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Doing it by the book: the eccentric pioneers of sex studies

From Marie Stopes to Alfred Kinsey, we can still learn from the masters of sex, as new exhibition “The Institute of Sexology” at the Wellcome Trust illustrates.

A late-19th century photo from Richard von Krafft-Ebing's archive of sexual "deviation"

The Wellcome Collection’s latest show begins sensationally – but not in the way one might expect. “The Institute of Sexology” is the first exhibition in a £17.5m expansion of the collection and occupies a new gallery dedicated to year-long shows. To the 21st-century ear, the title has something of a snigger about it and you might head to Euston thinking you’ll find a gallery draped in velvet, in boudoir purples and pinks. But it is decked out in sober, neutral greys; what drapery there is gives the place the studious feel of an airy library. And the sensation that opens the show is evoked by destruction: the burning of Magnus Hirschfeld’s library by the Nazis in May 1933.

Hitler had been in power for just three months when rioters, with the blessing of the new government, broke into the Insti­tut für Sexualwissenschaft, which had been founded by Hirschfeld, a physician and sexologist in Berlin during the liberal years of the Weimar Republic. It was a unique collection of books, documents, photographs and objects. Hirschfeld was a pioneer in the campaign to end discrimination against homosexuals; it was a place that promoted scientific knowledge as a way to further the quest for justice, particularly with regard to the treatment of sexual minorities. On one wall of the opening section of this exhibition is a screen showing footage of the pyre on which years of his work were destroyed. Hirschfeld, who was both gay and Jewish, had escaped to France. He saw the film in a newsreel and said that watching it was like witnessing his own funeral.

It is immediately evident that there is no sniggering to be done here. Consciously echoing Hirschfeld’s institute, this is the first UK exhibition to bring together the advance guard in the study of sex, from Havelock Ellis to Margaret Mead, from Sigmund Freud to William Masters and Virginia Johnson, from Marie Stopes to Wilhelm Reich. What strikes the visitor most powerfully is the risks these men and women took, personally and professionally, to investigate an impulse that – frankly – drives us all and to which we owe our existence.

The exhibition is divided into sections. In “the Library”, Hirschfeld’s work is joined by that of Richard von Krafft-Ebing and Havelock Ellis, who in their different ways further investigated ideas of sexual “deviance”. But items here from the Wellcome’s own collection reveal that 19th- and early-20th-century western attitudes to sex were not necessarily representative of attitudes in other times and places.

Also displayed are erotic carvings from Japan and rank upon rank of little Roman phalli – happy symbols of prosperity and luck – and a Peruvian “pottery jug of a masturbating skeleton”, as the label states, from around 100-800AD. Each section of the show is mirrored by work from a present-day artist; in this case, the eloquent black-and-white images of the South African photographer Zanele Muholi, who documents the lives of lesbians, the transgender community and others who challenge received notions of sexuality in her native country.

In “the Consulting Room”, we meet Freud, Marie Stopes and Jean-Martin Charcot, the 19th-century Frenchman who is often called the father of neurology. A sequence of his photographs of a shrieking woman, taken in 1890, labelled Bâillements hystériques (or “hysterical yawns”), reflects the perception of “hysteria” as “a female disease”. Freud’s work, his invention of psychoanalysis, created a space where intimate subjects could be brought out into the open, as they were even more so, most vigorously by Marie Stopes, a pioneer of family planning.

Box of delights: 1930s Japanese sex aids

A jolly poster takes off from the rhyme “Oranges and Lemons”: “I can tell you today,/Hear our Saint Marie say:/When the People will breed/No more mouths than they feed.” Not everyone approved. There are a few of the thousands of letters Stopes received on show; while many are grateful for her openness, not all of them are. One reads: “Go back to your own country and preach your dirty methods there.”

What the writer of that letter would have made of Wilhelm Reich is anyone’s guess. Reich, an Austrian psychoanalyst, became a countercultural hero for his championing of sexual permissiveness and the exhibition displays his “orgone accumulator” – the reflectively lined box that Reich believed generated vital libidinous energy in those who sat in it. Up close, it is hard to believe that the box (which looks like a home-made cross between an outhouse and a camping oven) could produce any sort of energy, other than the DIY kind necessary to construct it. Just opposite, there’s a pleasing clip from the Woody Allen film Sleeper (1973), with its “Orgasmatron”, an amusing rip-off of Reich’s device. (This is a show with some flashes of humour, for all its serious intent.)

“The Classroom” introduces Alfred Kinsey; “the Lab” Virginia Masters and William Johnson, who have lately found renewed fame thanks to the Showtime series Masters of Sex, starring Lizzy Caplan and Michael Sheen. Kinsey (who got his own movie a decade ago starring Liam Neeson) started with the study of gall wasps before moving to human sexuality; his plans for a lab to explore that subject never materialised but during his lifetime he collected over 18,000 sexual histories. In the 1950s, William Dellenback took photographs of some of Kinsey’s subjects – or rather of their sexual organs, sometimes held open by the men and women being photographed for better display. There is something peculiarly striking in the way a woman’s manicure or her wedding ring reveals the era – not the 1950s we think we know. It was Masters and Johnson who first established a lab: if you’ve ever wondered what a penile strain gauge or a vaginal photoplethysmograph looks like, you will discover the answer here.

But “the Home” is where most people experience sex (even though, after seeing this exhibition, one hesitates to generalise). Among the most striking displays in this show are the original drawings done by Chris Foss for Alex Comfort’s Joy of Sex, first published in 1972. The images – of those resplendently unwaxed and unshaven 1970s lovers, Foss’s fellow artist Charles Raymond and his wife, Edeltraud – are iconic now but I was not prepared for the loveliness of the draft drawings, their delicate lines on heavy, ochre paper. They have never been exhibited before. As Comfort noted bluntly, commercial pornography was “not much help with sex practice for real lovers”, something that is as true now as it was then, or perhaps even truer. Alongside Foss’s drawings are Timothy Archibald’s bold, large-format colour photographs from a series entitled Sex Machines: Photographs and Interviews. Here is American ingenuity as you may never have thought of it before; what looks like a workbench actually has a dildo at one end. Three cheers for the pioneer spirit.

Another image from Richard von Krafft-Ebing's archive

That’s the spirit required to do such work, as the show constantly demonstrates. The curators, Honor Beddard and Kate Forde, stress that the exhibition is intended to start a debate about the sex research that still takes place. The controversy that such research can cause is still apparent, as when Margaret Thatcher’s government, in 1989, pulled the funding from the National Survey of Sexual Attitudes and Lifestyles, instigated by Anne Johnson, a specialist in the epidemiology and prevention of sexually transmitted infections. “Thatcher halts survey on sex”, announced the headline in the Sunday Times, displayed here along with a story from the Sunday Telegraph about the “lady authors” of this scandalous survey. The piece puts great emphasis not on the women’s work but on their appearance, noting, for instance, Julia Field’s “iron-grey hair and spectacles”.

On 18 November, Public Health England published the statistics for HIV figures in the UK. Rates of infection are continuing to rise: there are now nearly 110,000 people living with HIV in the UK. Roughly a quarter (26,100) are unaware of their infection – and therefore are at risk of passing on the virus to others through unprotected sex. It is proof, if proof were needed, of just how important it is to pursue open and honest conversations about sex and sexuality.

The exhibition closes with a shelf filled with books, all titles written by the subjects of the exhibition in the course of a century and a half. Every volume has been covered with a plain white wrapper, as if to hide the contents – but this is only an echo of shame, as each has its title printed on that wrapper in clear black ink. Clarity and openness have always distinguished the work of the Wellcome Trust; this show is an eye-catching and yet suitably serious way to relaunch the expansion of the Wellcome Collection, which will come to full fruition early next year when all of its public spaces reopen. Alan Gregg, an officer of the Rockefeller Foundation, which helped fund Alfred Kinsey’s work, wished Kinsey to have “the freedom to observe, to reflect, to experiment and to bear witness”. We are lucky to have this fine exhibition, which celebrates that freedom. 

“The Institute of Sexology” is at the Wellcome Collection, London NW1, until 20 September 2015. The catalogue is published by the Wellcome Collection (£24.99)

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 27 November 2014 issue of the New Statesman, The rise of the insurgents

MATTHIAS SEIFARTH FOR NEW STATESMAN
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Moby: “The average American IQ is around 98”

Moby, the vegan king of chill-out pop, talks wealth, David Bowie’s hat and the average intelligence of his fellow Americans.

In January 2012, two women walking their nine dogs on the hill beneath the Hollywood sign found a man’s severed head wrapped in a plastic bag. His decomposing feet and hands were discovered nearby. First theories pointed to the work of a Mexican drug cartel, or the murderous Canadian porn actor Luka Magnotta. The story piqued the interest of the electronic dance music mogul Moby, who wrote about it in a New Statesman diary in May this year.

Today, the smell of cedar and pine hits you on the canyon path, which is hot, steep and sandy – an immediate wilderness in one of LA’s most exclusive areas. The Griffith Observatory shines like a strange white temple on the hill. Brad Pitt, a local resident, was doorstepped after the head was discovered: he lives near Moby on the streets of Los Feliz, near Griffith Park, where the only sounds are hedge strimmers and workmen’s radios. Moby’s 1920s mansion is all but obscured by Virginia creeper.

As we sit down at his kitchen table, Moby tells me that the body parts were found to belong to a 66-year-old Canadian flight attendant called Hervey Medellin. Shortly before Medellin’s disappearance, his boyfriend, Gabriel Campos-Martinez, had used a computer in the flat they shared to find an article titled, “Butchering of the human carcass for human consumption”. The head, feet and hands showed signs of having been frozen: the rest of the body was never found. He says it was one of those rare times in life where reality was more intriguing than the conspiracy theories.

Moby, of course, eats no meat. Fifteen minutes’ drive away in the hipster neighbourhood of Silver Lake, his vegan bistro, Little Pine, serves a variety of plant-based dishes, proceeds from which go to animal rights organisations including the Humane Society and Peta. His own music is never played there. We are meeting to talk about his new album – but, he says: “It’s 2016 and people neither buy nor listen to albums. And they certainly don’t listen to the 16th album made by a 51-year-old musician. I don’t care if anyone gives me money for this music or for live shows ever again. Once a record’s released, I couldn’t care less what happens with it. I liked making it, but I don’t care.”

He is currently working his way though the stages of grief outlined by the psychiatrist Elisabeth Kübler-Ross. To denial, anger, bargaining, depression and acceptance he has added a new phase: Schadenfreude. On the night of the US election, he left the house at 6pm west coast time to watch the coverage with some friends. He checked his usual round of sites on his phone: CNN, the New York Times, the Washington Post, Nate Silver’s FiveThirtyEight, the Guardian, the Huffington Post, the BBC, politico.com. He was concerned to see that no one was calling any of the early states; with Obama’s election, exit polls suggested the victory by noon. Days earlier, Moby had been predicting humanity’s “wake-up call” in the form of the destruction of Greenland or a zoonotic virus – but not this. He is softly spoken, with a quick laugh and the kind of intelligence that seems to warm him up from the inside when he talks, but today he is angry.

“It is disturbing on so many levels,” he says. “One, that we have elected an inept racist as president. Two, just seeing how dumb and delusional so many Americans are. Because really – in terms of the subsets of people who would vote for Trump – you have to be delusional, or racist, or stupid. I am so confused as to the fact that such a high percentage of Americans are either really stupid or incredibly bigoted.”

The stupidity of Americans is, he says, a matter of “anthropological curiosity” – or simply demographics. “The average American IQ is around 98,” he notes. “So that honestly means – in a vaguely non-pejorative way – that there are a lot of really, really dumb people. The nonsense that people were spouting before the election – that Trump was a good businessman, for example? This phenomenon has been particularly egregious of late: people have an almost adversarial relationship with evidence. Climate-change deniers are another example.”

As a self-described old-timey alcoholic, Richard Melville Hall (nicknamed Moby by his father in honour of his great-great-great-uncle Herman) has a pervasive interest in neurochemistry. He uses it to explain much of the past six months in Western politics. Our failing political systems – the subject, in fact, of the album he doesn’t want to talk about – are underpinned by “a kind of delusional motivation, which is basically to ignore the countless things that are actually going wrong in the world and focus all your attention on things that are arbitrary. In the United States, you have people who have perfectly good jobs in safe communities who are obsessed about Mexico, crime and unemployment. We have these quasi-Orwellian responses to stimuli, and they come from a place of fear and scarcity. Humans are still built to amass as much wealth as possible, and fight off the enemies as quickly as possible, but the only threats are the ones we generate ourselves.”

There’s a dishcloth on the table, a few magazines, a bit of a draught and Moby in a black hoodie pouring two glasses of water.

Fear and scarcity pervade American society, he says, because social policy is an extension of corporate process and “nothing is free from the cadres of professional lobbyists”. Meanwhile the ravenous news consumption that helped drive Trump reflects a human addiction to the “neurochemical jolt” of engaging with the media.

“People have a profound and almost feral attachment to that which makes them feel good in the moment,” he says. “Without thinking of long-term consequences, does their belief give them a shot of dopamine right at this second? If so, they hold on to it. Eating junk food, voting Brexit and voting for Trump.”

 

***

 

Moby is the model of an addictive personality well-practised at controlling itself. He was a fully fledged alcoholic by his early twenties: at ten, he’d been given champagne and made himself the promise, “I always want to feel this good.” Now, he cannot touch a drink, but his modern-day addiction, he says without a beat, is his phone. Every thought is pursued to extremes. He recently released an animated video for a new song, “Are You Lost In the World Like Me?”, showing a procession of grotesque, phone-addicted cartoon characters filming a girl as she throws herself off a skyscraper and hits the ground.

The house is vaguely baronial, airy and open-plan: all dark wood and furniture polish. An Annie Hall poster in the pool house; a coyote postcard on the kitchen wall.

This particular property is a result of serious downsizing: Moby has a habit of buying very big places, doing them up and then moving out. When he was still in New York, he bought a remote mountaintop retreat in Kent Cliffs, 50 miles north of Manhattan. He created a magnificent bedroom of 1,500 square feet with ten skylights – but quickly learned he could only get a decent night’s sleep when he pulled his mattress into the cupboard. He told the New York Times that, living all alone in the big house, he “felt like Orson Welles at the end of Citizen Kane”.

He moved to LA in 2010, swapped vodka for quinoa smoothies and took the keys for another large building – the Wolf’s Lair, the turreted, 1920s Gothic castle in Hollywood once inhabited by Marlon Brando, with the swimming pool historically used for porn movies and the hidden tiki bar. He bought it for $4m and sold it for $12.5m four years later – allegedly to Banksy. He rattled around in that house, too. Right on cue, he tells me: “I felt like Orson Welles at the end of Citizen Kane.”

On the one hand, these were sensible ­investments for the man who’s sold 20 million records; on the other, large impersonal spaces appealed to Moby long before he was in a position to buy them. Raised by his single mother on food stamps and welfare in Darien, Connecticut, he started his adult life squatting an abandoned lock factory, where he could ride his moped around his bedroom, piss into a bottle and read battered Star Trek paperbacks while working on early demo tapes, rather like a ragged, vegan version of the boy in the movie Big.

He was very happy in his penniless state, as he records in his memoir, Porcelain. He’d like to propose something he calls the End of Wealth – but we’ll come back to that.

In the past few years Moby has broken free from the “Beckettian purgatory of touring”. When his biggest-selling album, Play, was released in 1999, his music career was effectively “over”. Before Play, he had changed creative direction, going from progressive house to ambient to thrashy punk – to which he has just returned – and no one knew what to do with him. The only reason he hadn’t been dropped by his UK label, Mute Records, was that its owner, Daniel Miller, was “an old egalitarian socialist”.

Play sampled slave songs of the Deep South – recorded by the ethnomusicologist Alan Lomax in the 1940s – and wove them into a backdrop of cerebral chill-out. The songs of pain and emotion took on an eerie neutrality, and TV shows and ad companies came calling. He was approached by Will and Grace and Grey’s Anatomy. At that point, selling records and touring were still more lucrative than licensing a song to TV – and licensing a song to TV was still considered selling out. But Moby considers himself an ugly duckling: “If someone who was once unattractive suddenly gets asked out on loads of dates, of course they say yes a lot.” He licensed every song on Play and it became the soundtrack of the millennium.

His memoir was unusual because it concentrated on the ten-year period before he got famous. It captured his enthusiasm – and his strangeness – at its source and showed him to have a sense of humour that may have passed people by the first time round. “I’m in London! London!” he wrote. “Benny Hill, Joy Division, Peter O’Toole!” He visited the vegan café in Covent Garden.

The book is filled with money: or with the constant, practical concern of not having it. Navigating poverty is an everyday routine: he is an “alchemist” turning used beer bottles into nickels at the recycler, and thence into soya milk and oranges. In his early twenties he becomes a Christian, partly so that he can repeat the Sermon on the Mount at Bible classes in the households of Greenwich Village and “judge” the rich children.

Book two, which Faber & Faber is waiting for, is more difficult. The period of his fame and fortune in the 2000s is too much of a cliché. “Ten years ago I was entitled, narcissistic, bottoming out, alcoholic, selfish and feral. Robbie Williams has done that story, so has Ozzy and Mötley Crüe. Who wants to read that? It’s tautological.”

Instead, he has decided to write about the first ten years of his life. It will look into his relationship with his mother, who loved him but raised him in various drug dens. He was at her side when she died in 1997, but he missed her funeral, having woken late in the morning to discover that at some point in the night he must have got up and set his alarm clock three hours late. He took a taxi to the wake, worrying about the fare, and for reasons he can’t really explain, turned up cracking jokes.

He has a strange nostalgia for the kinds of friendships you have in early adulthood, when everyone is equal, “before that point when someone starts making money and they think they’ve won: they’re going to have access to a different kind of happiness”.

In 2003, when he turned 38, he was famous, wealthy and miserable. “I’ve been able to see and inhabit almost every stratum on the socioeconomic scale, from extreme poverty and obscurity to wealth and fame, and it gives me an insight into it,” he says. “Because a lot of people who experience wealth are born into it, and a lot of people who experience poverty never leave it. I can safely say that for me there has been no causal effect between increased fame and wealth and increased basic happiness and well-being.”

When Moby talks about himself, he applies many apologetic epithets: clichéd, meditating, yoga-loving, mealy-mouthed. In 2007 he developed mobygratis.com, a large online resource offering independent film-makers and film students a licence to use his music for free. If their films are commercially successful, the revenue from licence fees must go to the Humane Society. He says he wants to propose a more rational, evidence-based approach to wealth.

“We are still attached to the idea of the redistribution of wealth,” he says. “As progressive lefties, we’re all brought up to think that is a good idea. In the old days, it meant the difference between eating and not eating. Nowadays the person on $30,000 consumes twice the calories of the millionaire, and has a bigger TV and works fewer hours.

“There is an underlying assumption that if wealth were distributed more evenly then people would be happier, but there is unfortunately very little anthropological or sociological evidence to support that idea, unless there are institutions to support the basic needs of community, like food and shelter. Confusing materialism with happiness is the essence of our culture.”

While west LA is plastic surgery and gold-plated toilets, he says, his own neighbourhood is “David Lynch wearing an old T-shirt and mowing the lawn”. Among the millionaires of Los Feliz, conspicuous consumption is frowned upon. He knows several who live “incredibly austere lives. I was having tea with Jim Carrey the other day. He’s basically just giving everything away. He just realised that owning three planes was stressing him out . . .”

In his New Statesman diary, Moby said that life in LA offered him miles and miles of lavender-scented name-dropping.

“Coldplay played the Rose Bowl recent­ly,” he says. “And the Rose Bowl holds 75,000 people. It’s a struggle for me to sell 2,000. At first, I winced with a little jealousy. But then I thought, ‘If my career was at that Coldplay level, how would that actually affect my daily existence? Would it make my shoes fit better? Would it make the water pressure in my shower better?’ As long as you’ve satisfied the basic hierarchy of needs – enough to eat, clean air to breathe, bears not eating your legs – happiness is all where and how you put your attention.”

***

He goes to his kitchen cupboard and from among the colanders and measuring jugs he extracts a black velvet fedora – size seven, silk-lined, from a London company established in 1879. In green marker around the inside rim are the words “With love from David – Christmas 2005”. Bowie gave it to him over Christmas dinner that year. “It’s the hat that he wore in The Man Who Fell to Earth,” Moby says. “There’s this amazing picture of him wearing it with John Lennon and it’s clearly when he was doing a lot of cocaine.”

Moby lived on Mott Street in Little Italy and Bowie lived on Mulberry Street. “I had a little roof deck, and he had a beautiful roof terrace, and we could wave at each other.” They were neighbours and friends, worked on music together, went on tour together, had barbecues together. He says the title of Bowie’s last album, Black Star, is a reference to the 1960 Elvis Presley song of the same name “about the end of a life” (“And when a man sees his black star,/He knows his time, his time has come”).

“David had been sick for a long time,” he says. “Or ill, as you say in the UK. So, David had been ill for a long time. I was very pleased that . . . after he died, people were asking me, ‘How do you feel?’ and I’m like, ‘Actually, I’m just kind of happy that he lived as long as he did.’ Because I . . . had thought, yeah, I had thought that he was going to die a little before that. So.”

The Radiohead singer Thom Yorke lives just up the street from him in Los Angeles but Moby has never met him “as far as I know”. Apart from Bowie, he claims not to have musician friends.

“Musicians – and I’m sure you’ve encountered this many times – have a sense of self-importance that is off-putting,” he says. “It is very hard to be friends with someone who thinks that just by showing up, they’re doing something special. At the end of the day, you want to say to them, ‘You know what? You wrote a couple of good songs. Let’s put it in perspective.’”

He was born on 11 September 1965, and on his 36th birthday he watched the twin towers burning from his roof deck. He tells me that when the second plane hit and it became clear the first was no accident, he heard “the cumulative effect of ten thousand rooftops covered with people, and the weirdest scream. A scream of horror but also a scream of understanding.”

Fifteen years on, he talks about this year’s politics as a Manichaean thing. “Half the world are motivated by fear and desire to move backwards, and the other half are motivated by optimism and a desire to move forward rationally. It’s religious tolerance versus fundamentalism; it’s racism versus inclusion. I wonder if there’s a way we can make peace with that whole other half of humanity who are holding on to a non-evidence-based approach to the future. But I don’t know what it is.” He has known Hillary Clinton for two decades, was a vocal supporter of hers during the election run and released a pair of anti-Trump tracks for Dave Eggers’s music project 30 Days, 50 Songs.

He says that many celebrity Clinton backers were cautious to come out for her during the primaries “because Bernie supporters wanted to crucify you. Now Trump has united and inspired Democrats more than anything since the Vietnam War.”

The election result, he says, might just be “the equivalent of a crystal meth addict going on one last bender. Maybe this bender will finally convince Americans to stop voting for Republicans. Because they are terrible. There has always been an understanding that if everyone in America voted, there would be no Republican politicians. The reason Republicans win is that most Americans don’t vote.

“Those of us on the left who were brought up to be tolerant of people who had different opinions from us – well that’s great, ­unless the opinions are bigoted and wrong. If someone is a climate-change denier, they are wrong. If someone voted for Brexit, they are wrong. If someone voted for Trump, they are wrong. There is a lot of ambiguity in the world, but not about these things.”

The clock ticks towards 11.15am and Moby, ever punctual, is done.

“These Systems Are Failing” is out now on Little Idiot/Mute

Kate Mossman is the New Statesman's arts editor and pop critic.

This article first appeared in the 08 December 2016 issue of the New Statesman, Brexit to Trump