Reviewed: Justin Bieber at the O2

Dazed and deeply confused.

I had great hopes for this, and not just because it had been hailed, flatulently, as the biggest show on earth. Here’s a child prodigy cast in the Michael Jackson / Stevie Wonder mould who has thrown himself on the altar of entertainment, to be pawed at by teens and poked by haters who consider him the end of all recorded music.

There is perhaps no harder-working boy in the Western world. His songs are inspirational, aspirational pop anthems pre-tooled for huge stadiums. It will be an incredibly smart and exciting pop concert, I tell myself. But as the shadow of Bieber, suspended on wings, is flashed like a harpy on the monitors and the arena fizzes with firecrackers in a baroque display that bears no relation whatsoever to the slick r’n’b of his recent album Believe, it’s clear that this is going to be one of those profoundly depressing O2 experiences, sending you back on the Jubilee line gazing at your own reflection and wondering when your heart turned so small and black.

Bieber comes on stage at 10.20pm, which is a bit of an issue on a Monday night for an audience of 20,000 children who’ve been waiting three hours. Rock-and-roll behaviour doesn’t impress kids. Lip-syncing, they’re fine with – all the great pop acts do it nowadays, or at least make use of the “guide vocal”. Bieber got where he did because he can sing, but the main component of these kind of shows, apart from video projections, is punishing stage routines with so many leaps and slides it’s all you can do to stop your trousers falling down. Against the athletics on stage his distant, processed vocal is unnerving. It could be an animatronic dummy up there – and somehow you suspect that this thought is driving the Bieber fever: the live shows set children so much further away from their adored object than they are day-to-day, on Twitter and YouTube, there’s got to be some way of getting closer. And there is.

Tickets for the Believe 2013 tour come in various VIP tiers. For £330, you get what’s described as an “incredible” seat, a meeting and photo opportunity with Bieber himself, plus a gift bag and matching lanyard. For £175 you get a merely “amazing” seat (loser) and the bag – and you don’t get to meet him. Opting for the latter would be crueller than putting your child into care. The live industry has done a great job finding new streams of revenue, and the meet ‘n’ greet is now more important to “Beliebers” than the concert – a way calibrating their commitment and proving it, instantly, on Facebook. It’s not just Justin who does this, of course. Cheryl Cole, Taylor Swift, Katy Perry and Lady Gaga all have to make nightly small-talk with 30 teens too shy to speak after their two-hour gigs, and it can’t be much fun.

Descending, with wings. Photograph: Getty Images

Tonight is about watching a talented person labouring under levels of fame and physical pressure so severe they turn you from a performer into a panting automaton. It’s more like the recent Rihanna concerts than the shows of Gaga or Swift, who seem so utterly in control of their worlds. There’s something in the constant use of home-video footage of Bieber as a toddler and child – his “journey” beamed up, contrasted with the voices of journalists speculating that he “can’t make the transition from boy to man” – that speaks a profound lack of confidence, even contempt.

As a child, like Donny Osmond, he was singing mature, appropriately chaste love songs to fantasy ladies; two years ago, a fan claimed to be bearing his child after a backstage encounter (the Platinum Package) but he emerged from the scandal pretty much unscathed. Now aged 19, it’s probably time for him to lose the purity-ring reputation but his fanbase hasn’t changed, and like all great child stars he looks younger than his years. He is stuck in a crevice between childhood and maturity that would be far better navigated if he occasionally sat down at the end of the runway with a guitar, and looked around himself, and spoke to people – as the Believe: Acoustic album suggested he would. But for some reason he barely communicates, can't seem to improvise. He’s still too gamine to pull off the urban superstar thing, and the hefty beats and guy on the decks saying “make some nooooiiiiiisse” seem to underline his fragility.

Towards the end of the gig one lucky punter is pulled from the crowd and placed on a throne like a prom queen, treated to a personal rendition of a song called “One Less Lonely Girl”. This sort of “inspirational” section happens at a lot of the big pop shows, feeding the cult of The Self that dominates youth culture at the moment, telling young people they can “do anything” before they know who they are, or what they want to do. Bieber’s own believe-in-yourself speech comes from a video projection rather than the real person standing below. As he leads the girl off stage, reminding himself of her name, it’s hard to tell which of them looks more dazed.

 

Justin Bieber reaches out to fans during his first night at the O2. Photograph: Getty Images

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

This article first appeared in the 11 March 2013 issue of the New Statesman, The audacity of popes

SAMUEL COURTAULD TRUST
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The monochrome set

In Pieter Bruegel’s hands, even black and white paintings can be full of colour.

Grisailles – monochrome images usually painted in shades of grey and white – have a long tradition. Early examples appeared in the 14th century as miniatures or manuscript illuminations and then later on the outside of the folding panels of altarpieces, where they imitated sepulchre statues and offered a stark contrast to the bright colour of the paintings inside. With their minimal palette, grisailles also offered painters a chance both to show off their skill and to add their bit to the age-old artistic debate about paragone: which was superior – sculpture, with its ability to show a figure in three dimensions, or painting, with its powers of illusion? By pretending to be sculpture, grisailles could better it.

The first artist to paint grisailles as independent works for private enjoyment and contemplation was the Netherlander Pieter Bruegel the Elder (circa 1525-69), whose folk scenes of peasants carousing or of hunters in a snowy landscape have long been staples of art’s quotidian, earthy strand. Only about 40 works by him are now known and of those, just three are grisailles (not a term he would have recognised; he referred to the pictures simply as “painted in black and white”). This trio of survivors has been reunited for the first time, at the Courtauld Gallery, with an accompanying selection of copies and engravings – a mere ten pictures in all – for a fascinating one-room exhibition.

The grisailles show a deeper and more intellectual artist than the sometimes slapstick figure who would dress as a peasant in order to gatecrash weddings in the Brabant countryside and record the drunken and playful goings-on in his pictures. They reflect the position of the Low Countries in Bruegel’s time, caught between the Catholicism of their Spanish overlords and the emerging Protestantism that had been sparked by Martin Luther only eight years before Bruegel’s birth. These tensions soon erupted in the Eighty Years War.

Of the three paintings, two show religious subjects – The Death of the Virgin (1562-65) and Christ and the Woman Taken in Adultery (1565) – and one is a scene that would have been familiar in the streets around him, Three Soldiers (1568). This last, lent by the Frick Collection in New York, shows a drummer, a piper and a standard-bearer in the elaborately slashed uniforms of German Landsknechte mercenaries. Such groupings featured often in German prints and Bruegel’s small picture is a clever visual game: painting could imitate not only sculpture, but prints, too. What’s more, the gorgeously coloured uniforms (mercenaries were exempt from the sumptuary laws that restricted clothing to sedate colours) could be shown to be just as arresting even in black and white.

If this is a painting about painting, the ­religious works have, it seems, added layers of meaning – although it is always difficult with Bruegel to work out what that meaning is and how personal it might be. The Courtauld’s Christ and the Woman Taken in Adultery shows Jesus stooping in front of the Pharisees and saving the accused woman from stoning by writing in the dust, “He that is without sin among you, let him first cast a stone at her.” That he spells out the words in Dutch rather than Hebrew, which was more usual in other images of the scene (and which he uses on the tunic of one of the learned men observing the mute play), suggests that this picture – a plea for clemency – was intended to serve as a call for religious tolerance amid mounting sectarian antagonism. While the gaping faces of the onlookers recall those of Hieronymus Bosch, the flickering calligraphic touches and passages of great delicacy are all his own.

The picture stayed with Bruegel until his death, so it had a personal meaning for him; more than 20 copies were subsequently made. Included in the exhibition are the copies painted by his sons, Jan and Pieter the Younger (a coloured version), as well as the earliest known print after it, from 1579, by Pieter Perret, which shows some of the detail in the crowd around the central figures that has been lost in the discoloured panel.

If the sombre tones of grisaille are suited to the pared-down faith advocated by Luther, the death of the Virgin was a familiar topic in Catholic and Orthodox iconography. Bruegel’s picture, from Upton House in Warwickshire, depicts an episode that doesn’t actually appear in the Bible. A group of Apostles and mourners has gathered around the Virgin’s bed, the scene lit by the heavenly light emanating from the dying woman and the five flames from the candles and the hearth that correspond to the five wounds suffered by her son on the cross. Domestic items litter the room – a slice of orange, slippers, a dozing cat – and there is a sleeping attendant, unaware of the miracle of Assumption that will shortly unfold. Here is a moving nocturne in which the mysteries of religion emerge from and disappear back into the shadows.

While Bruegel’s peasant works display a delight in physical pleasure, these three bravura works, painted for humanist connoisseurs and for himself, portray the sober, spiritual concerns that come to the fore once the last drop has been drunk. 

The exhibition runs until 8 May. For more details, go to: courtauld.ac.uk

Michael Prodger is an Assistant Editor at the New Statesman. He is an art historian, Senior Research Fellow at the University of Buckingham, and a former literary editor.

This article first appeared in the 11 January 2016 issue of the New Statesman, The legacy of Europe's worst battle