After the tsunami, slow news day syndrome

Now the waves have receded, the media are using the Fukushima nuclear plant to ramp up the fear fact

I remember 12 September 2001. I spent the day on a coach heading up to Liverpool for a football match, and all you could hear was the rustling of newspaper pages as people tried to parse the horrors of the terror attacks. For the first time in a while, I bought a newspaper; everybody did. At times like that, we turn to traditional media to help us explain the inexplicable.

We'd all been sitting, open-mouthed and incredulous, in front of the television the night before, attempting to process the images we were seeing. "It looked like something out of a film," came the refrain, time after time. It looked unreal because it was so shocking, but there it was, in front of our eyes. This wasn't entertainment: this was real horror, and it was hard to look away.

We've had a similar response to the awful events in Japan over the past few days. This was a disaster that, unlike previous natural phenomena causing huge losses of life, took place in daylight, in a developed country, with the news cameras rolling to capture everything and amateurs on the ground using high-quality cameraphones to record the unfolding tragedy. Never before has a disaster been caught on such a scale; the astonishing videos and incredible photographs still have the power to shock and dismay.

Even in this age of social media, where we may have encountered the story for the first time away from the mainstream, we have turned to newspapers and broadcasters to explain it all to us. "It looks like something out of a disaster movie," you hear time and again. But we know that it's not CGI; that those specks captured on film desperately running or driving from the tsunami are real people with real lives.

We turn to the media to help us when we find it hard to explain a story like the 11 September 2001 attacks, or the Japanese earthquake: when confronted with the evidence, the footage, the deaths on such a scale, we find it hard to deal with what we are seeing and hearing, and look to the village elders to explain. That's the strength of the old media, which have performed tremendously well in this crisis, but it's a weakness, too.

This excellent blog post at Xark helps explain why. Events like the Japanese tragedies, and other great losses of life, are thankfully rare. Extraordinary events elsewhere, such as the uprisings in the Middle East, are equally uncommon. It's not what the mainstream does during these times of crisis that is the problem – we all end up heading back to the BBC, or our favourite newspaper, to help us process what's going on – but what happens in between those times; what goes on during slow news days.

What it can lead to is a catastrophisation of the mundane in order to approximate a verisimilitude of those times when real disasters strike; to re-create that feeling of helplessness in the news consumer, that need to have things explained in the face of incomputable enormity. That's why you see health scares, cancer scares, weather scares, immigration scares and so on in the tabloids: it's an attempt to paint a picture of impending catastrophe, to tap in to your fear, to make you feel like you need these unfolding disasters explained.

With that in mind, it's worth noting that while broadcasters on the whole have been careful to portray the developing problems at the Fukushima nuclear plant – chilling though they are – in the context of more serious events, the tabloids have been a little bit keener to ramp up the fear factor. Slow news day syndrome is creeping back now that the waves have receded. A new disaster is needed, whether it's really there or not.

Patrolling the murkier waters of the mainstream media
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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