Italian Ways by Tim Parks: In Italian train stations, the spirit of Kafka is at work

The author of a trilogy of studies on Italy, Tim Parks always keeps his ear to the ground, looking for the telltale nuance, the occluded revelation of national character.

Italian Ways: On and Off the Rails from Milan to Palermo
Tim Parks
Harvill Secker, 288pp, £16.99

“How is it,” wonders Tim Parks, “that Italians always know I’m not Italian, even before I speak to them?” The author of a trilogy of studies – Italian Neighbours, An Italian Education and A Season with Verona – ought to know the answer to that one. In any given situation – at the café, in the football stadium, on the train – Parks is the one with his ear to the ground, listening for the telltale nuance, the occluded revelation of national character.

Unlike most Italophiles, Parks has always allowed himself to ironise much of what he not only observes but is obliged, by the need to make money and bring up children, to participate in. In a pair of comedic romps he wrote early on, he chronicled the efforts of a penniless English-language teacher to ingratiate his way into a rich Veronese family while systematically offing its members. No need to consult Freud.

But, however hard he finds it to suppress his disappointment – at the country’s gift for obfuscation, for generating absurdity – Parks loves and marvels at the place. His books gawp admiringly at the ritual comfort with which Italians can say one thing and do another – lionise the family, for example, while volunteering for a one-child policy or worship at the altars of God and Mammon like the Renaissance bankers in Parks’s Medici Money. “This is a nation,” he writes, “at ease with the distance between ideal and real. They are beyond what we call hypocrisy. Quite simply they do not register the contradiction between rhetoric and behaviour. It’s an enviable mindset.”

A mix of profound familiarity and lingering incredulity is what makes Parks such a pleasing travel companion as he embarks once again on a tour of the peninsula. Parks’s latest is a study of the country as seen through the prism of rail travel. Italian Ways sounds like a book with tunnel vision and even a bit of a return journey, given how much travelling he did in his book about supporting the local football team (A Season with Verona). It is anything but.

Having commuted for years between Verona and Milan to teach students to translate, Parks knows his way around the Ferrovie dello Stato Italiane. This is a state-owned concern very much in the (loss-making) business of underpinning everything that makes Italy Italian. The railways are monumentally in debt, overmanned and grappling with the impossible task of weaning Italians off historical entitlements. Parks meets all manner of people on the train: one bravura passage finds him in a compartment on a long ride to Sicily, listening in like a highly attuned anthropologist. Among the archtypes are, as ever, the furbo and the pignolo – the trickster and the stickler – who here continue their eternal co-dependence like characters from the commedia dell’arte.

In the stations, Parks watches the spirit of Kafka at work: the senseless fines, the English words (“fast ticket”, “Intercity”, “smart” class), the pompous efforts to modernise, the prolix train announcements as unreliable as any fictional narrator. “Italy is not a country for beginners,” he warns, after navigating a bureaucratic labyrinth to buy a season ticket.

It’s only halfway through the book that Parks ventures south of the Po to Florence on a sleek, new, high-speed “arrow” train and, in the final third, he embarks on a tour of the sclerotic south. Italy’s two countries, divided by a common language, reveal themselves as he plummets towards Sicily, self-pitying and, as its residents all parrot, “abbandonata”. It has terrible trains. All of the south does. He spends much time on replacement coaches (the mode of transport for his great novel Europa), musing on Italy’s “eternal dilem - ma”: how to match up to its towering past and ignore the coming cataclysm.

Parks’s most penetrating study of his adoptive home remains An Italian Education, which explains the mollycoddling mamma, from whom all else flows. It may be less ambitious but Italian Ways is older and wiser. And, thanks to all that meditating he did in Teach Us To Sit Still, more peaceable – apart from the moment he loses it with a ticket inspector.

Like the best train journeys, you don’t want it to end (which it does in Milano Centrale with a wonderful belly laugh). Parks notes le coincidenze – the all-important connections – between train travel and reading. It’s a habit he welcomes in his fellow passengers, as it means they’re quiet. Happily, Italians on the move aren’t voracious bookworms; if they were, Italian Ways would not contain such multitudes.

Italian routes: A train arrives into Milano Centrale. Photograph: Getty Images.

This article first appeared in the 01 July 2013 issue of the New Statesman, Brazil erupts

Show Hide image

Anti-semitism and the left: something is rotten in the state of Labour

Labour held three separate inquiries into anti-Semitism within its ranks during the first part of 2016. A new book by Dave Rich investigates how we got to this point.

The relationship between the left and the Jews has always been a complex one – ostensibly harmonious but with an underlying unease. For decades, the left’s ideological stance against racism and intolerance made it – in Britain, at least – a natural home for Jews. Its largest party, Labour, could rely on a majority share of Britain’s Jewish vote. Yet the 19th-century German socialist August Bebel, who described anti-Semitism as “the socialism of fools”, understood that, like a tumour, it has always existed in the left-wing body politic.

It is this duality that Dave Rich seeks to explore in his impressive and important book. How, he asks, did we get to the situation in which Labour, the party whose founding principles include opposing bigotry, felt the need to hold three separate inquiries into anti-Semitism within its ranks during the first part of 2016?

For so long, the dichotomy was simple, consisting of a clash of two notions of the Jew: an oppressed figure deserving of the left’s solidarity and the perennial embodiment of socialism’s great enemy, capitalism. In the words of (the Jewish) Karl Marx:


What is the worldly religion of the Jew? Huckstering. What is his worldly God? Money . . . Money is the jealous god of Israel, in face of which no other god may exist. Money degrades all the gods of man – and turns them into commodities . . . The bill of exchange is the real god of the Jew.


Whether or not Marx meant the words ironically (as many academics contend), he articulated the most prominent leftist critique of Jews of his time. However, as Britain’s former chief rabbi Jonathan Sacks has argued, anti-Semitism, like any virus, must mutate to survive. Now the most significant word in the quotation above – which Marx uses figuratively – is not “money”, as he would have seen it, but “Israel”.

As Rich notes, the link between British Jews and Israel is almost inviolable. While support for Israeli policies is mixed (there is much opposition to the settlements), he records that 82 per cent of British Jews say that the country plays a central role in their identity, while 90 per cent see it as the ancestral home of the Jewish people. Set against this is his (correct) observation that: “Sympathy for the Palestinian cause and opposition to Israel have become the default position for many on the left – a defining marker of what it means to be progressive.” He argues that once you discover what someone on the left thinks about Israel and Zionism, you can usually guess his or her views on terrorism, Islamist extremism, military intervention and British-American relations.

When Stalin’s show trials and bloodlust finally discredited communism, many on the left, bereft of an ideology, fell into a dull, almost perfunctory anti-Americanism, dressed up as “anti-imperialism”. Intellectually flaccid but emotionally charged, this strand of thought became – to those on the hard left who had for so long been confined to the margins – all-encompassing. The dictum “My enemy’s enemy is my friend”, in effect, was adopted as its slogan. Any Middle Eastern or South American dictatorship that “stands up” to the US ipso facto is an ally, as is any Islamist hate preacher who does so. Israel, viewed as a US-backed colonial outpost, became the physical manifestation of all that was wrong with the world.

With Jeremy Corbyn’s election as Labour leader last year, this particular leftist world-view entered the heart of the party. In 2008, Corbyn wrote of the Balfour Declaration – the UK government’s promise to British Jews of a homeland in Palestine – that it had “led to the establishment of the state of Israel in 1948 and the expulsion of Palestinians . . . Britain’s history of colonial interference . . . leaves it with much to answer for.” The description of Israel as a colonialist enterprise, rather than a movement for sovereignty through national independence, and the culpability of an “imperial” Britain, encapsulate the twin impulses that drive Corbyn’s beliefs about foreign affairs.

The problem, Rich argues, is that it is just a short step from these beliefs to the ideas that Israel should not exist and that its Western supporters, who include most Jews, are racists. Combined with a resurgence of social media-charged conspiracies about Zionist wealth and power, the left has formed an anti-racist politics that is blind to anti-Semitism. Jews are privileged; they are wealthy; they cannot be victims.

Thus, “Zionist” has become not a term to describe a political position but an insult; thus, Jews, unless they denounce Israel (their “original sin”), are excluded from the left that now dominates the Labour Party. When such ideas become normalised, anything is possible. Jackie Walker, the recently suspended vice-chairwoman of the Corbyn-supporting group Momentum, can claim with sincerity that “many Jews” were the “chief financiers” of the slave trade, a modern myth and piece of bigotry popularised by the Nation of Islam’s Louis Farrakhan – a notorious anti-Semite – in a 1991 book.

By the middle of this year, as many as 20 Labour Party members had been suspended or expelled for alleged anti-Semitism. At times, Rich appears bewildered. Though he never articulates it, the question “What has happened to my party?” echoes through these pages. Is it a case of just a few bad ­apples, or is the whole barrelful rotten? The answer, Rich concludes convincingly, in this powerful work that should be read by everyone on the left, is sadly the latter. 

The Left’s Jewish Problem by Dave Rich is published by Biteback, 292pp, £12.99

This article first appeared in the 20 October 2016 issue of the New Statesman, Brothers in blood