Arts feature

Should you visit Malta this spring, you may notice something decidedly weird is afoot. Across the public squares of its capital, Valletta, performance artists are blocking busy thoroughfares and causing havoc on packed café terraces. The Hospitaller and British military forts that dominate the capital’s famous harbour, meanwhile, are full of dysfunctional installation work, while the curio-filled vitrines of local museums are forced to compete with video art. Even the Grandmaster’s Palace – for centuries the country’s seat of power – has accommodated several dozen mini-exhibitions on the theme of ‘the Matri-archive of the Mediterranean’.

Roxy Music didn’t make Phil Manzanera rich. Kanye West did. When a guitar phrase from Manzanera’s obscure 1978 solo song, ‘K-Scope’, was sampled in 2012 by West and Jay-Z on their track, ‘No Church in the Wild’, the one-third share Manzanera was given of publishing and sales revenue proved life-changing. The song featured on a platinum-selling album, and was used in The Great Gatsby and numerous adverts. ‘I would earn more money from a short guitar riff that I wrote one evening on a sofa in front of the telly than I ever earned in the entire 50 years as a member of Roxy Music.

My childhood in Hong Kong was shaped by a particular style of building: market halls with brise-soleils sheltering us from the glare; housing-block stairwells with perforated blockwork letting in dappled light and breeze; classrooms accessed from open-air decks, with clerestory windows cross-ventilating the stale, sticky air. In this sub-tropical ex-British colony, these features defined its mid-century municipal buildings. While the investment in public amenities has since been portrayed as ‘pacification’ to shore up consent for British rule, it also undeniably nurtured – in the wake of a ravaging Japanese occupation – the explosion of Hong Kong’s middle class. This included my parents, who were raised, schooled and housed in such postwar colonial architecture.

We live in times generally unfriendly to ritual, religious or civic. For 50 years at least, churches have stripped away once-glorious liturgical rituals in order, they say, to render themselves more accessible, even as pews have emptied. On the civic side, great art museums – some would say the cathedrals of our secular age – once invited visitors to a ritual that gave a rest to the feet and the eyes while enhancing the experience of being there in the first place. It was called having lunch. The space is still there but is a shell. ‘Redesigned’ is not the adjective; vandalised would be better Visual attentiveness requires energy even if, like me, you shy away from reading the labels. Energy requires calories.

Next month in London, they’re celebrating a composer you’ve probably never heard of, but whose work you’re sure to have heard. If you’ve watched much British TV or cinema in the past half century, you’ll already know his music, and better than you think. A quick test of age: do you remember ‘The Right One’ – the song that used to advertise Martini (‘any time, any place, anywhere’) in a haze of wah-wah pedal and 1970s hair? How about Dennis Potter’s sci-fi swansong Cold Lazarus, or more recently, the Bafta-winning Édith Piaf biopic La Vie en Rose? Still no? Then picture David Suchet as ITV’s Poirot: and come on, surely you can already hear that smoky sax curling across the titles?

‘We make our buildings, and afterwards they make us,’ Winston Churchill said in 1924 in a speech to the Architectural Association. This was flattery of the highest order, designed to butter up the audience of budding architects and inflate their sense of how much power they had to shape society. It’s remarkable then, 100 years later, how powerless architects have become when it comes to the biggest architectural crisis of our time: housing. According to the Royal Institute of British Architects, only 6 per cent of new homes in the UK are designed by architects. Everything else is dealt with by volume housebuilders, with the top three alone building 25 per cent of them, churned out from identikit designs.

In the year 2000, in a small east German town, work began on the construction of an organ that had one purpose: to perform John Cage’s ORGAN2/ASLSP (1987) for precisely 639 years. The late avant-garde composer’s only instruction for the piece was to play the piece ‘as slowly as possible’. And so in 2001 – the instrument finally ready – the world’s longest organ recital began in St Burchardi church, Halberstadt, with a rest lasting 17 months before the first chord commenced droning in 2003. It consisted of two G sharps and a B. Two weeks ago, I – along with several hundred others – made the pilgrimage to the town to witness the work’s latest chord change.

In the wake of the Fitzwilliam Museum’s exhibition Black Atlantic about its founder’s ties to the slave trade comes the Royal Academy’s Entangled Pasts, less of a mea culpa than an examination of conscience by an institution which, although hailed by its first president Sir Joshua Reynolds as an ‘ornament’ of Empire, was innocent of direct links to slavery.

Poetry is politics in the Yemen. When the last Imam of Yemen, who was also the hereditary ruler, was deposed in a coup in 1962, it was a local poet who announced the change of regime on the radio, in verse of course. And the current al-Houthi regime in the north of the country, like all its predecessors, asserts its legitimacy, confounds its enemies and rallies its supporters through poetry. As an aspect of their cause, they have consciously avoided high-Arabic poetry – a literate, urban cultural form – and have made use of the zamil tradition, which immediately speaks not of the palaces of emirs and princes, but takes the listener to sit beside the farmers and Bedouin shepherds in the villages and hills.

On 10 June 1940, a riot erupted in Edinburgh as a 2,000-strong mob swarmed the streets, hell-bent on revenge. Their targets were barbers, delis and ice cream parlours; anything or anyone Italian. Mussolini had just entered the war and the mob scented blood. The police eventually quelled the violence and the city’s more sympathetic locals helped sweep up the broken glass and mop up the spilled wine. But nearly half of the city’s 400 Italian Scots were rounded up under Winston Churchill’s order to ‘collar the lot’, and sent to internment camps. Among them was the 16-year-old Eduardo Paolozzi, who was locked up at Edinburgh’s Saughton prison. While Paolozzi was creating pop mash-ups, Warhol was still making whimsical illustrations of shoes It could have been worse.

The first European translation of the Bhagavad Gita, a dialogue between Prince Arjuna and Lord Krishna, appeared in English in 1785. Strangely, this classic of Indian spirituality, which is much concerned with liberation, was prefaced with talk of conquest, rightful dominion and chains of subjection. The translation had been produced under the auspices of the English East India Company, then in the process of claiming for itself ever-larger swaths of territory in India. The first edition incorporated a letter written by the governor-general in Calcutta, Warren Hastings, in which he compared the Gita with Homer and Milton.

About 30 minutes before the end of Richard Strauss’s Elektra, the universe splits open. Elektra, daughter of the murdered king Agamemnon, lives for the day when her brother Orest will return to avenge her father by slaughtering her mother. Now Orest is here and his sister no longer recognises him. Until suddenly, shatteringly, she does, and Strauss’s 109-piece orchestra unleashes a dissonant scream unlike anything that had been heard in European music. Indeed, for many listeners in 1909 it was the end of music. Satirists compared it to capital punishment (one cartoon depicted a quaking victim of ‘Elektra-cution’). When it transferred to Covent Garden in 1910, newspapers promised London audiences ‘the most arduous score ever written’. It sold out.

My wife argues with the children about video games. I argue with the children about video games. The children argue with each other about video games. Consequently, I argue with my wife about video games. It is a total nightmare – and it’s one that in various versions will be replicated in houses with young children up and down the country. The problem, in part, is a cultural divide. It frustrates me, too, when the children refuse to come off Rocket League or Fifa when they’re told to (‘I’m in the middle of a game!’). I’m also wary of the addictive nature of these things. But at the same time I can absolutely see the point of them; as my outgoing, intelligent, football-loving, film-making wife cannot.

Hieronymus Bosch was not a natural painter of religious images. His terrifying visions of Hell may have helped to keep congregations on the path of righteousness, but they did not inspire feelings of devotion – which could explain why none of the large altarpieces he painted remained over their altars after his death. In the eyes of the church, his Last Judgments were titillating: one painting showing ‘monstrous creatures from the underworld’ was removed from a church in his native ‘s-Hertogenbosch during his lifetime by officials offended by its orgy of nudity. Even his ‘Adoration of the Magi’ (c.

‘Going to the pictures is nothing to be ashamed of,’ insisted the film writer Iris Barry in 1926. But it certainly wasn’t something to be proud of, either. To the cultural cognoscenti of the 1920s, Barry admitted, the cinema was barely an art at all – about as aesthetically significant as ‘passport photography’. And for much of polite society, seeing a film was done in secret, if at all. So it was a considerable boost for the fledgling medium when, 100 years ago, the word ‘cinema’ began to appear for the first time in this country above its own regular column, with its own dedicated critic, in the arts pages of The Spectator. Attending to this young art form was the even younger Barry.

Ebullient, articulate and eminently sensible, Rosie Kay never wanted to be a martyr to the culture wars. A modern dance choreographer with an impressive track record – including 5 Soldiers, an award-winning exploration of army life, contributions to the closing ceremony of the 2012 Olympics and a fellowship at Oxford – she would rather be getting on with the business of creating new work for her small dance company. But she’s been given no choice – and all because of a party she held in August 2021 at her home in Birmingham.

The director of the National Theatre will be stepping down in 2025. I’ve written to the chairman offering a new vision for Britain’s leading playhouse. Dear Sir Damon Buffini, I’m a reviewer of plays and a part-time theatre producer. In the past 20 years I’ve seen more than 2,000 shows, hundreds of them at your venue, and here is my plan to transform the NT. Britain’s dramatic heritage is the best in the world and our national theatre should meet that standard of excellence. Three simple reforms to start with. US stars crave the prestige offered by the NT. Each year we will hire half a dozen Oscar-winning actors One: cancel the annual £16 million subsidy from the Arts Council. Britain’s leading theatre doesn’t need a donation or the advice that accompanies it.

The acronym for Arts Council England is rather unfortunate at the moment. The organisation is being accused of many things: being overly close to government, underfunded and blinkered – but nobody thinks it is ace. Even friendly culture critics are losing patience. As the august arts commentator Richard Morrison recently wrote in the Times: ‘The Arts Council… seems determined to shift public subsidy on to supporting amateurs and community projects.’ ‘We are tempted to refuse our ACE grant and not spend so much time box-ticking’ Simple purpose has been replaced by a giant strategy paper, Let’s Create, which seems concerned with how ACE can insist on a policy of social engagement, rather than continue as an agency funding a range of professional arts organisations.

Author Matthew Vaughan spent much of his life in the church – and even preached the gospel in Pakistan – but never considered himself a fan of Christian media. ‘To be honest, most of the films I saw were pretty corny,’ he tells me over the phone from his home in Birmingham. For Vaughan, that changed when he came across an American box-set drama about Jesus called The Chosen. ‘It kept getting recommended to me by American missionaries,’ he says. ‘They said it was like a Jesus movie for the Netflix generation – well written, well acted and with a good budget behind it.’ Christian viewers vote on which projects should get the green light, then invest their money in them Vaughan is far from alone. Since 2019, more than 100 million people have watched The Chosen.

One thing that exasperated me intensely during my many years as an opera critic was the assumption that I must be a passionate admirer of Maria Callas. She is the only prima donna who most people have heard of, and her supreme status has long been taken for granted, to the point at which the sound of her voice, as well as her personal story, have fomented a myth, a legend, an icon, and made any rational judgment almost impossible. She is Callas, La Divina, the embodiment of opera: one can only fall down and worship. The Callas bibliography runs, according to the British Library, to 136 books In a year that marks the centenary of her birth (she died in 1977), the incense in the temple has become positively stifling.