Regeneration: "Not a rebirth, just a little death"

Owen Hatherley and Benedict Seymour talk urban renewal.

That Britain’s unequal and restive cities are in trouble was hardly news to the panel debating urban regeneration at Nottingham Contemporary, but, hey, some of us are still playing catch-up. Participants included one Owen Hatherley, a man whose celebrated architectural tour of the regions "A Guide To The New Ruins Of Great Britain" offered both a scathing journalistic critique of New Labour’s sometimes tragicomic efforts at "Urban Renaissance", and a vindication of the idea that you can learn a lot about the state of a country through its buildings. 

Likewise, a second volume released earlier this year, "A New Kind of Bleak", laid into the coalition’s failure to come up with any viable alternative to cramming former industrial heartlands with unaffordable "luxury flats" and public-private white elephants, and portrayed a "Tory-Whig" government unwilling or unable to move on from a vague neo-liberal hope that the empty aspirational monuments of the "creative industries" might somehow lead the proles to a better life.

Joining him on the panel was Benedict Seymour, a man who, in the early part of the last decade used provocative films and unflinching essays to warn of the "imminent collapse" of the UK’s housing bubble and predicted where "creative" areas like Shoreditch in East London might be headed. In his view, gentrified creative zones represented "not so much the rebirth of the dormant industrial city but its undeath", a hipster contingent lending areas an artsy credibility that, rather than Britain’s cities and dragging them into the "ideas economy", would end up increasing rents and pushing working class locals to the margins. Given the recent arrival of the totally straight-faced, "Avant Garde Tower" just off Brick Lane  he may well have had a point.

Even after a financial crisis that revealed the fragility of regeneration projects built on property speculation, Hatherley argued that town planners remain hellbent on "accelerating a process that in somewhere like Hackney had taken fifteen years". He singled out London’s much-mythologised Heygate Estate, a place currently seeing its 3,000 run-down council homes replaced (a process backed by the strong-arm of Compulsory Purchase Orders) with 2,500 questionably "affordable" homes, as an example of the many councils’ continued regenerate-or-die intransigence. 

"The best thing [Southwark Council] could do," he argued, "is clean the thing up, refurbish the building to level out some of the five million people on the bloody council waiting list. The idea that they would do that is completely implausible, because they would lose so much face for one thing. I think that’s the thing for these [Labour] councils – once you’ve sold your soul you can’t really ask for it back. Most of these people used to be socialists, used to believe in stuff, and that’s still somewhere in the back of their minds but I don’t think they can get back to it."

The coalition government, meanwhile, rests much of its hope for urban renewal on the return of Enterprise Zones, though extensive research suggests their effectiveness has been overstated, with even the supposed success of Canary Wharf more the  result of infrastructural spending and the rehabilitation of unusable land than freedom from onerous regulation. "Everything you thought was dead is resurrected," Seymour warned of the return of Enterprise Zones. "But that doesn’t mean the dynamism supplied by the real estate bubble will be there again."

While the government tries to revive dying cities through a culling of regulations, Seymour argued that this hands-off alternative to New Labour’s clumsy Urban Renaissance itself risks exacerbating their problems, setting a precedent for "hyper-exploitation, lowering of wages and the relaxing any protection of workers’ conditions". "If that is the formula for renewal of the economy for regeneration," he warned, "then you might want to consider whether it is too nihilistic and unpleasant to endorse".

Blueprint Regeneration planner Nick Ebbs, on the panel to prevent it descending into violent left-wing agreement, accepted that the UK is littered with regeneration done badly, but contends that it doesn’t always have to be like this. "I was in Liverpool very recently looking at some of the Pathfinder schemes and these are examples of how absolutely not to do it, perfectly good Victorian streets being compulsorily acquired and then demolished and actually left as wasteland. That’s bonkers." He claims that Blueprint’s plans for redevelopment around Nottingham’s Waterside, though, "will be done incrementally, will involve adaptation and re-use of existing buildings. You know, there are alternative models out there."

Local town planner Adrian Jones, meanwhile, called on local authorities, now able to borrow cheaply and acquire land at knock-down prices, to seize the chance to be bold. "You can see it in Nottingham, all of its schemes have stalled, except for, ironically, the publicly funded schemes which are the transport schemes like the tram and the station, funded by the taxpayer," he said. "There’s only really dogma standing in the way. At the end of the day, the current model for capitalism is basically milking the welfare state. The privatisation model is making money out of the public sector. So why don’t we cut out the middle man?"

Hatherley, romantic old social democrat, agrees, and clearly believes that basic post-war alternatives hastily hurled on the Thatcherite bonfire can still provide a route out of the morass. "No one has tried over the last few years to take a former regeneration site and build public housing on it," he said. "These all sound like relatively small things given the scale of the crisis, but... people aren’t able to think about utopia when even a public housing estate with 200 houses is considered implausible. Of course no one can think about utopia."

"Regenerate Art" was part of Nottingham Contemporary’s Public Programme.

The Silicon Roundabout at Old Street in Shoreditch. Photograph: Getty Images
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Why do we talk to ourselves? A new book investigates the voices in our heads

The Voices Within by Charles Fernyhough is an ear-opening book – and an important corrective to myths about schizophrenia, the brain and even our self of sense.

You’re going to be late for that meeting; you haven’t even left the house. But where’s your wallet? It’s not in your pocket, it’s not in your bag – come on, come on, you’ve got to find it. Where on Earth could it be? If you’re like me, that “come on, come on” will be sounding vividly in your head as you stomp from room to room. You’re issuing a silent instruction to yourself. But how does this inner voice really work? What purpose does it serve? Does everyone hear something similar? These are some of the questions that Charles Fernyhough sets out to investigate in The Voices Within.

Fernyhough is an interesting fellow. A professor at Durham University, he began his career in developmental psychology, with a focus on social, emotional and cognitive development. But in recent years he has shifted his attention to the study of psychosis – particularly the phenomenon of voice-hearing, in which the inner voice is not the speaker’s own, helpfully assisting in the search for a lost wallet, but seemingly external, often frightening, dismissive or commanding.

People who experience this are often simply labelled “schizophrenic” – a “highly misunderstood term”, Fernyhough writes. The word, coined in 1908 by the Swiss psychiatrist Eugen Bleuler, invokes alarm: “The sound of its sibilant label triggers fear and prejudice.” One of the aims of this book is to question that prejudice and to consider other ways of thinking about these “external” voices, setting them on a continuum with the dialogue we all conduct with ourselves.

But it is more than merely science that informs the author’s attention to how the sound of a word can influence its effect on its hearers. Fernyhough is also a novelist and not a little of this book is concerned
with another expression of the inner voice – the creation and consumption of fiction. When Fernyhough asked 1,500 people whether they heard the voices of fictional characters in their heads, 80 per cent said that they did; one in seven “said that those voices were as vivid as hearing an actual person speaking”. Many novelists report the experience of building their characters as being observational as much as it is creative. Fernyhough quotes David Mitchell describing his occupation as a kind of “controlled personality disorder . . . To make it work, you have to concentrate on the voices and get them talking to each other.” Fernyhough’s fine description of how it feels to read fiction is an expert blend of the scientific and artistic:

The voices we encounter in a novel can express our desires, threaten our safety, challenge our morals and speak of what cannot be said. They take us into a place of expanded possibilities where we can try on other identities. Through their expert control of these fictional voices, novelists lead us into a controlled dissolution of the self, and then bring us back safely to who we are.

What happens when that dissolution of the self is not controlled? Fernyhough introduces us to Jay, who hears the voices in his head as having different accents, pitches and tones. There is Adam, who lives with a voice he knows as the Captain; the Captain is a hard taskmaster, ordering Adam around, berating him, letting him know who’s boss. And yet, while Adam struggles with the Captain, he doesn’t long for his disappearance. “It feels like you’ve got a mate looking out for you as well,” Adam says.

The Dutch psychiatrist Marius Romme is a pioneer of the Hearing Voices Movement, which aims to remove the stigma often attached to the phenomenon of voice-hearing and instead pays attention to the information (about childhood trauma, for example) that those voices bring to the surface. Fernyhough discusses this approach with sensitivity and warmth.

The trouble is, as the author demonstrates, that discovering what is going on in the individual’s brain isn’t simple. Although voices, as he writes, can give us clues to “the fragmentary constitution of an ordinary human self”, the nature of that self – how my self makes itself distinct from your self, whether the voices in my head “sound” different to the ones in yours – is one of the central problems of both philosophy and science. Fernyhough doesn’t skimp on the science when demonstrating the difficulties that arise from “self-reporting”: inner voices must, by necessity, always be described by the person experiencing them.

The book traces in detail (the footnotes are just as interesting as the text) the various attempts to pin down inner voices, whether those involve MRI scans or something called “Descriptive Experience Sampling” (DES), by which volunteers describe exactly what they are thinking when a beeper goes off in their ears. Yet there is still a fascinating gap between science and experience: it remains impossible to express what those voices really sound like to each person who hears them.

The voices within have always been with us and this is a book of history as well as one concerned with science and art. In centuries past, our ancestors seemed rather more certain of the source of the voices that rang inside them. Fernyhough doesn’t neglect those who knew that what they heard was the voice of God – or the gods.

His discussion of Margery Kempe, the 14th-century English mystic whose recounting of her spiritual life lays claim to being the first autobiography written in the language, is particularly sensitive. And he is careful of the retrospective “reductionist dishing-out of diagnoses” when it comes to figures such as Kempe, or Julian of Norwich, or Joan of Arc. His role as a scientist does not prevent him from recognising Kempe’s experience as what it must have been for her – “an inner conversation with a very special substance: the relationship between a woman and her God”. The brain’s conversation was once perceived as mystic. Even if that is no longer wholly the case, much mystery remains.

The Voices Within: the History and Science of How We Talk to Ourselves by Charles Fernyhough is published by Profile Books/Wellcome Collection (319pp, £16.99)

Erica Wagner is a New Statesman contributing writer and a judge of the 2014 Man Booker Prize. A former literary editor of the Times, her books include Ariel's Gift: Ted Hughes, Sylvia Plath and the Story of “Birthday Letters” and Seizure.

This article first appeared in the 26 May 2016 issue of the New Statesman, The Brexit odd squad