Mossman on music: American Idiot

The Green Day-inspired musical reviewed.

The new Green Day musical reminds me of the bit in Naked Gun 33 1/3 where they’re reading out the Oscar nominations for Best Supporting Actress. “Fatal Affair: One woman’s ordeal to overcome the death of her cat, set against the background of the Hindenburg Disaster”; “Basic Analysis: One woman’s fight against a yeast infection, set against the background of the tragic Buffalo Bills season of 1968”. Billie Joe Armstrong’s two-hour stage show is one man’s failure to put his trousers on, set against the backdrop of 9/11 and the invasion of Iraq.

It is churlish to criticise the plot of a Juke Box musical. Queen’s We Will Rock You follows a group of “Bohemians” fighting against “Radio Gaga” (processed music, boy bands) and searching for the elusive “Brighton Rock” (a guitar buried in a cave); Rock Of Ages has developers trying to knock down the club where all the characters hang out, simply to facilitate a segue into Starship’s "We Built This City". In many ways, the worse the link, the more fun that moment of recognition.

But there’s something grim about Green Day’s attempt to turn their Grammy-winning concept album (“a response to the realities of the post 9/11 era”) into a stage musical – not because the subject is too heavy, but because, judging by how fearfully they tiptoe around it on stage, the “promise” of 9/11 has simply been used to put bums on seats.

Of course you don’t want to see people dancing round the Twin Towers (and you don’t). I’m not living in America: perhaps this masterpiece of vaguery worked better there – it managed 421 nights on Broadway, though Armstrong had to start appearing in it himself in order to up the ratings. But two dozen TV screens broadcasting a garbled narrative about all sorts of nasty things like AIDS and earthquakes (and terrorism) while lead character Johnny cries “I’m fed up of afternoons of shit-talking and blah-fucking-blah” is not a poignant rumination on an era, and shouldn’t be billed as one.

In Green Day’s original 2004 album, Johnny was called Jesus of Suburbia. He met a punk freedom fighter and fell in love with a woman (called Whatsername) who represented “mother revolution”. It wasn’t Bertolt Brecht but it meant something – it was impassioned, and ambitious, and bold for a snarky little punk rock band to come out with a song called "Wake Me Up When September Ends".

It’s assumed that the musical-going public are too thick to handle allegory, so rather than those abstract figures we’ve got Johnny, Tunny and Matt. The former becomes a junkie, and when that doesn’t work out he comes home deducing, “She was right, I am an idiot … This is my rage. This is my love. This is my town.” Apart from its visualisation of chronic loserdom in Johnny, the show’s political content is focused on Tunny, who is seduced into war with the baffling libretto “[his] dream turned red, white and blue! But I thought that good guys don't wear red, white, and blue! Nobody seems to agree on anything these days!” The stage is briefly awash with dancing soldiers but no actual war is mentioned, just as no president is mentioned (there’s a truncated clip of George Bush’s “you’re either with us…”) and no real-life, world-changing event.

Stage shows generate regular cash and introduce your back catalogue to a new audience. Billie Joe is not exactly up the dumper – Green Day’s new album ¡Uno! has been met, as the saying goes, with a mixed critical reaction, he’s now 40 and he went into rehab last month following a meltdown on stage in Las Vegas: it’s not hard to guess why someone thought this musical would be a good idea. But Green Day, unlike Queen or Abba, don’t have enough hits to fill a full-length stage show – just three or four; they’d have been better off harnessing their “slacker” thing and going down the Avenue Q or Loserville route, if they really wanted to see their name in lights. And maybe there is a “post-9/11” musical to be written one day – by Stephen Colbert, or David and Amy Sedaris, or Jon Stewart, or maybe all four of them together. Well, maybe.

Green Day’s "American Idiot" is at the Edinburgh Playhouse next week and on a national tour, ending at London’s Hammersmith Apollo in December.

Billie Joe Armstrong on Broadway with the cast of American Idiot. Photo: Getty Images.

Kate Mossman is the New Statesman's arts editor and pop critic.

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Eighty pages in to Age of Anger, I still had no idea what it was about

When Pankaj Mishra describes a “postmodern collage rather than a coherent doctrine”, he inadvertently summarises his own book.

Most books arrive on the market dragging a comet tail of context: the press release, the blurb on the back, the comparison with another book that sold well (sometimes this is baked into the title, as with a spate of novels in which grown women were recast as “girls”, variously gone, or on the train, or with dragon tattoos or pearl earrings). Before you even start reading, you know pretty much what you will get.

So I was particularly disconcerted to reach page 80 of Pankaj Mishra’s Age of Anger and realise that I didn’t really know what it was about. The prologue starts with a recap of the tyrannical career of the Italian poet Gabriele D’Annunzio, namechecks The Communist Manifesto, describes how Europeans were enthralled by Napoleon’s “quasi-autistic machismo”, links this to the “great euphoria” experienced in 1914, mentions that Eugene Onegin “wears a tony ‘Bolívar’ hat”, then dwells on Rimbaud’s belief that not washing made him a better writer, before returning to D’Annunzio to conclude that his life “crystallised many themes of our own global ferment as well as those of his spiritually agitated epoch”.

Psychologists have demonstrated that the maximum number of things that a human can hold in their brain is about seven. The prologue is titled “Forgotten Conjunctures”. I might know why they have been forgotten.

Two pages later, Mishra is at it again. How’s this for a paragraph?

After all, Maxim Gorky, the Bolshevik, Muhammad Iqbal, the poet-advocate of “pure” Islam, Martin Buber, the exponent of the “New Jew”, and Lu Xun, the campaigner for a “New Life” in China, as well as D’Annunzio, were all devotees of Nietzsche. Asian anti-imperialists and American robber barons borrowed equally eagerly from the 19th-century polymath Herbert Spencer, the first truly global thinker – who, after reading Darwin, coined the term “survival of the fittest”. Hitler revered Atatürk (literally “the father of the Turks”) as his guru; Lenin and Gramsci were keen on Taylorism, or “Americanism”; American New Dealers later borrowed from Mussolini’s “corporatism”.

This continues throughout. The dizzying whirl of names began to remind me of Wendy Cope’s “Waste Land Limericks”: “No water. Dry rocks and dry throats/Then thunder, a shower of quotes/From the Sanskrit and Dante./Da. Damyata. Shantih./I hope you’ll make sense of the notes.”

The trouble comes because Mishra has set himself an enormous subject: explaining why the modern world, from London to Mumbai and Mosul, is like it is. But the risk of writing about everything is that one can end up writing about nothing. (Hang on, I think I might be echoing someone here. Perhaps this prose style is contagious. As Nietzsche probably wrote.) Too often, the sheer mass of Mishra’s reading list obscures the narrative connective tissue that should make sense of his disparate examples.

By the halfway point, wondering if I was just too thick to understand it, I did something I don’t normally do and read some other reviews. One recorded approvingly that Mishra’s “vision is . . . resistant to categorisation”. That feels like Reviewer Code to me.

His central thesis is that the current “age of anger” – demonstrated by the rise of Islamic State and right-wing nationalism across Europe and the US – is best understood by looking at the 18th century. Mishra invokes the concept of “ressentiment”, or projecting resentment on to an external enemy; and the emergence of the “clash of civilisations” narrative, once used to justify imperialism (“We’re bringing order to the natives”) and now used to turn Islamic extremism from a political challenge into an existential threat to the West.

It is on the latter subject that Mishra is most readable. He grew up in “semi-rural India” and now lives between London and Shimla; his prose hums with energy when he feels that he is writing against a dominant paradigm. His skirmish with Niall Ferguson over the latter’s Civilisation: the West and the Rest in the London Review of Books in 2011 was highly enjoyable, and there are echoes of that fire here. For centuries, the West has presumed to impose a narrative on the developing world. Some of its current anxiety and its flirtation with white nationalism springs from the other half of the globe talking back.

On the subject of half of us getting a raw deal, this is unequivocally a history of men. We read about Flaubert and Baudelaire “spinning dreams of virility”, Gorky’s attachment to the idea of a “New Man” and the cultural anxieties of (male) terrorists. Poor Madame de Staël sometimes seems like the only woman who ever wrote a book.

And yet, in a book devoted to unpicking hidden connections, the role of masculinity in rage and violence is merely noted again and again without being explored. “Many intelligent young men . . . were breaking their heads against the prison walls of their societies” in the 19th century, we learn. Might it not be interesting to ask whether their mothers, sisters and daughters were doing the same? And if not, why?

Mishra ends with the present, an atomised, alienated world of social media and Kim Kardashian. Isis, we are told, “offers a postmodern collage rather than a coherent doctrine”. That is also a good description of this book. 

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 19 January 2017 issue of the New Statesman, The Trump era