Reggae revisited

A tribute to the forgotten venues that helped shape black British culture.

Reggae Britannia, BBC Four's latest archive-heavy trawl through music history is notable for the absence of concrete setting. There are ironic settings: Tony Blackburn -- not a DJ known to covet dubplates -- strutting outside Broadcasting House in period attire and the leafy suburb of John Hassel (whose Hassel Recordings pressed much independent British reggae vinyl), complemented by Good Life-type footage of neurotic neighbours mowing their lawns. Then there are the gritty urban settings: the Coventry estates, around which the Specials started their ska revival, and to the west of them the perma-grey Birmingham streets where UB40 seem to have been filmed standing around smoking, studiously affecting the pose "Unemployed of Thatchers Britain™" for much of the early 1980s.

But what of the places in which British reggae musicians met, danced, smoked and drank in? The many makeshift venues, such as the shells of houses in Notting Hill where blues parties were held, and the licensed reggae clubs run by Caribbean émigrés and pioneering white promoters, dotted around the UK: Count Suckle Cue Club in 1960s Paddington, for example; or the Bouncing Ball in Peckham, run by Admiral Ken in the 1970s?

In many ways, Reggae Britannia's companion piece is Legacy in the Dust, the 2008 documentary that follows the same chronological arc (beginning with the release of Desmond Dekker's "Israelites" in the 1960s) and shares many of the same talking heads, such as Dennis Bovell, Bunny Lee and Don Letts. The key difference is, while Reggae Britannia looks at history from a mannered distance, Legacy... tells it better by zooming in on one venue in particular, the Four Aces on Dalston Lane in Hackney.

This multistoreyed, multi-roomed, Victorian-built hulk was labyrinthine -- a reggae centre as if concocted in the mind of Jorge Luis Borges -- and at different times had been home to myriad clubs, such as the Rambling Rose, Cubies, 007 and the Hideaway; as well as, in one large abandoned auditorium for a period of time, a car showroom. The bricolage of imagery, stock footage mixed with images that the film-maker Winstan Whitter recorded in the later years of acid house and jungle raves at the appropriately titled Labyrinth, reflects the venues three-and-a-half decades. Whitter, whose father was a barman and chef at the venue, highlights its role in the evolution of reggae into dance music, from ska, to rocksteady, to dub, to lovers, to dancehall and the evolution of jungle.

Legacy... may never be on general release due to copyright issues (there is the odd screening), but it nails the vital autonomous role that cultural spaces such as these played, necessarily out of sight and underground for a demographic under the cosh. Kingston-born Newton Dunbar, Four Aces' proprietor for over 33 years, today tells of National Front threats outside his door and being constantly "fitted up" by the police -- he was taken to court over 14 times but never convicted of anything.

Four Aces was just one venue that contributed greatly to the evolution of reggae music in Britain. The Bamboo Club, which was run by Tony Bullimore, later a round-the-world yachtsman, in Bristol; the Venn St Social Club in Huddersfield that welcomed Gregory Isaacs and John Holt; they have pretty much all disappeared, succumbing to the genre's inevitable slide out of fashion. But many were forcibly closed down. When the Four Aces closed it was in the sights of Hackney Council for years. Dunbar was handed a compulsory purchase order in 1998, to make way for a cinema that never came. After the theatre was demolished in 2007, Dalston Square, four Barratt Homes tower blocks were erected on the site next to the new Dalston Junction station. Provocatively and without consent, one was named Dunbar Tower.

"Until black people in England can achieve representative influence in national institutions, and a fair amount of control over their own cultural institutions -- especially the reggae industry -- they will remain isolated in sub-standard worlds," reflected the African-American scholar Henry Louis Gates Jr in 1976 in his essay "Black London", based on a London visit while black-run clubs were common in comparison to today, when Form 696, introduced by the Met a few years ago, has made it difficult for grime and R'n'B acts even to perform or DJ at venues without intrusive checks being made. He was pessimistic about reggae's potential for black British youth even at its height. "Reggae is the channel for urging forth an inevitable and drastic social change," he wrote, before adding a proviso: "...soon."

Reggae Britannia is on BBC Four from Friday 11 February.

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In the name of the father: Patricia Lockwood on sex, centaurs and Catholicism

The author of the viral poem “Rape Joke” talks about growing up with her gun-toting Catholic “priestdaddy”.

“Oh my fricking God. It’s a centaur.” The American poet Patricia Lockwood and I are in the lobby of a Whitehall hotel and she is finding the quantity of equine art distracting. I have already been skipped along a corridor to examine the bizarrely detailed rendering of a horse’s anus in a Napoleonic painting (“They made a point of doing him straight up the butt”) that turns out to be a copy of Théodore Géricault’s Charging Chasseur. Now a statue on the mantelpiece has caught her eye, prompting a reverie on what she saw at the British Museum a couple of days ago: “A wonderful statue of a man kneeing a centaur in the balls. It’s the most important thing to me there. It’s so beautiful.”

The confluence of violence, sex, orifices, animals and mythology runs throughout Lockwood’s work in wild and witty poems such as “The Whole World Gets Together and Gangbangs a Deer” (inspired by the realisation that “Bambi is a puberty movie”) and “Revealing Nature Photographs” (pastoral verse meets porn spam) – and it also colours her new book, Priestdaddy, a deeply idiosyncratic family memoir in which copulation is a go-to metaphor. Her dad’s frenzied, tuneless playing raises the prospect that he might be “having sex with the guitar”; during Lockwood’s teenage depression, she writes, the only thing she was having sex with “was the intolerable sadness of the human condition, which sucked so much in bed”.

Lockwood (pictured at her First Holy Communion) has dark, cropped hair and elfin features, pearly white nails and sleeping cats on her knees (an effect achieved with decorated tights – “Let this be for the stocking boys,” she says). Her voice is deadpan, frequently dipping into laughter without losing her poise. She is one day off her 35th birthday and has been married since she was 21. Her father, Greg, is a priest and, along with her four siblings in a succession of rectories across the Midwest, she was raised a Catholic – thus ensuring, she says, the permanent sexual warping of her mind.

“We Catholics become perverts because of the way sex is discussed in strictly negative terms. I saw pictures of aborted foetuses before I knew what basic anatomy was.”

As a devout teenager, she attended a youth group called God’s Gang and was given a virginity pledge in the form of a business card. The group leaders had a “very hip and young” approach: “We’re going to tell you every single thing you can do, in explicit terms, and just be like, ‘But don’t do it.’”

The ribald humour of her writing – Lockwood is renowned on Twitter for her surreal “sexts” – often contains a darkness. The poem that made her name, “Rape Joke”, takes her experience of being raped at 19 by a boyfriend and metes it out in discrete, increasingly devastating soundbites and images. It was posted online in 2013 and went viral, leading to a publishing deal for her collection Motherland Fatherland Homelandsexuals.

After the rape, Lockwood was “absolutely insane” for about five years, but it’s not as if she was entirely happy before: at 16, she had attempted suicide by taking a hundred Tylenol tablets. Her memoir recounts, too, being embedded in a church mired in scandal, a claustrophobic situation that hit home when a priest close to her was arrested for having sex with a 14-year-old boy. Such events led to Lockwood abandoning her faith and escaping with Jason, her future husband, whom she met on an online poetry messageboard.

When Patricia was 30, she and Jason ran out of money and moved back to the rectory, allowing her to observe her parents afresh. The resulting portraits in Priestdaddy are larger than life: her mother, Karen, is a hyperactive generator of mad puns and proverbs; her ex-navy father is a self-mythologising, right-wing whirlwind of talk radio, guns and Tom Clancy novels. Married Catholic priests are rare but Greg, previously a Lutheran minister, got the pope’s permission to convert. Usually to be found in his underwear, he wants for no new expensive gadget or guitar, though the family is expected to make sacrifices. In 2001, two weeks before Patricia – who learned to read at three and was writing poetry at seven – was supposed to leave for college, he told her that they couldn’t afford it. He later “changed the story in his mind so that I had said I don’t need to go”.

“Growing up in my household,” she says, “all of these far-right, retrograde ideas of gender roles and the man as patriarch existed from the very beginning. But I didn’t think of my house as a bellwether of what was going to happen.” It came as no surprise to her that Greg and many like him voted for Trump. When she reported on a Trump rally in February 2016, she “moved like a ghost through the crowd. They saw me as one of their own.”

Anger at her father’s selfishness “would be useless”, and Lockwood respects his sense of vocation, which she feels she has inherited. She has believed in her own genius ever since she was writing “mermaids-having-sex-with-Jesus poems” at the age of 19. Jason is her support staff, licking her envelopes and buying her clothes. His offering the previous day was a T-shirt emblazoned with Justin Bieber’s face: it revealed how much she resembles the singer – “a full 90 per cent overlap” – and is definitely not ironic.

“Do you think we only got irony after Christ was crucified?” she wonders, and then spots two black-clad priests in dog collars who have sat down across the room from us. “Ooh,” she exclaims, awed and delighted, and then, in a whisper, ever confident in her powers of creation: “I manifested them.”

“Priestdaddy: A Memoir” is published by Allen Lane. “Motherland Fatherland Homelandsexuals” is published by Penguin

Tom Gatti is Culture Editor of the New Statesman. He previously edited the Saturday Review section of the Times, and can be found on Twitter as @tom_gatti.

 

This article first appeared in the 25 May 2017 issue of the New Statesman, Why Islamic State targets Britain

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