Dream line-up: the Cocteau Twins pictured in 1995. Photo: Kevin Cummings/Getty Images
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Twin passions

Toby Litt pays homage to the otherworldly gifts of Elizabeth Fraser.

Of course I made a note of it. Monday 31 July 2006. “X phones up with what he says may be a very interesting proposition for me – to help Elizabeth Fraser out with some lyrics. I said big yes. Her manager should be calling me later this week. Apparently, she’s been having trouble writing, and they are looking for a ‘poet or novelist’.”

X is a behind-the-scenes legend, a man who makes things happen. He’s promoted bands, programmed festivals. X did not wish to be named in this article but thanked me for my courtesy in asking whether he’d prefer a pseudonym or a letter from towards the end of  the alphabet. On Monday 31 July, 2006, X appeared to me pretty much in the guise of the Archangel Gabriel. My next diary entry reads: “I don’t believe this conversation took  place.” I had been transported, annunciated. Writing lyrics for Elizabeth Fraser was the dream job and couldn’t be anything other than a gift from God.

I noted down my surprise that the dream job hadn’t gone to the Scottish novelist Alan Warner, who wrote some great liner notes to the Cocteau Twins’ compilation Stars and Topsoil: “It was much better than any rave; I would take a little something and get the bus to the zoo, listening to home-taped compilations of the Cocteau Twins on my Walkman . . . The Cocteau’s music was damn good zoo music: exotic, sensual, mischievous, surprisingly unreal, like a toucan’s beak! . . . Of course, central to their sound has always been Elizabeth Fraser’s singular voice, this streamer-like instrument, completely on its own . . . an untethered but lonely thing.”

A lot of writers have attempted to describe Elizabeth Fraser’s voice and have ended up writing what ex-NME editor Steve Sutherland once called “mind’s-eye gibberish”. And a lot of listeners have tried to work out what words Elizabeth Fraser’s voice is singing and have concluded that it’s “mind’s-eye gibberish”.

To give you some idea how important that voice and that gibberish is to me, here are a couple of stats from my iPod. It contains 21.9 hours of music by the Cocteau Twins and/or Elizabeth Fraser – including B-sides, alternative mixes, live bootlegs, a cover of “Frosty the Snowman” and two adverts for Fruitopia. It contains, as far as is downloadably possible, everything Elizabeth Fraser has recorded.

And here are a couple of memories. My 16th birthday, sitting on the floor of my bedroom, having just set up my brand-new stereo record player and choosing to christen it by playing “The Spangle Maker” EP. This February, driving back from visiting my mother in the hospice, starting something, anything, by the Cocteau Twins on my iPod, getting in bed and pulling the covers over my head, going foetal. Elizabeth Fraser’s voice is part of my survival kit.

Back in the excited summer of 2006, when I mentioned to a few friends that I might, just might, be writing lyrics for Elizabeth Fraser – and then, in many cases, had to remind them of who exactly she was (“You know, Cocteau Twins, Eighties, indie band, ‘Song to the Siren’ – come on, you know”) – they usually made a joke along the lines of that being a bit like jamming with My Bloody Valentine on descant recorder. My chances of being (a) heard and (b) understood were about as minimal.

After I finished speaking to X, I didn’t even stand up from my desk. I wrote four or five lyrics straight out. This was the dream job. Fast as I could, I sent these and a few more lyrics to Elizabeth Fraser’s manager – and precisely nothing happened. I copied them out again, with my best ink-pen on my best paper in my best curly handwriting, and posted them to Elizabeth Fraser’s last-known record company – and nothing happened again.

Since the Cocteau Twins split up in 1997, Elizabeth Fraser’s fans have become extremely used to nothing happening. A solo album has been imminent for at least a decade. A Cocteau Twins reunion at the 2005 Coachella Festival crashed and burned. But there have been intermittent releases and some of them have been exquisite. Her Craig Armstrong song “This Love” gave Roger Kumble’s Cruel Intentions its only moment of true emotion. Her duet with Peter Gabriel, “Downside Up”, was the best thing to come out of the Millennium Dome (not hard, I know). Her little-known songs with the French musician Yann Tiersen, particularly “Mary”, are probably her best post-Cocteaus work.

There have also been moments of real crossover. Millions of people will, without realising it, have heard her singing (in Elvish) on the soundtrack to the first two Lord of the Rings films. She has toured stadiums with Massive Attack. For the most part, though, there’s been a deliberate avoidance of public exposure. She has lived in Bristol, raised her daughters.

And then Antony Hegarty of Antony and the Johnsons invited Fraser to take part in the Meltdown festival he was directing for Dream line-up: the Cocteau Twins pictured in 1995 London’s Southbank. She said yes. And over the past month, there have been a calm-sounding interview on the Today programme and adouble-page spread in the Observer. Plus, there have been a lot of mind’s-eye gibberish descriptions of the voice.

In all of this, there’s a tendency to forget the Cocteau Twins were, when not a trio, a particularly intimate duo. Without Robin Guthrie’s encouragement and love, Fraser’s voice might never have been heard outside her hometown of Grangemouth, Falkirk. And, despite all the subsequent collaborations, Fraser’s voice has never sounded so at home as within the vast soundscapes Guthrie created to support it. Aspects of his production that once sounded dated are now beginning to sound period. It is about huge, gorgeous, amorphous emotions – part-heroin, part-grief, part-pop. Fraser has subsequently talked about her “co-dependency” with Guthrie, but that interwovenness was the beginning of their craft. They were twins whose first record was called Garlands.

As far as X’s “very interesting proposition” went, nothing has continued to happen. No call came from Elizabeth Fraser’s manager. No invitation to a basement studio down in Bristol. No scribbled notes to bring back to London and turn into something singable. Instead, I kept going with the wordy half of songs. When I first met the composer Emily Hall, I gave her those four or five lyrics I’d written after getting the call from X. And, pretty soon, one of them will be released on a mini-LP of songs performed by Mara Carlyle, the pianist John Reid and the cellist Oliver Coates.

When the dream job failed to come off, my biggest disappointment was not that Fraser might not sing my words but that I might never get to be in a room with that voice. At first, I didn’t believe the Meltdown announcement. Thinking I might hear her singing live was, for me, roughly equivalent on the Jesus Fuck Scale to being able to catch a set by Billie Holiday. I was on the Southbank Centre hotline for two hours the morning tickets went on sale. When I finally got through, I was told that Fraser’s were the fastest-selling events of the whole festival.

I will be very surprised if the concerts don’t conclude with Elizabeth Fraser duetting with Antony Hegarty on “Half-Gifts”, a song whose lyrics transformed him back in 1996. “She spent her whole career singing in personal, intuitive languages,” he said in an interview with New York magazine. “On the last record, she started singing in English and the words were revelatory. The last line of the last song was ‘I still care about this planet. I still feel connected to nature and to my dreams. I have my friends and my family. I have myself. I still have me.’ I remember thinking, the most radical thing you can do . . . is to project hope.”

Some of us would have found it a whole lot harder to hope without that voice.

This article first appeared in the 30 July 2012 issue of the New Statesman, The London Issue

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Goodbye to the Confederate flag

After the shootings in Charleston, the Republican right showed it was finally ready to reject the old symbols of the Confederacy.

On 27 June, an African-American activist named Bree Newsome woke up before dawn, put on her climbing equipment and scaled a 30-foot flagpole on the lawn of State House in Columbia, South Carolina. She then removed the Confederate battle flag that flew from it. “We can’t wait any longer,” she explained later in an online statement. “It’s time for a new chapter where we are sincere about dismantling white supremacy.”

After she was led away in handcuffs, the flag was raised again.

Newsome’s protest reflected a growing impatience within America’s black community and anger about liberal inaction. Political rallies by the Democratic presidential contenders Hillary Clinton and Bernie Sanders have been disrupted by the Black Lives Matter campaign against violence committed on young African Americans and the cultural and legal biases that justify it. While promoting his book on race in the US, the writer Ta-Nehisi Coates argued that, to African Americans, the battle flag represents a lingering attempt “to bury the fact that half this country thought it was a good idea to raise an empire rooted in slavery”.

Yet, on this matter, to everyone’s surprise, the black civil rights movement and many southern Republicans have proved to be of one mind. On 9 July the House of Representatives in South Carolina voted to lower the battle flag for good. It stood, representatives said, for racism. It had to go.

The context of this agreement was a painful one. Ten days before Newsome’s act, a 21-year-old white man named Dylann Roof shot and killed nine black worshippers at the Emanuel African Methodist Episcopal Church in Charleston, South Carolina. According to his room-mate, he wanted to start a race war. The TV screens showed a photo of him holding a gun in one hand and a Confederate battle flag in the other.

If the demands for redress made by civil rights groups didn’t come as a surprise, conservative acquiescence did. The Republican Party had built a solid base in the South by courting white voters who cherished the memory of the Confederacy. Yet the party’s presidential hopefuls from both the North and the South – including Jeb Bush, Lindsey Graham, Scott Walker and George Pataki – said that the battle flag ought to be lowered. The most striking intervention was made by the governor of South Carolina, Nikki Haley, who denounced the use of the Confederate flag and signed the bill removing it. Haley is now tipped to figure on the list of potential vice-presidential nominees.

The volte-face of the US right is in part a result of the horror of the Charleston shootings. Yet it also occurs in the context of major shifts within American society. There are still many conservatives who will defend Confederate heritage as a matter of southern pride but the culture wars are changing as the US becomes increasingly European in outlook. This is taking place across the country. It just happens to be more pronounced in the South because no other region has fought so violently and so long to resist the liberal tide.

The story of the battle flag is the story of the South. The first official Confederate flag used in the civil war of 1861-65 caused confusion during fighting – through the haze of gun smoke, its design of 13 stars and red and white bars was hard to distinguish from the Stars and Stripes. An alternative blue cross was rejected for being too sectarian; the racist Confederacy was anxious not to offend its Jewish citizens. So the cross became a diagonal X. This flag was never officially adopted by the Confederate army. In the years after the war its use was infrequent.

There was little need to visualise southern difference in a flag. It was self-evident in the physical signs of racial segregation: separate schools, pools and drinking fountains; black people confined to the back of the bus. Political displays of the battle flag of Dixie (the historical nickname for the states that seceded from the Union) only really resurfaced when that racial order was challenged by northern liberals. In 1948, the Democrats – then the party overwhelmingly in control of the South – split over modest calls for civil rights. The conservatives who refused to support that year’s presidential ticket, the “Dixiecrats”, triggered a rev­ival of flag-waving across the region.

The old battle flag suddenly appeared on private lawns, on cars and at political rallies. Supposedly ancient cultural traditions were invented overnight. For instance, the 1948 student handbook of the University of Mississippi confessed: “Many Ole Miss customs are fairly new; they lack only the savouring which time brings . . . Ole Miss has adopted the Confederate flag as a symbol of the Mississippi spirit. Each football game finds the scarlet flag frantically waving to the rhythm of the Rebel band.”

I can confirm that this “tradition” was still going as recently as in 2005. That year, I attended an American football game at Ole Miss and was surprised when the band played “Dixie” at the end. White boys and white girls stood up and belted out the folk song of the Confederacy, while black students filed out.

In 1958, South Carolina made it a crime to desecrate the battle flag. Three years later, on the 100th anniversary of the outbreak of the civil war, it was hoisted above its Capitol building in Columbia. That day, there was a struggle in the US Congress to keep federal funding going for segregated schools.

So clear is the link between the postwar white resistance to civil rights and the battle flag that many see it as the symbolic equivalent of the N-word. Jack Hunter, the editor of the conservative website Rare Politics, says: “Some people insist that it’s not about racism, not about slavery, not about segregation. But it’s about all those things.” Hunter grew up in Charleston and used to skateboard in the car park of the church that Dylann Roof attacked. When he was a young journalist, he appeared on local radio as a rabidly right-wing masked character called “the Southern Avenger”. His past was exposed in 2013 while he was working for Rand Paul, a Republican presidential candidate, and Hunter stepped down from his position. He publicly renounced his youthful association with racial conservatism. He now eschews any romanticism about the Confederate cause and its demand for states’ rights. “States’ rights to do what?” he asks: the right to discriminate against African Americans? He is glad that the State House flag is gone. He ascribes its longevity to ignorance, which was corrected by Roof’s rampage: “It was the first time that [southern Republicans] were able to see a different perspective on this symbol.”

Not everyone agrees. Richard Hines – a former South Carolina legislator, Reagan campaign state co-chair and senior activist with the Sons of Confederate Veterans – insists that the flag is “an enduring symbol of the southern fighting man”. Indeed, a poll in July found that 57 per cent of Americans think it stands for southern heritage, rather than racism. Yet that heritage has a political dimension. “Southern people are proud of who they are and there is a leftist assault to destroy the best part of America,” Hines says. “The Trotskyite elite in control of the establishment wants to root out the southern tradition” – a tradition of religious devotion, chivalry and military honour. It is possible to cast the battle flag as a pawn in a much larger cultural conflict.

In 2000, civil rights activists lobbied hard to get the battle flag removed from the top of the South Carolina Capitol and succeeded in having it shrunk in size and relocated to the grounds of State House. The issue came up in that year’s Republican presidential primaries – an unusually poisonous contest between George W Bush and John McCain. Supporters of Bush put out a false story that McCain had fathered an interracial child out of wedlock. McCain added to his woes by opining that the battle flag was “a symbol of racism and slavery”. An organisation called Keep It Flying flooded the state with 250,000 letters attacking him and he lost the crucial competition here to Bush.

The battle flag has retained a strong emotional power for a long time. This makes the Republican establishment’s abandonment of the flag all the more surprising. Then again, those who run the South are probably the people most likely to grasp how much the region has changed in just a decade.

***

In 2010 I took a trip through North Carolina. The landscape told a story. Dotted along the roadside were abandoned black buildings, the old tobacco sheds. The decline of the rural economy had rendered them obsolete. Over the fields that would once have been full of farmers were freshly tarmacked roads, stretching out to nowhere. My guide explained that these were supposed to be cul-de-sacs for new houses. North Carolina was going through a property boom. But who was going to buy all those homes, I asked? The answer: damn Yankees.

Demography is destiny. This once agri­cultural region developed fast from the 1960s onwards by keeping union membership, taxes and regulation as low as possible. Yet capitalism proved disastrous for southern conservatism. Northerners flooded in, seeking work or retirement and bringing their own values. The forecast is that North Carolina’s Research Triangle – the South’s Silicon Valley – will grow by 700,000 jobs and 1.2 million people in two decades.

White migration was accompanied by an influx of Spanish speakers as the service sector flourished. Between 2000 and 2010, the white share of the population of North Carolina fell from 70 to 65 per cent. The black proportion remained at roughly 21 per cent. The Latino proportion, however, jumped from 4.7 per cent to 8.4 per cent. Today, the proportion of people who are non-white and over 60 is about a third. But it’s approaching nearly half for those under 18. As a result, politics in the South is no longer biracial: a contest between white and black. It is increasingly multiracial and uncoupled from the region’s complex past.

The impact of these changes is reflected in voting patterns. In 2000, the South was still overwhelmingly Republican in presidential contests. Even the Democratic nominee, Al Gore, a southerner, lost his home state of Tennessee. But in 2008 and 2012, Barack Obama took those states with the fastest-changing demographics: Florida and Virginia. He won North Carolina in 2008 and lost it in 2012 – but by less than 100,000 votes. It is true that the Republicans won back control in the 2014 midterm elections, with the result that the Deep South now sends few Democrats to Congress; but the region’s political masters are not quite as traditional-minded as they once were.

The Republican relationship with the Confederate past is complex. As the party of Abraham Lincoln and the Union, the GOPs’ southern support was historically small. But in the 1960s the national Democratic Party embraced civil rights and alienated its once loyal southern following; the Republicans took the opportunity to steal some conservative white voters.

The growing southern Republican vote had a class component. Its success in local and congressional races was built more on winning over middle-class moderates than on appealing to the working-class racists who filled the ranks of the Ku Klux Klan. The southern Republican Party did enthusiastically embrace the Confederate battle flag in many quarters. But some office-holders did so only with ambiguity, while large sections of the party never identified with it at all. The period of Republican ascendancy in the South was, in reality, linked with a softening of the area’s racial politics.

Two of the Republicans’ current southern stars are Indian Americans: Bobby Jindal, the governor of Louisiana, and Nikki Haley, the anti-flag governor of South Carolina. There are just two black people in the US Senate and one of them is a Republican, the Tea Party-backed senator for South Carolina, Tim Scott. Marco Rubio, the Floridian senator and presidential candidate, is Cuban American, and the former Florida governor Jeb Bush is married to a Mexican-born woman and speaks fluent Spanish. Bush has tried to push a more moderate line on immigration, in deference to how the GOP will struggle to win the White House if it appeals only to angry white voters. The Kentucky libertarian senator Rand Paul, Jack Hunter’s former boss, has called for legal reforms to correct the trend of keeping far more black than white people in prison. And he is not the only Republican to have been moved by recent race riots sparked by police violence.

***

Violence on the streets of Ferguson, Missouri, and Baltimore, Maryland, confirmed that there still is a culture war in the US. Yet its character has changed. In the past, civil disturbances were typically leapt upon by conservative politicians as evidence of social decline. The 1992 LA riots were blamed on single parenthood and rap lyrics. In contrast, conservative leaders today are far more likely to acknowledge the problems of white racism. There is no place in their ranks for the likes of Dylann Roof. White supremacists are tiny in number.

Jack Hunter claims: “The KKK is like 12 guys in a telephone booth. Liberal groups will use their threat for fundraising but it doesn’t exist. It hasn’t properly since the 1960s.” Roof’s actions say more about gun control, mental illness and the angst of the young than they do about popular, largely liberal views on race, as polling shows.

We can see a similar liberal shift in other areas of the historic culture war. In May 2015 Gallup released the results of a “moral acceptability” survey charting changes in national attitude across all age groups, from 2001 to 2015. Approval of gay relationships jumped from 40 to 63 per cent; having a baby out of wedlock from 45 to 61 per cent; sex between unmarried men and women from 53 to 68 per cent; doctor-assisted suicide from 49 to 56 per cent; even polygamy went from 7 to 16 per cent. Abortion remained narrowly disapproved of: support for access has only crept up from 42 to 45 per cent. This is probably a result of an unusual concentration of political and religious opposition and because it involves a potential life-or-death decision. But the general trend is that young people just don’t care as much about what consenting adults get up to.

Why? It might be because old forms of identity are dying. One way of measuring that is religious affiliation. From 2007 to 2014, according to Pew Research, the proportion of Americans describing themselves as Christian fell from 78 to 71 per cent. Today, only a quarter of the population is evangelical and 21 per cent Catholic, down despite high immigration. Then there is the decline in civic or communal activity. Since 2012, the organisers of Nascar, the stock-car races, have not published attendance figures at their tracks, probably because they have fallen so sharply. The decline of this most macho and working class of sports parallels the fall in conservative forms of collective identity such as southern traditionalism.

The old culture war was, like the racial politics of the old South, binary. In the 1950s, around the same time as the South invented its tradition of flying the battle flag in colleges, the US constructed an ideal of the “normal” nuclear family unit: straight, white, patriarchal, religious. On the other side was the “abnormal”: gay, black, feminist, atheist, and the rest. The surest way to get elected in the US between 1952 and 2004 was to associate yourself with the economic needs and cultural prejudices of the majority. The approach was once summed up by a Richard Nixon strategist thus: split the country in two and the Republicans will take the larger half. But that is changing. The old normal is no longer the cultural standard but just one of many identities to choose from. The races are mixing. Women want to work more and have children later in life, possibly without marriage. Many religious people are having to rethink their theology when a child comes out as gay. And the enforcers of the old ways – the unions, churches or political parties – are far less attractive than the atomising internet.

***

Politicians are scrabbling to keep up with the diffusion of American identity. Democrats got lucky when they nominated Barack Obama and chose a presidential candidate who reflected the fractured era well: interracial, non-denominational Christian, and so on. In the 2012 presidential race the Republicans got burned when they tried to play the old culture war card on abortion. They won’t repeat that mistake. After the Supreme Court legalised gay marriage across the country in June, the right’s response was not as uniformly loud and outraged as it would have been in the past. Some protested, but serious presidential contenders such as Jeb Bush grasped the implications of the defeat. There is a cultural and political realignment going on and no one is sure where it will lead. It’s encouraging caution among the Republican top brass. It is time, they think, to abandon lost causes.

The death of southern traditionalism is part of the ebb and flow of cultural history. Identities flourish and die. As political fashions change, you find the typically American mix of triumph on one side and jeremiad on the other. Richard Hines stood vigil as the battle flag was lowered in Columbia and noted with disgust the presence of what he described as “bussed-in” activists. “They pulled out all these gay pride flags and started shouting, ‘USA, USA, USA!’ It reminded me of the Bolshevik Revolution.”

Hines reckons that more southerners will now fly the flag than ever before and says he has attended overflow rallies of ordinary folks who love their region. He may well be correct. The faithful will keep the old Confederate standard fluttering on their lawns – an act of secession from the 21st century. But in the public domain, the battle flag is on its way down and in its place will be raised the standard of the new America. The rainbow flag flutters high. For now.

Tim Stanley is a historian and a columnist for the Telegraph

This article first appeared in the 20 August 2015 issue of the New Statesman, Corbyn wars