Sign of the times: revellers at the Berlin Love Parade in 2006, the last year it was held in the city
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Fly on the Wall: Berlin by Rory MacLean

The German capital lacks a modern-day chronicler. This book aims to change that.

Berlin: Imagine a City
Rory MacLean
Weidenfeld & Nicolson, 432pp, £25

One of the mysteries of Berlin is that while it attracts many writers, it has a strange tendency to sap them of their creative juices when they get there. I know scores of German authors who live in Berlin, court publishers at parties in Berlin and socialise with other writers in Berlin, but just can’t get any work done inside the city borders – they go to the Baltic coast, the Bavarian mountains or rural Brandenburg to do that.

This may be one of the reasons there is a curious gap on the shelf where one would expect to find the must-read non-fiction history about Berlin: the kind of book strangers would thrust into your hands when you tell them you are moving to the hard-partying new “capital of Europe”. London has Iain Sinclair and Peter Ackroyd; New York has Colson Whitehead; Paris has Graham Robb and Adam Gopnik: writers who tell you not just about the city’s history but also its emotional or psychological effects. But Berlin? Tobias Rapp, David Wagner or Hanns Zischler have recently come close in German but they haven’t been translated into English.

Rory MacLean’s Berlin: Imagine a City is an intelligent, entertaining and ambitious attempt to fill the gap. It tries to capture the essence of the German capital in 23 portraits of Berliners through the ages, from wandering troubadours singing songs among a patchwork of dirty hovels in the Middle Ages, to young easyJetters wandering in a post-clubbing trance through the shiny metropolis of now.

MacLean visualises Berlin’s rise through the story of Frederick the Great, whose uncle first declared the city capital of Prussia and who himself ordered the building of Sanssouci palace outside the city gates, his own tribute to the Enlightenment. We see fin de siècle Berlin through the eyes of the sculptor Käthe Kollwitz; Reichshauptstadt Berlin through those of Hitler’s architect, Albert Speer; and cold war Berlin via the CIA super-agent Bill Harvey, who audaciously dug a tunnel into the Soviet sector.

The breezy portrait of Frederick II, who was given a regiment of 131 children to drill when he was six years old but ended up a frustrated poet, is one of the best chapters in the book because it gets at the paradoxes that still define Berlin: the artistic hub with the proletarian manners, the world city that can feel like an island, the capital that launched wars but couldn’t feed its own citizens.

Another chapter distills Berlin’s characteristic mix of militarism and debauchery into almost parabolic form. The golden statue of Victoria that sits on top of the Victory Column in Tiergarten, built to commemorate Prussia’s defeat of the Danes and known amongst locals as “Goldelse”, is revealed to have been inspired by Else Hirsch, a prostitute hired as a life model by the sculptor Friedrich Drake. Actually, MacLean admits at the end of the book, that one really is a fictional story: these days, he argues in an afterword, biographers need narrative to propel the facts, and “the notion of non-fiction may itself be a myth”.

The reasoning behind this move is sound: Prussian princes and published poets leave behind records of their lives but the poor working women of Alt-Moabit don’t. If we want a biography that shows both sides of Berlin, it needs to be allowed some artistic licence. The rendering of the “fictive biographies” is more tricky. MacLean fashions short stories, imagined letters and mini plays but few of the invented stories here are as fascinating and morally complex as the real lives. Who could have made up Walter Rathenau, the Weimar Republic’s foreign minister, a Jewish pacifist who helped arm Hitler; or Fritz Haber, the scientist who drafted Albert Einstein’s marriage separation agreement and invented poison gas?

MacLean’s narrative-led city writing works better in the first half of the book than the second. On one hand, he breathes life into medieval history that would otherwise feel dead and dusty. On the other, he lets more recent Berlin legends get away with their own myth-making when a reality check would have been more appropriate.

The portrait of Marlene Dietrich is much more forgiving of her tempers and self-deceptions than the late Max Schell’s documentary Marlene, and David Bowie is allowed to bestride this pile of biographical sketches as Berlin’s troubadour king, the one artist whose creativity is not frustrated or curtailed by Berlin.

Bowie’s Berlin trilogy records are undoubtedly still great, not least because songs such as “Neuköln” and “Yassassin” broke new ground in tapping into the sounds of Kreuzberg’s migrant communities. But it’s worth remembering that Bowie mainly shaped the English-speaking world’s view of the German metropolis rather than Berlin’s view of itself. To suggest that Bowie performing “Heroes” outside the Reichstag in 1987 “may even have helped to bring down the Wall” is extremely generous, especially since almost every rock band that played Berlin in the 1980s has staked that claim. For context, it might have helped to point out that twice as many Berliners had watched English prog-rockers Barclay James Harvest play the same site seven years earlier.

The appeal of modern Berlin is largely due to its ability to accommodate both the Bowie fans and the BJH crowd: the cool and the naff, the beautiful and the ugly. Even compared to London, Berlin can feel like a radically liberal place, where people still drink beer and smoke cigarettes on the underground, and different social groups cut their own paths through the urban jungle. But one of the annoying side effects of that same mentality is that it can lead to a mass of posturing young people, in love with the idea of Berlin but unengaged with the city itself .

MacLean has written a great book about Berliners though perhaps not quite one about Berlin. It suggests that one of the reasons the city proves so resistant to the definitive non-fiction portrait is that it has for too long been “the capital of reinvention”. “Berlin is a place where men set their dreams in stone, or at least in brick,” MacLean writes about Karl Friedrich Schinkel, the architect who designed Berlin’s neoclassical centre. And sometimes such colossal monuments can make it difficult to see beyond.

Philip Oltermann is the author of “Keeping Up With the Germans: a History of Anglo-German Encounters” (Faber & Faber, £9.99)

Philip Oltermann is the author of "Keeping Up With the Germans: a History of Anglo-German Encounters"

This article first appeared in the 19 February 2014 issue of the New Statesman, The Space Issue

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Why hasn’t British Asian entertainment built on the Goodness Gracious Me golden age?

It is 20 years since the original radio series of Goodness Gracious Me aired. Over two decades, the UK media portrayal of Asians hasn’t used its success to evolve.

Save for a handful of special one-off episodes, Goodness Gracious Me hasn’t occupied a primetime TV slot for nearly two decades. Yet still it remains the measuring stick for British Asian comedy.

The sketch show, which transitioned seamlessly from radio to screen (it started as a BBC Radio 4 series in 1996), has stood the test of time and is as much a staple of modern British Asian culture as Tupperware or turning up an hour late.

What Goodness Gracious Me did so expertly was to take a set of serious issues facing first, second and now, I suppose, third generation migrants, and turn them on their heads. 

In making light of the pressures of academic expectation or family drama, Goodness Gracious Me wasn’t playing down the poignancy of such concerns; it was raising awareness and combatting their uglier side with humour.

It offered resonance and reassurance in equal measure; it was ok to have an embarrassing uncle who insisted he could get you anything much cheaper, including a new kidney, because other people like you did too.

That Goodness Gracious Me was broadcast on a mainstream channel was also a victory for minorities; it made us feel integrated and, perhaps more importantly, accepted. Against the backdrop of Brexit, what wouldn’t we give for that treatment now?

Really, though, the jewel in Goodness Gracious Me’s crown was its willingness to recognise diversity within diversity. It is a relic of a departed era when discourse on TV around Asians was different, when the broad church of that term was truly represented, rather than reduced to one catchall perception of British Muslims.

Goodness Gracious Me offered insight into the experiences and idiosyncrasies – religious or otherwise – of Indians, Pakistanis, Bangladeshis, Sri Lankans and even English people. It’s what made it so accessible and, in answering why subsequent programmes have failed to reach similar heights, this is a good starting point.

Without the flexible sketch format, the modern Asian sitcom Citizen Khan has struggled to cover multiple topics, and, by being specifically about a Muslim family, it leaves many non-Muslim Asians wondering: where’s ours?

I hasten to add that I feel plenty of sympathy for the British Muslim community, hounded by tabloid headlines that attack their faith, but it would be disingenuous to suggest that non-Muslim Asians are sitting pretty in 2016 and don’t need a similar level of support in terms of positive public perception.

The current volume of British Asian media products is fairly good. The BBC has its dedicated network, The Good Immigrant essay collection was one of the outstanding reads of the year, and we still have champions of comedy in Romesh Ranganathan and Nish Kumar.

But I think ultimately it comes down to the broadness of appeal, rather than the quantity of products. Goodness Gracious Me was not only able to engage the full spectrum of British Asia; it transcended its target audience and was on terrestrial TV.

The British Asian media on offer now is up against it, released as the country’s attitude towards foreigners completes a full circle back to the same suspicion my grandfather encountered in the Sixties.

Fewer outlets are willing to explore the stretch of what it means to be Asian, either by denying it due consideration in mainstream shows or by peddling their own monolithic observations. The BBC Asian Network, for example, is laudable in its existence, but does little to engage the young Asians who aren’t into techno spliced with Bhangra.

The mainstream representations of Asians in Western film and television that are commissioned, meanwhile, are irritatingly limited and sometimes inaccurate. In an article for the Guardian last year, Sara Abassi lamented the disproportionate appetite for “gritty post-9/11 films about conservative Pakistani families”, and that the researchers of American series Homeland failed to realise that the national language of Pakistan isn’t Arabic.

When I interviewed the actor Himesh Patel for the No Country for Brown Men podcast, he suggested that the answer to re-establishing Asians in mainstream media, both here and in America, was three-fold. The first challenge to overcome was for outlets to acknowledge that not all Asians fit the same religious or cultural profile; the second was to be open to placing Asians in non-Asian specific products to better reflect their presence in society.

Patel, who is best known for his portrayal of Tamwar Masood in the soap opera EastEnders, made his third recommendation based on this role. He felt that characters should be written with only their personality in mind, making the ethnicity of the actor who plays them incidental. Tamwar’s awkwardness but underlying kindness, Patel said, was what defined him – not his skin colour.

Goodness Gracious Me, though a primarily Asian show and a comedy at that, actually taught some salient lessons about representation. It succeeded in providing a window into a multiplicity of cultures, but at the same time wasn’t a total slave to the politics of identity – several of the 100-plus characters needn’t have been Asian at all. It was reflexive to the times we lived in and a perfect advertisement for empathy. That is why we still talk about it today.

Rohan Banerjee is a Special Projects Writer at the New Statesman. He co-hosts the No Country For Brown Men podcast.