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David Bowie: The eternal space oddity

Why does Bowie still hold such mythical power?

This article was written in January 2013, in response to the release of Where Are We Now​?

Apart from a charity gig six years ago, sightings of David Bowie in the past decade have largely been paparazzi shots: a thin, white duke drifting from school gate to home in Manhattan, content with the demands of fatherhood following heart surgery in 2004. Industry friends of mine were asked to write his obituary five years ago. So it was exciting to see the searchlight swing round when, out of nowhere, he announced his first album in ten years and released a single (“Where Are We Now?”), on his 66th birthday, in advance of a huge retrospective opening at the Victoria and Albert Museum in London in March.

For a magical moment on the morning of 8 January, the music industry is saved. Charts matter again (emails are pouring in from William Hill); there’s proof that you can keep secrets from the internet; the eternal mysteries of pop are restored as that shaky but unmistakeable voice breaks through YouTube, like Gandalf back from the dead.

Why does Bowie still hold such mythical power? Is it because he retired for a decade, ramping up the expectations? Nothing keeps you safer from criticism in the music industry than hardly releasing any music – Kate Bush will testify to that. Or is it because he’s always been “ahead of the game”? To be fair, he’s not (musically) these days, nor is he pretending to be.

“Where Are We Now?”, produced by Bowie’s long-time wingman Tony Visconti, is a luxuriantly self-reflexive song, reminiscent, with its elegiac chord sequence, of “Thursday’s Child” from the 1999 album Hours . . . (which also saw him boldly alluding to much of his previous work). He’s been chewing over mortality on his past two albums, with songs such as “Afraid” and the ironic “Never Get Old”. It’s obvious why. The new single is a sombre walk around his beloved Berlin, communing with ghosts.

If you want witty, equivocal poetry about middle age, listen to Nick Lowe or Chris Difford. Bowie is getting older reluctantly, fearfully, far away from his audience – and for his audience, this is a very powerful thing. The first line he’s spoken in years, “Had to get the train from Potsdamer Platz . . .” is a call out to the class of ’77, sending them right back to those heady times, alone. Musically unremarkable though it may be, “Where Are We Now?” activates two of the most potent things about popular music: nostalgia and the contemplation of darkness.

A good friend of mine, who gets the whole Bowie thing much better than I will ever do, suggested the other day, “He’s never got over the crushing disappointment of learning the world isn’t as magical as the one he perceived when he was a child.” His playfulness isn’t all gone, though. In the new video, with his face projected on to a puppet made of old socks by the artist Tony Oursler, he looks a bit like Avid Merrion’s “Bear”.

Kate Mossman is the New Statesman's arts editor and pop critic.

This article first appeared in the 14 January 2013 issue of the New Statesman, Dinosaurs vs modernisers

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In defence of orientalism, the case against Twenty20, and why Ken should watch Son of Saul

My week, from Age Concern to anti-semitism.

Returning late from a party I never much wanted to go to, I leap up and down in the middle of the Harrow Road in the hope of flagging down a taxi, but the drivers don’t notice me. Either they’re haring down the fast lane or they’re too preoccupied cursing Uber to one another on their mobile phones. My father drove a black cab, so I have a deep loyalty to them. But there’s nothing like being left stranded in NW10 in the dead of night to make one reconsider one’s options. I just wish Uber wasn’t called Uber.

Just not cricket

Tired and irritable, I spend the next day watching sport on television – snooker, darts, cricket, anything I can find. But I won’t be following the Indian Premier League’s Twenty20 cricket again. It’s greedy, cynical, over-sponsored and naff. Whenever somebody hits a boundary, cheerleaders in cast-off gym kit previously worn by fourth-form Roedean girls wave tinsel mops.

Matches go to the final over where they’re decided in a thrashathon of sixes hit by mercenaries wielding bats as wide as shovels. Why, in that case, don’t both teams just play a final over each and dispense with the previous 19? I can’t wait for the elegant ennui of a five-day Test match.

Stop! Culture police!

I go to the Delacroix exhibition at the National Gallery to shake off the sensation of all-consuming kitsch. Immediately I realise I have always confused Delacroix with someone else but I can’t decide who. Maybe Jacques-Louis David. The show convincingly argues that Delacroix influenced every artist who came after him except Jeff Koons, who in that case must have been influenced by David. It’s turbulent, moody work, some of the best of it, again to my surprise, being religious painting with the religion taken out. Christ’s followers lamenting his death don’t appear to be expecting miracles. This is a man they loved, cruelly executed. The colours are the colours of insupportable grief.

I love the show but wish the curators hadn’t felt they must apologise for Delacroix finding the North Africans he painted “exotic”. Cultural studies jargon screams from the wall. You can hear the lecturer inveighing against the “appropriating colonial gaze” – John Berger and Edward Said taking all the fun out of marvelling at what’s foreign and desirable. I find myself wondering where they’d stand on the Roedean cheer-leaders of Mumbai.

Taking leave of the senses

My wife drags me to a play at Age Concern’s headquarters in Bloomsbury. When I see where she’s taking me I wonder if she plans to leave me there. The play is called Don’t Leave Me Now and is written by Brian Daniels. It is, to keep it simple, about the effects of dementia on the families and lovers of sufferers. I am not, in all honesty, expecting a good time. It is a reading only, the actors sitting in a long line like a board of examiners, and the audience hunched forward in the attitude of the professionally caring.  My wife is a therapist so this is her world.

Here, unlike in my study, an educated empathy prevails and no one is furious. I fear that art is going to get lost in good intention. But the play turns out to be subtly powerful, sympathetic and sharp, sad and funny; and hearing it read engages me as seeing it performed might not have done. Spared the spectacle of actors throwing their bodies around and singing about their dreams against a backdrop painted by a lesser, Les Mis version of Delacroix, you can concentrate on the words. And where dementia is the villain, words are priceless.

Mixing with the proles

In Bloomsbury again the next day for a bank holiday design and craft fair at Mary Ward House. I have a soft spot for craft fairs, having helped run a craft shop once, and I feel a kinship with the designers sitting bored behind their stalls, answering inane questions about kilns and receiving empty compliments. But it’s the venue that steals the show, a lovely Arts and Crafts house, founded in the 1890s by the novelist Mary Ward with the intention of enabling the wealthy and educated to live among the poor and introduce them to the consolations of beauty and knowledge. We’d call that patronising. We’re wrong. It’s a high ideal, to ease the burden of poverty and ignorance and, in Ward’s words, save us from “the darker, coarser temptations of our human road”.

An Oscar-winning argument for Zionism

Speaking of which, I am unable to empty my mind of Ken Livingstone and his apologists as I sit in the cinema and watch the just-released Academy Award-winning Son of Saul, a devastating film about one prisoner’s attempt to hold on to a vestige of humanity in a Nazi death camp. If you think you know of hell from Dante or Michelangelo, think again. The inferno bodied forth in Son of Saul is no theological apportioning of justice or deserts. It is the evisceration of meaning, the negation of every grand illusion about itself mankind has ever harboured. There has been a fashion, lately, to invoke Gaza as proof that the Holocaust is a lesson that Jews failed to learn – as though one cruelty drives out another, as though suffering is forfeit, and as though we, the observers, must choose between horrors.

I defy even Livingstone to watch this film, in which the Jews, once gassed, become “pieces” – Stücke – and not grasp the overwhelming case for a Jewish place of refuge. Zionism pre-dated the camps, and its fulfilment, if we can call it that, came too late for those millions reduced to the grey powder mountains the Sonderkommandos were tasked with sweeping away. It diminishes one’s sympathy for the Palestinian cause not a jot to recognise the arguments, in a world of dehumanising hate, for Zionism. Indeed, not to recognise those arguments is to embrace the moral insentience whose murderous consequence Son of Saul confronts with numbed horror. 

This article first appeared in the 05 May 2016 issue of the New Statesman, The longest hatred