Unamazing Grace

Grace Coddington's memoir is neither brutally honest nor amusingly bonkers. Thank God for the cat psychic.

Grace: a Memoir
Grace Coddington
Chatto & Windus, 416pp, £25

When I got to page 306 of Grace Coddington’s memoir, I nearly cried with excitement. The cause was these lines: “In New York, I’m cat central: absolutely everyone calls me for advice. They call me if they need to find a vet or discuss their cat’s symptoms or get the telephone number of my cat psychic.” A cat psychic! Praise be. For more than 300 long, sterile pages, I had been waiting for the kind of class-A, uncut, high-street-value nuttiness that the fashion industry does so well but . . . nada. Just endless, meandering anecdotes about minor setbacks on photo shoots, short-lived marriages and photographers being a pain in the arse.

I had expected more from Coddington, who became a well-known face outside the fashion world with the 2009 documentary The September Issue. It was ostensibly a record of Vogue’s largest ever advertising-driven autumn special edition in 2007 but what emerged instead was a portrait of the relationship between Coddington, the magazine’s creative director, and its icy editor, Anna Wintour.

The documentary contrasted the two women, who both started at Vogue on the same day in 1988. There were many shots of Wintour, implacable behind sunglasses, sitting with barely concealed impatience while designers and underlings fluttered around her. The only person who confronted her was Coddington, who emerged as the creative whirlwind behind the fashion stories that are supposedly the magazine’s core (although the documentary made it clear just how much these are secondary to the advertisers’ needs). Visually, they were opposites: Wintour whippet-thin in pristine twinsets and $600 sandals; Coddington in clomping flats and black drapery, her hair a henna-ed exclamation mark surrounding her striking face.

After the documentary, Coddington began to be recognised in the street and was signed up to write this memoir, an orange brick of a book stuffed with personal pictures, fashion photos and her illustrations. The trouble is, as Coddington admits in the endnotes, words just aren’t her thing. “I’ve barely read two books in my life that aren’t picture books,” she writes. A colleague, Michael Roberts, was drafted in to “bring my voice to life”; the result is that the passion and vivacity Coddington showed in The September Issue have been largely ironed out, like the crow’s feet from a supermodel’s face.

The raw material is there, but she seems incapable or unwilling to ponder its deeper significance, which is something of a failure for a memoir writer. For example, Coddington spent the 1960s as a model in London and Paris and the darker side of the fashion industry occasionally glimmers through. “After one wild night,” she writes, “I remember accepting a lift from Roman Polanski. He stopped short at his house and tried dragging me inside. I escaped, but had to walk the rest of the way back to my place.” Nothing more is said.

Later, when she is working at Vogue, Helmut Newton repeatedly hassles her to let him photograph her nude. Then, one day, he says: “You remember how I always wanted to do that nude before it was too late? Well, now it is.” Again, Coddington does not reflect: she moves on to write about the time Newton photographed Nadja Auermann as Leda, being raped by a taxidermied swan.

The shallowness is particularly galling as Coddington’s life has extraordinary moments. Her sister, Rosemary, became addicted to drugs and died, leaving Grace to care for her elder son, Tristan, now an orphan. The father of the younger boy, Finn, was still alive and so Finn departed to live with him. “I last saw Finn, who I believe is quite mathematically bright, at my mother’s funeral. He was 14 years old,” she writes. “I understand he still lives somewhere in Wales.” And so Finn leaves the story.

Eventually, Coddington’s crashing lack of interest in anything non-fashion-related begins to grate. On a trip to China in 1979, the main outcome of seeing first-hand the effect of communism on the country is that she ditches the “fanciful, brocaded chinoiserie-inspired clothes” she had brought for the shoot and instead dresses the model in the “plain, functional Mao suits in either khaki or blue”. It doesn’t do much to counter the criticism that the fashion industry regards other cultures as merely fodder for its dressing-up box (see also a “tribal” photo shoot later in the book showing a model with painted-on Polynesian tattoos).

My policy on this is that if you’re going to write about the fashion industry – which is beautiful and creative but also ludicrous, selfobsessed and politically unaware to the point of being offensive – without criticism, then go all out. As Tyra Banks would say, “Own it.” Yet Coddington doesn’t do this either (I suspect because her co-writer was savvy enough to cut out those bits). Hence my relief on getting to the cat psychic. That, at least, is well worth reading. I mean, the woman thinks she can talk to cats.

Grace Coddington, left, with Anna Wintour. Photo: Getty

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.

This article first appeared in the 10 December 2012 issue of the New Statesman, Greece: a warning for Britain?

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Stop saying identity politics caused Trump

It's a wildly unsophisticated analysis that ignores the fact that all politics is inflected by identity.

Look, I don't mean to be funny, but is there something in the water supply? When Mark Lilla wrote his jeremiad against "identity liberalism" in the New York Times, it was comprehensively picked over and rebutted. But this zombie take has risen again. In the last 24 hours, all these tweets have drifted across my timeline:

And then this (now deleted, I think, probably because I was mean about it on Twitter).

And finally, for the hat-trick . . .

Isn't it beautiful to see a Blairite, a Liberal Leaver and a Corbynite come together like this? Maybe there is a future for cross-spectrum, consensual politics in this country.

These are all versions of a criticism which has swilled around since Bernie Sanders entered the US presidential race, and ran on a platform of economic populism. They have been turbocharged by Sanders' criticisms since the result, where he blamed Clinton's loss on her attempt to carve up the electorate into narrow groups. And they are now repeated ad nauseam by anyone wanting to sound profound: what if, like, Black Lives Matter are the real racists, yeah? Because they talk about race all the time.

This glib analysis has the logical endpoint that if only people didn't point out racism or sexism or homophobia, those things would be less of a problem. Talking about them is counterproductive, because it puts people's backs up (for a given definition of "people"). She who smelt it, dealt it.

Now, I have strong criticisms of what I would call Pure Identity Politics, unmoored from economics or structural concerns. I have trouble with the idea of Caitlyn Jenner as an "LGBT icon", given her longstanding opposition to gay marriage and her support for an administration whose vice-president appears to think you can electrocute the gay out of people. I celebrate female leaders even if I don't agree with their politics, because there shouldn't be an additional Goodness Test which women have to pass to be deemed worthy of the same opportunities as men. But I don't think feminism's job is done when there are simply a few more female CEOs or political leaders, particularly if (as is now the case) those women are more likely than their male peers to be childless. Role models only get you so far. Structures are important too.

I also think there are fair criticisms to be made of the Clinton campaign, which was brave - or foolish, depending on your taste - to associate her so explicitly with progressive causes. Stephen Bush and I have talked on the podcast about how hard Barack Obama worked to reassure White America that he wasn't threatening, earning himself the ire of the likes of Cornel West. Hillary Clinton was less mindful of the feelings of both White America and Male America, running an advert explicitly addressed to African-Americans, and using (as James Morris pointed out to me on Twitter) the slogan "I'm With Her". 

Watching back old Barack Obama clips (look, everyone needs a hobby), it's notable how many times he stressed the "united" in "united states of America". It felt as though he was trying to usher in a post-racial age by the sheer force of his rhetoric. 

As Obama told Ta-Nehisi Coates during his last days in office, he thought deeply about how to appeal to all races: 

"How do I pull all these different strains together: Kenya and Hawaii and Kansas, and white and black and Asian—how does that fit? And through action, through work, I suddenly see myself as part of the bigger process for, yes, delivering justice for the [African American community] and specifically the South Side community, the low-income people—justice on behalf of the African American community. But also thereby promoting my ideas of justice and equality and empathy that my mother taught me were universal. So I’m in a position to understand those essential parts of me not as separate and apart from any particular community but connected to every community."

Clinton's mistake was perhaps that she thought this caution was no longer needed.

So there are criticisms of "identity politics" that I accept, even as I wearily feel that - like "neoliberalism" - it has become a bogeyman, a dumpster for anything that people don't like but don't care to articulate more fully.

But there are caveats, and very good reasons why anyone pretending to a sophisticated analysis of politics shouldn't say that "identity politics caused Trump".

The first is that if you have an identity that any way marks you out from the norm, you can't change that. Hillary Clinton couldn't not be the first woman candidate from a major party running for the US presidency. She either had to embrace it, or downplay it. Donald Trump faced no such decision. 

The second is that, actually, Clinton didn't run an explicitly identity-focused campaign on the ground, at least not in terms of her being a woman. Through the prism of the press, and because of the rubbernecker's dream that is misogyny on social media, her gender inevitably loomed large. But as Rebecca Solnit wrote in the LRB:

"The Vox journalist David Roberts did a word-frequency analysis on Clinton’s campaign speeches and concluded that she mostly talked about workers, jobs, education and the economy, exactly the things she was berated for neglecting. She mentioned jobs almost 600 times, racism, women’s rights and abortion a few dozen times each. But she was assumed to be talking about her gender all the time, though it was everyone else who couldn’t shut up about it."

My final problem with the "identity politics caused Trump" argument is that it assumes that explicit appeals to whiteness and masculinity are not identity politics. That calling Mexicans "rapists" and promising to build a wall to keep them out is not identity politics. That promising to "make America great again" at the expense of the Chinese or other trading partners is not identity politics. That selling a candidate as an unreconstructed alpha male is not identity politics. When you put it that way, I do accept that identity politics caused Trump. But I'm guessing that's not what people mean when they criticise identity politics. 

Let's be clear: America is a country built on identity politics. The "all men" who were created equal notably excluded a huge number of Americans. Jim Crow laws were nothing if not identity politics. The electoral college was instituted to benefit southern slave-owners. This year's voting restrictions disproportionately affected populations which lean Democrat. There is no way to fight this without prompting a backlash: that's what happens when you demand that the privileged give up some of their perks. 

I don't know what the "identity politics caused Trump" guys want gay rights campaigners, anti-racism activists or feminists to do. Those on the left, like Richard Burgon, seem to want a "no war but the class war" approach, which would be all very well if race and gender didn't intersect with economics (the majority of unpaid care falls squarely on women; in the US, black households have far fewer assets than white ones.)

Those on the right, like Daniel Hannan, seem to just want people banging on about racism and homophobia to shut up because he, personally, finds it boring. Perhaps they don't know any old English poetry with which to delight their followers instead. (Actually, I think Hannan might have hit on an important psychological factor in some of these critiques: when conversations centre on anti-racism, feminism and other identity movements, white men don't benefit from their usual unearned assumption of expertise in the subject at hand. No wonder they find discussion of them boring.)

Both of these criticisms end up in the same place. Pipe down, ladies. By complaining, you're only making it worse. Hush now, Black Lives Matter: white people find your message alienating. We'll sort out police racism... well, eventually. Probably. Just hold tight and see how it goes. Look, gay people, could you be a trifle... less gay? It's distracting.

I'm here all day for a discussion about the best tactics for progressive campaigners to use. I'm sympathetic to the argument that furious tweets, and even marches, have limited effect compared with other types of resistance.

But I can't stand by while a candidate wins on an identity-based platform, in a political system shaped by identity, and it's apparently the fault of the other side for talking too much about identity.

Helen Lewis is deputy editor of the New Statesman. She has presented BBC Radio 4’s Week in Westminster and is a regular panellist on BBC1’s Sunday Politics.