I’d be lying if I said the highlight of this month was anything other than seeing the glorious Laura Marling perform at the ABC, flanked by her full band. My expectations were extremely high (I’d waited a ridiculously long time to see her, basically 8 years) but somehow she managed to top them, stepping onstage with a billowing white dress and that ethereal voice that held the audience in precious, adoring silence the whole way through. Even the weekend drunks saluted her with respect. She played most of the new album and some favourites from the past, from ‘Sophia’ to ‘Once’ and ‘Rambling Man’. Marling is one of those artists who I truly ‘grew up with’, in the sense that I followed every album as it was released over the last decade; I can pinpoint certain moments of my life in relation to her songs. It’s a beautiful thing. I’m 23 now and she released Once I Was An Eagle at my age. Every day this inspires me to try and do better. Often I fail.
I also had the pleasure of attending the BBC6 Music Festival By Day at Tramway on Sunday, which was really lovely. Father John Misty was resplendent in his usual theatrical, sarcastic glory; Baloji were really fun & great performers; the folk bands were lovely (especially King Kreosote and his endearingly well-handled technical mishaps) and I rather enjoyed a wee chat about the Glasgow label scene between Gideon Coe and Stephen McRobbie of the Pastels.
In March, we were blessed with three full days of actual perfect sunshine. There’s something so striking about a sunny day in Glasgow. You forget for 10 hours that most of your life is lived under greyness and misting rain. I always think of that Frightened Rabbit lyric from ‘Fun Stuff’: “the city was born bright blue today“. It’s a simple line but it carries that sense of wonder, stepping out the door feeling warmth on your skin.
I sat in the park bare-sleeved, reading. The next time I was in work somebody genuinely said I looked tanned. That’s a result, I must say.
(no mention of deadlines please…) => I wrote an essay about memory, technology & the body in Beckett, Ali Smith & Don DeLillo while listening exclusively to Burial and it was sort of a transcendent, spooky experience.
Recently, Tesco finally put up the price of their Everyday Value Milk Chocolate from 30p to 45p. This struck me with the crushing blow of sentiments lost. I have been referring to 30p Chocolate as my lifeline for years. I will likely continue to do so even as its cost creeps inevitably upwards. Will it still be the same object, even if its very ontological condition in my life has shifted alongside its price? Has the signifier been cleaved from the sign? What cruelty is performed by numbers.
I feel like now I must sever my personal connection to this chocolate. It’s no longer the thing it was. The rising price has changed its substance somehow. Do I detect a hint of bitterness through that thin and sugary bite? A hint of bitterness where once the cheapness alone made it extra sweet? Are our senses wired to the market?
I lament to a friend and he says, god, remember when it was 15p? 15p indeed, and we used to buy 15p bottles of 2litre lemonade too. I’d take my £1 pocket money and come out with a veritable feast of cheap delights. 30p cans of energy juice that made your nerves rattle and your heart skip beats, juddering against your chest. In abandoned skateparks, we’d sit on the ramps and down our fizzy juice, watching sunsets bleed over bleak skylines. A certain formula for pleasure was in our blood. An ineloquent mix of sugar and caffeine. The promise of an evening, materialising its risk at the crisp edges of our skin. People cracking boards against concrete. Let’s light cigarettes, finding nourishment in smoke and the rhythm of each other’s breathing.
At university the old cheap chocolate made a resurgence in my life. Like most students, exhaustion is often the order of the day. If you put me in the sweets aisle, before row after row of chocolate, my brain will seize up. All those colours, wrappers, brands. I don’t have the wherewithal to choose. Milk or plain? Nut or fruit? Do I splash out for something lush, expansive, indulgent (Toblerone) or take a risk of something saccharine (Cadbury), or a shaken attempt at reaching for what’s on offer? I lust after chocolate-coated brazils, the perfect nirvana of anything Lindt, the kind of dark ecological chocolate (something truffle, fairtrade) I am reminded of when reading Morton’s Dark Ecology.
When paralysed thus, I pick the cheap stuff. It’s never done me wrong. A simple blend of sugar, cocoa butter, whole milk; various fats, masses and emulsifiers. Apparently no E numbers, or traces of artificial flavourings. I am eating the aura of chocolate, its elementary shadow; a taster of what chocolate could be. It fills, momentarily, a gap.
I have taken it to festivals and found it liquidated in the sun. I have bought stacks at once, hoarded it in my desk drawer, waiting for the next essay to raise its ugly head. I have peeled wrappers open on a break at work, three pieces to tide me over another afternoon of serving fish & chips to impatient strangers. I have devoured whole bars at once, seduced by the distracting glow of a screen.
What now? Can I still buy it at 45p?
Is there a choice?
A good person would use this as a turning point from which to go vegan.
I’ll have to work harder for my tips or something.
It’ll never be the same. At 45p it connotes WWII, Lit courses bracketed by historical dates, records I could never afford to buy.
I like a good zero.
I wish they’d at least make the bar fatter, thicker, richer.
Maybe one day I can conjure real illusions: the imaginary object; luxuriant, ersatz, ethereal chocolate.
You can bet each bite costs a fair portion of aura.
Every time a price goes up I lose a chunk of my childhood.
For the third day in a row, Brian looked down while brushing his teeth and saw a tiny green shoot sprouting out of the drain. Only last night, at 2am no less, he had pulled the little fucker out and thrown it down the toilet.
“Miriam!” he shouted to his wife, who no doubt was still curled in bed. “The tree’s back!”
“Mhmh?” Cursing at her lack of interest, he spat out toothpaste and watched how the white foam flecked the two bright leaves of the shoot. Remnants of raisins and granola showered like rubble around it. He turned on both taps and washed it away, but the shoot remained.
On his commute to work, he noticed something was on fire at the side of the motorway. The flames were big, apocalyptic, and when he opened the passenger window the black stench of burning rubber filled his car. There wasn’t a scrapyard round here; there were no reasons to be burning rubber. This was the fucking countryside, not some rustbelt wasteland.
At the office, he turned in the financial reports that were due at 10am. He sat through a meeting which featured the usual pantomime antics of his boss, the kind of man whose entire career is based on imitating the flamboyance of a Disney character while necking enough coffee and bourbon to seem manically on form at every performance.
“What we are building up to,” he announced, “is the ultimate synergy.” His arms flailed back in grand gesture, nearly knocking over the pie chart drawing his assistant had etched on the flip chart. “Capital merging with capital, a clean abstraction, the upward surge of profit. Think of this as MarioKart. How many of you have played MarioKart?” His eyes narrowed as he surveyed his colleagues round the table.
There was much quivering, as only a handful of people raised their hands.
“Well, the chosen few will know what I mean by the Rainbow Road,” he continued. “We’re on that motherfucking Rainbow Road. One veer off and we plunge into space, the black void, and that’s that. So I can’t afford a single mishap, I don’t care what happens. We need to synthesise, synergise, synchronise. You hear me?”
Every week, the boss delivered a near-identical speech; the only thing that changed was the arbitrary cultural reference he dragged up, presumably from the stacks of CDs and video-games in his son’s bedroom.
At this point, the assistant stood up hastily. She was young for the job, a high achiever, reaching for those virtual stars in a pair of vicious heels.
“What we mean,” she said, trying to clarify, “is it’s important not to underestimate green shoots. Those little signs of growth. Shares in petroleum, in plastic, are rising nicely. Not to mention South American superfood angiosperms, part of a wider move towards elite organic harvests. While the economy flounders around us, clinging to the small things is what will help us reach that upward surge.”
“Thank you, Heidi.” The boss shot her an appreciative leer. “Now what the fuck is an angiosperm?”
On his lunch-break, Brian ate a sad desk sandwich with a fellow number-cruncher. The two of them were the runts of the litter, the ones that never got invited to the cloying, marathon lunches the boss often dragged the office out on. This meant they were never in line for promotion, but bore the advantage of letting them avoid the poisonous oysters and chardonnay which often left their colleagues retching all afternoon.
“You know Liam,” Brian mused, “I found a green shoot in my sink the other day. It’s still there, even though I thought I pulled it out.”
“What?” Liam was dim-witted and this was maybe why he never got called out to lunch.
“Like, an actual green shoot. I think it’s getting taller.”
“Maybe God’s trying to tell you something,” Liam said ominously.
Back home that evening, Brian found that the shoot had gotten much taller indeed. So tall that various branches curled out thirstily, wrapping themselves round the taps. Brian shrugged and didn’t bother brushing his teeth that night. He pressed himself into Miriam’s back but realised she was already asleep. It was what, nine o’clock?
He got up very early and left the flat straight away to get to work. The accounts were flying off his desk that morning.
“Good work Ben,” his boss said, floating past the desk, collecting his documents.
“I’m on the upward surge,” Brian nodded.
On his way out the door that night he gave Heidi a contrived and lustful glance. She looked at him with eyebrows raised, but this could mean anything. He decided to drive out to the spot where yesterday he’d seen the flames. It was a pit in the ground, a charred patch of grass gone black. He fancied there was some resemblance to a pie chart, the way the different shades of burnt matter lay, wedge-like, in the circle. He did some rearranging, moving shrivelled plastic and ash and wood chips around until they met satisfactory dimensions.
When he came home with soot all over his hands and face, Miriam said he looked beautiful. She was a Leo and had a thing for fire. He looked into her eyes for the first time in weeks. Her whole body seemed to pause, to start melting right in front of him. The light from the kitchen window made her skin so pale, except for a flash of orange across her face. He was about to kiss her, to fall into the molten mass of her body, when she reached straight for his belt buckle. This was a first.
Afterwards, he went into the bathroom to wash his face. The tree had taken over the entire bathroom. In just a few hours, the little green stems had become proper woven wooden branches. He had to climb over and around them just to take a piss. What came out of him was yellow, dark. The flames were inside him now, and the leaves of the tree shimmered around his body, bathing him in luxurious gold.
“Honey,” he heard Miriam’s voice at the door, glistening with the shrapnel of Heidi’s lisp. He realised he was still clutching his limp penis. “D’you think the world’s ending?”
Today and tomorrow will be dedicated to the work of a young Glaswegian poet, Maria Sledmere. In today’s piece, ‘Zelda’, Maria pays homage to Zelda Fitzgerald, American expat in Paris and often overlooked writer and artist.
How strange, that you gave your name
to a princess from a video game.
Maria Sledmere, by Kath Warren, courtesy of the Scottish Writers’ Centre
Confined to the bedroom, he saw every afternoon as a potential adventure.
“Nathan,” his mother would harp at him as they sat by the television, eating their lunch, “I hope you spend the rest of the day on something productive.”
“Yes,” he’d reply, stonily, trying to glean taste from another cheese sandwich, ignoring the dramatic mundanity of another episode of Doctors.
“Like doing your homework.”
What’s the point?
“I would like to see your homework done,” she’d add again, in perfect monotone, popping the last piece of rye neatly in her painted mouth. Then off to work she’d go, walking the neighbourhood dogs in her leopard print coat. She’d be gone till six; it took that long to return them one by one, Alsatian, labrador after labrador, pug, schnauzer, dachshund.
She kept the leads, all seven of them, hung up on a peg by the door. More than once, Nathan…
In Michelangelo Antonioni’s 1964 film Red Desert, loosely inspired by Rachel Carson’s groundbreaking ecological text, Silent Spring (1962), one of the characters complains that he was at a restaurant and the ‘eel tasted of petroleum’. This is a film landscaped by oil rigs, the persistent murmur of a dull grey dying sea, industrial structures whirring with eerie electricity. While there is a distinct sense of disconnection between characters, between humans and their environment, one connection that persists is between excess, waste and the body. While nowadays fish change genders due to oestrogen from the Pill being excreted and pumped from sewage into rivers, in Antonioni’s film, haunted by the apocalyptic backdrop of the Cold War, the characters worry about their food getting cloaked in some essence of what gets dumped and yet is also extracted from the sea. A perverse cycle of waste, energy, wasted energy.
This early expression of ecological disaster as embedded in a fear of contamination, of sliminess mixing with toxic sliminess, has its roots even further back, in Samuel Taylor Coleridge’s poem The Rime of the Ancient Mariner (1798). After shooting the albatross and overcoming a terrible, supernatural (super as in extra nature, nature made unnatural by being its full strong self) storm, the mariner finds himself suspended in the aftermath, ‘as idle as a painted ship / Upon a painted ocean’ (Coleridge 2015). This sense of time frozen, of the environment refusing to yield to human command, is uncanny, a reminder that the land isn’t just something we can divide and conquer. The image of idleness and a ‘painted ocean’ recalls the experience of a crashed computer screen, hung or ‘frozen’ as the mariner is in the sheets of ice ‘green as emerald’ (Coleridge 2015). Think of a typical glitch, that which overlaps colour, blends unrelated materials together in a random, patchwork image. The ice is the colour of grass, yet still we are in the ocean. This is an environment without location, an ‘anywhere’ of strange displacement. This is the place of the ecological glitch.
Rosa Menkman describes a glitch as ‘a (actual and/or simulated) break from an expected or conventional flow of information or meaning within (digital) communication systems that results in a perceived accident’(2011: 9). While we are dealing in poems like Coleridge’s with a ‘natural’ system as opposed to a digital one, the strange effect of ‘accident’ persists. ‘Nature’ is never as it seems, never ‘natural’ but always unexpected, strange. Systems follow patterns which glitch; the patterns themselves, like evolution, proceed often by a logic of chance, randomness. The weather in The Ancient Mariner is not just climate, a conventional flow of data to be charted and forecasted; but it is positively weird. Weird in the etymological sense identified by Timothy Morton as ‘a turn or twist or loop, a turn of events’, the ‘flickers [of] a dark pathway between causality and the aesthetic dimension, between doing and appearing’ (2016: 5). We question whether the crime of shooting the albatross instigates this ecological horror, which culminates in the monstrous appearance of ‘a million million slimy things’ which the mariner sees surrounding the ship. Like Antonioni’s petroleum eels, these slimy things are stuck with the human character, they have by proximity or digestion become enmeshed, to borrow another term from Morton, the idea that ‘nothing exists by itself, and so nothing is fully “itself”’ (2010: 15). The mariner realises his own surprising mortality, just as the slimy things ‘liv’d on – so did I’. His attempt to lump the slimy things as one gelatinous mass of gross matter leaves him realising that he can’t distance himself from the ugly parts of nature, because he himself is part of the mass, that mesh of beings.
We might now describe Coleridge’s flirtation with the supernatural as a kind of magical realism, and the trend of using such weird elements to render ecological themes continues in a short story written by Karen Russell and published in the New Yorker in 2016. ‘The Bog Girl’ tells the story of a fifteen-year-old boy, Cillian, who works as a turf-cutter in the peatlands of some ambiguous ‘green island off the coast of northern Europe’, inflected with hints of Heaney’s hardy Irish pastoralism. Cillian falls in love with a young girl pulled from the bog; she is ‘whole and intact, cocooned in peat, curled like a sleeping child’ with ‘lustrous hair’ dyed ‘wild red-orange’ by the ‘bog acids’ (Russell 2016a). Crucially, there is a noose round her neck. She is young in appearance but probably 2000 years old; her flame-haired and gaunt appearance recalls Celtic/Pictish origins as well as a ragged Pre-Raphaelitism, which hints at Cillian’s weird fetishisation of her beauty. The story that unfolds can be read as a love story, a tale of caution against projecting your ideal fantasies onto ‘the mask of another person’s face’ (Russell 2016b); but here I will read it as a tale of ecological horror that warns of the dangers of industry and celebrates the sensuous mysteries of the peatlands as something that deserves preserving.
Our current era, the Anthropocene, is one of distorted scale, where constantly we deposit chemicals into the atmosphere and earth whose afterlife beyond our own we can barely even gauge as mortal humans. Russell’s story explores this (im)possible meeting of temporalities through an encounter with strangeness which allows us to mull upon our relationship with the earth, to realise our absolute enmeshment with the environment. No matter the narratives we construct through history and science, all human theory is at best the ‘most speculative fiction’; while improvements in science (‘radiocarbon dating, DNA testing’) allow us to trace the ‘material fragments’ as ‘clues’ about our ancestors’ experience, ‘their inner lives remain true blanks’ (Russell 2016b). At one point, Cillian decides it’s time he met the Bog Girl’s family, so he takes a ferry from the island to a museum. He scans the museum’s labels, which attempt to give context to the ‘pickled bodies from the Iron Age’, but is unsatisfied by these attempts to ‘surmise’ details about the ancestors’ lives based on material detail alone (Russell 2016:a). Their bodies are ‘fetally scrolled’ (Russell 2016a), suggesting that screeds more of history are inscribed on their skin like ink upon scrolls, a literal blending of flesh and text. The inadequacy of the museum labels allows Cillian to continue his fantasy that the Bog Girl appeared for him alone, that she ‘was an alien from a planet that nobody alive could visit—the planet Earth, in the first century A.D.’ (Russell 2016a); none of the other ancestors stir the same emotion as the Bog Girl. Love becomes a token, a talisman of magical power: ‘He told no one his theory but polished it inside his mind like an amulet: it was his love that was protecting her’ (Russell 2016a).
Russell’s narrative sustains this fantasy, resisting the natural outcome which would be the Bog Girl’s rapid decomposition upon exposure to air. This commitment to a magical realist effect allows her to explore problems of intimacy and otherness, which relate deeply to ecological issues. Take the bog itself. Russell describes it as a primitive hole, the ‘watery mires where the earth yawns open’, a place where time is suspended by a ‘spell of chemical protection’ which prevents the decomposition of matter: ‘Growth is impossible, and death cannot complete her lean work’ (2016a). Her rendering of the bog is crucial to the story for its associations with the suspended temporality embodied in the Bog Girl. We are told that much of the peat is cut away to turf, a key energy source still used by the islanders, and ‘nobody gives much thought to the fuel’s mortuary origins’ (Russell 2016a). Death, a haunting presence seemingly without telos, lingers in the earth, in the home; the Bog Girl weirdly embodies our paradoxical relationship to natural fuel sources: we consume them to produce energy, but our consuming instigates the loop of destruction—de-energising the earth—pumping poisons and coagulating into new forms of deadly matter. The peat bogs are a kind of charnel ground, already containing the detritus of bodies and time in a ‘disturbing intimacy […] that exists beyond being and non-being’ (Morton 2009: 76). The bogs are both ‘shit’ and ‘fuel’ (Russell 2016a), embodying the waste we must expel to maintain presence and order; but also refusing this separation, stickily gluing us through interdependence (the islanders need it for fuel) just like those slimy things reminding the mariner of mortality.
Moreover, the introduction to the bog includes the narrator’s address to the reader, the only such address in the story. The narrator remarks of the island, ‘it’s unlikely that you’ve ever visited. It’s not really on the circuit’. This seemingly throwaway comment interpellates (in Althusser’s sense of the word as a ‘hailing’ of subjectivity within ideology) the reader as a global consumer, whose ‘circuit’ references a sort of capitalist freeway (the places we drift through for pleasure) as much as it slyly hints at the cycles of life/death which are interrupted in the text. From the start, we are made to feel as outsiders in this community, which is self-consciously established as a wasteland of sorts, off the circuit, the beaten track; a charnel ground for exploring the mystical possibilities of strangeness and ecological intimacy.
What’s more, her association with primitivism and death links the Bog Girl to the past in a way that is queer, that disrupts the reproductive logic of heteronormative capitalism, a disruption that Cillian welcomes. Cillian ‘imagined, with a strange joy, the narrow life’ he and the Bog Girl ‘would lead. No children, no sex, no messy nights vomiting outside bars, no unintended pregnancies […] no promises’ (Russell 2016a). Note again that word, ‘strange’. The Bog Girl’s body is bounded; she will never consume nor produce waste, will never reproduce to bring more consumers upon the earth; with her, Cillian shrugs off the lusty masculinity of the ‘mouth-breathers’ (Russell 2016a) who help dig up the Bog Girl, he deviates from the established gender norms. Indeed, Cillian’s docility, his placid detachment from the rugged rural manliness of those who surround him (personified most perfectly in his uncle, who refers to the Bog Girl as a ‘cougar’ and has ‘a thousand beers’ laid out for himself at dinner) renders Cillian a queer figure, ‘so kind, so intelligent, so unusual, so sensitive—such an outlier in the Eddowis family that his aunts had paid him the modern compliment of assuming that he was gay’ (Russell 2016a).
Yet while the Bog Girl embodies a queer backwardness, more specifically she offers an openness of temporality, a strange oscillation between past and future rather than an obsessional projection towards the future. Derrida (1994) explains the promise as bound up in the logic of messianism, the guarantee of the future to-come of some saving force that would sweep up history. Remember the religious breathlessness which narrates Cillian’s discovery of the Bog Girl: ‘The bog had confessed her’ (Russell 2016a), as if she were a message passed on from a Neolithic age. Yet Cillian is oblivious to the fact that his love is itself the promise of an (unspeakable) secret, a promise of a present without future, a seamless overlapping of present and a past that can never again be as time demands its rupture, the Event of her eventual, unexpected awakening. The silence between them, the Bog Girl’s inability to speak, indicates his sense that love can be their pre-linguistic communication, an avowal without trace; but this originary language is impossible:
Invented for the genealogy of what has not happened and the event of which will have been absent, leaving only negative traces of itself in what makes history, such a pre-originary language does not exist. It is not even a preface, a foreword, a lost language of origin. It can only be a language of arrival or rather of the future (une langue d’arrivée ou plutôt d’avenir), a promised sentence, a language of the other, again, but entirely other than the language of the other as language of master or coloniser [and now I emphasise], although the two of them can sometimes announce between them, keeping them in secret or holding them in reserve, so many troubling resemblances.
(Derrida 1998: 61)
This ‘language of the other’ breaks down the classically patriarchal imposition of telos and closure upon the Bog Girl: she will be his forever faithful silent Angel in the House; that is, until she starts speaking. Cillian’s aphasia, ‘a stutter that had been corrected at the state’s expense’ (Russell 2016a), hints at his own problematised presence in the text, since commonly we associate speech with presence. He lacks the authoritative Word, is himself described as a queerish glitch in (human) nature, a ‘thin, strange boy’, ‘once a bug-eyed toddler’, whose grownup, ‘celery-green eyes’ (Russell 2016a) bely an inherent connection to both land and water—there’s a suggestion of his slightness, his precarious and translucent appearance in the world. The mutuality of recognised love he comprehends with the Bog Girl is this ‘secret’ which excludes his mother and friends, which makes others jealous; and yet it is also a source of troubling disruption, the threat that emerges in the master/servant dynamic symbolised by the noose round the Bog Girl’s neck, which Cillian tightens as his ‘fantasy life’ grows deeper (Russell 2016a). And what is ‘the language of arrival’? It is the Bog Girl’s coming-to-life, her messianic resurrection into present existence.
The irony of the story is that Cillian and indeed all the human characters in the story failed to predict this resurrection. The Bog Girl is adored or feared precisely because she skims with death; the body-conscious girls at Cillian’s school are ‘jealous of how little she ate’, the vice-principal sees her as shedding ‘an exciting new perspective on our modern life’ through her contrasting connection to the past (at this moment, the Bog Girl ‘had slumped into his aloe planter’), the fear among Cillian’s mother and aunts is that she will drag him away from the safety net of respectable surveillance: ‘“I’m afraid,”’ Gillian, the mother, confesses, ‘“if I put her out of the house, he’ll leave with her”’ (Russell 2016a). There is no suggestion of the Bog Girl’s autonomy here; rather, she is seen as embodying a terrifying strangeness that might contaminate ‘innocent’ Cillian. But then she wakes up. Her ‘radish-red’ lashes are vegetable (in the sense of passivity and organic matter) companions to Cillian’s ‘celery-green eyes’ (Russell 2016a); she too is an earthling, bound to the bog in an inexplicably deep, mournful way. Her awakening is erotic, marked by ‘a blush of primal satisfaction’; it is only at this point that their relationship emerges fully into what Donna Haraway calls that of companion species, whose interdependence is based on mutuality, in ‘forbidden conversation’ (Haraway 2008: 16). Haraway says of her relationship to her canine friend:
I’m sure our genomes are more alike than they should be. Some molecular record of our touch in the codes of living will surely leave traces in the world, no matter that we are each reproductively silenced females, one by age and choice, one by surgery without consultation. […] We have had forbidden conversation; we have had oral intercourse; we are bound in telling story on story with nothing but the facts. We are training each other in acts of communication we barely understand. We are, constitutively, companion species. We make each other up, in the flesh. Significantly other to each other, in specific difference, we signify in the flesh a nasty developmental infection called love. This love is a historical aberration and a naturalcultural legacy
(Haraway 2008: 16).
It is only when the Bog Girl awakens that the relationship becomes properly ‘in the flesh’; she has learned the communion of erotic love, is ‘tugging at his boxers’, but at this point Cillian is tipped into the abyss of signifying rupture: ‘something truly terrifying had happened: she loved him back’ (Russell 2016a). The nasty developmental infection called love’ rips apart his perfect communion of static silence. The Bog Girl’s language ‘was no longer spoken anywhere on earth’, it is a primitive cry from the depths of the peatlands, which Cillian cannot answer because he is indifferent to the Other as anything more than his own anthropocentric projection: ‘The past, with its monstrous depth and span, reached toward him, demanding an understanding that he simply could not give’ (Russell 2016a). We might think of the title from Jonathan Bate’s crucial ecological polemic, The Song of the Earth (2000), or a strange, aberrant passage from Virginia Woolf’s Mrs Dalloway (1925), where a vagrant woman whose ‘rude’ mouth is a ‘rusty pump’ (signifying, perhaps, the decay of industry, its material crudeness) singing a song of ‘love which has lasted a million years’ (Woolf 2004: 70-71). The idea of song suggests an ambient music that stretches onwards without climax and fall, echoing past and future in its rasping cry. The eerie, anthropomorphic crackles, growls, roars and howls that come from the ice in The Ancient Mariner. What would the earth sound like, speaking back? Surely it would be our own cry, endlessly deferred; the echolalia of life forms caught in this experience together, entangled in the rendering of a dark and dying world.
In many ways, the Bog Girl is animal, Other; she is not quite human. Better then to think of her as someone who embodies the terrifying intimacy of all life-forms, which brush up against one another, bearing their various sensations and temporalities. While the mariner comes to admire those gross ‘slimy things’, noting their ‘rich attire’ and blessing them with a whiff of Romantic kitsch as ‘happy living things!’ (Coleridge 2015), Cillian finds himself caught between the Bog Girl’s world and his own, ‘struggling to pay attention to his droning contemporaries in the cramped classroom’ (Russell 2016a). Referring to his classmates as ‘contemporaries’ reinforces their association with the present; juxtaposing with Cillian’s mournful retracing of steps, back ‘to the lip of the bog’ (Russell 2016a), the word ‘lip’ suggesting both spatial liminality and the erotic possibility of the temporal and primordial lacuna that lies within. We can think of the Bog Girl as what Morton (2010: 41) calls the ‘strange stranger’, a word for all life-forms which encapsulates the way that even those closest to us are inherently weird, because they remind us that we are not wholly ourselves, that we too are composites of life-forms, viral code, enmeshments of DNA.
Although the Bog Girl always seems close—we get vivid details of her ‘rhinestone barettes’, her ‘face which was void of all judgement’ (Russell 2016a))—indeed she becomes a vital component of Cillian’s life, ultimately he is forced to realise her absolute strangeness. Unlike the mariner he is unable to overcome that gap of Otherness and make peace with the uncanny experience of the ecological mesh. He goes down, enticed by the ‘lip’ of the bog, listening for the ‘primitive eloquence’ of ‘the air-galloping insects continu[ing] to speak the million syllables of [the Bog Girl’s] name’ (Russell 2016a). At the end, the narrative becomes ambient, with a distortion of inside/outside, self/other:
“Ma! Ma! Ma!” That night, Cillian came roaring out of the dark, pistoning his knees as he ran for the light, for his home at the edge of the boglands. “Who was that?”
My immediate assumption here is that Cillian is calling “Ma!” for his mother, a riff on the Irish references of the piece which are probably a nod to Seamus Heaney’s Bog Poems (1975). However, it’s not clear; elsewhere she is usually referred to with the Americanism, “Mom”. Cillian himself has adopted a primitive roar, which rips through the resonant chorus of insects as if refusing their incantations of the Bog Girl’s presence. The call for the mother seems vaguely directed, a generalised cry for help rising from pure terror as he runs for the light. ‘“Who was that?”’, embedded in the same line, seems to come from Cillian, but equally it could come from his mother back home, or even the boglands themselves, watching this skinny boy run off from the darkness. A mutual sharing of strangeness. This is an affective, fleshly and sensuous experience of horror that the written texts, the museum labels, cannot document. There is always a possible slippage, which Russell literalises in the Bog Girls’ figure. Nature has betrayed its accident, the glitched intrusion of the prehistoric past upon a modern present. While Red Desert more overtly projects the ecological breakdown of the external world through the increasingly disordered mind of its female protagonist, ‘The Bog Girl’ leaves us with an unsettling vision of lingering presence: the insects singing the elegy of her name, a name which tremors, sends nightmares to Cillian, which resonates with the bog, itself a microcosm of a wasting, gurgling, plundered world. Is this a haunted logic for future coexistence? We’ll have to take the plunge to find out…it’s going to be dark, sticky and maybe dangerous…
Bennington, Geoffrey, 2004. Other Analyses: Reading Philosophy (Bennington Books).
February was barely a slice of time, I mean, really. Give me enough light to lift at least half the shadows from my eyes. The music choice has been mostly sort of electronic delicious indie mixed with a major nostalgic yearning for old Bright Eyes songs. Conor Oberst @ Queen’s Hall was incredible, he has this amazing spitting energy and this lust for a good tune and a rant and a celebration of that moment where it’s just a voice, a guitar, a bitter harmonica. GoldFlakePaint did an amazing interview/feature piece with Conor that’s definitely worth reading–quality music journalism is all over the place if you look! As for the gig itself, there were too many highlights to mention. The cover of Gillian Welch’s ‘Everything is Free’ really hit home hard, because yeah it’s true, sometime in history they decided that folk are gonna keep making art regardless of the money. So that’s the destiny, the open road of void and maybe possibility; I guess it’s still the tip jar that keeps us going…God though, that duet of ‘Lua’, that’s enough to live on for at least a week ❤
I’m currently in the process of reviewing Nav Haq’s RAVE: Rave and Its Influence on Art and Culture, so expect a ton of acid house in next month’s playlist…
Phoebe Bridgers/Conor Oberst
The Ediots/Pleasure Bent
The Felice Brothers: Jack at the Asylum
Manchester Orchestra: Architect Beck: Ramshackle Bright Eyes: The Big Picture Lomelda: Brazos River Little Comets: Common Things Pinegrove: New Friends Conor Oberst: A Little Uncanny The Staves: Tired as Fuck Half Waif: Severed Logic The Japanese House: Face Like Thunder Happy Meals: If You Want Me Now Arthur Russell: The Platform on the Ocean Lana Del Rey: Love LCD Soundsystem: Never As Tired As When I’m Waking Up