Tag: hand

  • 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.

  • History’s Dead Hand on the Middle East

    Last month’s opening of the U.S. embassy in Jerusalem served to re-ignite Palestinian rage against what many there regard as a latter-day ‘Crusader’ state, a term with particular resonance in that region.

    Krak des Chevaliers, Crusader Castle, Syria. Photo: Frank Armstrong, 2003.

    No other city juxtaposes such piety and passion as Jerusalem. It is sacred to the three great monotheistic faiths of Judaism, Christianity and Islam, and located close to the birthplace of civilisation itself. All the dominant empires of the Mediterranean and western Asia have battled for possession of this strategic gateway to three continents, and on it goes.

    With Europe enjoying a long, and increasingly complacent, holiday from its bloody history, and with the U.S. finding itself in ‘united states of amnesia’, the past is often forgotten; but in the Middle East – a heavily-laden term itself – a symbolic inheritance smoulders and crackles.

    Thus, when Islamic State, or Daesh, burst into Iraqi and Syrian politics and declared a short-lived Caliphate in 2014, they claimed they were destroying the despised Sykes-Picot border. These ‘lines in the sand’ (somewhat altered after the war) demarcating post-colonial states were the product of a secret alliance between the Allied Powers to carve up the Ottoman Empire in 1916, against the claims of Arab nationalists.

    The reason this latest gesture of U.S. support for the Israeli government of Benjamin Netanyahu – and nod to a domestic Christian fundamentalist audience – is a cause of such outrage lies in the profound meaning attached to the ancient city, which, ironically, derives its name from a Bronze Age ‘pagan’ deity Shalem; the preceding ‘Jeru; is a corruption of the Sumerian word ‘yeru’, for ‘settlement’ or ‘cornerstone’.

    For Jews it is an historic capital, and site of the First and Second Temples, of which only the Wailing Wall survives after its destruction during the Great Jewish Revolt against Roman Rule (66-73 CE). The city also has profound associations with Christianity, as the site of the trial and crucifixion of Jesus Christ; furthermore among the Evangelical Rapture movement it is believed that the rebuilding by the Jews of their Temple will anticipate the Second Coming, which explains the devotion of many U.S. Republicans to the cause of Israel.

    Islam is also deeply-embedded in the city. Many Biblical traditions contained within Judaism and Christianity were accepted by Muhammad in the Qur’an, although he explicitly denies the doctrine of the trinity (though, surprisingly, not the virgin birth) in verse 171 of the 4th Sura: Do not say, ‘Three’. Stop. It is better for you, Allah is but one God. He is far above having a son. This doctrine of tawhid or ‘oneness’ is crucial to any understanding of Islam, especially the Sunni variant.

    Above all the Muslim presence in Jerusalem is located in the shimmering Dome of the Rock completed by Caliph ‘Abd al-Malik in 691 CE on the site of the Second Temple after the Islamic conquest in 638 CE.

    The Dome of the Rock. Photo: Frank Armstrong, 2003.

    In the The Crucible of Islam G. W. Bowersock points to a Qur’anic verse inscribed on the north door of the structure in which Muhammad condemns polytheism. This was a charge that could be leveled against Christians with the trinity in mind. Bowersock argues this did not augur well for future sectarian relations: ‘Abd al-Malik’s Dome of the Rock arose on ground that was shared by the great monotheisms, but it proclaimed only one of them and offered no path to coexistence with the other two(1)’.

    This lapidary statement of intent contrasts with the relative benignity of the lightning conquest by the followers of Muhammad of a great empire stretching from the Iberian peninsula to Persia. As Bowersock puts it: ‘Archaeological evidence which has been cultivated for this period in recent years confirm the lack of any substantive impact of the Muslims on local populations.’

    Adherents of other monotheistic religions in that region simply had to pay jiza – a head tax – and a tax on land known as kharaj. Despite their initial opposition, and alliance with the Sassanid Empire in Persia, Jews were far better treated under their Islamic lords than their co-religious under ‘Christian’ rulers in Europe. Those who appeal to history in the Middle East, on all sides, tend to be selective in their recollections.

    II ‘Middle’ or ‘Near’ East?

    The term ‘Near East’ was coined at the end of the nineteenth century to describe the Ottoman Empire and its successor states, while the expression the ‘Middle East’ was used for the area that intervened between the ‘Near’ and ‘Far’ ‘East’. With the demise of the Ottoman Empire, however, the ‘Middle East’ migrated westward and came to include the ‘Arab’ states that had emerged from the Ottoman Empire. This, in turn, heralded the emergence of ‘Central Asia’ to describe what had been the ‘Middle East’.

    This has given rise to the argument, advanced in particular by Edward Said, that the term should be expunged from use. Said was reacting to an enduring European discourse used to justify imperialism, often treating the region as a special case requiring tutelage.

    According to a contemporary ‘Orientalist’ Bernard Lewis (d.2018): ‘The Middle East as an area of study for scholars in the western world presents peculiar problems different from those of most other areas. It is different than a situation in which we study a part of our own society. That I think is self-evident.’

    Western imperialism did not cease with the end of the British and French mandates in Iraq, Jordan, Syrian and Lebanon whose borders are the legacy of Sykes-Picot. The presence of vast oil reserves has given rise to constant meddling. David Frum, formerly a speech writer of George W. Bush, who coined the phrase ‘axis of evil’, records that Bernard Lewis was invited to the White House in November, 2001, ‘to explain his views’.

    Frum approvingly noticed ‘a marked up copy of one of Bernard Lewis’s articles in the clutch of papers the president held(2).’ The extent to which archaic Orientalist opinions retain their appeal, and more importantly a propaganda value, emphasising a distinction between ‘democratic’ West, and ‘tyrannical’ East, lends credence to Said’s thesis that: ‘the vindication of Orientalism was not only its intellectual or artistic successes but its later effectiveness, its usefulness, its authority(3).’

    Does the term the Middle East to describe a great swathe of territory from Morocco to Iran retain any usefulness therefore? Nikki Keddie argues the term retains an explanatory usefulness for ‘an uneasy but still adapted blend of pastoral nomadism and settled life’ in the region(4).

    This has roots in the ideas of the fourteenth-century Arab historian Ibn Khaldun’s who pointed to a perpetual conflict between badu (nomadism) and hadar (urbanites) in the region. He claimed the superior ‘asabiyya (group solidarity) of the badu brought successive victories against hadar. However, after a number of generations this ‘asabiyya is corrupted by the more luxurious of life in the city, and the cycle continues(5). Even today one can see certain of these dynamics playing out in conflicts from Syria and Iraq.

    Palmyra, Syria. Photo: Frank Armstrong, 2003.

    Today, the term the Middle East approximates with the region subjected to the first wave of Muslim conquest (the Iberian peninsula apart), and arguably that legacy is still evident. This is not, however, to equate the region with the ‘Islamic World’, or more vaguely ‘Islamic government’, since ‘Muslims in power’ took on varying forms in places such as in India during the Mogul Empire, where it was the minority creed.

    Nazih Ayubi argues that the jizya and kharaj taxes imposed by the original ‘Islamic’ state were the basis of a ‘tributary’ mode of production, involving wealth being extracted by the politically and socially superior from the politically and socially inferior. This survived into the Ottoman Empire (1299-1922), under whom all land was owned by the state, and where until the seventeenth century, armies were composed of slaves requisitioned from the populace(6).

    European colonisation, especially after World War I, dragged much of the region into the world economy, sweeping away political structures in the process, but underlying cultures endured, and the architectural inheritance of the region serves as an important reminder.

    Thus, the shared historical experience of much of the Middle East, under the original ‘Islamic State’ and especially the Ottoman Empire, in combination with enduring nomadic social structures suggests a regional congruence. Colonialism had a significant impact, and distorted borders, but the region is also a product of a far longer history, which encroaches heavily on the present.

    III Israel’s Iron Wall

    Contrary to the image of a technologically-advanced, forward-looking society, the ghosts of history also exert a magnetic pull on Israeli society.

    The conduct of the Israeli authorities reflect the ideology of the Likud Party, now led by Netanyahu, which has been the dominant political force in Israel since its foundation in 1977 under Menachem Begin.

    The Arab-Israeli wars which greeted the foundation of Israel in 1948 (known as al-nakba – the catastrophe – to Palestinians) brought a succession of Israeli victories, especially the 1967 Six-Day War which effectively neutralised Gamal Abdel Nasser, the erstwhile champion of Arab Nationalism.

    Their ascendancy in the region was affirmed by the demise of the Soviet Union, and establishment of the U.S., Israel’s Cold War patron, as lone Superpower. The Palestinian case was further weakened by PLO support for Iraq before the first Gulf War in 1991, and the invasion of Iraq and toppling of Saddam Hussein in 2003.

    But despite accords with neighbouring Egypt and Jordan, Israel faces perpetual conflict as most Arabs have a fixed view on her as a colonial, oppressive presence in the region. Only continued autocratic rule in Egypt and Jordan (maintained by vast U.S. ‘development’ aid) keeps these sentiments in check.

    The Israeli electorate has consistently favoured leaders unwilling to countenance concessions, and the expansion of settlements is a fixed policy. Withdrawal from Gaza in 2006 was a strategic realisation that it was untenable to maintain 10,000 settlers inside a grossly over-populated strip of land containing over a million and a half Palestinians. Better to focus on shoring up the fertile parts of the West Bank, and Jerusalem.

    To explain Israeli intransigence it is necessary to explore the basis of Likud ideology, which can be traced to three principle sources: first, the writings of Ze’ev Jabotinsky; second, the experience of the Holocaust; and third, the emergence of religious Zionism after 1967.

    Zev (Vladimir) Jabotinsky.

    Ze’ev (Vladimir) Jabotinsky (1880-1940), a Russian born Jew, is generally viewed as the spiritual founder of the Israeli Right. In 1923 he wrote an influential article entitled ‘On the Iron Wall (We and the Arabs)’ in which he asserted that a ‘voluntary agreement between us and the Arabs of Palestine is inconceivable now or in the foreseeable future’, since, every indigenous people ‘will resist alien settlers as long as they see any hope of ridding themselves of the dangers of foreign settlement.’

    In response to resistance Jabotinsky advocated ‘an iron wall’ of military might which ‘they [the Arabs] will be powerless to break down.’ Only then ‘will they have given up all hope of getting rid of the alien settlers. Only then will extremist groups with their slogan ‘No, never’ lose their influence, and only then will their influence be transferred to more moderate groups.’ At that point he envisaged limited political rights being granted.

    Jabotinsky’s metaphorical “iron wall” was given literal expression by Ariel Sharon’s construction of a ‘security fence’ in 2003 cutting through the West Bank, although the anticipated acquiescence of the Palestinians, in Hamas at least, has not materialised.

    The second major influence on Likud, and Israeli society in general, is the trauma of the Holocaust experience. The collective memory of passivity in the face of genocide mandates a policy of fierce reprisal in response to the taking of Jewish life. Restraint is characterised as appeasement.

    In his book A Place Among the Nations (New York, 1993) Benjamin Netanyahu dwelt on the lessons of appeasement of Nazi Germany, and the betrayal of Czechoslovakia. Arabs are likened to Nazi Germany, Palestinians to the Sudeten Germans, and Israel to the small democracy of Czechoslovakia, the victim of Neville Chamberlain’s 1938 Munich Agreement with Hitler.

    This Holocaust motif was also harnessed by opponents of Yitzhak Rabin after he signed up to the Oslo Accords in 1991. Inside the Knesset (Israel’s parliament) two Likud deputies proceeded to open black umbrellas comparing Rabin’s deal to Chamberlain’s Munich capitulation, while effigies of Rabin dressed in SS uniform were set alight at right wing demonstrations.

    The ferocity of Israel’s response to Hamas, however, works against the moderate leadership that Jabotinsky’s model requires. Likud policy exceeds the methodology of the ‘iron wall’, and perpetuates conflict.

    The last major influence on Likud is religious Zionism, especially that generated by the optimism of the 1967 victory. Those enormous territorial gains were interpreted as a sign of divine favour, and settlement of the land became a religious imperative.

    Its force was demonstrated by the assassination of Yitzhak Rabin in 1995, which effectively de-railed the Oslo Peace Process. Rabin’s killer was a young extremist by the name of Yigal Amir. During his trial Amir told the court that according to halacha (Jewish law), a Jew who gives his land to the enemy and endangers the life of other Jews must be killed.

    IV The Wahhabi Formula

    Alongside uncritical support of Israel, the other plank of U.S. Middle Eastern policy has been a long-standing alliance with the Al-Saud family, who gave their name to the country of Saudi Arabia in 1932. As Guardians of the Holy Cities of Mecca and Medina to which all Muslims are called on to make a pilgrimage hajj at least once in their lifetime, the hand of history lies heavily. The ruling family have used a Wahhabi blueprint to project their power both internationally and domestically

    The writings of Muhammad Abdel Al-Wahhab (1703-1792), a religious scholar brought up in the strict Hanabali school, repudiate unorthodox practices such as saint veneration. This was common among the Shi’a (faction), which had broken with the dominant Sunni – faithful custodians of Muslim practice (sunna) – after the murder of the fourth caliph Ali in 661 CE.

    Al-Wahhab exalted the doctrine of tawhid: ‘God’s uniqueness as omnipotent lord of creation and his uniqueness as deserving worship and the absolute devotion of his servants’, which is reflected in the inscription on the Dome of the Rock.

    In 1744 Al-Wahhab entered into an accord with the tribal lord Muhammad Al-Saud. The politico-religious alliance generated vast conquests in Arabia as previously warring tribes were once again united under the banner of Islam. In exchange for ideological justification and recruits for the conquests, shari’a, religious law, as interpreted by the ulama, the religious scholars, was imposed on the territories.

    In his writings Al-Wahhab emphasised that obedience to rulers is obligatory even if the ruler should be oppressive. The commands of the ruler (the imam – ‘commander of the faithful’) should only be ignored if he contradicts the rules of religion.

    The Kingdom of Saudi Arabia adopted this Wahhabist formula once again at the beginning of the twentieth century, but a shift in the balance of power has seen the temporal authorities, bolstered by oil wealth, largely dictate to the ulama. This led Helen Lackner Lackner to opine that ‘the fiction of Wahhabism which has lost its real roots with the destruction of the age old desert culture can only be maintained by an intellectual petrification.(7)’

    However, by the 1970s Islam had become according to Kostiner and Teitelbaum ‘a two edged political instrument – as the kingdom’s primary medium of self-legitimisation, and as the main venue of protest for opposition elements.’ Given how formal political protest, in the shape of political parties, had never been tolerated, unsurprisingly, opposition emerged from the religious milieu, culminating, arguably, in Osama bin Laden and Al-Queda.

    State application of Wahhabism also leaves the Shi’a as a persecuted minority (5-10% of the overall Saudi population) perpetually at odds with the regime, and subject to repression.

    Mohammed bin Salman with U.S. President Donald Trump, March, 2017.

    Just as history imprisons the Israeli government in their tyrannical treatment of the Palestinians, similarly Saudi Arabia is bound by its inheritance. The current Crown Prince, thirty-two-year-old Mohammed bin Salman, courts Western approval by granting women the right to drive, but has done nothing to alter the male guardianship system, where male relatives or husbands have control over almost all aspects of women’s lives.

    More meaningful is Saudi participation in the Syrian and Yemeni civil wars, which serve as bloody proxies for internal contradictions. The age-old conflict with Persia/Iran is, similarly, linked to a battle to preserve conformity in the country itself.

    V Monotheism v Polytheism

    No one cause explains the complex origins of conflict in the Middle East. Moreover, arguably violence is inherent in the human condition, and those of us living within the relatively peaceful confines of Europe and America are perhaps living through a golden age of relative peace. Nonetheless, it is apparent that the wars of the Middle East have boiled with almost unmatched intensity since the end of the Ottoman caliphate in 1922.

    Oil wealth and vast military arsenals have played a role, as does the proximity to Europe which bequeaths embroilment in destructive alliances. But a society that had been so dominated by the instructors of a monotheistic faith now appears devoid of leadership, while the other two that emerged in the region also claim dominion. It seems in the nature of each one to suggest that the other is intolerable, despite the obvious similarities.

    For centuries the Ottoman Empire imposed an orthodoxy that brought relative tranquility, but this was predicated on exploitation by social superiors. The popular appeal of Arab nationalism faded with Nasser, and failed to alter the social structures to forge genuinely fair societies. Political Islam appeared as ‘the answer’ in the late 1970s, but it has often been the only avenue for the expression of discontents, and contains within its inheritance repressive tendencies towards competing belief systems, including atheism.

    Palmyra, Syria. Photo: Frank Armstrong, 2003.

    In 2015 the world looked on in horror as so-called Islamic State set about destroying the remains of the Hellenic city of Palmyra, which I had the pleasure to visit in 2003. One may have assumed it was vandalism on a grand scale, but its destruction appears to have flown from the doctrine of tawhid. The disorder of the present was viewed through the prism of pre-Islamic Arabia, as Bowersock explains:

    The tribes, clans and gods of Arabia at this time worked to the advantage of external powers. It was precisely this diversity and disunity that would be a threat to Muhammad when he first began to receive his revelation from Gabriel and would be resolved only as the Islamic movement gathered strength(8).

    No rival could be allowed to stand before submission (Islam) to one God.

    One of the pantheon of gods worshipped at Palmyra is called Allat (earlier known as Ailat). She is often depicted as a consort of another pagan god Allah, whose name Muslims appropriated for the one God of Islam. A Jungian analysis would suggest a symbolic severance from the eternal feminine, which gives rise to enduring conflict; the vehemence directed at the so-called Satanic Verses, purportedly featuring a dialogue between Muhammad and that deity, are revealing.

    Jewish monotheism is not only characterised by one god but also by one people deserving of God’s intercession, which could explain the single-minded attitude of Israel towards the rest of the world. Nor has the idea of a tripartite Christian deity diluted a singular conviction legitimating the destructive colonisation of most of the planet, in the name of God. All of the monotheistic faiths are characterised by a disjunction with the feminine, and perhaps Nature itself.

    Aqaba, Jordan. Photo: Frank Armstrong, 2003.

    The wounds of the Middle East continue to fester, with no end in sight to the conflicts in Israel, Syria and Yemen. Religion continues to play a divisive role and forgotten are the days of the first Islamic Empire when individual conscience appears to have been respected, at least beyond Arabia. One fears that calamities will continue until a radical reappraisal of our religious traditions occur.

    Frank Armstrong completed a Masters in Islamic Societies and Cultures in the School of Oriental Studies (SOAS) in 2004, and lived for a period in the Middle East.

    Feature Image: Kevin Fox, all rights reserved.

    (1) G. W. Bowersock The Crucible of Islam (London, 2015), p.158

    (2) David Frum, The Right Man: The Surprise Presidency of George W. Bush, (New York, 2003) p.171-175

    (3) Edward Said, Orientalism (New York, 1978), p.128

    (4) Nikki R. Keddie, ‘Is the a Middle East’ International Journal of Middle Eastern Studies Vol. 4 (1973) p.269

    (5) Nazih Ayubi, Over-stating the Arab StateState Politics and Society in the Middle East, (London 1995) p.30

    (6) Ibid, p. 39

    (7) Helen Lackner, A House Built on Sand – A Political Economy of Saudi Arabia, London, 1978 p.217

    (8) G. W. Bowersock The Crucible of Islam (London, 2015), p.158