Kingsley Amis. Photograph: Getty Images
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Amis and Larkin: Hate in a cold climate

Kingsley Amis’s novel Lucky Jim has its origins in his intense and competitive friendship with Philip Larkin.

Lucky Jim is a young man’s book, in fact the book of two young men – two extremely angry young men. College friends with similar backgrounds, they had graduated from both Oxford and the Second World War to find themselves in an England that was in terminal decline. Nothing worked and the country was bankrupt. Worse still, no one seemed to appreciate the young men’s genius: neither the women they met nor the publishers to whom they sent their work.

When Kingsley Amis began writing his novel Lucky Jim in early 1951, he was 28 years old and an assistant lecturer at a university in Wales. He had written a novel that no one wanted to publish; a book of poems that had been published very badly; a monograph on Graham Greene, commissioned by a shadowy Argentinian outfit, that was never printed; and a postgraduate thesis, produced in the hope of improving his standing at his university, that had been failed by his examiners at Oxford.

Amis’s friend Philip Larkin, the same age as him, was at this point the more accomplished man of letters, having already published a book of poems and two novels. He was also more secure professionally: partly out of desperation, partly out of inclination, he had embarked on a career as a university librarian.

Amis and Larkin had met in their first year at Oxford in 1941 and quickly become good friends. They had some things in common: Both were from “respectable” but unremarkable middle-class backgrounds, which distinguished them from their wealthier classmates. It was a point of pride with them to be unimpressed by Oxford. The two were drawn together by their affection for jazz and their alienation from college.

Both young men spent a good portion of their time at Oxford abusing the literature they were supposed to study. “I can just about stand learning the filthy lingo it’s written in,” Larkin wrote to Amis about Old English poetry. “What gets me down is being expected to admire the bloody stuff.” They invented a game called “horsepissing,” in which they’d replace words from classic literary texts with obscenities –“I have gathered up six slender basketfuls OF HORSEPISS,” for example – which they’d write in their own and each other’s copies of famous books. It was a game they never tired of or, indeed, outgrew.

Amis and Larkin graduated into a literary world still dominated by the modernism of Eliot and Pound, and haunted by the shadow of W B Yeats. Though Larkin went through a long apprenticeship to Yeats’s poetry, both men eventually came to think that the modernists had made English-language poetry vague, pretentious and verbose.

Aside from Auden, who got a pass, the world was filled with junk. Dylan Thomas was an intolerable windbag “Somebody once told me,” Amis reported to Larkin, “that Dorothy Parker, was good, at writing, short stories. The other day I bought a book of hers for a shilling, and I am sorry now.” And of Evelyn Waugh’s Brideshead Revisited, Amis wrote: “I may have missed the irony, but I cannot believe that a man can write as badly as that for fun.”

Amis and Larkin complain about women as often as they complain about writers, though here their troubles diverge. “I really do not think it likely I shall ever get into the same bed as anyone again because it is so much trouble, almost as much trouble as standing for parliament,” writes Larkin, who was stooped, balding and myopic. Amis, who was tall and broad-shouldered, with a full head of hair, responds by regaling Larkin with tales of the multiple women he was juggling. Of an amorous correspondence with a woman he was trying to seduce, Amis reported that “It is nice to be able to write the words ‘I want to fuck you’ in a letter and send it off without qualm,” then asked: “What do you think of all this?” What did Larkin think? “After comparing lives with you for years,” he later wrote, “I see how I’ve been losing: all the while/I’ve met a different gauge of girl from yours.” For the moment, though, he tried to be a supportive friend and urged Amis on.

They were bound together by a hatred of the family – not just their own particular families but families in general. Larkin’s family was worse than Amis’s, by any measure: Sylvia Plath would write a famous poem comparing her father to a Nazi, but Larkin’s father actually was a Nazi – he kept a bust of Hitler in his office until the start of the war. As for Amis, his main trouble was with his in-laws. “Hilary is very nice, as you will agree,” he wrote to Larkin about his fiancée. “But her family, who put in sporadic, unneeded visits are nasty. She has two brothers, who are EXCREMENTALLY EVIL. One has sandals and saffron trousers, and No Socks, and a green shirt, and plays the recorder (yes) and likes Tudor music.” This family would appear in Lucky Jim, pretty much intact, as the Welches.

Later on, when asked about his contribution to Lucky Jim, Larkin would refer understatedly to “a period of intensive joke-swapping just after the war”. And there are certainly plenty of jokes in the correspondence. But it also served as a kind of test run, a way of egging each other on – just how nasty could one be, just how disrespectful, just how profane? Was it enough merely to hate stuff? The answer that began to emerge in the letters was that hatred and irritability could be an almost inexhaustible store of humour, liveliness and insight. If you hated intensely enough, deliberately enough, with enough determination and discrimination, you just might end up with something new, unexpected, true to life.

Then, as now, the world was filled with young college graduates convinced of the sheer, absolute idiocy of everyone, living or dead. The trick was to find a subject on which to focus all that rage. In 1948, the struggling Amis visited Larkin at the University of Leicester where Larkin was employed as a librarian. “I looked round a couple of times and said to myself, ‘Christ, somebody ought to do something with this,’” he later wrote. “Not that it was awful – well, only a bit; it was strange and sort of developed, a whole mode of existence no one had got on to from outside, like the SS in 1940, say.” Not long after this visit, Amis began work on Lucky Jim.

In Lucky Jim, Amis gives us all of Larkin’s problems, and adds some extra of his own. Jim Dixon is a junior professor at a university that is, pointedly, neither Oxford nor Cambridge; he has an idiot boss, Professor Welch, who is also a bore and a snob; he has written an academic article that he detests and must produce a lecture that he will despise and – a problem so horrible he almost dare not mention it – there is “Margaret”, his love interest.

The problems were real, in the sense that they were based in the experience of the author and his friend. But the reader has to wonder, why are they such a problem? Lecturing in a provincial city? Surely better than working down a mine? Not being able to break up with Margaret? Better, perhaps, than no Margaret at all. Meanwhile Professor Welch does not seem like a particularly malignant or abusive authority, or much of an authority at all. And yet Jim wins our sympathy; his anger seems earned and his sufferings seem genuine. How is this possible – and why, when the book came out, did so many people embrace it and Jim?

The answer is at least partly historical. “Junior professor” may sound like an OK job but not in those years of postwar “austerity Britain”. The country had not only suffered significant damage from German bombing during the war, it had also expended far more money on fighting it than it had in the bank. In 1948, the Marshall Plan, of which Britain was the largest beneficiary, began to ease austerity measures, but money, and space, were still tight. When modern readers of Lucky Jim first encounter Jim’s hoarding of cigarettes – “he wasn’t allowed to smoke another cigarette until five o’clock” – they can be forgiven for thinking that he is trying to cut down on his smoking for reasons of health. It soon becomes clear, however, that Jim literally can’t afford to smoke more often. He also can’t afford to go on dates and he certainly can’t afford to live in London while indulging a desire to write or paint, as Welch’s two sons can. Not only can he not afford a London flat, he can’t even afford a place with a modicum of privacy. Jim’s room is constantly being barged in on by guests both welcome and (mostly) unwelcome. Even at the more spacious Welch home, where Jim is a guest, his bedroom has its entrance through a shared bathroom.

Poor Jim. Yet it’s hard not to feel that Jim’s biggest problem is himself. When he is not being outright lazy – in the academic realm, for example, it is his policy “to read as little as possible of any given book”– he is busy committing acts of minor vandalism. Also, he is a drunk.

And yet we like him. We are on his side. Again. Why? Perhaps the wealthy benefactor Gore-Urquhart gets it right when he says near the end that Jim may not have the qualifications but he hasn’t the disqualifications. He isn’t a snob or a fake; he isn’t a suck-up. And he has scruples. It takes a little while for these scruples of his to manifest themselves but they’re there. They’re there in his treatment of those who are not doing as well as he; they’re even there in the way he wages his campaign against his arch-enemy, Bertrand.

Goodness or scruples were never a focal point of the Amis-Larkin correspondence but precision with language, a certain scrupulousness about language, certainly was. “Why can’t I stand people who say once again,” Amis wondered once to Larkin, “as if when other people said again they meant . . .‘twice again’ or ‘three times again’ when what they mean is AGAIN.” Many writers have felt this way about language but if, for someone like Orwell, the cliché was a way for governments to cover up atrocities, for Amis it was also an opportunity. Received ideas papered over reality; words hid the essence of things; and given due attention the awful essence of things could be very, very funny. Take, for example, the famous description of Jim’s hangover:

He lay sprawled, too wicked to move, spewed up like a broken spider-crab on the tarry shingle of morning. The light did him harm, but not as much as looking at things did; he resolved, having done it once, never to move his eyeballs again. A dusty thudding in his head made the scene before him beat like a pulse. His mouth had been used as a latrine by some small creature of the night, and then as its mausoleum. During the night, too, he’d somehow been on a cross-country run and then been expertly beaten up by secret police. He felt bad.

An elaborate literary metaphor is followed by intimations of, among other things, ancient archaeology and modern totalitarianism in the description of what is, after all, a historic hangover. A whole long history of cliched descriptions of the morning gave Amis a chance to describe what morning, for many people, is really like.

So who is Lucky Jim, in the end? Amis began Lucky Jim as a book about Larkin. When he sent it to Larkin, Larkin’s advice was to make Jim more like Amis. It was Amis who raged at adult life, who chafed so visibly at authority, who had a vast repertoire of faces at his disposal. Jim Dixon in the end is an Amis-Larkin hybrid who manages to be sweeter and more engaging than either of the men on their own. They were both Lucky Jim.

Amis dedicated the book to Larkin, but in the aftermath of its success the two grew apart. Different explanations have been given as to why. Amis was now famous and there were tremendous demands on his time – he was being commissioned to write reviews and asked to make numerous media appearances, and all the while still teaching. Larkin may have had his own reasons for keeping his distance. There were some transparent references in the book to his relationship with Monica Jones, a lecturer in the English department at Leicester, and Jones, understandably, did not appreciate it. Larkin may have had less noble reasons, too: Having published two novels of his own without anything like this kind of response, he may have found his friend’s sudden success a little hard to take.

Another reason may also be guessed at. They had been brought together by their mutual hatred of the universe, which for a while did a fine job of confirming their feelings about it by rejecting and ignoring them. As they began to find their way in the world it became a little harder to hate it, at least with the same intensity. And so their letters to each other dwindled: What was there to say?

They were rescued by the 1960s. Amis and Larkin managed to greet the transformations, disturbances and new thinking with shared hostility. It brought them a whole gamut of things to hate. And they began again to be in regular touch, as they would remain until Larkin’s death from cancer in 1985.

The later correspondence is in many ways funnier, though less charged with competition, than the earlier – Amis complains that he has become fat; Larkin complains that he is even fatter. By then they had become two of the most influential writers of the postwar period. It had become even harder to hate things and sometimes both Amis and Larkin tried too hard. But they had made a very valuable point. It was all right to hate things; it could be interesting and you could make literature out of it. Also, it was funny.

Among all the two men’s accomplishments, Lucky Jim remains unique. Larkin, especially, would do much to make poetry of depressed and declining middle age (“Life is first boredom, then fear/Whether or not we use it, it goes.”), and Amis’s later work is not insensible to the grotesquery of trying to live the rest of your life as if you were 25. Lucky Jim is their one document of youth, their youth. It is in a way as optimistic as it is angry. Jim’s rages are impotent rages, his small acts of vandalism useless and self-destructive – and yet he undertakes them in the belief that they are not meaningless, that the world he is disparaging can be changed. Lucky Jim is a weirdly hopeful book, written when the failures of the men whose sensibilities and lives it captured, as well as the successes, still lay very much in the future. In 1951 all these things were something to imagine and laugh at. Lucky Jim is a lucky book, snatched improbably from time, the product of a collaboration, both editorial and spiritual, that neither writer, once firmly established, could afford to attempt again.

Keith Gessen is a founding editor of n+1. He has written the introduction to a new edition of “Lucky Jim” published by NYRB Classics ($14.95)

This article first appeared in the 08 October 2012 issue of the New Statesman, Conservative conference special

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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