Racism

Nothing heightens the sense of the unpalatable better than a dinner scene. Think of the violence meted out at the dining table in Pasolini’s Salò (1975). Think of André Gregory lecturing Wallace Shawn on his solipsism – much to our discomfort – in Louis Malle’s My Dinner with Andre (1981). CBC's documentary Deconstructing Karen accidentally borrows from the form. Eight white women are chided ceaselessly at dinner by two activists – failed Congressional candidate Saira Rao (who is Indian-American) and hitherto unknown Regina Jackson (who is African-American) – until the white women admit that they are racist.

The Revd John Chilembwe – whose statue now adorns Trafalgar Square – is notorious for the church service he conducted beneath the severed head of William Jervis Livingstone, a Scottish plantation manager with a reputation for mistreating his workers. The night before, Chilembwe’s followers had broken into his house and chased him from room to room as he tried to fend them off with an unloaded rifle. Eventually, they pinned him down and decapitated him in front of his wife and children. It was the most significant action in the 1915 Chilembwe rebellion, a small, short-lived affair in an obscure corner of the British Empire today known as Malawi. It says a lot about our times that a figure with Chilembwe’s record should be vaunted with a public statue.

Philip Guston is hard to dislike. The most damning critique levied against the canonical mid-century American painter is that he is too uncontroversial, his appeal too broad, his approach altogether too winsome. None of that stopped the team behind Philip Guston Now – a travelling mega-survey of his work, which will reach Tate Modern in 2023 – from announcing otherwise. In 2020, the year the show was due to open, the curators announced that in light of the ‘racial justice movement’, the artist’s works might now legitimately be read as racist, and the show could not go forward as planned. This was and is quite obviously nonsense. The works in question are marshmallow-like renderings of Klansmen in absurd, mundane scenes.

Sick though one may be of the way that the poison dart of ‘woke’ is lazily flung at what is a real and complex set of problems, I fear that it’s deservedly winging its way towards Leeds’s Northern School of Contemporary Dance. Last month it announced that it would no longer require a competence in ballet for its auditions on the grounds that it is ‘an essentially elitist form’ built around ‘white European ideas and body shapes that are often alienating’. Stifle your groans for a moment, and let me unwrap this and offer some context. First of all, it is not uncommon for schools specialising in contemporary dance to make ballet class optional.

It doesn’t help the cause of The Railway Children Return that the original 1970 Railway Children film is currently on iPlayer. Just to test my capacity to cry, having emerged dry-eyed from the new one, I came home and re-watched the original. Yup. The 2022 sequel has three scenes of the new cohort of Railway Children – three second world war evacuees from Manchester, Lily, Pattie and Ted – waving goodbye to their soldier father as he departs for war, in the fog, never to return. Violins soar. Eyes remain dry. The 1970 film has just one scene of Daddy arriving home, in the fog of a steam train, and it still makes me sob every time. So is a return more moving than a departure? It certainly can be, but you have to live through the desolation first.

When Hew Locke was growing up in Guyana, he would pass by the statue of Queen Victoria in front of Georgetown’s law courts. Henry Richard Hope-Pinker’s 1894 statue had been commissioned to mark the monarch’s golden jubilee, but not long after Guyana became independent from British rule in 1970, the statue was beheaded and the remains thrown into bushes in the botanical gardens. ‘I remember being shocked that such a sacrilegious thing could happen,’ says the Edinburgh-born, Guyana-raised, London-based 62-year-old artist. ‘It set me thinking about what public statues are for. Who are these people? How come we pass by them without noticing every day?’ Half a century later and thousands of miles away, Locke is still thinking about these questions.