Artists and authors alike turn to the lighthouse as a meaningful symbol. Photo: Flickr/Dennis Jarvis
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Sinister structures or homely beacons: why lighthouses stand firm as a cultural symbol

Though they are rarely operational these days, lighthouses remain culturally powerful and maintain a strong hold on the imagination. 

In Tomm Moore’s marvellous Oscar-nominated cartoon Song of the Sea – currently on cinema release – a widower raises his young family on the west coast of Ireland after his wife dies in childbirth. At the centre of the story is Ben and his strained relationship with his younger sister Saoirse, who is still mute years past her infancy.

The family live an isolated life on an island, which the children’s grandmother calls “awful” and their home is a lighthouse, father Ben being the keeper. For a film that is about mythical Celtic sea creatures called selkies and the sea’s enveloping embrace, the choice of location is a fairly obvious one.

Lighthouses by necessity tower over the waves, yet they are not quite of the land either – most tend to be located either on rocks or promontories, far from any neighbouring buildings. They are outcrops of dry land built to take everything the elements can throw at them.

Song of the Sea (2014)

They also appear to be favourite locations for children’s films and books – before Song of the Sea, the British version of the Eighties Jim Henson show Fraggle Rock was set in a lighthouse presided over by Fulton Mackay and his dog Sprocket (as opposed to the North American version set in a rag-and-bone shop).

Another show of the same era was The Adventures of Portland Bill, which also used a lighthouse as setting and its characters were all named after various maritime locations of the UK and Ireland. The largely forgotten 1977 Disney film Pete’s Dragon also had a lighthouse backdrop, as did one of Tove Jansson’s later Moomin novels, Moominpapa at Sea

What is it that children like about lighthouses then? Or rather, what makers of children’s film and TV believe kids to like about them? Their novelty is undoubtedly one attraction – lighthouses are by default monumental, all the more so for the fact they usually stand out starkly against a bare coastal landscape. Many of them are striped for greater visibility and they are, or at least were until quite recently functional.

It’s not hard to imagine children getting a kick out of the notion of living in a lighthouse, close to the sea, its inhabitants fulfilling a vital task and, most importantly of all, there aren’t enough lighthouses for every girl and boy, so it unlikely that your friends would be able to live in one too.

Where an adult might find the interiors of lighthouses claustrophobic and restrictive, younger people probably see them as cosier and homely. This is certainly the impression given by Song of the Sea, with its characters depicted snugly ensconced amid the spandrels and alcoves.

But children tend not to focus too much on the impracticalities of their wishes – the geopolitical implications of being a princess don’t loom too prominently in the minds of little girls – and there are few parents willing to oblige their offspring by buying a lighthouse to move into. 

Still, there are some grown-ups who fancy the life in a lighthouse. After decades of automation which vacated lighthouses of their operating residents, decommissioned towers are now being snapped up by enthusiasts for conversion into homes.

Some might be attracted by the sea, others by the lack of neighbours within any appreciable distance, there are more still who might simply be youngsters at heart. It has to be said though that there is a divergence in the attitudes towards lighthouses among children and adults – at least, that is, if their respective cultural portrayals are anything to go by.

It is not for nothing that the formative incident in Virginia Woolf’s To the Lighthouse (the most famous one in literature, surely) is a child’s wish to go and visit a lighthouse while on holiday on Skye, a wish that is stymied by the overly cautious concern of his father. Resolution is only reached a decade later, after the family, the Ramseys, have experienced death and war and they finally pay the visit to the lighthouse. There is aesthetic reconciliation too, with Lily Briscoe completing her long-planned lighthouse painting (the structures are a perennial favourite of amateur painters, and quite a few professionals too).

Though the robust majesty of lighthouses features in many a seascape, from Neoclassicism through Romanticism to Impressionism, in the 19th-century lighthouses began to take on a more ambiguous cast in narrative fiction.

It all started with Edgar Allan Poe’s unfinished short story, popularly known as The Light-House, which has intrigued literary scholars and writers alike, with its tantalising intimation of what might have been. The nobleman narrating the tale speaks of his increasing discomfort at the Nordic lighthouse he has just taken up residence in, noting at the end of the fragment that the structure appears to be “like chalk”.

Lighthouses tend to be far sturdier than that (it took an earthquake to destroy the great one at Pharos, and a Roman lighthouse at La Coruña, built in the 2nd century AD, is still standing and operational) but there is a clear echo of Roderick Usher and his crumbling abode in this fragment.

Ever since then writers and filmmakers have made much of the capacity for lighthouses to unsettle. Jules Verne’s posthumous novel The Lighthouse at the End of the World has a lighthouse, based on a real one on the Argentine island of Isla de los Estados near Tierra del Fuego, besieged by pirates. 

The Fog (1980)

The isolation of lighthouses is taken to its extreme here and later artists have played with the disorientation endowed by a building that exists to illuminate in the least favourable of weather conditions.

In John Carpenter’s The Fog (1980), the residents of a California port are revisited by the ghosts of stricken mariners and the film deprives the lighthouse (where heroine Stevie Wayne broadcasts her radio show) of its sureness and safety. It is instead host to the frightening mysterious messages from the vengeful dead sailors and becomes engulfed in the titular fog and the terror it brings. The proto-slasher movie Tower of Evil (1973) and Martin Scorsese’s Shutter Island (2010) make lighthouses similarly sinister locales.

Their architecture makes them paradoxically insecure for the purposes of a film – safe and strong from the outside but once you’re in, you have very little room to wriggle, hemmed in by winding staircases and cramped alcoves. You don’t really want to get stuck in a lighthouse with a malignant force.

Tower of Evil (1973)

This ambiguous nature of lighthouses was foreshadowed by JMW Turner in his painting, The Beacon Light, which unlike most other paintings of lighthouses, reduces the structure to its light alone. Though the painting is a vigorous paean to the steadfastness of the beacon in the midst of a turbulent storm, there is also something unnerving about it. The lighthouse is scarcely visible – only the line of the clifftop and the beaming light give a clue to its whereabouts – and the tableau is a thrilling yet disquieting portrayal of the loneliness of a lighthouse battered by a tempest.

The word “beacon” naturally has overwhelmingly positive connotations, and the sight of one would have been welcomed by many a desperate sailor in distress, but the lighthouse is nonetheless a lonely, sometimes dark, place.

But handsome too and incredibly photogenic. And it is not as if lighthouses are inexorably overrun with sinister connotations, despite the efforts of artists of a gothic bent. Lighthouses are indeed skeumorphically versatile – they never fail to look recognisably like a lighthouse and they are adaptable in a near infinite proliferation of logos and used to sell everything from financial consulting to churches to beer.

The parabolic arcs the beacons describe across the dark night have a geometrical precision that is brilliantly conveyed by Song of the Sea’s animation, with its palette of two-dimensional planes and high-contrast solids (and also by the idents for Rob Reiner’s production company Castle Rock Entertainment).

Lighthouses are structures like few others and, even as technology has meant they are not quite so vital as they were in the past, there is still something about the sight of one that inspires both awe and admiration.

Oliver Farry is an Irish writer, journalist and translator living in Paris.

DE AGOSTINI PICTURE LIBRARY / BRIDGEMAN IMAGES
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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