To knit or not to knit?

Malachy Tallack wrestles with his desire to knit, a practice synonymous with his Fair Isle home.

A strange and unnatural urge has come over me this week . . . I am thinking about knitting a jumper.

For the past two years, a knitting machine has occupied the corner of our kitchen, and I have barely looked at it for most of that time. But suddenly I find myself compelled to create something on it; a desire that is neither sensible nor entirely explicable. Particularly since, for the brief period when I did use a knitting machine, not long after we first moved to the island, I was terrible at it. And it nearly drove me mad.

For most people, Fair Isle is synonymous with knitting and knitwear. The brightly coloured, banded patterns that are now associated with the island first came to prominence towards the end of the 19th century, though their origins are less clear. Because of their alleged similarity to certain aspects of Moorish design, legend had it that the patterns were borrowed from the Spanish sailors who were stranded here in 1588, when the Armada vessel El Gran Griffon wrecked on the island. But that is not a theory that is given much credence these days.

In fact, original Fair Isle patterns bear an uncanny resemblance to the traditional patterns of certain other sub-arctic regions, which makes some sense, though it is not obvious why the patterns here should be so different from traditional patterns in Shetland. It is not a puzzle that is likely to be solved easily.

What is clear though is that all of the raw materials – soft, strong wool from sheep, as well as plants and lichens for dyeing – have been available on the island for millennia, and that people have been making good use of these materials for a very long time indeed.

The trade in Fair Isle knitwear has also been long-running, though its history as a fashion item began just around 150 years ago. By the 1920s, when the Prince of Wales was pictured in a (Shetland-made) Fair Isle patterned sweater, teeing off at St. Andrews, the style had become well-known enough that islanders were appealing to the Board of Trade to trademark the name ‘Fair Isle’. They were trying to protect what might these days be termed ‘cultural property’, particularly from the much larger Shetland industry.

That attempt proved unsuccessful unfortunately, though islanders were allowed to over-print the Shetland trademark with the words ‘Made in Fair Isle’. Since then, of course, the patterns have become public property. It is now possible to buy a ‘Fair Isle-style sweater’, machine-knitted in China, which bears only the slightest resemblance to the original island patterns. Top fashion designers too, such as Alexander McQueen, also make use of the Fair Isle ‘brand’.

The only place where authentic Fair Isle garments are available these days is in Fair Isle. A co-operative group, Fair Isle Crafts Ltd., was launched in 1980 to try to preserve the dwindling knitwear industry on the island, and to ensure a reasonable wage for the knitters. They are still producing ‘hand-frame knitted’ garments today.

It is no longer possible to buy hand-knitted sweaters here, but they are still being produced in Shetland, where knitters generally earn about 50 pence an hour. Consumers are simply not willing or able to pay a fair price for a garment that can take up to 120 hours to produce.

When I first came to Fair Isle, I joined Fair Isle Crafts and learned to knit. In the time I was a member I was noted for both my lack of productivity and my lack of skill. The other members were probably just as relieved as I was when I eventually gave it up.

I think I will manage to resist the temptation of the machine for a little longer.

Photographs by Dave Wheeler

Malachy Tallack is 26 and lives in Fair Isle. He is a singer-songwriter, journalist, and editor of the magazine Shetland Life.
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It's easy to see where Berlin is being rebuilt – just hit the streets

My week, from walking the streets of Berlin to class snobbery and the right kind of gentrification.

Brick by brick, block by block, the people are rebuilding the city once called Faust’s Metropolis. To see it clearly, put your boots on. One of the most bracing walks starts by the Gethsemane Church, which served as a haven for dissenters in the last days of the GDR and takes you down ­towards the Hackescher Markt.

Here, in what is still the eastern half of a divided city that wears its division more lightly, is a Berlin experience both old and new. In three decades of frequent visits, it has been fascinating to note how much this part of town has changed. Even a decade ago these streets were rundown. With crumbling buildings showing bulletholes, it wasn’t hard to imagine what the place looked like in 1945. Now there are lilacs, blues, and yellows. Cafés, bars and restaurants abound, serving the young professionals attracted to the city by cheap rents and a renewed sense of community.

 

Breaking the fourth wall

Looking north along Schliemannstraße, you’ll find a delightful vista of well-tended balconies. It’s a pleasant place to live, notwithstanding the gaggle of grotesques who gather round the corner in the square. On Kastanienallee, which forms the second leg of the walk, an old city feels young. It’s a kind of gentrification but the right kind. There’s more to eat, to drink, to buy, for all.

Berlin, where Bertolt Brecht staged his unwatchable plays, was supposed to have been transformed by a proletarian revolution. Instead, it has been restored to health by a very middle-class one. Germany has always had a well-educated middle class, and the nation’s restoration would have impossible without such people. The irony is delicious – not that irony buttered many parsnips for “dirty Bertie”.

 

The new snobbery

The British Museum’s survey of German history “Memories of a Nation” is being presented at the Martin-Gropius-Bau as “The British View”. Germans, natürlich, are curious to see how we observe them. But how do they see us?

A German friend recently in England  said that the images that struck him most forcibly were the tins of food and cheap booze people piled up in supermarkets, and the number of teenage girls pushing prams. Perhaps Neil MacGregor, the former director of the British Museum who will shortly take up a similar role here at the new Humboldt Forum, may turn his attention to a “German View” of the United Kingdom.

There’s no shortage of material. In Schlawinchen, a bar that typifies Kreuzberg’s hobohemia, a college-educated English girl was trying to explain northern England to an American she had just met. Speaking in an ugly modern Mancunian voice that can only be acquired through years of practice (sugar pronounced as “sug-oar”), she refer­red to Durham and York as “middle class, you know, posh”, because those cities had magnificent cathedrals.

When it comes to inverted snobbery, no nation can match us. To be middle class in Germany is an indication of civic value. In modern England, it can mark you as a leper.

 

Culture vultures

The Humboldt Forum, taking shape by the banks of the Spree, reconsecrates the former site of the GDR’s Palace of the Republic. When it opens in 2018 it will be a “living exhibition”, dedicated to all the cultures of the world. Alexander von Humboldt, the naturalist and explorer, was the brother of Wilhelm, the diplomat and philosopher, whose name lives on in the nearby university.

In Potsdamerplatz there are plans to build a modern art museum, crammed in between the Neue Nationalgalerie and the Philharmonie, home to the Berlin Philharmonic. Meanwhile, the overhaul of the Deutsche Staatsoper, where Daniel Barenboim is music director for life, is likely to be completed, fingers crossed, next autumn.

Culture everywhere! Or perhaps that should be Kultur, which has a slightly different meaning in Germany. They take these things more seriously, and there is no hint of bogus populism. In London, plans for a new concert hall have been shelved. Sir Peter Hall’s words remain true: “England is a philistine country that loves the arts.”

 

European neighbours

When Germans speak of freedom, wrote A J P Taylor, a historian who seems to have fallen from favour, they mean the freedom to be German. No longer. When modern Germans speak of freedom, they observe it through the filter of the European Union.

But nation states are shaped by different forces. “We are educated to be obedient,” a Berlin friend who spent a year at an English school once told me. “You are educated to be independent.” To turn around Taylor’s dictum: when the English speak of freedom,
they mean the freedom to be English.

No matter what you may have heard, the Germans have always admired our independence of spirit. We shall, however, always see “Europe” in different ways. Europe, good: we can all agree on that. The European Union, not so good. It doesn’t mean we have to fall out, and the Germans are good friends to have.

 

Hook, line and sinker

There are fine walks to be had in the west, too. In Charlottenburg, the Kensington of Berlin, the mood is gentler, yet you can still feel the city humming. Here, there are some classic places to eat and drink – the Literaturhauscafé for breakfast and, for dinner, Marjellchen, a treasure trove of east Prussian forest delights. Anything that can be shot and put in a pot!

For a real Berlin experience, though, head at nightfall for Zwiebelfisch, the great tavern on Savignyplatz, and watch the trains glide by on the other side of Kantstraße. Hartmut Volmerhaus, a most amusing host, has been the guvnor here for more than 30 years and there are no signs that his race is run. The “Fisch” at twilight: there’s nowhere better to feel the pulse of this remarkable city. 

This article first appeared in the 01 December 2016 issue of the New Statesman, Age of outrage