Glastonbury on the BBC Radio 1: Better off at home?

Pyramid selling.

Glastonbury
BBC Radio 1

“I’m not just saying this ’cos this is the BBC but I’m genuinely going to be catching up on iPlayer all week.” Huw Stephens is lounging in Nick Grimshaw’s Glastonbury tepee, comparing notes. “I saw someone at the Stones with a baby,” sniffs Grimshaw. “Newborn baby. And I thought, ‘Weird accessory to bring – a newborn.’” Children at festivals are but a heavy and inconvenient Anglo-Saxon affectation. “Who was that?” sympathises Stephens. “Dunno!” shrugs Grimmy, appalled.

Never has Grimshaw been so likeable – sucking his teeth about a day ahead of being professionally and relentlessly upbeat about bands like Noah and the Whale and possibly not being entirely honest about what he did after the headlining act last night. (“Went for a Chinese. Sweet and sour chicken with rice. Then came home.”) It made a pleasant change from Jo Whiley up in the bosom nookery smiling fondly at everyone on the roster, from Kenny Rogers to Bruce Forsyth. For some reason, it has long been the BBC’s unquestioning job to be enthusiastic and humble about everything to do with Glasto but this year the corporation plugged a tone of particularly unceasing middlebrow moral uplift. ] Even Mick was at it, tweeting pics of himself looking excited holding the door of a portable toilet or swaddled in cashmere on the helipad. Jagger – that old miser and icecold businessman – will not be taken for a fool and proved himself on Saturday yet again as a guy never to make mistakes. Only from the mouths of some was it more bearable than others. In between sets on the BBC Introducing Stage, Jen Long and Ally McCrae – both under 25 and easily the busiest and most interesting presenters delivering any radio commentary this year, sweetly cackling and melodramatic to cover their inexperience – confessed innocently that they may have seen the best of things had they stayed at home.

“I could just about catch the edge of the TV screen in front of the Pyramid Stage,” confided McCrae, “so I’m just gonna watch it all back on iPlayer.” Jen nods, feeling for a moment comfortingly together after three days snowblinded by BBC zeal and righteousness. That said, maths clearly isn’t her thing. “I was up in the tower and looking out over the sea of . . . 2,000? Six thousand? I dunno how many people were there. But lots.”

Unhappy campers: BBC iPlayer provides a festival in a box. Photograph: Getty Images.

Antonia Quirke is an author and journalist. She is a presenter on The Film Programme and Pick of the Week (Radio 4) and Film 2015 and The One Show (BBC 1). She writes a column on radio for the New Statesman.

This article first appeared in the 08 July 2013 issue of the New Statesman, The world takes sides

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Why is the Handmaid's Tale claimed as feminist, when it's deeply ambivalent about the movement?

The scapegoating of the anti-porn movement, Offred’s longing for hand cream - these feel like digs at second-wave feminists.

In a recent piece for the New York Times, Margaret Atwood tackled the question of whether or not her 1985 work The Handmaid’s Tale ought to be considered a feminist novel:

"If you mean an ideological tract in which all women are angels and/or so victimized they are incapable of moral choice, no. If you mean a novel in which women are human beings — with all the variety of character and behavior that implies — and are also interesting and important, and what happens to them is crucial to the theme, structure and plot of the book, then yes."

On the face of it, this seems a reasonable answer. It all depends on what one means by “feminist”. And yet, I can’t help thinking: if that’s the case, are those really our only two options?

Do we have to choose between a feminism which accords women no moral agency and one which merely tells that women are people, too? Certainly if it’s the latter, then Atwood is right that “many books are ‘feminist’”. The trouble is, I’m not sure such a definition gets us very far.

For instance, last week the cast of Hulu’s television adaptation of The Handmaid’s Tale caused controversy by appearing to suggest that the story was not feminist at all. In truth what was said did not deviate significantly from Atwood’s earlier comments. “It’s a human story,” claimed Elizabeth Moss, the actress who plays Offred, “because women’s rights are human rights.”

While it’s difficult to argue with that – unless one genuinely believes that women are not human – it’s a statement that grates, not least because it has an air of apology about it. What is really being emphasised here, and in Atwood’s earlier definition? The humanity of women, or the applicability of women’s stories to those humans who actually matter, that is, the men? 

It’s not always clear, which highlights a double-bind feminists often find ourselves in when discussing not just women’s art, but our politics, spaces and experiences. Regardless of whether or not we choose to universalise – “it’s just human experience!” – or to specify – “it’s a female-only issue!” –  there’s always a way for us to end up losing. We’re either erasing or essentialising; either we’re absorbed into the male default or accused of complicity in our own marginalisation.

The Handmaid’s Tale is a rich, brilliant novel, not least because there is no clear moral path one can negotiate through it. This is one of the reasons why I’ve found the impulse of some to treat it as a warning or call to action in the face of current threats to women’s rights both simplistic and inaccurate. The book contains an ambivalence towards women who might be described as feminists which often spills over into outright hostility or blame. This may be part of what is meant by treating women, feminists among them, as human beings, but we therefore need to take care in treating this as any kind of template for a politics of our own.

 “Yes,” writes Atwood in her New York Times piece, “[women] will gladly take positions of power over other women, even — and, possibly, especially — in systems in which women as a whole have scant power.” Yet there are no men in Gilead who rival Serena Joy, Aunt Lydia or even Janine in their grotesqueness. In contrast to them, the Commander seems almost endearing with his scrabble and his old magazines. Certain details – the scapegoating of the anti-porn movement, Offred’s longing for hand cream, the butter used as moisturiser – feel almost clumsy, deliberate digs at what Atwood has called “that initial phase of feminism when you weren’t supposed to wear frocks and lipstick”. It seems ironic to me, at a time when the loudest voices of protest against real-life surrogacy are those of radical, rather than liberal, feminists, that The Handmaid’s Tale’s own depiction of radicals as pro-natalist or extremist has not prompted a more nuanced reception of any purported message.

Yet this isn’t to discount the value of Atwood’s work to feminists exploring issues such as reproductive exploitation, faith and sexual agency. If one accords the novel the same respect one might accord a work that focuses on human experience which happens to be male, then it ceases to be a matter of whether one is able to say “look, women are people!” (of course we are) or “look, the baddies here are the same ones we’re facing now!” (they’re not, at least not quite). Hypothetical futures, in which gender relations are reimagined, expand our own understanding of our space in this world, as women in the here and now.

All too often, to count as human, women must consent to have their femaleness – that thing that makes them other – disregarded. The same is not true for men in relation to maleness. There’s no need to stress the universal applicability of men’s stories; it will already be assumed. By contrast, women are expected to file down all the rough edges in order to make their stories fit into a template created by and for men. It’s either that or remain on the outside looking in. Either women must have no individual narrative or we must have no specificity.

Where is the third option, the one where our own experiences get to reshape what being human actually means? Where our relationship with power is seen as something other than a diluted version of men’s?

I think it could be all around us, in the stories we tell. We just need to piece it together, in a space that is neither outside nor in, neither feminist nor apologetically neutral, but both female and human at once.  

Glosswitch is a feminist mother of three who works in publishing.

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