, and rising by – at a conservative estimate – at least 1 per cent annually: that’s 80 million a year, in plain language. Visit www.worldometers.info for impressive minute by minute stats. There is way more than one born every minute.)

    What kind of bloated egotism does it take to believe that your priceless strands of DNA are going to make any difference whatsoever to anyone other than yourself and/or your partner, much less make that world a better place? Particularly when the species isn’t exactly in imminent danger of completely dying out anytime soon.

    In fact, on the contrary, more people are more likely to hasten the demise of humanity’s living space, Planet Earth, through the devastation that overpopulation brings. To those who would admonish me to the effect that my child freedom is merely an unwillingness to shoulder adult responsibility, I say: in all likelihood I am more responsible than you, by not having any children. To say nothing of the fact that there are huge swathes of people who, for a variety of reasons, have great difficulty or ultimately find it impossible to reproduce.

    Both LGBTQ+ couples and heterosexual couples with fertility issues are required to take circuitous and sometimes difficult routes into parenthood, either through assisted reproductive technologies like IVF and donor insemination, (which detractors would call ‘unnatural’, and which is why, of course, they are considered such an abomination by the Godly ‘pro-lifers’), or via other complicated arrangements such as surrogacy, co-parenting, adoption or fostering.

    Then there is the childcare issue. Despite the good intentions of the aforementioned Constitution (Article 41.2.1. ‘In particular, the State recognises that by her life within the home, woman gives to the State a support without which the common good cannot be achieved.’ – itself the subject of much controversy and contentiously archaic because of its gender specificity), Irish society has organised itself over the years into the current shambles whereby, under the influence of Anglo-American neo-liberalism rather than European social democracy, both members of a couple are required to work to maintain a roof over their and their potential or actual offsprings’ heads, which in turn means they are required to stump up exorbitant fees for private creches to look after said offspring while they are out slaving to provide food and shelter for them. (So much for Article 42.1.2. of The Constitution: ‘The State shall, therefore, endeavour to ensure that mothers shall not be obliged by economic necessity to engage in labour to the neglect of their duties in the home.’)

    Does that seem like a fair deal? So, essentially, unless you have other family members (usually grandparents) or friends willing to take them off your hands for the best part of the day, or you move to a mainland European country with proper public services, you are snookered.

    The professional classes, i.e. those in the best position to exploit and therefore gain most from the present system, solve this conundrum by availing themselves of au pairs, or by hiring and underpaying Filipino nannies. Here, as with so much else, they ‘go private’ – doubtlessly believing that this is the natural order of things. Here, as elsewhere, my hardwired class antagonism – which some will doubtlessly dismiss as merely ‘a chip on his shoulder’ – burns brightly.

    Alfred Nobel’s will.

    Legacy Issue

    Then there is the legacy issue. If you happen to have done well for yourself, whom do you leave your fortune to? In that case, having some blood heirs might be a good idea – although as previously mentioned, perhaps you have only done well for yourself because you had heirs in the first place. And what of those, the majority, on average incomes, or the poor, who have amassed little or no capital to pass on to their sons and daughters – many of whom, in any case, may be just waiting around for parents to pass on so that they can get their greedy paws on what loot there is? Many people still have children as a form of long-term investment, because they think their offspring will contribute to the household budget – although these days parents are more likely to get stuck for stumping up deposits for their first time buyer children’s houses (in Ireland, we actually have an ex-Taoiseach (Prime Minister) and current Tánaiste (Deputy Prime Minister), who recommended in the Dáil (Parliament) that young people go to “The Bank of Mum and Dad” as just such a method of securing a mortgage); or because they think their flesh and blood will be a comfort to them in their old age, or at least look after them in their declining years and decrepitude – when in reality they are more likely to be packed off to a care home, so that the ungrateful fruit of their loins can get on with their own mid-life lives.

    In fairness, given the lack of state services for elder care as well as child care (described above) under the present dispensation, and the inter-generational disparity in access to property ownership, the overworked adult children and parents often have no other choice but to outsource caring roles for family members younger and older than themselves, which were traditionally performed by family members.

    Thus, privatisation begets more privatisation, and neo-liberal capitalism actually works to the detriment of The Family, or, more accurately, non-affluent families, which it ostensibly trumpets upholding.

    Americanization of California (1932) by Dean Cornwell

    Enlightened Self-Interest

    In any case, the inheritance question is not one that applies much to me personally, either as recipient or as donor, because amassing a nest egg to make life easier for his litter was not high on my father’s or mother’s list of concerns.

    “There are no pockets in the last suit,” quoth he, perhaps hoping to imbue me with the same fatalistic attitude. I dare say he succeeded. He clearly had no ambitions towards founding a dynasty, at least not one based on the accumulation of financial wealth and economic power. His plans for his bloodline probably extended no further than ‘put them on the right road’ and ‘let them find their own way’, with the Catholic religion, the ‘one true church’, as their guide.

    Naturally, if I were the progeny of a wealthier or landed lineage, perhaps my analysis of inherited wealth would be entirely other. With notable exceptions, altruistic or aspirational, most people tend to espouse the socio-political philosophies and policies which are best tailored to the fullness or emptiness of their own pockets, rather than worrying about an ill-defined ‘greater good’. ‘Enlightened self-interest’, I believe it’s called.

    Who knows, what a great Fine Gael/Tory/Republican Party fascistic scumbag I would have made, and what horrors I could have perpetrated, if only I had had a family fortune to protect and grow.

    Given these considerations, probably the only truly selfless and ethical way of having children and creating a family is by adoption. At least you are caring for already born orphaned or abandoned kids, whose own parents could not or would not look after them. Failing that, get a dog or a cat.

  • The Most Natural Thing in the World (I)

    Build me a cabin in Utah
    Marry me a wife, catch rainbow trout
    Have a bunch of kids who call me “Pa”
    That must be what it’s all about
    That must be what it’s all about
    Bob Dylan, ‘Sign On The Window’, from New Morning (1970)

    When I was eighteen, during a summer spent working as a bus conductor while waiting on Leaving Certificate results, I thought I’d got my then girlfriend pregnant. Through a warm, endless July, she crept from two to three to four weeks ‘late’.

    Finally, one evening, a phone call came with the good news that she was happily surfing the crimson wave, and there was great relief all around. It must have just been prolonged exam stress, we agreed. But the strange thing is, while obviously not quite ready to be a father then, I have never really been as open to the possibility of parenthood since.

    During the extended period of waiting for her period to arrive, we discussed what we might do if worse came to worst. She contemplated an abortion – a big deal in Ireland in 1979, even if she was, rather too neatly symbolically, nine months older than me, and already in college; as was, if you can believe it, the very fact of having premarital teenage sex itself – while I was prepared to abandon all immediate plans for further studies and instead get a job to support her and our offspring. Never such innocence, or foolhardiness, again. It must have been Love.

    Throughout my twenties, I hardly ever gave much thought to reproduction, unless it was as to how to forestall it. Of course, there were girlfriends, but I was never with anyone with the underlying agenda of ‘getting married, settling down and having a family’ (or any combination thereof). That was something I put off, along with having a proper career, until my thirties – if at all. The procreative function of sexuality would have come a severely poor second to the pleasure involved, and its pursuit. Enjoy yourself while you’re young. (Or at least give it your best shot.) You won’t be young for ever. (So get your kicks before you get too old.) You can’t have fun all your life. (So have as much as you can now.)

    Perhaps such attitudes are not so unusual among the under-thirties, and even more so now than then (in the 1980s’). Yet, as I approach my sixtieth birthday, and having even experienced the establishment of a stable relationship which led to marriage, I can confirm that this viewpoint has still not changed significantly and, if anything, has only solidified into a worldview.

    While my sexual needs may be marginally less clamorous than they were when I was a younger man, it is time to make the bald, bold declaration: the urge to replicate one’s genes is an impulse I don’t understand. The reflections that follow are an attempt to understand why that might be, to unravel the reasons for this mindset within myself, in the context of the culture which surrounds me.

    Extraordinary Lengths

    Walk down any street, enter any populated space, public or private, go anywhere where there are people: almost every person you see is the result of an act of sexual intercourse, and a subsequent pregnancy and birth. Propagation of the species is clearly popular. Or, at least, sex is. Multiplication/That’s the name of the game/And each generation/They play the same.

    Some people go to extraordinary lengths to have children, if they find it doesn’t come easily, what with the rigours and disappointments and sometimes multiple pregnancies associated with IVF treatment. Observant Christians, Muslims and Jews will all tell you that their God commanded them to “be fruitful and multiply”.

    Indeed, for strict adherents of the Judeo-Christian and Islamic traditions, procreation is the only function of sexuality, and sex for its own sake, much less as a good in itself, is sinful. Atheists will argue that child-bearing and child-rearing are more basic than that: they are biological imperatives. The drive to reproduce is part of how scientists define living matter.

    Why do I not feel this biological imperative? It is, apparently, the most natural thing in the world. So why do I feel such a general indifference, and even a personal aversion, to the concept? And in how much of a minority am I, in this regard? But also, conversely, if the topic doesn’t really matter all that much to me, why do I care enough to spend time thinking about it, and go to the bother of trying to write something cogent about it, in the first place?

    My choosing, or at least accepting, a child-free existence must worry me, at some level, if I feel a need to defend my position. Is that because it has now become part of my biography, even my identity? Perhaps, but the more obvious answer probably lies in the familial and societal pressure and expectation that one will reproduce (“Do you have any kids (yet)?”), and should very much want to reproduce.

    This ‘to do’ list approach to human existence – albeit the result of cultural mores, religious teachings, socially engineering legislation, economic necessity or prosperity, and a myriad other prisms through which it can be viewed – becomes internalised, no matter how unconcerned with or questioning of society’s norms and agendas one regards oneself as, and is by all accounts felt even more intensely by women than men. (Forget about the biological imperative, what about the biological clock?) But a little reading around reveals that the naysayers are no longer such a tiny minority, if they ever were. To be anti-natalist is not to be unnatural. Nor is being child-free.

    Eugenio Zampighi

    Misanthropic and Philanthropic

    Before we go any further, and risk becoming mired in ambiguity or contradiction, let’s define our terms, and where I would locate myself in the current state of the debate. Being ‘child-free’ (as opposed to the involuntary ‘childless’) is a choice that could be made for financial, physical, emotional, or any other number of reasons, whereas the more extreme ‘anti-natalism’ is a distinct philosophical position, as argued for by South African philosopher David Benatar in his 2006 book, Better Never To Have Been: The Harm of Coming Into Existence. Anti-natalists feel it is unfair to the children who are born and then left with the mess we leave behind.

    There are two general categories of anti-natalism: misanthropic and philanthropic. Misanthropic anti-natalism is the standpoint that humans have a presumptive duty to desist from bringing new members of our species into existence because they cause harm.

    Ecological anti-natalism (sometimes called environmental anti-natalism) is a subset of misanthropic anti-natalism that believes procreation is wrong because of the inherent environmental damage caused by human beings and the suffering we inflict on other sentient organisms.

    The Voluntary Human Extinction Movement is representative of this type of anti-natalism. Philanthropic anti-natalism is the position that humans should not have children for the good of the (unborn) children because, in bringing children into the world, the parents are subjecting them to pain, suffering, illness and, of course, eventual death. Why become a cog in this endless cycle? Of course, there is a lot of room for misanthropic and philanthropic anti-natalism to overlap.

    Furthermore, far from being the purview of some weirdo outliers, this essentially tragic worldview is a perfectly respectable literary-philosophical tradition, espoused to varying degrees by writers and philosophers as diverse as Sophocles, Flaubert, Poe, Schopenhauer, Nietzsche, Lovecraft, Beckett, Cioran, Larkin, Peter Wessel Zapffe and the anhedonic Thomas Ligotti. (Season One of the HBO series True Detective (2014) drew heavily on Lovecraft’s and Ligotti’s pessimistic, anti-natalist philosophy, as expressed by the character Rust Cohle.)

    In The Myth of Sisyphus, Albert Camus posits that the only serious philosophical problem is that of suicide: having been born, is life worth living? One could counterargue that perhaps an even more serious philosophical problem is that of parenthood: rather than deciding whether or not to end a life that is already in existence, to decide whether or not to bring a life into existence in the first place.

    Of course, most people don’t even give such a weighty problem a second thought. Or, if they do, it’s all part of their plan.  Nor is it only men who can be less than enthusiastic about propagating the species, for social or personal reasons. Apart from obvious examples like Simone de Beauvoir – for whom marriage, child-rearing and family life represented a prison house for women – thirteen of the writers who contributed to Selfish, Shallow, and Self-Absorbed: Sixteen Writers on The Decision Not To Have Kids (2015), edited by Meghan Daum, were women.

    More recently, Sheila Heti’s autofictional novel Motherhood is framed around a choice between having a child and writing a book. Exhibit Number One, regarding the outcome of this dilemma, is the object we are holding in our hands as we read. We should add the qualification that this dichotomous set-up is at best fallacious and at worst false, since many if not most writers – even female ones – somehow manage to do both. (How do they do it?) However, that the topic provides the focus for a bestseller is in itself noteworthy.

    Eugenio Zampighi

    To Each Their Own

    Where do I lie on this scale? Well, what began as carefree child-freedom has probably hardened over time, and with some thought – as these things often will, into full-blown anti-natalism, roughly equal parts mis- and phil-. However, I should qualify the last assertion by saying that I am not prepared to go to war with anyone who fervently wants to have children: to each their own.

    I am not about to undertake a crusade, or even launch a campaign, against those desperate to reproduce. I have never understood people who want you to be like them, or do as they do, who elevate their personal preferences into a modus vivendi for all.

    I would only question their choices and beliefs to the same extent that they would question mine. The basic tenet of anti-natalism is simple but, for most of us, profoundly counterintuitive: that life, even under the best of circumstances, is not a gift or a miracle, but rather a harm and an imposition. According to this logic, the question of whether or not to have a child is not just a personal choice but an ethical one – and the correct answer is always no. So, if genuine anti-natalism means opposing all births, under all circumstances, then I am still of the merely child-free persuasion. I don’t necessarily consider all procreation to be unethical: I just believe in the individual’s right to choose.

    I have had personal, up-close experience of this pressure to propagate, as applied not so much by my parents – as is generally the case – but by an ex-sister-in-law, and a brother-in-law.

    Aged twenty-six, I had brought my then girlfriend, an Italian woman I had met during a sojourn teaching there, back to the homestead for a visit. In our sitting room one evening, in front of said girlfriend, then sister-in-law chose to launch into what she probably thought of as a homily, but I took to be a tirade, about how I should settle down and start a family, as though this was the only possible course of action now open to me. (Said lady had in the past opined, “I don’t want people like you teaching my children” – although I never quite worked out what was meant by ‘people like me’.)

    She even went so far as to culminate in querying indignantly, “What do you believe?” Is there really any sane, let alone succinct, counter to this line of inquiry? Did she think she was establishing some sort of solidarity with my girlfriend? Similarly, when I was in my forties and married, my brother-in-law, of the fundamentalist evangelical Christian persuasion, while doing some tradesman work in the house I shared with my wife, started pontificating about the necessity of having children if you are married.

    One is, it seems, not respecting the sacrament of marriage if one doesn’t. I subsequently complained to my sister about her husband’s behaviour, not least about the upset it had caused my wife, and we didn’t see him again for a very long time. Again, I ask: why does everyone else want you to be like them? Is it because they feel threatened by, or envious of, other, different lifestyles? Or because they are so sure they are right? Because accepting the same burdens and responsibilities they have taken on will make you a better person (in their eyes, anyway)? Could it even maybe be because they are happy, or think they are, and they want you to be happy too?

    My own reading of these events is that, given the severe socio-religious strictures against pre-marital sex, and the shame and suffering of pregnancy ‘outside wedlock’, I guess in early 1960s Ireland (and elsewhere), when these people were courting, the only way to have guilt-free sex was to get married; and so, given the lack of available contraception, as a corollary that meant no option but to have children – whether you wanted them or not. Hence the Irish Family. So these people became seriously invested in the nuclear family as a universal norm. They had no other choice, except abstinence; and they certainly didn’t want you having something they never had. Heaven forbid, you might even enjoy it.

    ‘The Surprise Baby’ 

    From the foregoing, it will be surmised that my brother and sister are somewhat older than me. This is indeed the case: the brother is twenty-one years my senior, and the sister has seventeen years on me. I am the youngest of three, by a considerable stretch: the afterthought, the heart’s scald, perhaps even a mistake. (And colloquially, in some circles, ‘the shakings of the bag’. Although also known in Swedish, I’m reliably informed, relatively more benignly if not entirely unambiguously, as ‘the surprise baby’.)

    My brother and sister have four kids and six kids respectively. Looking back, I can see now that maybe my place in this familial structure took the onus off me to continue the lineage, and even that my own lack of motivation to have a family could have been an equal and opposite reaction to their extreme fecundity. I also retrospectively realise that, despite my parents’ relative reticence, the act of my bringing a girl home signified to them that my ‘intentions were honourable’, and that I was probably serious about marrying her.

    Now that this essay has taken an unfortunately autobiographical turn, I recognise that the psychologists in the audience (both amateur and professional) will look to my childhood and adolescence, and my experience of being parented, as a revealing explanation for my indifference to procreation, rather than my having a genetic predisposition towards a certain frame of mind and worldview.

    Maybe it’s how I was nurtured, rather than my nature? Perhaps they may even be right. Was my mother a monster? Did my parents have a fractious relationship? Were they neglectful, or did they regard their issue as a luxury they could ill-afford? While I recoil at the prospect of making this meditation on childlessness all about me, it occurs to me that I would have to field accusations of evasiveness were I not to engage with how my own formation has influenced my current thinking.

    My father was twenty-four when my brother was born, and my mother was twenty-one. They were twenty-nine and twenty-six, respectively, when my sister came along. They were forty-five and forty-two when I rocked up. Do the sums. That is quite a chasm in the so-called generation gap. In fact, it is more like two generations, and growing up with my parents was a little like the reported experience of many people who are reared by their grandparents: they may love you, but they don’t exactly prepare you for dealing with the contemporary world, or help you to negotiate it.

    Of course, as a child you are not aware of such anomalies at the time, and even into adolescence and adulthood you mostly just try to get on with things and play the hand you’ve been dealt.

    It is only very gradually that the singularity of one’s own background becomes apparent to oneself, and can be crushing. It many ways, it is a lifelong, ongoing, realisation, constantly refined into old age. We are all works-in-progress.

    Not that my parents were especially old school. In many ways they were more liberal than my brother and sister – who as young parents themselves, married and gone from the family home and starting their own families by the time I was four, were already becoming responsible authority figures, according to their own lights. Actually, it is more appropriate to write of my father and mother as separate entities, since they never exactly operated in tandem.

    My father was traditional, conservative and dogmatically religious; but he was also kind. It is difficult to conceive of today, but he organised annual pilgrimages to Knock shrine for his colleagues, the busmen of C.I.E. He was praying the rosary in the front room while I was listening to The Sex Pistols in the kitchen. It broke his heart when, in my early teens, I announced that I didn’t want to go to Mass anymore.

    My mother was a reader, and therefore could possibly be described as more open-minded and, if nothing else, she probably helped to inculcate in me a love of literature (although, curiously, not music – at least not the kind of music I was interested in: rock’n’roll was the work of Satan, and she put as many obstacles as possible into my path when I was trying to pursue a career in it; of course, she may well have been right, in that rock’n’roll is the Devil’s music, at any rate it is if you are doing it right – but she saw this as a bad thing, while I thought it was great), but she was domineering, exigent, and prone to exaggeration (‘The Queen of Hyperbole’ I dubbed her); she was also strict.

    She was creative – a brilliant knitter and designer – but, like many intelligent and talented women of her generation, frustrated by domesticity, even if she would never have admitted it openly, or even to herself. Plus, we were working-class and poor, with the concomitant money worries and lack of opportunity and limited horizons.

    As well as not having economic capital, there wasn’t much social or cultural capital knocking around either. Neither of them had got beyond primary school. I’m sure they’d had hard lives, struggling to make ends meet, with a boy born in 1939 and a girl in 1944, neatly parenthesising the privations of the Second World War, which continued into the dour 1950s.

    However, while for a small child any given reality is accepted as normal and taken for granted, looking back from an adult vantage point, with some experience of observing other parent/child relationships, I would define my mother as simultaneously both distant and overbearing – or overbearingly distant, or distantly overbearing.

    There is some history here: while expecting me, she moved out of the family home and decamped to a damp flat above Walton’s Music Shop on North Great Frederick Street, Dublin, taking my brother and sister with her (thus disrupting the former’s accountancy studies), apparently amid accusations from my father concerning her ‘clandestine inclinations’ (my old man had a very superior vocabulary, for a busman), the implication being that I wasn’t his child.

    I suspect this was a complete fabrication on my mother’s part, although he would not have been above fits of jealousy. More likely (and for reasons I don’t fully comprehend), he was shamed by ribbing from his work colleagues about becoming a father again aged forty-five. Or perhaps it was these co-workers who, for a laugh, planted seeds of doubt in his mind regarding her fidelity and my paternity.

    While these complexities are shrouded in mystery and the mists of time to me, accessible only through often conflicting second-hand retellings, it is certain she did have some cause for grievance. It is acknowledged that he would come in late from work when the rest of the family were in bed asleep, and bang around the kitchen making as much noise as possible, all the while taking protracted silences with his spouse when they did happen to meet up. (Joke: it was a typical Irish marriage – they spoke to each other once a year, whether they needed to or not.)

    But then again, apart from his workmates preying on his insecurities, maybe he had his reasons too. As a simple working man, maybe he would have just appreciated having some dinner left out for him, after working double-days on the back of a bus. Taking silences was also my mother’s métier, for expressing her frequent displeasure, again alternating with loud, vehement outbursts of anger. I was much subjected to this parenting method, even as a small child.

    Eugenio Zampighi

    ‘Dutch Uncle’ 

    Guilt came early, and was ladled from a great height, for anything construed as misbehaviour – like innocently being too boisterous when playing with my nieces and nephews. It was as though she always, sometimes faintly and sometimes outrightly, disapproved of me at some basic level. (What did she expect an eight-year-old boy who didn’t get out all that much to do when said nieces and nephews were around? Just sit there in silence, minding my own business, or venturing occasionally to make polite conversation?) She talked to me, as she used to say herself, ‘like a Dutch uncle’.

    I used to think the phrase meant someone who talked at length. Only recently did I find out that it is an informal term for a person who ‘issues frank, harsh or severe comments and criticism to educate, encourage or admonish someone…thus, a “Dutch uncle” is the reverse of what is normally thought of as avuncular or uncle-like (indulgent and permissive).’ But, predominantly, silence was the air she moved in, and its ambience extended to all and everything around her, at least when we were home alone together, which was a lot of the time. (Conversely, when in other company, and doubtless as a form of unconscious overcompensation, she could be loquacious to the point of tedium – there was rarely a happy medium.)

    Dad was too busy working long hours, topped up with copious amounts of overtime, trying to keep the show on the road. She would quickly lose interest in being cooped up with a small boy for days on end. Consequently, I spent a good deal of time as a little lad in solitude, more than average for a child of that age, and was left to my own devices. I had to make my own fun. I was lavished with toys, but other humans – even those of around my own age – were strange, otherworldly creatures.

    While I largely welcomed them when they invaded my world, I wasn’t always sure how to deal with them. (‘How do I work this new toy?’) Later, when I was around nine or ten, she went out to work, as a seamstress in the linen room of a hotel, and then as a general operative in a local pharmaceutical factory, and my aloneness was complete.

    I came home every day from school to an empty house. But my mother’s greatest sin, as an extremely manipulative individual, who fought strenuously to control the family narrative (in which my role was to become the rebellious bad boy) was that she sought to turn me against my father (easily enough accomplished, due to his long, work-related absences and her being the chief caregiver – when the humour took her), but then later and depending on her mercurial moods, as if by fiat, she would blame me for disrespecting him. Being a powerless pawn caught in this crossfire between the king’s limited movement and vulnerability, and the queen’s infinite space and resources, would be enough to wreck anyone’s head. I was just another means for them to get at each other in their ongoing war of attrition, collateral damage in our bizarre love/hate triangle.

    I’m thinking of Raymond Carver’s very short short story ‘Popular Mechanics’, in which an argument over custody between a departing husband and his wife concludes thus: ‘She would have it, this baby. She grabbed for the baby’s other arm. She caught the baby around the wrist and leaned back. But he would not let go. He felt the baby slipping out of his hands and he pulled back very hard. In this manner, the issue was decided.’

    Christmas Morning

    A memory, of Christmas morning, when I was aged about ten or eleven. The scene, my sister and brother-in-law’s house, where my mother had decamped for the duration, with me in tow, in another of her flits from my supposedly tyrannical father. I remember her eyes on me, watching me as I opened my presents from Santa, and I was conscious of the obligation to perform happiness and joy for her, because she was having such a sad life, and as her young dutiful son I was obliged to cheer her up.

    It struck me, even then, that this was not how most of my contemporaries were required to behave, and it marked me apart. But there was always something performative about my mother, and those interacting with her. She spoke frequently of Love, but she used the apportioning of it as a form of punishment and reward. She constantly felt that others – not least her youngest child – should strive to gain her approval. In turn, I felt a constant pressure to show that I was having a happy childhood, and an equal pressure not to be any trouble – at least until adolescence hit.

    This giving and withdrawing of affection, a constant tightrope walk of appeasement, has definitely made its mark on the quality of my adult relationships, especially with women: I associate people loving me with people wanting something from me, and with it arbitrarily being taken away if they don’t get what they want. Perhaps this experience of love is not so different from most people’s – for how often is any love offered unconditionally?

    It is, however, one of the foundational and enabling myths of parenthood that parents are supposed to love their children more than themselves. But how many do? My mother did not love me more than herself. Maybe my father did. If work is love in action, he certainly slogged his guts out to keep us in the comfort to which we had no right to become accustomed. She, on the other hand, far from providing unconditional love, instead veered towards viewing me as a needless vexation and a thankless nuisance.

    I can see now that, as a good-looking and quick-witted young woman, my mother thought she could have done much better in the marriage stakes, but she had been cajoled by her parents into a very early alliance with my father, because he was a kind man and they knew he would do his best to look after her. Which, understandably, wouldn’t have made my father feel great, especially since she was the love of his life.

    Did I mention that she’d given birth to a stillborn girl, carried to full term, a year or two before I was born? She hadn’t expected me to live. When I was born healthy, and did live, I was ‘a miracle’. But then she had to deal with the consequences of this miracle. She left the grubby flat in North Frederick Street, diagonally opposite the Rotunda Hospital where I first saw the light of day (damn, my real dirty little secret is finally out: although I was bred on the Southside, I was born on the Northside – which side of the river is more opprobrious I will leave it to readers, informed by their own personal prejudices, to decide), and returned to the suburban council house I was brought up in, because it had taps with hot running water.

    Did I also mention that she fell ill with double pneumonia after I was born? My seventeen-year-old sister looked after me for the first few months of my life – fed me, burped me, changed my shitty nappies, all the things it is assumed mothers do with their new-borns. I have the impression that my mother never bonded properly with me.

    Despite her previous maternal experience, she didn’t know how to be around me. To a degree that was unhealthy, she wanted to be wooed – by her son rather than by her husband. Or, failing that, she wanted to be placated. I harbour the notion that my mother harboured the notion that she would have had some great second act to her life, had I not been born.

    I also harbour the notion that she was suspicious of those who had ‘notions’ – especially her children – because she had never been given the opportunity to indulge her own notions. She embodied avant la lettre, and would certainly have been an enthusiastic appreciator of, The Cult Of The Difficult Woman. But, as Jia Tolentino astutely argues in her essay of that title, these days it is not so difficult to be a difficult woman. Be that as it may, I can categorically state: as a very small child, having a disappointed menopausal and/or post-menopausal mother, is not a good thing. And not just not good for the child, but also for the mother.

    I very much doubt my mother was up for the sleepless nights, and the many other demands of child-rearing, at her age, in her delicate state of health, and having done it all before and thought it was all over. I was not, as a psychiatrist once asked me – clearly ignorant of the history of access to contraception in Ireland, due in no small part to the acquiescence of her profession in the machinations of the great church/state sponsored lie – a planned pregnancy.

    Candidates for Divorce

    If you love someone, you want to have children with them, it is said. As will be surmised from the foregoing, in my opinion, if my parents had been living now, and been more solvent, they would have been prime candidates for divorce, and very likely much better off for it. Or, at least, I would have been. During a discussion between the Ma and me on contraception and the ‘risks’ of pre-marital sex (still a hot topic in the early 1980s), she informed me that I was the result of ‘one lousy intercourse’.

    Somehow, I don’t think I figured greatly in her plans. In a similar disquisition on the whys and wherefores of abortion (although now at long last safely legal in Ireland, still something of a red rag to a bull in some quarters) she revealed, “You could have been an abortion”, to which, if I’d had enough presence of mind, I should have countered, “Well, if I had been, I wouldn’t have known about it.” (Echoes here of the perennial cri de coeur of teen angst: ‘I didn’t ask to be born.’)  What things for any mother to say to her son!

    I have heretofore been ashamed of airing these exchanges for public consumption, possibly in an effort at blocking out the damage they would have done to the still evolving me, and a refusal to acknowledge how singularly and egregiously brutal they were. After all, the first love in your life is supposed to come from your mother. But I am ashamed no longer. I am too old now for it to matter what other people think of me, or of my mother, or of our troubled relationship, or of her memory.

    Apropos: I am writing this as personal memoir because if I tried to write it as fiction, no one would believe it. I am used to not being believed. You decide whether or not you believe me now.

    Defining ‘Natural’

    Was my mother ‘unnatural’ in her attitude to motherhood? Well, that very much depends on your definition of ‘natural’, doesn’t it? In this regard, it is instructive to quote from Laura Kipnis’s essay in the aforementioned anthology, Selfish, Shallow, and Self-Absorbed: Sixteen Writers on The Decision Not To Have Kids, entitled ‘Maternal Instincts’:

    …despite my proven talents at nurturing, I don’t believe in maternal instinct because as anyone who’s perused the literature on the subject knows, it’s an invented concept that arises at a particular point in history (I’m speaking of Western history here) – circa the Industrial Revolution, just as the new industrial-era sexual division of labor was being negotiated, the one where men go to work and women stay home raising kids. (Before that, pretty much everyone worked at home.) The new line was that such arrangements were handed down by nature. As family historians tell us, this is also when the romance of the child begins – ironically it was only when children’s actual economic value declined, because they were no longer necessary additions to the household labor force, that they became the priceless little treasures we know them as today. Once they started costing more to raise than they contributed to the household economy, there had to be some justification for having them, which is when the story that having children was a big emotionally fulfilling thing first started taking hold.

    All I’m saying is that what we’re calling biological instinct is a historical artifact – a culturally specific development, not a fact of nature. An invented instinct can feel entirely real (I’m sure it can feel profound), though before we get too sentimental, let’s not forget that human maternity has also had a fairly checkered history over the ages, including such maternal traditions as infanticide, child abandonment, cruelty, and abuse.

    I might add, similarly, that belief in a God or the gods was rather more popular in the past – and, in fact, for most of recorded history – than it is today. All life comes from God, the believers tell us: that is why they are ‘Pro-Life’. Are we contemporary godless atheists somehow, then, wrong?

    My mother would have looked askance and jeered at today’s required standards of parenting. One time, when I was around twenty-two, she presented me with an itemised bill she had taken the trouble to compile, for how much it had cost to rear me.

    It was high time I started paying it back. “There’s no return in you” was a common theme. Do I not have kids because I thought they would have cost me too much, because I could not afford them? “We did our best for you,” she told me another time. And perhaps they did. “I reared two gentlemen and a lady,” the Da would often boast. Except you don’t need to be well-off to praise and encourage your children. You just need to love them, and want what’s best for them. Never mind loving them more than yourself.

    Featured Image: Idyllic Family Scene with Newborn by Eugenio Zampighi (1859-1944)

  • The Black Hand Cafe

    My ear is pressed up against the past as if to the wall of a house that no longer exists.
    Richard Brautigan

     At 2pm on Friday the seventh of May, 1971, as Peter “Flipper” Groat coasted gently on his customized Triton 650 into the gravel car park to the rear of The Black Hand transport café, a red-winged cinnabar moth alighted on his acne-scarred nose. As the hapless Groat’s eyes momentarily crossed, attempting to get a better view of his diurnal visitor, the front wheel of the Triton lost its grip and slowly slipped sideways on the loose gravel.

    Two truanting schoolgirls sitting at a mossy picnic table eating Pineapple Ripples giggled as the Groat tried to counterbalance the motorbike. In slow motion it inexorably toppled.

    Plunked unceremoniously on the gravel, Flipper Groat sat, legs askew, with the motorcycle on his lap. Beneath the shadow cast by his German military helmet the cinnabar moth steadfastly remained on the Groat’s nose. It was as if the plucky Lepidoptera had at long last found its natural habitat.

    The Black Hand Café was a low, flat-roofed building situated in a layby on the A road that linked my provincial market town to the nearby coastal resorts that looked out over the Channel. This once-busy thoroughfare had recently been by-passed by a two-lane motorway and already the roadside café had begun to display signs of neglect and encroaching obsolescence. The layby, like the car park at the rear, was tufted with couch grass and ragwort. The pre-molded concrete streetlamp flickered on and off throughout the day and remained resolutely off at night. No longer did coaches filled with singing holidaymakers and “happy wanderer” OAPs pull up for Lyons Maid Raspberry Mivvis or mugs of Reg’s foul Dividend Tea. Already the Black Hand Café seemed doomed by its isolation. But all was not yet lost. Lorry drivers still pulled in for greasy early morning breakfasts and the country bus crews used the cafe as an unofficial resting spot, especially if they were ahead of schedule. Then there were the old ladies from the village who waited in the café for the bus. They would be travelling to the town to collect their pensions or heading off to the coastal resorts to waste their coppers on bingo, penny arcades and nylon bloomers.

    Reggie Jilkes was the proprietor. A tall gaunt man with sunken cheeks and a sepulchral Bela Lugosi pallor, he was mostly silent, going about his business behind the counter in an old-fashioned grocer’s coat. Inexplicably Reg wore a black leather glove on his left hand. No one knew the reason for the glove, and no one ever asked. The real name of the café was The Egg and Spoon, and you could still see the remains of the name in flaking yellow and red paint above the wooden façade. But nobody ever called it The Egg and Spoon. It was The Black Hand Café and that was that. If Reg objected to that nomenclature he certainly never voiced it. And to be fair to Reg, he never objected to the “Rockers” and their motorbikes, or even to us, that is until the incident with Jimmy O’Keefe and the old ladies’ tea – but more of that in a while.

    Flipper Groat dusted himself down, parked the Triton alongside the line of other bikes in car park and entered the café by the rear entrance. The two schoolgirls were still giggling.

    I was sitting at the table by the rear window with the twin sisters Evelyn and Yolanda. Our group always sat there unless the bus drivers bagged the spot before we arrived. We had witnessed the Groat’s tumble. He limped past our table.

    “Are you alright, Flipper?” asked Evelyn.

    Looking straight ahead the Groat mumbled an obscenity out of the corner of his mouth and limped across the café to the pinball machine. Clustered around the machine on high stools were several of his fellow leather-clad Rockers who comprised The Night Hawks MCC.

    I had always felt sorry for Flipper Groat. Although we had attended the same secondary school our paths rarely crossed as he was in the lowest stream. What struck me back in those schooldays was that he never seemed to have any friends. He came from those deprived narrow streets at the railway end of town behind the gasworks, with its old back-to-back terraced housing. You could tell his family was poor. He was a short stout boy, always dressed in the same shabby dark clothes. I would see him sometimes as I walked to school in the mornings. He would be in front of me shuffling along with his flat left foot flipping out awkwardly. Sometimes he would stop and peer down as if searching for something on the pavement. He would then blow out spittle from his curled tongue. He wore round national health spectacles with one lens covered with a grubby bandage. He had a “lazy eye”.  With the casual cruelty only found in schoolboys, the Groat was nicknamed “Flipper” and it stuck. I guess he accepted it in the end, and perhaps one could say it was oddly prophetic, as he became a serious player on the Black Hand’s pinball machine in later years. And it was during in these later years that the Groat, just like the cinnabar moth, found his natural habitat. The Night Hawks MCC accepted Flipper Groat as one of their own and looked out for him.

    With their studded black leather jackets, oily denims and Nazi war regalia, the Rockers were already an anachronism. The Mods were long gone, mostly married off, working their lives away as pen pushers or home insurance salesmen, slotting easily back into the niches society had ordained for them. The more extravagant Modernist stream had, however, evolved into something else. Meshing with art students, Carnaby Street dandies and rhythm and blues fans, they metamorphosed into a sub-sect of fashion-conscious hippies. And there were other folk-devils about now. The skinheads were a dissident group, entrenched in their urban working-class identity and despising the bourgeois element they perceived in the “underground” movement. They could be found lurking in the back-alleys of the towns or stalking the fringes of pop festivals, seething with resentment and looking for bother. We kept out their way as much as possible and left them to harry the Pakistanis.

    If the Night Hawks and their ilk were in a cultural cul-de-sac, they were self aware enough to know they were going through a phase. The aggression and American pattern of outlaw biker rebellion no longer interested them. Fast and dangerous riding was the way they demonstrated their power. Even without US style freeways or the European autobahns, their catalysts remained always “on the road”, with its ribbons of glittering cat’s eyes and out-of-town roadside cafes. Maybe the Rockers still had the power to frighten the whey-faced families crammed into Vauxhall Vivas as they thundered past on Bank Holiday traffic jams, but by now that was an unintended consequence. They were largely indifferent to those outside their group, except, of course, the police. They avoided pubs, and wouldn’t have been served anyway. Instead, when not huddled together around Formica tables in greasy transport cafes or speeding through suburban back-roads in the dead of night, they preferred to gather around wasteland bonfires, drinking cans of warm beer and getting their wives and girlfriends to take their tops off.

    The bikers didn’t bother us and we didn’t bother them. I guess you could say there was some kind of mutual regard. It was obvious to them that we didn’t belong to conventional society, the “straight” world, but they knew we weren’t hippies as such. I don’t think they could place us really. Their world was straightforward and solid. Although suffocated by small-town life, they were no longer interested in challenging wider society. Wider society was there, a fact of life.  And as such, they had a conformist attitude to work. Work for them was a necessity. Beneath the threatening exterior the Night Hawks were plumber’s mates, sewage farm workers and garage hands.

    The pinball machine was squeezed into a dark corner of the café. A kind of floral metal grill, festooned with a tangled string of broken fairy lights, separated the machine from the dining area. The serving counter took up the rest of that wall. Reg sometimes had help in the café. Miriam was a homely lady from the local village. She was cheerful and friendly, and was a welcome antidote to Reg’s blank indifference.  Through the steam of beverages and boiled milk, and behind the cluttered stacks of chipped crockery, you would get an occasional glimpse of the serving hatch to the kitchen. It was here that Reg’s wife bobbed about in an opaque haze of blue fry-up fumes, rustling up the breakfasts, burnt toast and bacon sandwiches. She was the tiniest woman ever seen, and completely round like a football. Just like Reg, she never seemed to speak. It was said that she was a Native American. How she ended up here in this provincial backwater with Reg is anyone’s guess. One of the bus drivers once mentioned that Reg had been in the merchant navy. Maybe that’s how he met his wife. They lived in an old converted railway carriage nestled at the rear of the car park in a tangled ruin of blackthorn and briar. Occasionally you would see two moon-faced children peering blankly out of the smeared windows of the carriage like ghosts. I guess they went to school and had some kind of a life, but I never saw them out and about. I did ask Miriam about the kids once. She indicated her disapproval with a slow shake of her head.

    The leader of the Night Hawks was a lanky longhaired man named Spanner, better known to his mother as Albert Crouch. Spanner was older than the other bikers. He’d been around since the time of the “ton-up boys” and as such commanded the respect of a veteran. Although he never interacted with us, he would always acknowledge us with a nod when he strode into the café. What he didn’t know is that I remembered him from years back when I was a schoolboy.

    It happened like this. Some ten miles north east of The Black Hand Cafe as the crow flies was Mr. P’s farm. At that time it was a still sizable spread before Mr. P starting selling off a field here and there to make ends meet. It was mainly fruit, twenty acres of apples, a cherry orchard, and then the two potato fields. Mr. P was a good chap, rotund and jolly, and he would give us boys bits and pieces of work during the summer holidays. Lifting potatoes was a tough backbreaking job, and we were never really adept at it. Sometimes we would have to clear stones off the fields after they were harrowed. That was an easier task for kids. Mr. P didn’t seem to mind what we did, and was always happy to pay a reasonable rate for what little work we undertook. It was only pocket money really, and Mr. P said it kept us out of trouble.

    The women did the real work in the fields. There were six or seven of them, sometimes accompanied by a gaggle of small feral children. They came down from the village of Hothfield every morning in a battered old Commer van driven by Harry Hearn, a toothless old Gypsy. The women were Gypsies too. A couple of them were young but the others were old girls who’d been at the fields for years. And they were experts, stopping only twice a day when Harry opened up the back of the van. The women would then have tea with bread and cheese, and smoke roll up cigarettes. Mr. P’s orchard man, Flaky John, would appear a couple times throughout the day on the tractor. Our job would be to load the trailer while Flaky John filled in the ladies’ tally books. The women would tease us boys a little, but it was poor Flaky who really got it. They were merciless. ‘Just because you are the only one that can read and write don’t you be trying to pull no tricks on us’, they would say. This would be followed with ribald cackling and aspersions regarding Flaky John’s sexual prowess. And then they would quickly get back to the potato ridges, digging and lifting.

    I remember being fascinated by these women and their endless banter as they worked the fields. They spoke in Angloromani but I could follow most of it, the dialect was a common parlance in this part of Kent. The head picker was the most formidable woman imaginable. A giantess with a mane of black hair tied up in a paisley headscarf, hooped earrings and flashing gold teeth, Narissa Penfold was a legendary figure. She had picked hops in the old days before the machines took over, and could out-pick the experienced Cockneys who came down from the East End in droves during the season.  She was known as the Cackleberry Queen, and woe betides those who crossed her. Rumour had it that she never wore knickers. Another rumour was that she had once given Flaky John “a good seeing to” in the apple orchard. This apocryphal tale hung like an albatross around Flaky’s neck for the rest of his life, but he seemed to take it well and would sometimes grin sheepishly whenever the rumour was resurrected. The Cackleberry Queen ruled the fields.

    Looking back to those boyhood days, it always seemed to be summer. But I remember this day well, it was really was a hot one. Flaky John had brought a barrel of water out on the trailer for the pickers.  The woman had no children with them, but there was a lad I’d never seen before. He was in his late teens or early twenties, with straw-coloured hair and a long neck like a giraffe. He avoided us altogether, sticking closely to the women. It was obvious that he had never worked the fields before. The day stretched out and the flies plagued us. The women didn’t seem to mind at all, but we thrashed about waving our arms like windmills. As the day got hotter and hotter the flies would eat you alive. There were blowflies, and blue flies and green bottle flies, but it was the horse flies that worried us most. One bite and you could swell up for days.

    The heat made the potato fields shimmer like a desert. I heard the motorbikes before I saw them. Three or four bikers had pulled up at the gate. They dismounted and walked across the furrows through the heat-haze towards the pickers. I thought they looked faintly ridiculous striding out in their leathers and helmets in this heat. One of the women looked up and said ‘Aye, aye. What’s this then?’ She called out to the Cackleberry Queen, ‘Look up, Narissa. See the mushes?’

    The moment the boy with the giraffe’s neck saw the bikers he was up and away. He ran across the field with astonishing speed and dived through a gap in the hedgerow like a fox on the run. The bikers tried to run after him, but they had no chance as they stumbled about on the crusted potato ridges in their heavy boots, helmets and leathers. The boy was gone. They turned to walk back only to find themselves face to face with the Cackleberry Queen and the other women. Words were exchanged and I can still recall how the flattened Kentish vowels of the bikers’ speech made them sound more like country bumpkins than storm troopers.  Suddenly the Cackleberry Queen landed a punch on one of them. It was Spanner. Stunned, he staggered backwards, his arms flailing wildly like some kind of giant bird. And as he fell the German helmet flew off his head. Landing unceremoniously on the ground Spanner sat for a second or two seemingly not sure what to do next. But the women decided for him. A hail of potatoes and stones rained down on the bikers as they fled back across the field to their bikes. ‘Go on, you bastards!’ roared the Cackleberry Queen in her cracked voice.

    The bikers thundered off on their machines and the women laughed and cackled like jackdaws. The incident had made their day and they were delighted with themselves. ‘Did you see them mushes run?’ Old Harry Hearn clambered out of the van and did a strange jig-like dance. Ever mindful of the day’s tally, the women soon resumed work. The giraffe-neck boy didn’t return and we never learned what it was that he had done to anger the bikers. I guess he owed them money or perhaps he had stolen a motorbike. But Spanner’s German helmet did remain, lying half-buried in the turd-coloured earth like the battlefield relic of a long-dead soldier.

    Meanwhile, ten year’s later, back in the Black Hand cafe, it was April 1971. For some peculiar reason Reg had recently decided in install one of those Italian-style coffee machines. Perhaps it was a last-ditch desperate attempt to modernize the place, to catch up with the contemporary, but poor old Reg was ten years behind the time. To be sure, the Black Hand was a kind of social space, especially for us and for the bikers, but would the bus crews and lorry drivers succumb to the froth of espresso coffee with their fry-ups? Perhaps Reg was attempting to compete with the high street Italian espresso bar back in the town, but his infernal machine got on everyone’s nerves. It was the overwhelming noise as much as the coffee. It would drown out any conversation and made the jukebox redundant. Even Gene Vincent and his Blue Caps couldn’t compete with that Gaggia Pro. The only respite came when the machine broke down, which often happened. Eventually a strange little repairman with bulging eyes like Peter Lorre would turn up and slide behind the counter with a bag of tools. He would fiddle about with the machine until it started whistling and steaming again. It was Miriam’s job to work the Gaggia as Reg seemed wary of it. I think the harsh rasps and violent jets of hissing steam frightened him. ‘Get rid of it Reg!’ the bus drivers would call out from their table. And the bikers had no truck with it at all. That cappuccino stuff was for Mods, foreigners and homosexuals as far as they were concerned. We were the only ones who would drink the coffee, but god knows why. It was a hellish concoction of mocha and scalding milk that made you feel all bloated and queasy for the rest of the day.

    And it was on this day, the day when Flipper Groat fell off his Triton 650 in the car park, that Jimmy O’Keefe and the Mole came into the Black Hand. They had arrived on the Mole’s Vespa, but were savvy enough to park it further down the road outside Mrs. Entwhistle’s grocery shop. I was surprised to see Jimmy here. The Black Hand café was not his habitual haunt. In fact I’d never seen him here before. And as luck would have it the bikers had just left for the day. They would have had no truck with the likes of these two scooter boys, and if nothing else, it could have created a bit of an atmosphere.

    ‘Hello Jiminy,’ I said. ‘What brings you out here?’

    ‘Been to London to see the Queen, old bean,’ said Jimmy as he and the Mole sat down at our table feasting their eyes on Evelyn and Yolanda. The twins were unimpressed and quickly gathered up their bags and clutter. They didn’t like the cut of these boys’ jibs, and besides, they had a bus to catch.

    ‘Don’t leave on our account, my lotus blossoms,’ said Jimmy as the girls headed out in a haughty swirl of scarves and crushed velvet. The Mole just grinned like an idiot, his pointed face poking out from the top of his black Crombie.

    ‘So what are you up to Jimmy?’ I asked apprehensively. It had been years since I’d heard mention of the Queen, also known as Mother Hubbard, a terrifying West Indian cross-dressing drug dealer who held court in a dingy top-floor flat hidden in the back streets of Camberwell.

    ‘That’s for me to know and you to find out, me old liverwort,’ said Jimmy as he rustled about in the deep pockets of his parka.

    He always spoke in this manner, and I guess that was one of the reasons he grated on some people. He got on people’s nerves to be sure, but I liked him. I’d known him on and off for years, since we were school kids, and most of the time found him amusing.

    ‘I give up Jimmy.’

    ‘Take a gander, old fruit,’ he said as he surreptitiously slipped a plastic bag under the table.

    The Mole gazed up at the ceiling with a look of forced nonchalance as I peered into the bag on my lap. I swiftly passed it back to Jimmy like a hot potato just as Miriam cruised by collecting plates and cups from the tables.

    ‘Jesus Jimmy! You’ll get us locked up!’ I hissed, as a momentary sense of déjà vu surged through me.

    ‘Relax old fruit. Who’s going to see?’ Jimmy cast his eyes to the two old ladies sipping tea at the next table. ‘Hello Aunties! Bingo tonight?’

    The thing about Jimmy was that he didn’t give a hoot about what people thought. He had always been like that since he was a boy. You had to accept Jimmy on his own terms and understand that he occupied a different kind of space. In a way I found that an admirable quality and I envied him for it. But with a bag full of Duraphet capsules sitting on my lap I can say with great certainty that I felt no envy for Jimmy’s bravado at that particular moment. I hadn’t seen black bombers for years, and the very sight of those shiny little black capsules instantly dried out my mouth and brought back flashing paranoid images of drug squads, police cells and juvenile detention centres.

    ‘Roche tens,’ said Jimmy as if he was sharing some secret esoteric knowledge with me.

    ‘A thousand of them,’ added the Mole.

    ‘See…The Mole can count.’ Jimmy winked at me. ‘Get the coffees in Mole, old fruit.’

    The Mole shuffled off to the counter.

    So while the Mole has gone to get the coffees in let me momentarily digress and tell you something of Jimmy O’Keefe so you can perhaps understand him a little.

    Jimmy and I grew up on the same council housing estate. He was a year or so younger than me, and had a twin sister who looked nothing like him.  The O’Keefe family was well known in our town. Jimmy’s father was market trader, and had a stall selling fruit and vegetables in the weekly marts around the area. He was an amiable giant of a man and well respected. Not for him the “rollup rollup” market banter of those hollering Cockney traders. He was a softly spoken Irishman who quietly got on with his selling, and knew all of his customers by name. The O’Keefes were the first family on the estate to own a colour television. They were a hard working household and reasonably well off. And I think Jimmy was a little bit spoiled. Jimmy’s mother was a striking looking woman with jet-black hair and olive skin. She spoke with a slight accent and I think she may have been Italian by birth. As a child I was slightly frightened by her, but she was a decent woman. Sometimes I would call round to their house to see if Jimmy was coming out to play. ‘You boys behave yourself,’ she would say. ‘Do you know what happens to naughty boys? The policeman will put a black spot on your bottom.’ This prospect always terrified me.

    Our family eventually moved away from the housing estate. My parents bought a detached 1930s house on the other side of town and I lost touch with Jimmy. And then in the late-sixties, at the fag end of the Mod era, lads that we had known as children, at primary school and on the housing estates, boys we had lost touch with, began to reacquaint.  We were in our teens now, and it was drugs, amphetamines to be specific, that drew us all together. Speed. We were small-town boys and village kids, out-of-towners and suburban sophisticates, country bumpkins and juvenile delinquents, and speed was the central component of our recreational activities.

    And it was during this transitional period that Jimmy O’Keefe resurfaced. He was unchanged, still the same old Jimmy, except for one thing; he now had a disconcerting dark blemish on the cornea of his left eye. ‘What happened to your eye Jimmy?’ And strangely for Jimmy, he would be reticent, brushing the question aside. It was only later that I learned from his sister what had happened. His parents had bought him a pet monkey for his birthday. The family always seemed to keep exotic pets, and I remember they had a terrifying green parrot called Colin who lived in a cage in their kitchen. You could hear it squawking a mile away. That parrot frightened the life out of me, especially the way it looked at you when you entered their kitchen. The bird would suddenly go quiet, and you could sense it had a keen and baleful intelligence as its cold fish eyes followed you around the room.

    Well according to Jimmy’s sister, Colin contracted some kind of avian ailment and dropped dead in his cage. Jimmy was so devastated that his parents promised him a new pet for his birthday. Inevitably the monkey caused chaos in the household. It lived in Jimmy’s bedroom but always managed to escape and scamper about the place knocking things over and stealing food from the kitchen. Jimmy would spend hours chasing the creature around the house trying to catch it and return it to his room. And then one day Jimmy accidently slammed a door shut on the monkey’s tail. The monkey flew up off the ground shrieking and bit Jimmy in the eye. Jimmy was lucky, as it could have been worse. He spent time in the children’s hospital with a bandaged eye and then was sent home. The monkey was not so fortuitous.  It was during Jimmy’s hospital sojourn that the critter managed to escape from the house. For a few weeks it was seen swinging about in Pike’s Wood, a midge-infested patch of wooded scrubland behind the housing estate, notorious as a hangout for perverts and hedgerow masturbators. But eventually the monkey got frazzled on the high-voltage power lines sagging from the electricity pylons that stalked the area. Its blackened leather corpse hung up there for months and local kids would go there to throw stones at it trying to knock it off of the crackling cables.

    And so it was, many years later, that Jimmy O’Keefe paid a visit to the Black Hand Café. As the Mole shuffled back to our table with two Pyrex cups of coffee spilling into the saucers, Jimmy fixed me with his one good eye saying ‘I could do you a good deal, old fruit.’

    ‘A good deal?’ I replied blankly, knowing what was coming next.

    ‘A good deal on a hundred of these beans. You’d knock them out in no time, me old china. Your hippie pals love a spot of speed now and then. Just think. You could buy yourself a new lute. Are you still playing?’

    ‘I’m playing a bit here and there, but I’ll have to reluctantly pass on your very kind offer. To be honest with you it’s not really my pigeon Jimmy, and besides, I wouldn’t know the market for them.’  All I wanted was a quiet life, to play a few songs here and there on my battered twelve-string in the pubs and folk clubs, and hopefully earn a crust to pay the rent on the dilapidated caravan I rented in Mr. P’s farmyard. The thought of running about the place trying to knock out Jimmy’s “beans” was absurd. Those days were long gone and I had no desire to revisit them. Jimmy was beginning to seem like a bad penny and what’s more, I was feeling oddly guilty about this.

    I wanted to change the subject.

    ‘So what are you listening to these days, Jimmy.’ One of the things Jimmy and I had in common back in those early teenage years was our passion for Ska and Blue Beat. The first LP I ever bought was Prince Buster’s “I Feel the Spirit”. I remember well the excitement I felt when the copy I ordered arrived in Record Corner, the basement music store at the end of our high street.

    ‘I don’t have much time to listen these days, old chum. Always busy, aren’t we Mole?’

    The Mole was an odd fish. He was too was around in the old days, always buzzing about the town on a scooter with Jimmy on the pillion. Jimmy christened him the Mole when they were at primary school together on account of the fact that he really did look like a mole. Later, during the teenage years he also became known as Two-Bean Ted due to the fact that he would never take more than two pills at a time – he’d pretend to swallow a handful so as not to lose face. Everybody knew his game and he’d deny it until someone would pounce on him and retrieve the hidden pills that he had slid surreptitiously into his pockets. The poor old Mole would get a terrible ribbing, but he’d take it well. He was a harmless lad really, but easily led astray by the likes of Jimmy O’Keefe.

    Jimmy took a sip of his coffee and grimaced. ‘What’s this then? Are you sure you asked for coffee, Mole?’ The Mole peered over his cup at us. A frothing galaxy of dung-coloured bubbles clung to his nose.

    ‘This is the worst coffee I’ve ever tasted in my life, old newt’, said Jimmy as he pushed the cup away.

    ‘Well it’s not really a coffee type of establishment, Jimmy’, I said.

    ‘You can say that again, me old flower’, said Jimmy. ‘But back to business’.

    ‘Listen Jimmy,’ I began. But I was immediately cut short. Jimmy had helped himself to one of the digestive biscuits left on a plate by Evelyn and Yolanda in their haste to get away. He momentarily glanced down at his coffee before leaning across to the old ladies’ table and dipping his biscuit into one their teas. To say I was mortified is an understatement. I clutched my head and covered my eyes. There was absolutely nothing I could do to remedy this sudden and dreadful situation. I was powerless. Peeking through my fingers like a frightened child, I could see the two old aunties, their powdered parchment faces frozen in astonishment and outrage.

    ‘Oh Jimmy, what have you done?’ I uttered through clenched teeth like a ventriloquist.

    The two old ladies left their table immediately and reported us to Reg. I can still see him behind the counter listening intently to the old dears, all the while looking down to us. Miriam was promptly dispatched our table and we were politely asked to leave. I was always fond of Miriam, she was a good egg, and I could never countenance upsetting her in anyway. And so, swiftly ushering the wretched Jimmy and Mole in front of me, we duly left the Black Hand cafe.

    I knew at that moment that this was the end of something, the end of an era perhaps. Being thrown out of the Black Hand, not for dealing drugs, not for smoking hash or any other nefarious activities, but because of a biscuit, was undoubtedly a sign. Maybe it was time to move on; and perhaps Reg knew this too. One year later the Black Hand Café burned down. Evidently a faulty appliance started the fire in the middle of the night. I wonder if that accursed Gaggia Pro was culprit?

    I bumped into Miriam a few years later when she was collecting her pension in the town post-office. She told me that Reg had opened another café somewhere down on the Romney Marsh. The business didn’t go well for him and he became ill. He died in hospital a short while later. Miriam said his wife struggled on with the café for a few months before calling it a day and taking herself and the children back to America.

    And what of the Night Hawks? Spanner died in a motorcycle accident involving a milk float on the outskirts of Tunbridge Wells. Although the bike boys disdained religion, a memorial service was held at the church in Monks Horton, Spanner’s home village. Even though I didn’t know him at all really, I went to the service to pay my respects. Over a hundred bikers from clubs all over the country attended the church, and there was a formal signing of the memorial book. I was surprised to learn that Spanner was fifty-five years old when he died and that he had two grandchildren. Flipper Groat was there and I went up to him after the service. He was equable and seemed pleased to see me. He told me he had hung up his leathers for good a while back, and had joined the Salvation Army. He was looking after his elderly mother at home and had a part-time job as a park keeper for the county council. The Night Hawks MCC soon disbanded. It was as if Spanner’s death on a motorbike had called a sudden halt to the bikers’ timeless world. Since their quest had no grail, there was no sense of collective failure. The Night Hawks had made their point. Now it was time to move on.

    Featured Image: Illustration by Burcu Dundar Venner.

  • A Solution to the Housing Crisis

    The penny drops as I listen to RTE’s Liveline. There’s a highly articulate woman in her fifties, who is renting. Holding out little hope for the future, she pleads with the powers that be to solve the Housing Crisis, in its entirety, no more sticking plasters: “Solve it for everyone,” she stresses, “even if 50,000 houses were built and delivered next year, I could not afford one.”

    This leads to the following questions: first, assuming she has a regular wage, why can’t she affort to own a home as her parents and grandparents before her would have expected? And secondly, is the housing market really broken, or is that our financing market is broken?

    Now let’s consider how we view the family homes market. Should we treat these as assets that appreciate in value and make us rich at the end of our lives, or something else?

    Why should we become economically confident when house prices rise? If we have more than one child, and we want them to own their own house, any increase in the value of our homes will be lost when they come to buy; our gain is their loss.

    Whenever a wealth manager – the financial advisor to a rich sophisticated investor – records a family’s net worth, they exclude the family home. This is because it is not a tradeable asset; it cannot be realised for alternative investments; it’s where a person lives and any investment strategy should not put that at risk; a roof over one’s head is a basic requirement after all.

    If we are to have any chance of solving this crisis of housing insecurity for a growing number of our fellow citizens, then we must accept that family homes are not investments, not a substitute for a pension. In any case with rising life expectancy and care needs growing, it’s an asset many of us won’t be in a position to leave to our children.

    It’s time to accept that family homes provide accommodation for the workers of this State. These are taxpayers who support the retired civil servants, and many other pensioners besides. It is vital that their cost of living is kept sufficiently low to ensure a decent quality of life, which ultimately underpins the productivity of labour in the State, and maintains the global competitiveness of our economy.

    We need to return to how we treated family homes in the 1970s and 1980s. This is not to suggest that councils building homes is the only solution we have. But we should return to the idea that homes are not, and never should be, treated as investments.

    Now ask yourself the question: how come our children and our fellow citizens cannot afford to purchase a home, but can service the commercial rent on the very same property?

    Let’s be clear, we don’t need to ‘fix’ the housing crisis or ‘deliver’ affordable homes. We need to ensure that each tax paying citizen of this country has the basic security of a home. In order to do this they must be able to access financing that will put them on a par with Vulture Funds, thereby allowing them to compete for this scarce commodity.

    Any solution must eliminate the inequality and injustice in such a way as to deliver home financing to our citizens. We therefore need to create a structure that can deliver competitive finance to all our taxpayers.

    If foreign investors can borrow from the banks at 1.2% and first time buyers borrow at 3.99%, who do you think will be in a better position to purchase any houses and apartments that come on to the market?

    Let me pose another question: why has the Central Bank of Ireland placed restrictions on our citizens, when buying a home, but placed no similar restrictions on commercial operators in the same market? This is grossly unfair. It is not a financial level playing field.

    If you are going to interfere in the market, interfere in such a way that it affects all parties. Put another way: why would you put your savings in the local Irish bank at a return of 0% when your kids borrow from that very same bank to buy their home at 3.99%?

    As things stand, I predict that there will be very few new housing developments delivered for sale directly to individuals over the next decade. Let me explain why I believe this.

    When a developer purchases a property he obtains planning permission, then seeks finance. In Ireland we only have two commercial banks operating on any scale, and both have been severely hurt by developers in the past and now have tightened lending limits on exposures to this sector.

    So the rational developer turns to international investors to finance a project. These international lenders are very cautious people, they don’t lend unless they are almost 100% sure they will be repaid in full; they don’t take punts. They also insist that the developer seeks out pre-sales. Pre-sales occur when the developer sells the entire complex or a significant element to an investment fund before it is built, thus eliminating the risk of the economy tanking, banks restricting their lending to individuals, a recession, a global pandemic, etc.

    So, hardly any properties are delivered for individuals to purchase. Small builders cannot access this market, it’s all sown up.

    This means that the generation growing up faces renting for the duration of their lives, and accumulating worries into their retirement years. This occurs even, sadly, when they could actually afford that property if there was a level financial playing field. I ask you: is this the kind of community you want to live in?

    There is a sinister explanation for why certain individuals might not want to define and solve the problem of property ownership. The more fair a system is, the less profit exists for existing home owners.

    Thus, there is an enormous conflict of interest right across the spectrum of those charged with this significant societal responsibility.

    Now we, the home owners, all need to ask ourselves, are we willing to give up the vast paper wealth that accumulates over time from owning a home. Or at the very least, can we share it?

    The airwaves are full of property experts, everyone has a view. But property is not just an asset, and no one ever talks about the financial aspects, and how we can improve access to finance.

    The international investors are not primarily property experts, they are financial experts and investment bankers. The Irish experts talk about vacant property development, Cuckoos, affordable housing, discounts to market rent, homes over the shop, etc. etc. But all the Vultures know, is the value of money, and how they can deploy it effectively. Unfortunately the Irish public has not developed this financial literacy, meaning the institutions will win every single time, until, that is, we wake up and understand the problem.

    In essence, we need to create a co-operative housing body which can access finance on the same basis as the Vultures, and thereby deliver inexpensive money to all tax payers without risking taxpayer’s money. This is possible without breaching EU State Aid rules, without upsetting the banks, but it will rightly piss off international profiteers.

    Featured Image: Daniele Idini

  • Socio-Economic Rights Must Be Vindicated

    The noted American historian, and Putin critic,Timothy Snyder’s recent text Our Malady: Lessons in Liberty and Solidarity (2020) is a cri de coeur against almost non-existent healthcare rights in the U.S. – which the pandemic brought into sharp focus. The cossetted Yale professor saw the light, as his country failed to cope.

    Our Malady is about health care, but it is also an example of confessional literature about how health care provision, or lack thereof, begins to affect even those that are putatively privileged. The pandemic laid bare the limitations of the neoliberal order. But it is not just about healthcare, and not just about the United States, as the pandemic lays waste to income structure, life expectancies and perhaps a whole species’ expectations of the good life.

    We urgently require legal arguments in terms of justiciability, resource allocation and clarification of the limits and extent of judicial powers to enforce social and economic rights.  These arguments are no longer of cautious relevance given the gathering storm we confront. This is not the time for legal casuistry, or politeness either.

    https://vimeo.com/426871719

    In terms of the consensus as to what these rights are let me sketch a list, all of which are denuded or under threat:

    1. A right to adequate nutrition.
    2. A right to clean drinking water, and for bathing.
    3. A right to basic health care and, in particular, to emergency treatment.
    4. A right to housing or shelter; alongside a complimentary right to resist arbitrary eviction.
    5. A right to a minimum or adequate standard of living.
    6. A right to social security, leading to universal basic income.
    7. A right to a healthy environment, including air quality.
    8. A right to education, up to third level.
    9. A generalised right to dignity and self-expression in terms of expressing one’s identity.
    10. A right of a country to development.

    Crucially, there is a lively discussion as to which of such rights must be progressively realised, and which have a minimum content that are immediately realisable. Thus, the right to health care, both domestically and internationally, is progressively realisable, subject to resources.

    A right to emergency health care, however, is a minimum content right with direct enforceability, if justiciable.

    Similarly, the right to shelter is progressively realisable, but the international consensus is that forced or arbitrary evictions are directly enforceable again, if justiciable.

    Social and economic rights, in fact, have a long intellectual pedigree. Indeed, they are even evident in Thomas Hobbes’s enumeration of Natural Rights. Ancient Greek philosophers also identified such fundamental natural rights as inherent to membership of a polity.

    Eleanor Roosevelt with the UN Universal Declaraion of Human Rights.

    The proposal to include them in the UN Charter was aborted by representatives of the developed world. They were reconstituted in the 1966 UN Covenant on Civil and Political Rights, but with limited effectiveness, even allowing for recent rights of individual petition. Now amidst a growing convergence between developed and developing societies in the neoliberal order, we are increasingly all in the same boat.

    Right to Life

    The Indian Supreme Court decision in Olga Tellis v. Bombay Municipal Corporation concerned public interest litigation by thousands of pavement dwellers of Bombay city.

    The plaintiffs argued that they could not be evicted from their squalid shelters without being offered alternative accommodation. They further argued that they had chosen a pavement or slum to live because it was nearest to their place of work, and that evicting them would result in deprivation of a right to a livelihood.

    The petitioners were to be evicted under the Bombay Municipal Corporation Act, which empowered the Municipal Commissioner to remove encroachments on footpaths or pavements over which the public have a right of passage or access.

    Olga Tellis, Ex Editor of Sunday Observer & Asian Age. Source YouTube.

    The relevant article of the Indian Constitution (modelled on Article 45 of the Irish Constitution) excludes the Directive Principles from judicial cognisance, yet the court opined, in finding that the right to life itself was informed by the Directive Principles; that Article 39(a) of the Constitution, which is a Directive Principle of State Policy, provides that the State shall, in particular, direct its policy towards ensuring that citizens have the right to an adequate means of livelihood.

    The court concluded that if there is an obligation upon the State to ensure citizens enjoys an adequate means of livelihood and the right to work, it would be an exercise in pedantry to exclude the right to livelihood from the content of the right to life.

    The judgement thus expanded the right to life guaranteed under Article 21 of the Indian Constitution to include within its scope the right to livelihood, which in this context translated into the right to be allowed to remain on the pavements.

    More remarkably in People’s Union for Civil Liberties v. Union of India & OR’s (2003), India’s Supreme Court derived the right to food from the right to life and ordered that that the Famine Code permitting the release of grain stocks in times of famine be implemented.

    The court ordered that the grain allocation for the food to work scheme be doubled and financial support for schemes be increased; that ration shop licensees stay open and provide the grain to families below the poverty line at a set price; that publicity be given to the rights of families below the poverty line to grain; that all individuals without means of support (for example older persons, widows, disabled adults) be granted an Anthodia Anna Yojana ration card for free grain; and that State governments should progressively implement the mid-day meal scheme in schools.

    In terms of stretching the bounds of acceptable judicial intervention this case could not be more dramatic, as the Court utilised mandatory policing orders and even inspectors in the field to ensure compliance with their orders, which have spread nationwide.

    With inflation in food prices already evident in the wake of the pandemic, will our judicial authorities oblige often reluctant, and even compromised, executive authorities to intervene in the market, and avert shortages? And in Ireland will the Court overcome a reluctance to vindicate a right to housing as part of a generalised right to life?

    Canadian Dissenting Opinion

    In Canada a similar conclusion that social and economic rights inform the content of the right to life is evident in a dissenting opinion in the Canadian Supreme Court case of Gosselin v. Attorney General of Quebec (2004).

    The case concerned the denial of unemployment assistance to those under thirty-five, who could do a form of workfare in lieu. The court addressed issues pertaining to discrimination and the right to life and security of the person under the Canadian charter. The majority found the law justifiable and in Thatcherite terms as an incentive for the young to work. “Get on your bike”, as Norman Tebbit would put it.

    Judge Louise Arbour dissented however, as indeed did Mr Justice Lahreux Herbe. Arbour J. derived a right to minimum social assistance from the right to life and indeed security of the person under Section 7 of the Charter, and drew a prudential distinction between corporate-commercial economic rights and economic rights fundamental to health and human survival.

    He indicated that the appeal makes it obvious why ‘those economic rights fundamentals to human life or survival’ should not be treated as akin to corporate commercial economic rights.

    Simply put, the rights at issue here are so intimately intertwined with one’s basic health (and hence ‘security of the person’) – and, at the limit, even of one’s survival (and hence ‘life’) — they could readily be accommodated under section 7 rights of ‘life, liberty and security of the person’, without the need to constitutionalize ‘property’ rights or interests.

    Notably, Arbour J also links the right to health to the guarantee of security of the person. He argued the expansion of the right to life in this fashion gave content to this right, which is to be protected in such a fashion so as to invest the State with a positive duty to protect life.

    Little shop on the main street of Dukathole, South Africa.

    South African Experience

    It might be noted that the South African experience is different in that social and economic rights are textual and thus inherently justiciable, with the word dignity mentioned in several places.

    The relevant housing provision explored in Government of the Republic of South Africa v Grootboom (2000) is Article 26 whereby:

    Everyone has the right to have access to adequate housing. The state must take reasonable legislative and other measures, within its available resources, to achieve the progressive realisation of this right. No one may be evicted from their home, or have their home demolished, without an order of court made after considering all the relevant circumstances. No legislation may permit arbitrary evictions.

    The South African Constitution also specifies an immediately enforceable specific minimum right against forced or arbitrary evictions. Such a right entails:

    1. Meaningful consultation prior to eviction.
    2. Alternative relocation if eviction proceeds.
    3. No eviction to proceed unless the land is being put to productive use.

    Nonetheless, the South African Courts have set down limits for their review and in general such rights are in the text of the document to be progressively realised.

    In Subramani v. Minister for Health (1997) for example the South African Supreme Court was very explicit about the large margin of discretion it would give to the State to set its budget.

    It also states that the court: ‘will be slow to interfere with rational decisions taken in good faith by the political organs and medical authorities.’

    Sachs J went further stating that:

    In open and democratic societies based upon dignity, freedom and equality, the rationing of access to life-prolonging resources is regarded as integral to, rather than incompatible with, a human rights approach to health care.

    However, if decisions taken are deemed unreasonable then the South African courts will step in. Thus, in the Minister of Health v Treatment Action Campaign (2002) and in Azbuka and Others v City of Johannesburg (2009) the extent of the right to water was litigated in South Africa after the case arose in Soweto.

    Justice Oregon writing for the Constitutional court found the City’s free basic water policy of twenty-five litres per person per day to be reasonable under section 27(1) of the Constitution, and that the introduction of prepaid water meters to be lawful, procedurally fair, and not unfairly discriminatory.

    The Court noted that the City was under no constitutional duty to provide any amount of free water, but merely to take reasonable measures to progressively realise that right. It said it could not fix a minimum core amount, as this would vary in terms of personal and local circumstances and would prevent context being considered.

    It also argued that this was not a determination for a court to make, as it was properly the role of the democratic branches of government to investigate conditions, having regard to the availability of resources, and to determine achievable targets.

    Irish Housing

    In Ireland, the housing market is chronically under-supplied with affordable units, particularly in Dublin, but increasingly elsewhere too. Many local councils appear reluctant to countenance building modular homes, and the rental market is out of control and extortionate.

    David McWilliams blithely advises homeowners to step away from the market, as there is no security for the mortgaged or rentier class, but for most finding a home to live in is not an investment.

    The Irish State is also tolerating rampant evictions by banks and Vulture Funds and negligently permitting unfair commercial practices to occur, often in breach of consumer protection.

    Thus, lenders have reneged on agreements bartered with consumers at a time of high ostensible economic prosperity by neglecting a contractual obligation to revert the consumer to a tracker mortgage after the expiry of a fixed rate period, or upping interest rates to the highest in the Eurozone, often aimed at those seeking to exit the country.

    Thus, lending institutions with no interest in Ireland such as Danske Bank and The Bank of Scotland simply left the room and disposed of their assets, hiking up the mortgage interest rate payments as they left and/or selling assets off to Vulture Funds.

    Ulster Bank has followed them out the door, while citizens are thrown out on the streets in spite of the pandemic.

    The old cry of the tenant farmer for the 3Fs: Fixity of Tenure; Free Sale and a Fair Rent falls on deaf ears in the era of the Vultures.

    The Sinnott Case

    In the Sinnott case (2001), comprising judgments from all seven members, the Supreme Court was asked inter alia to adjudicate on the legality of mandatory orders made in the High Court by Judge Peter Kelly. This precedent remains an important brake on the capacity of the Court to vindicate the right to life – which includes a right to shelter – of Irish citizens.

    In a leading judgment for the majority Adrian Hardiman, following a High Court decision of Justice Declan Costello in O’Reilly v Limerick UDC (1989) distinguished between commutative and distributive justice, the former bearing on relations between individuals such as found in contract and tort, with the latter involving the distribution of the resources of the State.

    In contrast to commutative justice which Hardiman considered central to the Court’s function, he held that the exercise of the Court’s jurisdiction over distributive justice was repugnant to the Separation of Powers.

    Despite Justice Costello demonstrating a willingness to countenance distributive justice in the subsequent case of O’Brien v Wicklow District Council (1994) Hardiman only brought to bear his arguments in O’Reilly, and sought to elevate non-justiciability to a constitutional principle.

    He said that the apportionment of resources ‘would lead the Courts into the taking of decisions in areas in which they have no special qualification or experience’; and were a judge to engage in ‘designing the details of policy in individual cases or in general, and ranking some areas of policy in priority to others, they would step beyond their appointed role.’ He did, however, allude to generalised ‘human rights to earn a livelihood and hold property.’

    It would appear to have been disingenuous for Hardiman to deny jurisdiction on the grounds of judicial incompetence in budgetary affairs. Detailed financial resolutions are, after all, already executed in the commercial arena. The test is one of proportionality, as the South African case law demonstrates.

    A paramount right to life under Article 40.3 should now require the Court to make mandatory orders, interceding on behalf of citizens whose health and life is threatened by this Housing Crisis, particularly in the presence of contagious disease. Where the executive and legislature fail to vindicate a right to life the Court must surely assume responsibility.

    The Harp needs more than tuning…

    A Constitutional Challenge

    To deal with homelessness and affordable housing a challenge needs to be made through the courts to establish a right to housing.

    The Irish Constitution through Article 45 and a generalised right to life contains minimum rights against forced or arbitrary evictions.

    Such a right should lead inter alia: to meaningful consultation begin given prior to any eviction; alternative relocation if eviction proceeds; no eviction proceeding unless the land is being put to productive use.

    An arbitrator should also be able to probe into what banks or Vulture Fund intend to do with this vital infrastructure, fundamental to the lives and livelihoods of citizens.

    Any arbitrator would of course reject spurious defences involving colossal amounts of borrowings, but should achieve a re-calibration of the system. establishing some equality of arms in the process, now desperately needed.

    Shelter from the Storm

    Without adequate shelter no one can live a dignified existence. A home – a place of one’s own – is intrinsic to the good life we have a right to expect. But housing is only one issue.

    Our social structure is unravelling through the hidden hand of American and Canadian Vulture and Cuckoo Funds. In the dystopian aftermath of the Pandemic, and Screen New Deal, once vibrant communities are fracturing, and social atomization is increasing apace.

    In the urban wastelands, we have entered the territory of Chile under Pinochet during the 1970s as Ireland becomes a test case for how much a people can endure.

    Salvador Allende in 1972.

    In her recent novel A Long Petal in the Sea (2019), Chilean novelist Isabel Allende – a distant cousin of the murdered President Salvador Allende – describes the scene in Chile at the time, bearing increasing resemblance to our increasingly dysfunctional society:

    He called to tell them that on the surface the country was modern and prosperous, but one only had to dig down a little to see the damage underneath. The degree of inequality was staggering: three-quarters of the wealth was in the hands of twenty families. The middle class survived on credit; there was poverty for the many and opulence for the few; shantytowns contrasting with glass skyscrapers and mansions behind walls. Wellbeing and security for some; unemployment and repression for others. The economic miracle of recent times, based on absolute freedom for capital and a lack of basic rights for workers, had burst like a bubble.

    Similarly:

    The military government had decided public services should be in private hands. Health was not a right, but a consumer good to be bought and sold. In those years when everything that everything had been privatized had been, from electricity to airlines, a plethora of private clinics had sprung, with state-of-the art buildings and facilities for those who could afford them.

    One thinks of The Beacon Hospital and other facilities reserved for Ireland’s wealthy health consumers.

    Life depends on livelihoods, now threatened by disproportionate measures. There must be an alternative. Otherwise, suicide, shortened lives, poverty, inequality, social exclusion, and social fragmentation await, leading to fascism and extremism. In this respect, COVID-19 has been the perfect storm of opportunism, or a coalition of interests.

  • Housing: Enshrining the Gambler

    To understand the origins of the Irish Housing Crisis we also need to look beyond our shores, and excavate the substrate of the modern global financial order. This will reveal a slow journey towards the neoliberal financialisation of property as an asset today – overwhelmingly bought and sold regardless of the needs of society at large. Today, individuals act as private companies, but invariably lose out to better organised and resourced institutions, while the periodic burstings of speculative bubbles widen inequalities, and create conditions for Populist uprisings.

    In particular, it should be recognised that our capitalist system is not simply a market economy, of which there have been numerous variants through history, none of which, including our own, truly “free” in any meaningful sense. Capitalism in its current guise exhibits a dispassionate face, but ultimately relies on violent enforcement of interest-bearing loans by officers of the State. It arrived in the wake of widespread acceptance of what was previously considered the sin of usury – the practice of making unethical or immoral monetary loans that unfairly enrich the lender – by Protestant reformers during the Reformation.

    Markets in goods and services have existed since civilisations first emerged in the Middle East, but these were invariably softened by community solidarity, wherein laws and norms ensured trade was not conducted – as we see increasingly today – as an impersonal, zero-sum game between competing parties. Of course, there were various categories of people – including women and slaves – that were excluded from such commonwealths, nonetheless a sense of mutual obligation and reciprocity was more pronounced in the trading arrangements of pre-modern polities.

    It is only in recent history, as living standards have risen through technological advances, enhanced food supply and sanitation – along with the arrival of various forms of income redistribution associated with the welfare state – that property – in material terms shelter – has emerged as central to the achievement of a basic standard of living, and the good life we now expect. Its acquisition has become an all-consuming preoccupation in many countries, Ireland not least.

    Subsistence Level

    Even in Europe and North America, until the twentieth century the primary challenge for most families was to obtain sufficient food for survival. Due in part to a veneration of an economic philosophy of laissez faire, associated with Adam Smith, ample sufficiency was slow in arriving, despite increased supplies arising out of the Second Agricultural Revolution from the seventeenth century onwards; along with the arrival of subsistence crops from the Americas, including our beloved potato, and maize.

    In Europe, initially at least, the ascent of the bourgeois from the seventeenth century worked to the detriment of peasants and a new working class. Thus, despite technological developments, such as the invention in Europe of the printing press, and a more stable food supply in the years between 1500-1650 prices rose by 500%, but wages rose much more slowly.

    There were continuous interruptions to, and distortions of, food supply in a nascent capitalist market. The beginning of the seventeenth century witnessed grain surpluses in England as agricultural capacity exceeded the requirements of the population. Carryover inventories of food averaged between 33 and 42 percent of annual consumption. Therefore, in that period: ‘famines were man-made rather than natural disasters.’[i]

    The typical English subsistence crisis after the ascendancy of Henry VIII did not take place because of insufficiency but because ‘the demand for inventories pushed prices so high that labourers lacked the cash to purchase grain.’ In essence, merchants were hording, and the poor were starving.

    The Procession Picture, c. 1600, showing Elizabeth I borne along by her courtiers.

    During the late Tudor period ‘paternalistic’ authorities recognised this and acquired surpluses, selling it on at prices affordable to the lower echelons of society, much to the annoyance of millers, brewers and bakers. That progressive market intervention unravelled during the Civil War of the 1640s, when Roundhead mercantile interests began to exert authority over government decision-making.

    It was only in the 1750s, in the wake of food riots of ‘unprecedented scope’, that the State began to subsidise grain once again. As a result, by the early nineteenth century, famines had been conquered in England ‘not because the weather had shifted, or because of improvements in technology, but because government policy… had unalterably shifted.’[ii] Sadly that policy did not extend to Ireland.

    Today, in order to achieve social harmony it seems likely that governments, including the Irish, will have to treat property as an essential commodity, similar to food, wresting control from a system that has enshrined the gambler.

    Sealing of the Bank of England Charter (1694), by Lady Jane Lindsay, 1905

    Bank of England

    In the U.K. a financial system emerged associated with the creation of the Bank of England in 1693, when a consortium of bankers made a loan of £1,200,000 to the king. ‘In return’, according to David Graeber, ‘they received a royal monopoly on the issuance of banknotes … a right to advance IOUs for a portion of the money the king owed.’[iii]

    A system of credit enforced by military might went global during the colonial era, leading to the enrichment of a class of financiers operating out of the city of London in particular. Fernand Braudel characterises this form of capitalism as first and foremost the art of using money to get more money.[iv] The capacities of this system appear to have reached a perfect pitch in our contemporary era.

    But what system preceded this? And could there be an alternative? Prior to the arrival of paper money IOUs issued by the Bank of England, below the surface, older market systems based on mutual trust and solidarity operated. These were overwhelmed by the impersonal calculation that continues to characterise financial services, underpinned by the violent capacity of the State.

    Thus David Graeber observes: ‘Under the newly emerging capitalist order, the logic of money was granted autonomy; political and military power were then gradually reorganized around it.’[v]

    In his indispensable A History of Debt: The First 5000 Years, Graeber argues the ‘great untold story of our current age’ is of the destruction of an ancient credit system found in small towns and villages across England, and beyond. This was a complex market based not on coins, but on trust. In a typical English village: ‘the only people likely to pay cash were passing travellers, and those considered riff-raff.’ Reveallingly, he observes that ‘just about everyone was creditor and debtor’ and that ‘every six months there would be a public reckoning’ when the community would resolve their debts to one another based on a person’s ability to pay.[vi]

    Such a system reflects a passage in the New Testament (Matthew 20:1-16) in which a landowner pays workers the same sum at the end of the day despite each one working different hours. When one of the workers complains the landowner responds:

    ‘I am not being unfair to you, friend. Didn’t you agree to work for a denarius? Take your pay and go. I want to give the one who was hired last the same as I gave you. Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

    So the last will be first, and the first will be last.

    In any community there are those less fortunate than others, and a pre-capitalist system of resolving debt, and rewarding work, acted as an impediment to excessive accumulation of resources in a few hands. Importantly it was not simply barter, as value was ascribed based on an ability to pay, and material needs, as much as on the labour or other input into the good or service. A cobbler might therefore produce shoes for an impoverished widow at a lower price than that set for a prosperous miller. No doubt it wasn’t idyllic, but it seems to have led to a fairer and more harmonious existence than what followed in its wake.

    Graeber argues that ‘this upsets our assumptions [as] we are used to blaming the rise of capitalism on something vaguely called the market’, but these ‘English villages appear to have seen no contradiction between the two.’[vii]

    John Constable – Parham Mill, Gillingham.

    Money was Trust

    In this world trust was everything: ‘Money literally was trust.’ Neighbours appeared he says ‘quite comfortable with the idea of buying and selling, or even with market fluctuations, provided they didn’t get to the point of threatening poorest families’ livelihoods.’ Thus Graeber describes the origin of capitalism as ‘the story of how an economy of credit was converted into an economy of interest.’

    The new legal order of strictly enforceable loans had serious consequences for debtors, a position which was connected to sinfulness, and led to imprisonment. Graeber goes so far as to argue that this amounted to  ‘the criminalization of the very basis of human society. It cannot be overemphasised that in a small community, everyone normally was both lender and borrower.’

    He also argued that this transition provided ample space for swindlers and cheats:

    What seems to have happened is that, once credit became unlatched from real relations of trust between individuals … it became apparent that money could, in effect, be produced simply by saying it was there, but when this was done in … a competitive market place, it would almost inevitably lead to scams … causing the guardians of the system to periodically panic and seek new ways to latch the value of the various forms of paper onto gold and silver.

    Moreover:

    Only the wealthy were insulated, since they were able to take advantage of the new credit money, trading back and forth portions of the king’s debt in the form of banknotes.[viii]

    Eventually the price of bank notes stabilized once notes became redeemable in precious metal. This is referred to as the Gold Standard, which emerged following the South Sea Bubble Crash of 1720. But this crash was far from the last in what appears an inherently unstable system. As Graeber puts it: ‘it does seem strange that capitalism feels the constant need to imagine, or to actually manufacture, the means of its own imminent extinction.’[ix]

    Hogarthian image of the 1720 “South Sea Bubble” from the mid-19th century, by Edward Matthew Ward.

    Separate Legal Personality

    Companies were established in canon law by Pope Innocent IV in 1250, and applied to monasteries, churches, guilds and other institutions, but were in no sense profit-seeking enterprises in the modern sense. However, according to David Graeber ‘once companies’, such as the East Indian Company, ‘began to engage in armed ventures overseas … a new era in history might be said to have begun.’[x]

    The inherent danger of profit-seeking corporations was once widely recognised. Thus, between 1720 and 1825 it was a criminal offence to start a company in England, during a period of rapid economic expansion.

    In the United States until the nineteenth century there were two competing ideas regarding the purpose of companies: the first involved those with charters restricted to the pursuit of objectives in the public interest, such as canal building; the other regime issued charters of a general character, allowing companies to engage in whatever business proved profitable.[xi]

    The latter category emerged triumphant, divorced from responsibility to fellow citizens; an unaccountable abstraction with separate legal personality established in the landmark 1897 case of Salomon v. Salomon. Thus capitalism discovered the perfect vehicle for wealth accumulation, and as wealth begets wealth, increasingly multinational companies overwhelmed smaller family-owned businesses as a wander down any high street today confirms.

    Moreover, as corporations have swelled in size, a chasm has opened up between the pay levels of senior officers and rank and file workers. Thus, whereas in the 1950s the CEO of General Motors, then the model of a successful US business, was paid 135 times more than assembly-line workers, fifty years later the CEO of Walmart earned as much as 1,500 times as much as an ordinary employee.

    Moreover, according to Theodore Zeldin: ‘In the twentieth century, the British colonial empire was replaced with a less visible but even more powerful financial empire compose of an archipelago of some sixty offshore tax havens presided over by the City of London.’[xii]

    As companies grow in size and internationalize, the pursuit of profit becomes an overriding purpose, and the connection between management and workers diminishes to a point where companies are no longer embedded in communities. This is particularly evident in financial services, where making money out of money has become a conjuror’s act, increasingly incomprehensible to the uninitated. It was surely only a matter of time before property would be adopted as a speculative asset to an all-consuming leviathan.

    Property Today

    For obvious reasons, throughout history land has been a paramount concern for peasant societies, primarily as a source of food, grown for subsistence and as a commodity. Agricultural land, however, must be worked, so speculation in rural land produces scant reward unless there is skilled labour and capital attached. A surviving aristocracy has continued to draw incomes from rural rents, but this has been severely dented by agrarian movements that emerged in Ireland and elsewhere to produce a class of petit bourgeois peasant proprietors.

    Similarly, at least until the end of World War II, in urban areas property brought significant trouble and relatively scant reward for any landlord, with tenancy considered a transitory existence associated with student years; while public housing schemes assisted the urban poor to leave tenement dwellings that had bedevilled many cities, including Dublin, which had the worst housing conditions of any city in the United Kingdom at the turn of the last century.

    However, since the post-War period workers, including those engaged in monotonous ‘unskilled’ work, joined forces to win a series of improvements to their conditions. These included a five-day week and eight-hour working day, along with aspirations to a living wage. It allowed scope for many, if not most, of those pointedly referred to as ‘the working class’ to enjoy a reasonable, and improving, standard of living across the Western world. Importantly, a steady job permitted home ownership.

    Moreover, in the wake of the so-called Green Revolution in agriculture after World War II – which led to a radical reduction in the cost of food – steadily rising living standards in the U.S and Europe brought a profusion of recreational activities including sports, and unprecedented access to the arts, especially film – the defining cultural form of the twentieth century – along with access to higher education, even for the children of the poor. In these circumstances property became an increasingly prized asset – pent-up demand ripe for exploitation if circumstances permitted.

    Crucially, from the 1970s, an ascendent neoliberalism led to governments around the world withdrawing from the housing market, leading to dramatic decreases in the stock of social housing. In 2015 in Ireland, for example, by which time economic growth for the year was at 7.8%, a mere 334 social and affordable units were built.[xiii]

    In the meantime, regular stock market crashes underline to financiers the reliabiity of bricks and mortar as an investment. Pension funds especially relish the assured income that property generates. Thus, even when there is a crash in property prices, as in Ireland, rents continue to be paid, and with assistance from the State – socialism for the rich – property prices rise once again.

    Throughout most of history the quest for a crust of bread has been the dominant struggle for the bulk of humanity. Today, in the Western world at least, somewhere to rest one’s head in a place of one’s own has become the overriding concern. At the heart of the housing crisis in Ireland, and elsewhere, lies a yearning for the good life that most us see as a right, but which is being exploited by a buccaneering class of financiers, many of whom survived the Crash of 2008, and continue to exert control over the institutions of the Irish state.

    It appears that just as governments had to regulate food supplies in order to avert famines and accelerate development in the early modern period, similarly today it has become necessary for states, especially the Irish State, to regulate a property market which is working to the detriment of a growing proportion of the population. More generally, whether we can do away with the rigidity of a capitalist system of debt enforcement, and return to a market based on greater social solidarity and reiprocity remains to be seen. But at least we should radically reform an inherently unstable and unfair housing market, which is failing to deliver the good life we have a right to expect.

    Feature Image: Stockbrokers, New York, 1966 from United States Library of Congress‘s Prints and Photographs division under the digital ID ppmsca.03199.

    [i] Roderick Floud, Robert W. Fogel, Bernard Harris, Sok Chul Hong, The Changing Body: Health, Nutrition, and Human Development in the Western World since 1700, Cambridge University Press, Cambridge, 2011, p.116

    [ii] Floud et al, pp.117-118

    [iii] David Greaber, Debt: The First 5,000 Years, Melville House, London, 2011, p.49

    [iv] Immanuel Wallerstein, ‘Braudel on Capitalism, or Everything Upside Down’ The Journal of Modern History Vol. 63, No. 2, A Special Issue on Modern France (Jun., 1991), pp. 354-361 (8 pages) Published By: The University of Chicago Press.

    [v] Graeber, 2011, p.321

    [vi] Graeber, 2011, p.327

    [vii] Greaber, 2011, 327

    [viii] Graeber, 2011, pp.328-341

    [ix] Graeber, p.360

    [x] Graeber, p.305

    [xi] Theodore Zeldin, The Hidden Pleasures of Everyday Life. A new Way of Remembering the Past and Imagining the Future, Maclehorse Press, Quercus, London 2015 pp.232-233

    [xii] Zeldin, 2015, p.109

    [xiii] Dan MacGuill, ‘FactCheck: How many social housing units were actually built last year?’, 9th of February, 2016, www.thejournal.ie, https://www.thejournal.ie/ge16-fact-check-election-2016-ireland-social-housing-2587923-Feb2016/

  • Magick or Rationale?

    the perpetuation of debt, has drenched the earth with blood, and crushed its inhabitants under burthens ever accumulating.
    Thomas Jefferson, 1813.

    Laura’s Decision

    Laura has not found the job that will make her happy – more accurately, she does not want a job. Her vocation is reading, playing the cello, and, maybe, teaching. She is serene and calm when she has a decent amount of money in her account. This allows her to do her job. But a job should produce an income, and her one does not: so she must get work that pays a salary, although such employment does not create a sense of self-realisation.

    Taking up those mundane jobs puts Laura on a spending track that leads to her contracting further debts with two credit card companies. This aggravates a need for her to keep up salaried employment. The money Laura earns just about allows her to repay those debts.

    It would make her very happy to have a lump sum, let’s say €10,000, that would eliminate them in one go. So, Laura’s desire is to obtain €10,000 to repay the outstanding balance on her credit cards.

    Laura lacks that amount of money, it seems impossible for her not to repay it; instead what seems unbearable to her is the slow pace of getting to €10,000; this is excruciating to her. Just thinking about it makes her anxious, and almost in a state of panic.

    The reality is she does not have that lump sum of €10,000. There are two ways to approach this problem: one is through Magick, the other is rationality. This latter approach involves repaying the sum weekly using her salary – which means that for a year or so she will have a deprived and miserable life.

    She could manage that if she was on her own. In fact, she has a family with needs and wants and this puts her under pressure. In other words, the context makes it harder for her to use her salary to pay back the credit card debt.

    Now the Magick approach is for her to use her mind to negate reality and believe that she already has €10,000.

    This second approach makes her happier but, while the first one seems feasible, the second one appears delusional. She dreams of dedicating herself to thinking, reading, playing the cello, and performing in concerts without a feeling that she is stealing time from someone or some other activity.

    She could use the affirmation I have €10,000 to pay off the outstanding balance on my credit cards which seems more realistic, or instead, use another approach exploring what are the steps to quickly gain €10,000? To be clear, borrowing must be avoided as one does not own the money one borrows.

    Last month Laura finished the repayment of another loan of €10,000, and she felt so good but the thought that she has still this other outstanding debt is making her anxious; the thought that it will take so long is very tough. It means regular work, restrictions, fights with her family over spending, etc. She must get €10,000 as soon as possible, but how?

    Laura is aware that this situation is due to errors she made in the past, and to the fact that she was previously made redundant and lost her job.

    Afterwards, she spent nearly two years without a proper income, living on welfare for a time and then on a grant. She did not manage her finances well either, overspending regularly; a certain laziness has contributed to the accumulation of that debt. In the last year, however, she has worked at a nine-to-five job which should continue until April.

    Unfortunately, she has started feeling frustrated and bored with the job itself, and all the rest. This is a very dangerous condition that threatens her efforts to maintain her present occupation.

    If she could just summon an indomitable will, she would be able to move up the career ladder. Then she would succeed in repaying her outstanding balance and keep her job, but she knows also that this is not going to happen without internal conflicts and quarrels. She will have to be rational and reflexive before taking any major step; she must avoid impulsive decisions and reactive behaviours.

    Picture This

    Is there anyone who has not dreamt of receiving life changing news of an unexpected sum of money that will radically change your life?

    This is a wish that can easily come true. You close your eyes; you picture your bank account with €10,000 more, and there it is!

    This Magick thinking is so beautiful. It carries the same fascination as falling in love at first sight. You meet someone and a few moments later your life is completely transformed. It is different from instant gratification in that one does not forego a future benefit in favour of an immediate but less rewarding satisfaction. It is by definition Magick thinking: creation out of nothing.

    We all live beyond our means, as we are incapable of controlling our desires. The entire economy is based on the masses contracting debts regularly, and the biggest illusion is that we cannot imagine life without debt: the individuals borrow; the companies and the State borrows.

    Any new-born has his share of debts already. Larger debts mean larger interests extracted out the individuals’ pockets.

    If we give birth to indebted beings, the future of the money lenders is assured. If we have a stable job the future of the banks and of the financial institutions is assurred: we ultimately work for them by contracting debts, by spending money we do not have.

    But have you spent any moment of your existence wondering what life would be like if we did not have debts?

    Imagine

    This can be your task for the next few weeks because if you can imagine your life debt-free, then you will see how delusional you are about your life with debts.

    Now you must choose. You cannot postpone anymore this decision. You will payback all the money you owe to the credit card companies in the shortest possible timeframe, and you will never borrow money any more at any cost. The only issue you have at present is how to accelerate the repayment.

    This is a common fate. Laura is certainly not the only person with some debts, although she is amplifying the gravity of the situation. It is now an ungrounded preoccupation. The anxiety derives from the desire to make the indebtedness disappear quickly. It makes her feel imprisoned in a rut. She tells herself: ‘Accept it and embrace it’.

    This is causing the repression of her desires. This reveals her timid personality, the tendency to mull over things, to retire into herself instead of looking at the bigger picture.

    There is another aspect to this, which is that Laura wants to prove that she is right because she is right! A life with debts is imprisonment. Repaying the debts gradually is painful.

    Magick is the best way, the one that she prefers and is in harmony with who she is. Do not expect her to go out there and get a highly paid job, or to organize a robbery, or to act boldly in any other way in order to acquire the €10,000 she needs quickly.

    Laura will do this through Magick, which she has been practicing for years. And this is not about the amount, it is about the power. If she can actualize this amount, she will be able to do it for any other amount. ‘Let’s get to work on this.’

    There is another aspect in following this path and it has to do with the image she projects onto her family, it is about her reputation. She must succeed.

    The image is clear in her mind. It has a sculptured appearance. It stands out against the dim background. She can nearly touch it. She can sense the reality of it. €10,000.

    Image: Daniele Idini

  • Death

    I’m of an age to be intrigued by death.

    My 84-year-old grandmother, widowed, came to live with our family, and took over my bedroom. I was forced to give up the room, to share instead with a sibling.

    The old woman was hale and hearty, retained her wits, preserved her down to earth assessment of life, had referred to her late, much loved husband – my favourite male relation – as ‘the old fool.’ One day she said to me: ‘Ye’re just waiting for me to die, aren’t ye? Well yiz’ll be waiting a long time.’ I was taken aback at her frankness. She died a year later.

    When my old friend Dinno was on his deathbed handled matter-of-factly by his ex-nurse wife Oonagh – I asked him what he was thinking of. He said: ‘Gone-ness. I’m wondering what gone-ness will be like,’ and did not need to elaborate. We had understood each other well.

    My father roared indignantly on his deathbed in the old Mater hospital. His wife and other children had gone home, reassured that he had survived the first heart attack and would survive until morning. I stayed and was the only witness to his last belligerent protest.

    My mother spent her last days carefully organising her own funeral and the disposal of her one asset (a house). She waited only for my return from Canada until, in my presence she removed the oxygen mask from her mouth and stopped gasping for breath.

    I am of an age to be intrigued by these quite normal  dramas. Love dies. Beauty dies. Everybody and every thing dies. As Woody Allen said: ‘I’m not afraid of death. I just don’t want to be there when it happens.’

    What he might have meant was: better to lose your mind before your body gives up.

    Dementia and altzheimers are tragedy for the nearest and dearest but a blessing for the sufferers because they don’t suffer at all; they are unaware of the impending disaster. What a way to go!

    One of my brothers died in that condition. I envied him. One of my sisters died, still worrying about it. Poor thing. Another sister, the eldest in the family, is fortunately still alive. She’s lucky too; has no idea whats going on around her, I think.

    The phenomenon is an everyday one and still we wonder at it: In what sense are we alive one day and gone the next, vanished without trace? No body. No soul. All disappeared, remembered briefly, forgotten forever. How extraordinary. Even when we breed frantically, seeking immortality, knowing our seed will also die, we still do it, procreating, making stains on life, producing work, writing, building solid bridges and skyscrapers, empires. All made of dust. Even dinosaurs lived a million years and now are merely known as skeletons.

    People invented the idea of heavenly immortality: wishful thinking. They even invented god.  We are at heart optimists.

    There is no sting in death without consciousness; and nobody knows yet of what precisely that consists of. Fortunately death can be simulated under the surgeons knife until we wake and are reminded by pain of what we have mindlessly endured. Think of that.

    Some people choose euthanasia but that’s a sin, we’re warned. It’s a cop out. We should be allowed to enjoy this once in a life experience. It is unique to each of us, just like our birth, to be celebrated as a never-to-be-repeated exercise. We are born astride a grave with, not a silver spoon, but a shovel in our hands.

    I once speculated that nobody dies. We are bundles of transformed energy – the frantic impulses of copulation when we are conceived. Food becomes our energy fuel. What happens this energy at the point of death? Energy cannot be destroyed, only transformed like breath into gas, into condensation, into water into ice into steam etc etc. So what happens to us – bundles of energy? My speculation involves the millions and billions of galaxies and further billions of stars in each galaxy. Each of us, I suggest, becomes a twinkling star in the endless infinity of the universe. There is room for everybody out there.

    There’s a happy thought. Perish our tiny worries. We are immortal. We just leave our egos behind. And good riddance.

    A number of chapters from Bob Quinn’s latest memoir A Monk Manqué, mixing moments of hilarity with profound statements on the state of the world, are available on Cassandra Voices.

    Prologue

    Thaura Mornton

    Making Films

    Early Days in RTÉ

    Waiting for Colonel Ghaddafi

    Culchies – An Excerpt from A Monk Manqué

    Last Days in RTÉ – ‘I have come to kill you’

    Lament for Áirt Uí Laoire

    The Conman and Correspondence with Kurt Vonnegut

    Old Man Talk – ‘I used to ride young wans in here’

    ‘what a young girl in love will say to keep her man’

  • Does Ireland still have a Problem with Whistleblowing?

    Over the past few years, a broad consensus has emerged that in Ireland providing adequate protections for whistleblowing, and whistleblowers, is a lot more difficult to achieve in practice than in theory.

    In many fields, extreme real life consequences for a brave decision to go public with revelations of wrongdoing have been apparent. The protections currently in place do not shield individuals from repercussions in one’s personal and family life, or career. We are talking about losing a job, harassment, unwanted public exposure, grave false allegations and framing, protracted legal challenges, financial difficulties to name but a few. All too often, such individuals are dismissed as ‘rats’. There follow death threats and even the potential for imprisonment. At any level such a decision is a life-changing event. In many cases it is traumatic.

    There are many examples: Garda John Wilson and Maurice McCabe’s ordeals are well recounted in a RTE in a documentary. Back in 2017, banking whistleblower Jonathan Sugarman testified to the Oireachtas that: “Official Ireland has absolutely and completely destroyed the lives of every single whistleblower who has come forward, from whatever walk of life they’ve come.” 

    Many others have come forward to expose misconduct they witness emanating from so-called ‘official Ireland,’ a term that broadly signifies the nexus of the Irish ruling class’s power, across the public and private sector. It is fair to say, as sources have revealed, that there were, and possibly are, many more people who feel unable to go down the whistleblowing path.

    Notwithstanding the Protected Disclosures Act 2014, the law should better regulate whistleblower disclosures and their protection, and encourage people to step forward when they witness wrongdoing.

    Even now in 2021, after much debate and revelations, and with Irish whistleblowing legislation being under the process of amendment in compliance with the EU Directive 2019/1937, it is alleged that a culture of ostracizing whistleblowers persists in the civil service, Garda, as well financial and other corporate institutions.

    If the legislation is there to protect individuals, why then, are some, or many unwilling to proceed? Why is it that after long pondering, and perhaps after seeking confidential advice from a lawyer or union, they find themselves unable to proceed with a disclosure?

    And what can the whistleblower expect to endure after making the brave decision? More to the point, does the proposed new legislation offer adequate protect form the extensive tentacles of ‘official Ireland’?

    I posed these questions to human rights barrister David Langwallner, who was asked by Sinn Féin to help draft a private member’s bill which they propose to introduce to Dáil Éireann by July 31st, 2021.

    Daneiel Idini (DI): David, can I ask you what’s happening these days with regard to whistleblowing in Ireland?

    David Langwallner (DL): What happened was and I’ve got to be a bit circumspect about this. I was approached by a former client of mine who’s a whistleblower, and that client indicated that the Oireachtas was about to introduce, in compliance with EU law, a newly amended protected disclosure legislation to pass in 2021. There is an existing Protected Disclosures Act 2014. But certain deficiencies were pointed out to me by the Sinn Fein party. I had a meeting with them, they’ve asked me to draft a private member’s bill that they propose to introduce by July 31th 2021, first because of perceived and actual deficiencies in the existing whistleblowing bill.

    DI: How long have you been dealing with the issue of whistleblowing concerning Ireland?

    DL: I have represented whistleblowers [in the inquiry into a bank inquiry.] I continue to represent Garda whistleblowers and corporate whistleblowers. I lectured for one semester whistleblowing, at Middlesex University and I have gathered extensive materials.

    DI: You have also written two articles, one in the Village magazine and one in broadsheets on the pitfalls of whistleblowing. And tell me what exactly is wrong with Ireland’s handling of whistleblowing.

    DL: I think a number of things. The first thing is that the new proposed act is seeking to introduce private whistleblower regulation. The real problem in Ireland is state corruption. So you need regulation for whistleblowing and provisions that deal with whistleblowers in the Police; whistleblowers in the Department of Civil Service; whistleblowers within the structure of inquiries; whistleblowers within the structure of the public health system; and indeed the prison service and the present bill does not address that fully.

    DI: Is that because of the fact the whistleblower is forced to refer to the top of the organization that he is trying to blow the whistle on?

    DL: So that is that deficiency, I suppose. But the other deficiencies, documents, and literature suggest that there is no point in having a structure where a whistleblower is subject to the necessity to follow internal procedures before they (feel safe) to go externally.

    The reason for this is that when internal procedures are usually invoked, there’s the risk that bullies, submission, demonization, can ostracize the whistleblower.

    The first recipients of the disclosure are usually the very people who want cover-up in the first place. And in a culture like Ireland’s one, there are very few independent people who take this seriously.

    So a whistleblower has to do a job. He has to be able to circumvent the internal processes and procedures of the corporate or public organization that they’re in.

    And that means a whistleblower has to be allowed to go outside that organization, to the press, for example. But the difficulty that we face in this Irish media context though, is that there is very little investigative press, anymore, who are not controlled by the established parties. The same parties are concealing all the levels of misconduct and wrongdoing.

    DI: So can you tell me in a nutshell in a few minutes exactly what the current legislation covers and if it tackles this “Culture” of antagonism towards whistleblowing?

    DL: Well, the current legislation covers things like criminal wrongdoing, corruption, bad financial administration, miscarriages of justice. It’s extensive to that extent. But the problem is that it doesn’t matter how extensive the coverage is in terms of protection If the culture is not receptive to whistleblowing.

    So, the person I represented to the inquiry into whistleblowing and audit the second day of the case,(the first effective third case,) the police got wind of this and they threatened the breach of the Official Secrets Act. So to intimidate to not go ahead. So even if you’ve got a culture of bullying, harassment, and intimidation, you could also, at the same time have, like the Soviets, a fabulous constitution that protected every right under the sun but it was utterly meaningless in practical terms.

    You could have a whistle-blowing statute that protects everything, but not when organizations such as the Department of Justice, Police, corrupt politicians get involved. I think what we need to do is create a more receptive culture. It means creating an independent ombudsman, allowing for external reportage.

    DI: Can you give me an example of what is the path that he has to follow to effectively become a whistleblower and therefore denounce what he saw?

    DL: Well say, for example, a senior police officer who sees that the police are actively framing people for child sex abuse, for example. The process of complaint in that particular context is that the police officer in question would have to make an internal complaint within the police. And those at the top police force were part of corruption.

    DI: Are you saying that there should be more protections for someone who makes the disclosure directly to an external, independent first recipient. Someone or a body that is not in the organization involved by the whistleblower disclosures?

    DL: There can be no barrier, statutorily, to someone going to an external body or agency or the press, having to have exhausted internal procedures. As they have to go through the hoops of internal procedures, those procedures would try to demonize and diminish them and have a vested interest.

    So you have to go first internally, and then go to an ombudsman, before you go to the press or external body.

    I think in conjunction with the whistleblower allegation, we need to build in a procedure where the whistleblower is almost immediately protected, and that I mean that there must be a party to go to that can give them a income structure if there were suspended from work, so that they don’t have to interact with people who are blowing the whistle on the workplace. The lack of such support is inherent in our culture of compliance, which is so amazing.

    For the purpose of clarification, I had further conversations with David on the last points touched on in the above interview as to the psychological impact that a whistleblower faces. If not properly addressed with, for example, access to therapeutic psychological support, as well as other forms of protection, even more stigmatization may be the result.

    I also discussed with him, as well as with other sources, that currently wish to remain anonymous, the procedures for disclosure that are in place for whistleblowers to use. It’s pretty obvious that internal procedures of disclosures, in some cases, can be painful as well as inefficient for all the reasons discussed above. But are alternatives offered, for example the Garda Ombudsman with regard to complaints about Gardai, allowing for the full protection available under the Act? And is the compensation scheme adequate, or should this include aggravated and exemplary damages?

    Should the protections, and possible compensation, also include redress to family members of whistleblowers, who might have suffered the consequence of this “culture”.

    We will continue to ask these and other questions, but in the meantime, there remains one important question for me to ask which is: has Ireland got any better for whistleblowing, after years of revelations, media coverage, and resignations; or are things pretty much as they always were, if not worse?

  • Our Barmy Bread

    The appeal of exotic cuisines and esoteric diets has done little to diminish bread’s status as the primary foodstuff of the Western world, and many areas besides. Symbolic as the ‘staff of life’ and ubiquitous, the Oxford English Dictionary describes it in wholesome simplicity as a ‘well-known article of food prepared by moistening, kneading, and baking meal or flour, generally with the addition of yeast or leaven’.

    But charges of adulteration have long been laid against the baker, the miller and the farmer. Today, more than ever, bread has departed from the purity of its essential elements: flour, water and usually salt for flavour. In the early modern era, however, fast-acting yeast, derived from brewers’ barm, began to replace the traditional sourdough leaven: simply flour and water containing a live culture similar to yoghurt. The addition of yeast was the beginning of a downward spiral culminating in today’s industrial loaves, products of the insidious Chorleywood Bread Process.

    A list of the ingredients, wheat apart, of a familiar brand of sliced white bread reads like pharmacopoeia: Emulsifiers, E471, E472e, Soya Flour, Preservative, Calcium, Propotionate (added to inhibit mould growth), Flavouring, Flour Treatment Agents, Ascorbic Acid (Vitamin C), E920, Dextrose. Such bland uniformity and chemical defilement led the great cookery writer Elizabeth David to muse: ‘A technological triumph factory bread may be. Taste it has none. Should it be called bread?’[i]

    The quality of loaves from an Irish market worth €1.9 billion in 2019 should be a matter of public concern, as the consequence for our health of inferior bread is devastating. Perhaps more importantly, the satisfaction derived from the breaking of quality bread approaches the divine.

    Wheat

    The most commonly used grain (or ‘corn’ as this was referred to historically) for bread is wheat. A grass native to the Fertile Crescent of the Middle East, where agriculture and civilization originate, it is now cultivated across the globe, though often in marginal climatic zones. Worryingly, the last century has seen erosion of the genetic variety of wheat strains, and dependence on artificial fertilization.

    From the 1940s Norman E. Borlaug and his collaborators developed new strains of wheat, correcting a structural deficiency in the stalk which couldn’t support heavy grains. Previously the most fruitful plants collapsed under the weight of their own seeds, before maturity. Borlaug’s group developed dwarf strains that could stand up to the weight of bulbous grains, thereby more than doubling yields.

    Today, almost every kernel of wheat consumed by man and beast is derived from Borlaug’s selective breeding. But the resulting monocultures require greater use of pesticides than genetically diverse plants, while farmers must purchase hybrid seeds from large corporations.

    Animal waste and crop rotation – traditional methods of restoring nitrogen to the soil after each growth cycle – are insufficient for the dwarf strains, which require synthetic fertilization. Wheat is now dependent on human intervention, just as modern domestic turkeys are generally unable to reproduce unless artificially inseminated.

    The manufacture of synthetic fertilizer requires natural gas, both for heat and as a source of hydrogen. According to Fraser and Rimas ‘without a secure supply of nitrogen the world would starve’.[ii] Our agricultural model, and perhaps survival, is hopelessly dependent on a finite fossil fuel.

    Further, it is said that stressed vines make better grapes. The same principle applies to today’s pampered wheat crop, insulated from any struggle with nature by human intervention. The diverse strains of wheat from yesteryear offered superior nutrition, and more varied flavours.

    Two Methods

    Notwithstanding the use of unleavened bread in Western (though not Orthodox) Christian ritual, it might be argued that such bread is not deserving of the the name, as the flour is not fermented before baking. Fermentation is achieved using one of two agents: the age-old sourdough leaven method, or through the addition of yeast.

    Sourdough is a combination of yeast and bacterial culture, which aids digestion of the grain. This compensates for our relatively short intestines compared to dedicated herbivores like cattle. Human ingenuity has produced what amounts to an external stomach.

    Good bread, like Swiss Cheese, contains holes or ‘eyes’ left by carbon dioxide produced by fermentation and trapped by glutinous flour. This is especially apparent in strong white flours with a high gluten content; lower-protein ‘soft’ flour is usually reserved for cakes and biscuits, although it is now used in mass-produced breads.

    A late-seventeenth century French journal succinctly describes the two methods of fermentation in use at the cusp of modernity:

    the most commonly used one, called French leaven, is dough made with only water and flour and kept until it becomes sour… The other, which is called yeast, is the foam released from beer when it ferments. French leaven acts more slowly, causes the dough to rise less, and makes a heavier, denser bread. Yeast ferments more quickly, makes it rise more, and the bread it makes is light, delicate and soft.[iii]

    These same methods are in use today, though since the breakthroughs of Louis Pasteur (1822-1895), brewers’ barm (usually derived from barley beer) has been replaced by cultured yeast with the same fast-acting effect but greater consistency.

    Sourdough bread, leavened by a fermented dough ‘starter’ which has ‘caught’ yeast from the air, is denser than yeast bread. This starter contains a lactobacillus culture with sufficient yeast for bread to rise, though it is less active than pure yeast. The acetic note – its extent depending on the culture and method used – emanates from lactobacilli assisting the benign bacteria in our digestive tract.

    Lactobacillus

    Police Enquiry

    In the seventeenth century, bread was a vital element of the diet for the average poor Parisian, who ate an impressive kilo-and-a-half per day. Indeed, the price of bread was one trigger of the French Revolution, inspiring Marie Antoinette’s famous – though apocryphal – solution: ‘let them eat cake’.

    The perceived adulteration of bread with barm was, therefore, controversial. A dispute between guilds of bakers and innkeepers over the sale of bread brought the matter to a head. Innkeepers claimed that traditional sourdough Gonesse bread, purchased from out-of-town traders for retail, was superior to the yeasted ‘Queen’s bread’ sold by bakers. This bread, the innkeepers alleged, was a corruption of pure bread, i.e. dough made with only water and flour and kept until it became sour.

    This early health scare led to the formation of an expert medical panel to address the issue of the use of barm, mostly imported from breweries in Flanders, sometimes in a state of autolysis. The origin of the adjective ‘barmy’ recalls the distrust, even in beer-friendly Britain, for this puzzling, fizzing substance. At that time, as today, wine was the preferred beverage in France and the inclusion of barm from beer in bread making was considered unpatriotic.

    Following the debate between the guilds, a French police inquiry observed that one could take precautions against bread that was visibly poorly baked, but added: ‘It is not the same with fermentation, which makes the dough rise; which refines it and makes it lighter. Because the worst is sometimes what gives bread the best appearance of goodness.’[iv]

    This echoes the sentiments of Elizabeth David centuries later in relation to the deceptive scent of baking, as she put it: ‘it is a fact of life that all bread, homemade, factory-made, bakery-made, good, indifferent, gives out a glorious smell, but to buy bread on its smell while hot is asking for disillusion.’ It seems that human senses are not always equipped to immediately discern good quality bread. Quality is revealed not just by sight, smell, or even taste, but through digestion, or rather the extent to which micro-organisms have already digested it. This accords with the oft-misrepresented Epicurus, who argued that one should avoid those foods which, though giving pleasure at the time, afterwards leave one feeling deprived.

    Peasants sharing bread, from the Livre du roi Modus et de la reine Ratio, France, 14th century.

    In condemning the use of yeast, the leading medical expert in the case Gui Patin stated:

    To say, as those who defend it do, that they have not seen anyone drop over sick or dead from eating this bread is not a good way to clear it of the faults with which it has been charged. It is like sugar refined with lime or alum, or heavily salted, peppered and sliced meats, or wines in which one tosses lime or fish glue, or other things bad in themselves which men concerned about their health avoid, even if none of these things causes death or threatens one’s health on the day it is ingested.

    In spite of this advice the Paris parliament maintained a policy of laissez faire. The preference for yeast may be explained by its faster action than leaven, and in truth many still prefer the fluffiness it imparts. Today in France pain au levain is less common than baguette de tradition française made with yeast, which is now, ironically, a symbol of France. In most countries fast-acting yeast has taken the place of the slow action of traditional leaven. Yet worse was to follow with advances in industrial technology.

    Elizabeth David.

    Caustic Assessment

    Elizabeth David’s English Bread and Yeast Cookery, first published in 1977, provides an outstanding contribution to the subject of baking, exploring the history, science and practice of the craft. It offers a caustic assessment of the baking industry that remains as vital today as when first published, though one limitation is that most recipes call for yeast rather than sourdough leaven.

    David wrote in the wake of the Chorleywood Bread Process, invented in 1961, and known in chilling Orwellian language as the ‘no-time method’. Eighty-percent of bread in the U.K. is currently prepared using this method, which involves a super-quick fermentation; the slow maturation of dough is replaced by a few minutes of intense mechanical agitation in special high-speed mixers. This sounds miraculous, but solid fat is necessary to prevent the loaf collapsing and a large quantity of yeast is added: David asserts that sixteen times as much yeast is used with the CBP as in some traditional recipes; a bit barmy really.

    Such a huge amount of yeast is used in order to speed up the process, and to increase volume by maximizing dough expansion. Powdered gluten may also be added to lower-protein soft flour. Admittedly this has reduced the U.K.’s dependence on the ‘harder’ strains of wheat imported from warmer countries. Writing in the wake of the CBP, Elizabeth David remarked: ‘It will be interesting to see the efforts of the milling industry to sell us bread which is more suitable for cake, or at any rate for cattle cake.’

    In fact preparing bread with soft British and Irish wheat strains is possible using artisanal methods, it just requires a longer fermentation period to develop the gluten. Perhaps as a result, over-worked bakers in the past acquired a reputation for being strong, and dumb. But the convenience of modern methods comes at a nutritional cost.

    Give Us Our Bread

    In the early feudal period a lord of the manor held a milling monopoly over grain grown within his domain. But by the late fourteenth century the situation had changed with the emergence of independent millers, who acquired a reputation for unscrupulous behaviour.

    Robin the miller, unknown 15th century artist.

    Thus, in Chaucer’s The Canterbury Tales (c.1400), millers are lampooned as cheats who over-charge for grinding corn. This is an enduring stereotype revealing resentment against the wealth of an emerging capitalist class of millers, at a time when field crops formed 80% of the diets of poorer sections of society.

    Our bread-dependent civilization has tended to generate and perpetuate social hierarchies dependent on the ownership of land, milling technology and the storage conditions required to preserve a year round supply, and sufficient seed for the following year.

    Until recently, when health authorities recognised the importance of roughage in our diets, white or, more accurately, a yellowish-shade of bread was more expensive and reserved for the wealthy. This snobbery against darker loaves can be explained by their common adulteration with inferior grains, unground husks, and even indigestible matter.

    Relative whiteness indicated purity, though the bran and wheatgerm was never entirely extracted using pre-industrial techniques. The first roller mill was opened in Glasgow in 1872 and since then white bread has been affordable for the masses, who assumed the bread esteemed by their social superiors was of a superior quality. Soon bread was even being bleached to conform to the consumer’s expectation for pristine whiteness, though most bleaching agents are now banned under E.U. (though not U.S.) law.

    Oven Ready

    The oven is the last piece in the jigsaw of technology and accumulated wisdom required in bread-making. Bread may be baked in a pan over an open fire in the form of ‘griddle cakes’, but a hot oven serves best, filled with steam which gelatinizes the outer layer of bread to give it a firm crust. A critical mass of population and wealth is, however, required for such ovens to be built, and the necessary fuel gathered. Thus, less technologically developed societies usually heat a cauldron over an open fire, consuming grain in the form of soup called frumenty and other stir-a-bouts.

    The Second Agricultural, beginning in the seventeenth, which preceded the Industrial Revolution, led to the demise of most domestic bread-making in Britain: the Enclosure Acts denied rural communities access to common land where fuel could be gathered; it was too expensive for urban households to maintain ovens; and coal which came into widespread use billows black smoke unconducive to baking.

    George Russell (Æ)

    Over the course of the nineteenth century, shop-bought bread became the norm, especially as many women joined the labour force. In Ireland this process occurred in the latter half of the nineteenth century. In 1913 George Russell Æ observed the effect of the transition in Ireland:

    There is no doubt that the vitality of the Irish people has seriously diminished, and that the change has come about with a change in the character of the food consumed. When people lived with porridge, brown bread and milk as the main ingredients in the diet, the vitality and energy of the people was noticeable, though they were much poorer than they are now… When one looks at an Irish crowd one could almost tell the diet of most of them. These anaemic girls have tea running in their veins instead of blood. These weakly looking boys have been fed on white bread.[v]

    Cultural Indicator

    The story of bread is like a Russian doll, a multi-layered revelation exposing a great deal of our civilization. Perhaps above any other food it requires human ingenuity in agriculture, engineering and cuisine. No wonder it provides the metaphor of transubstantiation.

    Sadly, the dominance of indigestible white bread from unmatured dough has been a nutritional and gastronomic calamity. Constipation is the large and rather pained elephant clambering about the room, and bread is now marked with the dreaded sign of fat, as a contributor to the global obesity pandemic. But it shouldn’t be this way: unadulterated sourdough bread combines nutritional benefits with supreme gustatory enjoyment, in the true Epicurean sense.

    One issue for us to consider is an over-reliance on hard wheat strains, considering other grains are more suited to our growing conditions. The present fluctuating climate recommends diversity, and as omnivores this is to our nutritional benefit.

    The Classical Greek author Atheneaus records seventy-two varieties of bread baked in his time. Today we expect homogeneity. The spectre of food shortages looms, however, due to over-reliance on finite fossil fuels.

    Individuals and communities can begin to take control of their own bread supply. Domestic baking is tricky but rewarding. In Denmark all schoolchildren are taught how to bake, a valuable lesson that could be introduced to our schools.

    With more time on our hands during lockdown may have shown a willingness to make bread to a reasonable standard. Apart from saving money, this shouldn’t be too labour-intensive as sourdough keeps well without preservatives, and can be baked in batches. For most of us bread is a com-pan-ion for life, and nothing less than the best should suffice.

    Feature Image: Daniele Idini

    [i] Elizabeth David, English Bread and Yeast Cookery Cookbook, Grub Street, London, 2010,

    [ii] Evan D. G. Fraser and Andrew Rimas, Empires of Food , and the Rise and Fall of Civilizations, Free Press, New York, 2014, p.2

    [iii] Madeleine Ferrières, Sacred Cow, Mad Cow: A History of Food Fears, (translated by Jody Gladding), pp.111-133

    [iv] Ibid, Ferrières

    [v] Leslie Clarkson, Margaret Crawford, Feast and Famine: Food and Nutrition in Ireland 1500-1920 Oxford University Press, Oxford, 2001, p.238