Sunday 28 April 2024

READING ACTRESS BY ANNE ENRIGHT

 

Anne Enright’s seventh novel ACTRESS meanders back and forward in time, only settling alongsideTime’s Arrow in the final section, when Kathleen O’Dell, the subject, and Norah, her daughter and the narrator, slip towards Kathleen’s death in scenes that are limpid, as water is limpid coursing downhill from a snow-covered peak.

This hero, Kathleen O’Dell, is the element Water, a fictional Irish actress of stage, screen and radio, in the same way and in the same era of celebrities, as Maureen O’Hara, cast as the element Fire, Siobhan O’McKenna, cast as the element Earth and Grace Kelly cast as the element Air. 

This episodic bio-novel of a fictional character loses sparkle as the narrator, Norah, gets older and moves more to the centre of the story. Norah’s own relationships and activities are charmless and uninteresting when compared to the mother’s. She is the more engaging of the two women. It is their relationship, a tortuous dissection of codependence that fuels the story. 

There is not much pizzazz in the book, though the prose and the imagery are ineffably elegant.

Why am I reading about themWhat makes a book ‘good’? 

finished the book, enjoying some of the relationships, the anecdotes, the characters and the world bought clearly before me, yet I didn’t really care for any of them.

Kathleen O’Dell’s ambition and temperament drive the novel, prompting Norah to relate her mother’s life, and thus her own, to her husband. And to us, readers. The daughter seems jealous of the life her mother had: vivacious and varied, with pain, woe, joy, celebrity, riches and disregard. The daughter’s life is tepid, water gone off the boil and left to stand.

The world of the book, in particular shown in Dublin and Ireland, is glum, in a late 20th century way, with poverty, unemployment, emigration and repression as cornerstones of the new post-revolutionary state.

Just before reading it, I put aside another glum book of Dublin in the same era, John Banville’s 9th Quirke novel, THE LOCK-UP, which again presented younger women getting into bed with middle-aged and older men. I grew fed up of the fog of gloom in that book, but I stuck with ACTRESS. 

Why do we read to the end of a book?

The 20th century ended with the unfinished business of revolution festering into violence once more. Kathleen O’Dell fraternised with gunmen and gun-women and made a ‘foolish’ trip to Derry in the aftermath of Bloody Sunday. ‘Foolish’ for whom and why? 

I was at University College Dublin (UCD) at the same time as the narrator. Scenes in the book echo in my life. I was at the assault of the British Embassy in 1972, after a march of workers and students following the killings by UK forces in Derry. Two years later, city centre bombs in Dublin thumped us to a stop in the middle of a Gaelic football training session on the Belfield Campus Sports Fields. 

All of this feels like ‘noises off’, away from the main action of the actress’ attempts to stay in the game, to clasp to herself forever her fey good looks and the winning charm that whisked her off to theatre land, then to stardom in the world of cinema.

The daughter enters adulthood in a commonplace way: relationships, college, work and sex, including the awkwardness and pain of ‘the first time’. She has unsatisfactory relationships with older men, academics and colleagues of her mother.

There is, as you might expect, an absent father.

Because of my own theatre practice, the early scenes with Kathleen and her parents touring across Ireland with Andrew (Anew) McMasters’ troupe were the ones I most enjoyed. Lists of small rural towns itemise an odyssey of art taken by a slew of accomplished Irish actors (and the great Harold Pinter, who learned the craft of theatre-making under McMaster’s tutelage). 

He offered me six pounds a week, said I could get digs for twenty-five shillings at the most, told me how cheap cigarettes were and that I could play Horatio, Bassanio and Cassio. It was my first proper job on the stage.

I toured ‘fit-up’ productions of my Peace Process Plays in the late nineteen nineties. I took actors and kit in a van or, more usually, a saloon car, for two and three handers, with dates in theatre and non-theatre venues across Ireland and abroad. They were an artistic intervention and entertainments, in the faltering political and social process. An audience member quipped at the end of one performance that the two protagonists bickered and fought, but couldn’t live without each other. Like Laurel and Hardy. 

Fire crackers were thrown under the back door of a hall, just behind the set. The actor hit the deck, recovered and continued the performance.

I said to him that no matter what else he did in his professional life, his performances in these fit-ups tours would stand among his best work. I met him years later, following a period working in West End theatres. He reminded me of what I’d said, agreeing that I had been right.

Like Kathleen O’Dell, the actors I know are among the bravest people I ever met.

There are three rapes in this book, one with choking. A person doesn’t consent to rape, except on stage or screen. Much of the contemporary representation of desire on stage and screen involves degradation, particularly of women. Think Saltburn. There is an amount of degradation in ACTRESS, notably around Kathleen’s relationships with producers and directors, amidst efforts to develop films that are never going to get made. The desperations and depredations of the film industry in Ireland, London and Hollywood burn through the gloom.

Kathleen has an interesting life-style, an Irish mid-20th century euphemism for an unmarried woman being sexually active, including with a Roman Catholic priest, who is more Father Trendy than Father Ted. He remains with Kathleen to the end.

Key reveals are deftly dropped in, as you read along, never tripping the reader up. They bob up further down stream, lithe as trout and just as tasty. Overall the characters lack brio. The scenes feel acted rather than lived. 

Critical reviews are positive. Reader reviews, if the website Good Reads is any kind of guide, are mixed. And yet I liked it.

The sound of an electric typewriter echoes through early passages of the novel. Anne Enright was gifted one for her birthday and started writing for real. This is one of a number of notes the novel lifts from the writer's own life in the media and broadcasting world. She worked for a while as a producer on the seminal RTÉ television culture magazine Nighthawks, which launched the tv career of Kevin McAleer’s dry monologues, put to good effect more recently in Lisa Magee’s Derry Girls.

It is a good time to be reading contemporary Irish fiction. Readers draw from shelves full of riches, many lauded and award-winning. The publishing market in London remains keen on the work of Irish writers and Anne Enright is a star among stars. We’re lucky to be living alongside her work. 

ACTRESS by Ann Enright: recommended, if you like good sentences; are nostalgic for an Ireland that is passed (thankfully) and if a peek behind the theatre curtain interests you. 





Harold Pinter, on tour with Anew McMasters

http://www.haroldpinter.org/acting/acting_tourofireland.shtml

Father Trendy

https://www.youtube.com/watch?v=KrC6xrg24sM

Nighthawks, RTÉ1, with Kevin McAleer

https://www.youtube.com/watch?v=WPzXr8kZR-M

Plays in a Peace Process, book, Guildhall Press, Derry, 2008

Article by Sarah Resnick in The New Yorker

https://www.newyorker.com/magazine/2020/03/16/the-tragedy-of-celebrity-in-anne-enrights-actress



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Monday 8 April 2024

SHOCK? WHAT SHOCK?



Shock’ was the reported widespread reaction to an accusation against a high-ranking politician, a Member of the Westminster Parliament representing a Northern Ireland constituency and the leader of his party. The man is contesting the accusation.

What’s shocking about a middle-aged man being charged with the alleged rape of a young woman?

Due legal processes will follow, with the accused considered innocent of all charges until found to be otherwise.

Something so commonplace cannot be shocking.

Dreadful, horrific even, yes. But no one could be shocked, given the dreadful horrors perpetrated on women everywhere.

We are not shocked by mass-killings of women, who are confined to a small enclave of territory by modern hi-tech military might, supplied, in large part, by nations founded on ethics of charity, love and mercy. 

There is nothing to be shocked about when an atrocity is committed on the basis of an appeal to freedom or on the basis of democratic rights. Such atrocities are commonplace and widespread.

Countries, who rest their political ethics on a God of Love, continually bomb, blast, invade and destroy other countries, invoking a God of Revenge to validate their actions.

There is nothing shocking in vicious acts by anti-state groups enacting violence for political or religious reasons. They are commonplace, across the globe. We cannot be shocked, yet we use shocked reactions as pretexts for acts of vengeful mass killing and destruction, that are modern, medieval and ahistorical at the same time.

Who can be shocked by the commonplace?

Countries do not act like they are shocked. They act as if untouched. 

Inured. Removed. Scot-free.

Righteous.

Though they are not.

The woman who was allegedly raped. The man who allegedly raped her. They are in and of us. The shock is the persistence of the act and the lack of impact in our lived experiences.

We continue perpetrating horrors on women. By rape and by war.

Shock? What shock?





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Friday 22 March 2024

WATCHING ONE LOVE


When you write dat?

All ma life.



One Love is a film treatment of a period in the life of Jamaican reggae musician, Bob Marley. Reggae is the music of ‘da people’, according to the film. A rich Jamaican patois is used throughout, to very good effect, adding to the musicality of the film, alongside the hit songs. 

Why make a biopic? Isn’t the music enough? Does it answer the question ‘who is da people?’ In a sense it does, leaning heavily into Marley’s notions of liberation through peace and unity, underpinned by Rastafarianism, a mystical Afro-centric religion that developed in the 1930s, as a response to British colonialism in Jamaica. 

The mysticism and anti-colonialism are alluded to in figures on horse-back:Haile Selassie, believed by Rastafarians to be God incarnate and a white man wearing a pith helmet. There is a telling image of the child-Marley running in a ring of fire, during which the figure on horseback appears, as if to anoint him in his role.

Marley’s relationship with his wife Rita, one of The I Threes, his backing singers, features in a few scenes. There’s a separate film to be made about Rita and the other women in that music/liberation world.

We’re in the mid-1970s. War is everywhere. Ford is in the White House. Carter will follow. Direct Rule is introduced by Westminster into Northern Ireland. The Maguire Seven are wrongly convicted of possessing arms for the IRA. Star Wars begins filming. The Apple Company is formed. USA vetoes a UN resolution in support of an independent Palestine. Pol Pot is in power in Kampuchea. The Socialist Republic of Viet Nam is formed. The Band hold their farewell concert, The Last Waltz. Trinidad and Tobago becomes a republic. Jamaica is collapsing through civil war.

Bob Marley emerges from the island’s music scene, as a local messiah, preaching a message of peace and love, through his music. An assassination attempt drives him, the band and family members out of Jamaica. They set up in London. They slip into a city experiencing race riots and efforts at liberation, underscored with two-tone and ska beats and juiced by the songs of The Clash. 

Marley fits right in.

As you’d expect from a bio-pic of a musician, there are standard scenes of childhood influences, being first discovered, becoming a public figure and superstar. Marley denies it in the film, though he lives as a prophet/saint/cult figure. After the sojourn in Europe, worn by the travails of the music business, personal and domestic challenges, he returns to Jamaica to live out his redemption. 

His complicated, extended family gather around him for a campfire rendition of Redemption Song. A key scene, setting up Act 3 and the ending.

Marley’s One Love Peace Concert gesture in 1978, shows Marley at his most politically prophetic. He holds aloft the hands of two white men, political opponentsMichael Manley and Edward Seaga, in an appeal for peace and unity. The film tells the story of how two rival gang leaders, allied to the politicians, convince Marley to return to Jamaica and calm the violence. 

Bono, a latter-day rock prophet/saint, mimics the gesture in linking the hands of David Trimble and John Hume for a final push ahead of the referendum on The Belfast Agreement.

One Love is not an account of a period of time or of a religion-political movement. It is a bright and engaging family homage to one of their own, taking the well-known arc of a contemporary pop star. Critics are not enamoured of it, saying the family had too much grip on it. They put up some money and Ziggy, Marley's son, kept firm hands on the production reins. As you might expect him to, when serving the legacy of a loved one.

Music made Marley. His celebrity chimes with an urge for liberation among European and American young people. That’s where the (cultural) dollar dominates, though the urge for liberation has been commodified, driven on-line and individualised. Marley, as a figure, is an instance of early globalisation, with pop culture bleeding from one region into a world-wide phenomenon. The scene with the gold record Exodus tells it.

Don’t expect depth and exploration. See the flawed documentary Marley (MacDonald, 2012) for that.

Colour, joy, pathos are there aplenty. Some context too. The standout scenes are music ones: exciting a local producer with their rendition of Simmer Down, a Skatalites song; discovering the impetus for the song Exodus in a film soundtrack by Ernest Gold, as the band listen to it through a fog of ganga smoke.

The human side of Marley is presented by his relationship with his children. He’s seen as a multiple father, rather than a hands-on one. He’s a nifty soccer player, seen in joyful scenes with band-mates and friends, who refer to him as ‘skipper’.

If you like reggae, you’ll like this. It won’t blow your mind, but taken with some herbal *, it will pass a glad evening.

This is very watchable biopic, saved by its soundtrack.

The songs survive. Simmer down.

Recommended.





One Love, film, 2024, on general release

https://www.imdb.com/title/tt8521778/?ref_=tt_mv_close

Simmer Down, Bob Marley and the Wailers

https://www.youtube.com/watch?v=1K09VQnrfHs



* tea


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Wednesday 13 March 2024

POST-KENOVA



Despite years of detective work and the expenditure of millions of pounds of public money, another attempt by the UK state has failed to bring truth and justice to scores of victims of the violence of the so-called Troubles period in Northern Ireland. 

This attempt, known as The Kenova Report, is the latest in a line of successful obfuscations, generalisations, duplicities and the ‘washing of hands’ typically produced by all regimes hell-bent on maintaining power, by not owning up. 



No one will stand and give account. No one is accountable. 

No one will be charged. No one is accused.

No one will be condemned. No one is guilty.



No Monarch, Lord, Lady, Minister, MP or General will face consequences. 



The accomplices of the scot-free UK State Forces are in the Irish Republican Army. Like their handlers in the UK secret services, police and army, they will not be brought to book.

At the centre of the activities under investigation are those of British state agents running members of the Irish Republic Army (IRA) as double agents, by covering their activities of murder, kidnap, torture and defaming. One dead IRA member is worth less than one double agent in war activities carried out in tight areas of cities and towns and among small rural communities, leaving legacies of hurt, grief and shame long after the state agents retire on top-end civil and military pensions, easing into armchairs offering good views of mantlepieces laden with honours, gongs and medals, for service to the Crown.

The takeaway message from the report is that the state, in collusion with the IRA, conspired to murder some of its citizens.

The body, with a bullet in the back of a head, dumped on waste ground or on a country road, is the legacy of this report. The sickly taste of having been traduced one more time sours the mouths of the victims’ families.

The writers of the report call for apologies from the British State and the Irish Republican Army, who colluded to kidnap, torture and kill people without any consequences.

Could this happen in any other part of the UK or Ireland?

A leader of the Republican Movement, a cover-all term for political and military groups and their supporters, if not their members, and now the leader of Government in Northern Ireland, immediately issued an expression of sorrow and regret.

It is no more than anyone would say. We are all sorry for what happened.

The Secretary of State for the UK says that now is not the time for an apology. When is it the right time? It awaits the issuing of individual case briefings and the finalisation of the report, likely to happen on the other side of a UK election. Hand-washing by electioneering?



How does a human make an apology, when it isn’t meant to have any consequences?



The classic steps are similar in all human languages. More arcane versions are being developed in computer languages, as part of Artificial Intelligence advances to equip robots with this vital piece of software.

In English, a classic apology goes as follows:



I am sorry for …

action/occurrence/event

I will …

action/redress/recompense



By way of illustration, consider an incident involving two footballers, in a heated game in a women’s tournament.

Player 1 says



I am sorry for breaking your leg.

I will not do it again.



She may go further.



I will visit you in hospital and bring grapes.



Player 2 may accept the apology. She may consider it insufficient. She may not consider it sincere. 

A variation on this classic formula is widely found in contemporary public life.



I am sorry that you were...

emotion



The notable changes from for to that and from to you clearly demonstrate the shift of agency from the apologiser to the person receiving the apology. A further significant change is from action to emotion.

This form of the algorithm is commonly used in cases where the apologiser is under pressure not to give way.

Player 1 says



I am sorry that your leg was broken.

I am sorry for the hurt this has caused.



Player 2 may accept this apology. Or she may doubt Player 1’s trustworthiness.



Elaborations on this variation occur widely in public life. It is known informally as The Half-Apology and, more formally, as The Politic Apology.

Only by actively ensuring that war never again gets a grip in a just and equal society will there be no further need for apologies.




The Apology Algorithm

https://www.blogger.com/blog/post/edit/546818313658624300/9104796915509627614



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