Archive for the ‘occulture’ Category

3-Sided Football & Other Alytus Biennial Repetitions

Tuesday, October 4th, 2011

In August 2009, and again in August 2011, I found myself referring the games of 3-sided football staged as a part of the Alytus Biennial in Lithuania. I don’t attend many biennials, but since the one in Alytus has evolved into a jamboree of post-artistic practices – and it is also a delightfully intimate event – I’ll always make an exception for it.

But let’s get back to 3-sided football. It was Asger Jorn, the Cobra artist and founding member of the Situationist International, who first came up with the idea of a football match involving three teams. However, it appears that Jorn considered it impossible to stage a real life game of 3-sided football, and so never attempted to do so. As far as I know the first game of 3-Sided football was organised by the London Psychogeographical Association at a Glasgow Summer School in 1993. Since then there have been many games of 3-sided soccer, and in the 1990s they were particularly popular with people involved with the Association of Autonomous Astronauts (who were running an independent proletarian space exploration programme at the time).

3-sided football is played on a hexagonal pitch with each team being assigned two opposite sides for bureaucratic purposes, but only one of these two sides has a goal. The winning team is the one that concedes the least goals, not the one that scores the most. This means that strategic alliances can arise between sides, since it is in the interest of the teams that are losing at any particular point in the game to work together against those that are ahead of them.

In Alytus the pitch was marked out in the city’s forest park, meaning that not only was it difficult to kick the ball all the way across the pitch – because there were trees in the way – but also that as referee I wasn’t always able to see what was going on in the match. On both occasions I refereed in Alytus we had three teams of seven players and I ran the game in three thirds of fifteen minutes each; with two third-time breaks of five minutes. I rotated the teams around the different goals and sides of the pitch during the match, so that each team spent one third of the game defending each of the three different goals. Also, because I’m a lousy referee, I didn’t enforce offside rules (which are a more complicated in 3-sided football than conventional soccer).

The 2009 game was competitive but the teams did seem to understand how to make strategic alliances and we had an excellent match (with the team mostly made up of anarchists from Vilnius winning). This year I was a little disappointed that the two best teams were so competitive and antagonistic towards each other that the worst team won. At one point the two better teams had the ball in front of the worst team’s goal with only one defending player anywhere near them. Instead of co-operating, those who should have been attacking the worst team’s goal tackled each other. This was blatantly stupid since who scored the goal was irrelevant, I was only keeping a tally of goals conceded.

The better teams missed innumerable opportunities to thrash the frankly awful side of footballers who were mostly from London. I had complaints that since I was from London, I was biased in the worst team’s favour, and while I admired the sneaky way they played their superior rivals off against each other – and thereby won the game – I’d also be the first to admit that as athletes they sucked. Given the way the winning side tactically conceded the first goal and continually exposed their football skills as being utterly rubbish, and by such ruses goaded the other two teams into attacking each other, I’d hate to engage any of these lousy sportsmen in 3-sided chess (this is another game that interests them).

Although I was disappointed by this year’s 3-sided football game, the 2011 Alytus Biennial – which ran from 22 to 28 August – also repeated and improved upon a number of events from 2009. The monstrations – demonstrations lacking demands that would be comprehensible to a capitalist politician – were even more of a party than at the previous biennial. We marched with brightly painted placards celebrated the rise of the psychic worker and their solidarity with their dead comrades. The slogans were mostly incomprehensible and some placards even mixed languages and alphabets within words and phrases. This year we not only demonstrated during the day, but also had a late-night march. The way we threw fireworks around in the streets, banged drums and chanted, delighted the Friday night drunks hanging around outside bars.

The scratch music session was also an improvement on 2009, because it was more free form and didn’t become bogged down in rock idioms. Likewise, the 2011 discussions were both more impressive and considerably more global in scope than in 2009. We also did some cloud busting, and that gave me a remarkable sense of deja vu, since it was neither better nor worse than two years previously! I want to keep this short, so I’m not gonna describe everything that went on, but suffice to say that once again the Alytus Biennial proved a complete groove sensation!

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!

From Alejandro Jodorowsky to Breakin’, there ain’t nothing going down but the rent….

Sunday, November 29th, 2009

You have to love Alejandro ‘Chuckles’ Jodorowsky… he’s such a great conman that he’s able to fool most of his fans most of the time (fooling all the people at any one time is rather more difficult). His first feature film Fando y Lis (1968) was fabulous, but his output went gradually downhill from there…. as I’ve already said in different words elsewhere on this site. Nonetheless, I’ve enjoyed watching Chuckles’ almost overnight transformation from an obscure cult figure whose films were very difficult to see, to his re-emergence as a maverick who merits regular name-checking by the ‘mainstream’. The tipping point for Chuckles was 2007, when Tartan in the UK and Blue Anchor in the US issued a box set of his three key movies (Fando y Lis, El Topo and The Holy Mountain), and since then I haven’t been able to move without stumbling over press coverage for Jodorowsky; a couple of weeks ago he was even featured on the front cover of the print version of The Guardian’s weekly Guide. The Guardian piece was hung on a Season of Jodorowsky in London organised by Guerrilla Zoo, comprising an ‘art’ exhibition, three performances of a play and some film screenings.

A few months ago I saw the Drawing Room’s Jodorowsky show, based on this director’s preparations for his aborted Dune film project. I went on a Saturday and the ‘wow factor’ was the dense and completely mixed art and cult film/sci-fi crowd, the place was heaving. The work displayed at The Drawing Room – production sketches by Moebius, H.R Giger and Chris Foss, plus recent art pieces inspired by the unrealised movie – did nothing for me. As a result of that Drawing Room experience, I decided to catch Jodorowsky’s current London exhibition at The Horse Hospital on a Friday afternoon right at the end of its run (today is the last day), hoping it would be a little emptier than the Dune show. I was surprised that no one else was there when I was looking at the work, but my expectation that I would find it dull proved well founded. The ‘wow factor’ this time turned out to be the price tags (in the £12,000 to £15,00 bracket) for work that looked like it had been made by a teenage outsider artist born in the early part of the 20th-century and just after he or she had discovered surrealism and the occult (Jodorowsky turned 80 this year, so perhaps this can be attributed to him starting off a little old-fashioned and then never growing up). I can’t imagine the trade in these items, or even those pictures that are available in limited edition prints at £80, being particularly brisk. Still, the sheer front Chuckles possesses continues to impress me; and as I hope is clear, I value his happenings and film work of the 1960s. The current show features 32 mediocre (they aren’t even bad) watercolours, all of them collaborations between Chuckles and Pascale Montandon.

After a Friday afternoon looking at Alejandro Jodorowsky and Pascale Montandon’s incredibly dull watercolours, there was only one thing I wanted to do that evening, and that was see a movie with no pretensions to being anything very special at all. I hadn’t watched Joel Silberg’s Breakin’ (1984) for at least two years, so it seemed like a good candidate as a piece of mindless entertainment. Two street dancers Ozone (Adolfo Quinones) and Turbo (Michael Chambers) meet up with a middle-class white girl called Kelly AKA Special K (Lucinda Dickey) and like each other’s style. Kelly is a trained dancer but she realises the street kids have talent, and after a few set backs they all gain the recognition they deserve. The film is set in LA, so there is plenty of sunshine alongside the endless breakin’!

The street lingo and threads of the ‘real’ kids are a groove sensation, but even better are the eighties outfits worn by the trained dancers! Looking at the Dickey’s crazy leotard outfit with purple pants worn over it, made me want to dig out my copy of Lucio Fulci’s Murder Rock – The Dancing Death (1984), which like Breakin’ is a Flashdance (1983, Adrian Lyne) rip-off that is not only much better than its ‘inspiration’ but also has plenty of gore and nudity! My main problem with Breakin’ is that while there is some semi-romantic interest between Ozone and Kelly, they fail to get off, let alone get it on in a steamy tripple X-rated all  nude sex scene.

The rapper at the street events in Breakin’ is Ice-T and he’s described the film as ‘whack’; but actually it’s Ice-T who is whack, the film itself is so stupid it is really far out! The formulaic nature of Breakin’ represents a complete break with realism, and it is this that makes it a prime example of post-modern kitsch, in other words it is so bad it is good! In dissin’ the film to cover up his own poor performance, Ice-T merely demonstrates that he don’t know jack shit about the way in which ‘the masses’ absorb all meaning; I’d expect a bit more savvy from a motormouthed entertainer like Ice-T, who claims to have been a pimp before he started rapping and acting – but maybe he’s just the ‘original’ Sunset Boulevard ‘flake’! I watch a film like this mainly to check the dance moves, and there are plenty of those, I don’t really care about the ‘plot’, which is after all merely a vehicle to display plenty of lockin’, poppin’ and breakin’!

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!

Legend of the Witches directed by Malcolm Leigh

Thursday, November 19th, 2009

Back in 1970 this allegedly ‘serious’ documentary about witchcraft sneaked a lot of full frontal nudity past the British censor and was then screened in sex cinemas for the enjoyment of the dirty raincoat brigade. It acts as a kind of companion piece to Derek Ford’s Secret Rites, since both feature Alex Sanders (as, indeed, does Angeli bianchi, angeli neri AKA Witchcraft 70, but that’s an Italian mondo movie not an English ‘documentary’). As the self-styled King of the Swingers (oops, sorry, I mean witches), Sanders camps it up as much here as he does elsewhere; unfortunately there’s a lot less of his rib-ticklingly softly spoken voice than in Ford’s short.

If the late Alex Sanders actually had any ‘occult powers’ then I’m The Queen of Sheba (and no doubt there are plenty of Alexandrian Wiccans out there prepared to assert that I was indeed Sheba in a previous incarnation).  Nonetheless, Alex and his coven of nubile young wenches (there are an equal number of considerably less attractive men) dancing naked around fires and performing (simulated) sex magick, are a psychedelic groove sensation. The bad news is that this movie is 72 minutes long and way too much of its running time is devoted to other shit.

Before we get to the self-evidently fake stuff with Alex, there is a load of Margaret Murrayesque bollocks about the supposed survival of the ancient pagan religions of Europe right through the Christian era to the modern day, which is delivered as a voice-over to a few interesting and innumerable dull visual illustrations. Anyone who knows anything about the actual history of European witch trials, will appreciate that the claims of Murray and her followers are complete cobblers. Less informed viewers may take these claims at face value, since the voice-over sounds authoritative, but believe me (actually don’t, go and read up on it), it isn’t!

Anyway, back to Alex, he was obviously an obliging bloke who’d do whatever it took to get into a film. So here you have a witch initiation ceremony that mirrors aspects of Christian baptism (because the alleged survival of the ‘old religion’ is Malcolm Leigh’s obsession) and it looks rather different to the way the Sanders’ coven does supposedly the same thing for Derek Ford. That said, there is still plenty of nudity, bondage, whipping, and other borderline sexual thrills – so if you belong to the real army of the night (the dirty raincoat brigade) fear not, you’ll get your jollies! However, things get even groovier when we move onto scrying, where we have psychedelic hypnotic-patterns flashed across the screen – it’s a total trip, and wouldn’t have looked out of place in a hip 1960s horror flick like The Sorcerers.

Since director Malcolm Leigh is obsessed with the parallels between Christian and pagan rituals, Sanders also obliges him with a black mass; except, of course, this looks nothing like any black mass you’ve ever seen (such as the one in Ray Laurent’s Satanis, a 1970 documentary about Anton LaVey and the Church of Satan). Alex Sanders may be a showbiz sell-out but he’s both sweeter and considerably less of a flake than LaVey. While LaVey appears to have been no more than a huckster, these days so-called Satanism (in reality it is just Christianity in a mildly inverted form) seems to act as a magnet for kiddie-fiddlers and related low-life scum. Sanders, by way of contrast, is great entertainment. It’ s well worth grabbing a copy of Legend of the Witches just for the footage of Alex and his coven acting out their fantasies for the entertainment of dirty old men!

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!

Protect yourself from data mining

Tuesday, July 14th, 2009

You know how Google, for example, keep records of all the searches anyone makes online using their service; to counteract this I not only use lots of different computers and search engines, I also periodically makes searches for things that don’t really interest me that much – you know stuff like “flower arranging” (not something I care about), “love and romance” (which seems to turn up a lot of dating services, not something I need) or “chemical composition of DNA” (which actually pulls up links to loads of really interesting info, although a bit off track from my more usual concerns) – and what I’d really like to see posted in the comments here are other examples of things people think it would be good to search for (or already search for), just to leave false trails for the data miners….

And while you’re at it don’t forget to check – http://www.stewarthomesociety.org – you know it makes (no) sense!

Beatnik religious pursuits part 1, Subud

Thursday, June 18th, 2009

Although a number of famous American beatnik writers made Buddhism the focus of their spiritual quests, with Allen Ginsberg and Jack Kerouac being the most notable among them, this certainly wasn’t the only avenue of religious pursuit to be explored by the European-wing of post-war drop-out youth. A good number of European beatniks wanted to come into knowledge of God. As a consequence one of the things that came up in conversation as they sat around getting stoned was Subud, a syncretistic movement that can be traced back to the mystical ecstasies a Javanese man called Muhammad Subuh Sumohadiwidjojo experienced in 1925. After taking on an institutionalised form and acquiring the name Subud around 1947, the movement was brought to Europe in the 1950s. Thus by the 1960s some beatniks – including my mother Julia Callan-Thompson – had involved themselves with Subud.

Regardless of whether or not the word Subud was chosen for its similarity to founder Pak Subuh’s name, it is usually explained by initiates as being derived from the abbreviation of three Sanskrit words: Susila, Budhi, and Dharma. Susila requires that followers lead a life in accord with the Will of God. Budhi represents the inner force to be found within all men and women. Dharma indicates submission and surrender to God. Subud attracted my mother and 1965 marks the onset of her seven year flirtation with the movement. Subud’s proponents claimed it wasn’t a religion but to non-initiates like me it appears to most closely approximate a cross between Islam in its heretical Sufi form and Buddhism in its Zen manifestations. Thus the term Subud is perhaps most easily explained as a contraction of Sufism and Buddhism, even if this definition will be found wanting by converts.

In Subud the specific spiritual practice of its initiates was called the latihan, which entailed spontaneously achieved contact with God. Initially someone who has already established contact with God’s power transmits this experience across to the new human receiver. Experienced devotees are able to do latihan alone, although the number of sessions per week is stringently restricted. Perhaps unconsciously revealing the Islamic roots of Subud, contact with God through latihan is described as an act of submission, which can be halted by human acts of will and volition – but never initiated by such means.

That said, my mother’s circle believed that drugs were of huge assistance in achieving these higher states of consciousness. One of the things my mother liked about Subud was the value it placed on the teachings of all the great world religions. In this Subud, like political doctrines such as Bolshevism, was entrist; but for my mother the opportunism that I might read into a stance of tactical pantheism was of absolutely no significance, since it was a theological position that opened up the beginnings of a rapprochement with a Catholic upbringing from which she felt estranged.

I’m not particularly sympathetic to the ‘new’ religious movements with which my mother involved herself; Subud, followed by seven years of deep immersion in Divine Light Mission activities. However, in a comment appended to an earlier blog on this site, I invoked the famous quote from Marx about religion: “‘Religious distress is at the same time the expression of real distress and the protest against real distress. Religion is the sigh of the oppressed creature, the heart of a heartless world, just as it is the spirit of a spiritless situation. It is the opium of the people. The abolition of religion as the illusory happiness of the people is required for their real happiness. The demand to give up the illusion about its condition is the demand to give up a condition which needs illusions.” Critique of Hegel’s Philosophy of Right.

I went on to say: “Marx is clearly talking about organised religion not other states of consciousness, and mysticism can be about either one of these, or both! But when mystical experiences are enjoyed away from organised religion, they enable us to experience at a higher level the states of consciousness enjoyed by man in primitive communist societies. The idea that mature communism is only going to replicate at a higher level the modes of social organisation found in primitive communism is clearly ludicrous, it must also be about regaining lost states of consciousness. Anything less would be a failure to break with bourgeois modes of thought and shallow rationalism.”

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!

From Soho clubs to Bloomsbury – ‘glamour’ in early-sixties London

Tuesday, June 2nd, 2009

In her book Ruth Ellis: My Sister’s Secret Life, Muriel Jakubait claims that her club hostess sibling (who was the last woman to be hanged for murder in Britain) was set up by the security services after she’d performed various minor tasks for them, and learnt too much about things they didn’t want the general public to know. Drawing a broader picture, other commentators also make it appear that in the middle of the twentieth-century British intelligence was very interested in hostesses like Christine Keeler and Mariella Novotny. According to some observers, Keeler’s club crowd was manipulated for geo-political gain by the British and other security services; books such as Honeytrap by Anthony Summers and Stephen Dorril, or An Affair of State by Caroline Kennedy and Philip Knightley, cover this in some depth. While allegations of this type are often notoriously difficult to substantiate or disprove, it is nonetheless worth noting that alongside the Soho club world, the Notting Hill drug scene in which Keeler and other women from these hostessing circles were simultaneously immersed was also subject to undue influence by representatives of the British state, albeit it in the form of ‘bent coppers’ (see, for example, The Fall of Scotland Yard: A Penguin Special by Barry Cox, John Shirley and Martin Short).

My ongoing interest in Keeler and company is due in part to the fact that my own mother – Julia Callan-Thompson – was a part of their set in the early 1960s. She both worked at Murray’s and lived in Notting Hill, and was completely immersed in the drug subculture there. My mother’s problems with bent west London coppers didn’t really kick in until the mid-sixties, by which time she was working at Churchill’s Club, but while at Murray’s she did mingle in other spook connected circles; for example, the social scene centred on the University College London (UCL) philosophy department in Gordon Square, Bloomsbury. The dominant UCL philosophy figures of that time were A. J. Ayer and Stuart Hampshire, both had worked in military intelligence during the war. They’d previously been part of the same social set as British Soviet spies Burgess, Philby, Blunt and MacLean; and of those more ambivalent and ambiguous Bolshevik sympathisers of the thirties typified by Coronwy Rees.

Roger Taylor, author of the late-seventies cult work of Marxist aesthetics Art, An Enemy of the People, met my mother through her UCL connections in September 1962, the day he enrolled for a philosophy PhD. I should explain here that after my mother settled in London at the age of 16 in 1960, she often socialised with art students from The Slade and through them developed friendships within the UCL philosophy department. Taylor emailed me the following recollections of UCL and my mother Julie on Thursday, May 22, 2003:

“In the early sixties UCL philosophy could be very seductive. Gordon Square was Bloomsbury, it had the “radical” traditions of Mill and Bentham, its philosophers generally were on the Left, many of them had a sort of celebrity status (Ayer on the Brains Trust, Hampshire writing in Encounter), they were manifestly clever (Bernard Williams had the reputation of being the cleverest man in England!). They were engaged with everything “advanced” in culture, they had all the “taste” and “discernment” of the haute bourgeoisie, they were public school and Oxford and the Foreign Office, their morality unconventional with a frisson of scandal. It was the world of Burgess and Blunt but in place of subterfuge they offered furious and ingenious debate about counterfactuals and the like. Entering Gordon Square was to have a feeling of having attained access to somewhere very elevated. Some of this would have been sensed by Julie. She was at home in Gordon Square. When I arrived from the North, very aggressive and very unsure, she was already there and well in. The students knew her, she was very familiar with the secretary and… socialised with faculty.”

While Taylor sees beyond the fake glamour of Gordon Square in the early sixties, his account of the atmosphere to be found there remains very much in accord with those of other observers who still view the place through the ideological blinkers of bourgeois idealism. For example, Alan Ryan in his Independent (17 June 2004) obituary of Stuart Hampshire, writes: “…in 1960… Ayer moved to Oxford, and Hampshire replaced him as Grote Professor at University College, London. There he presided over weekly seminars that offered glimpses of an intellectual heaven where the depth of the issues discussed was matched only by the elegance of the arguments with which they were addressed.” My mother was a clever and feisty working-class teenager from south Wales, and so she would have been more than able to hold her own against upper-class academics who were a lot older than she was at the time.

Likewise, in my mother’s relationships with these philosophers the element of seduction would have run two ways, since the logical positivists from Gordon Square were attracted to the bohemian Soho club world of which she was already a fixture. A. J. “Freddie” Ayer would get drunk and dance in the Gargoyle Club where his fellow drinkers included the painters Francis Bacon and Johnny Minton, publisher David Archer, writer Graham Greene and before they were exposed as Soviet moles, the double agents Guy Burgess and Donald MacLean. So if Julie was drawn to the fake glamour of Gordon Square, there were also those in the UCL philosophy department who felt a strong pull towards the world she worked in.

And as for the spookery, I should emphasis that I don’t think Ayer and Hampshire were still on the payroll of British intelligence while directing philosophical activities at UCL. But casual social ties would have been maintained, and while these were no doubt useful to the spooks, I don’t imagine they had any impact on my mother’s life. By way of contrast, the nefarious activities of bent west London coppers clearly did have an effect on my mother but that’s another story; and as for the shenanigans around the likes of Keeler and Novotny, as far as I’m concerned the jury is still out on that one!

And while you’re at it don’t forget to check – www.stewarthomesociety.org – you know it makes (no) sense!