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Property programmes are torture for millennials - so why do we keep watching?

Once aspirational, property TV shows now carry a whiff of sadism. 

I watch property programmes because I like inflicting pain on myself.

That’s the only conclusion I, as a millennial, can come to. I must be a masochist, because I enjoy seeing people with more money than I’ll ever have buying homes I’ll never be able to afford.

There was a time when, for me at least, watching property shows was an act of dissent. In the mid 2000s, catching Homes Under the Hammer during its 10am timeslot as a teenager was the ultimate sign of rebellion, because you should, by rights, be in school. Ditto with Location Location Location, Escape to the Country or any of the litany of property programmes which have been going strong since the turn of the century.

Now, though, I realise that these property shows are not simply designed for adolescents pulling sickies. In fact, I’m not the prime target audience for these shows at all. The people who actually appear on these shows are whiter than white, comfortably middle-class and able to splash the cash from years of good jobs. They couldn’t be further away from a working class, white-passing millennial in an age defined by the mortgage crisis and subsequent financial crash.  

It wasn't always this way. When Location, Location, Location began in 2000, 20 per cent of young people and 80 per cent of middle-aged people owned their own home. Rewind a decade, to 1991, and just north of 35 per cent of 16-24 year olds owned their own home. By 2013-2014, that figure had fallen to under 10 per cent. On average, house prices have risen 7 per cent each year since 1980. Job security is hugely decreased. The average deposit needed to buy a property in London, where jobs are most plentiful, has risen by £76,000 in the last decade. 

In short, in 2017, watching a property programme as a millennial is simply a reminder that the ladders have all been pulled up. 

To add insult to injury, political attempts to help young renters, like that of Ed Miliband's 2015 manifesto, face a backlash from Britain's well-organised and vocal landlord class. It's a small comfort that both Theresa May and Jeremy Corbyn have proposed reforms, since this parliament looks likely to be dominated by Brexit. On the plus side, as far as sofa bums are concerned, appalling renting conditions has spawned a new genre of gritty reality TV typified by When the Landlords Moved In. 

So why do I keep watching programmes about people I do not resemble buying houses I cannot afford? Simply because property programmes make undeniably good viewing. Teenagers argue on Twitter about which of them would be the better replacement for Grand Designs’ iconic presenter Kevin McCloud. One friend I spoke to about the show called it "daydream material".

"It's really satisfying to watch", she said. "There's something about seeing people be able to build their dream houses that's interesting. I like thinking about what my house would look like." Another said that "it's a nosiness thing combined with seeing how the other half live". Another friend I spoke to, a couple of years younger than me, couldn’t describe the allure specifically, simply saying “I just like houses”. 

Twitter hosts a number of young fans who also like houses:

Why indeed, Ally. Why indeed.

Other millennial users are brokenhearted that Kirstie and Phil, the pair who host Location Location Location, are not, in fact, a real couple:

There’s something else here though, aside from on-screen sexual tension. It goes back to that idea of "daydream material". It’s an image of what could be – of what should be. You can’t help but be excited for the homeowners featured on the programme, especially if they’re buying their first home or expanding to a home for life. It’s an infectious feeling of what we’d like to have. It’s hope.

Granted, it might be futile. Despite Brexit, a shortgage of homes means house prices don't look set to plummet any time soon. And millennials don't seem likely to afford them - figures released yesterday make clear that though employment has gone up, wages remain stagnant.

There doesn't appear to be any real way out, except for a permanent sojourn in the letting market. As a result, property TV is actually perfect "reality" TV. Like living in the Big Brother house, or finding "love" on an island, or winning £1,000,000 through being a nerd, property TV has ascended from its roots as programming designed to inform and entertain, to the realm of unantainable, glossy wish-fulfilment, as removed from real life as that Total Wipeout assault course.

And yet, the hope lives on. It might not be yet – it might not even be soon - but Phil and Kirstie, when you come for me, I’ll be ready.

Photo: Getty
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Orhan Pamuk's The Red-Haired Woman is playful and unsettling

At times, the novel seems to owe as much to Dostoevsky as to the epics of the long-distant past.

When cultures collide or begin to merge, what happens to their myths? In Orhan Pamuk’s psychodramatic and psychogeographic tale of fathers and sons, the protagonist Cem mentally collects versions of the Oedipus story from across Europe – Ingres’s painting of Oedipus and the Sphinx hanging in the Louvre, Gustave Moreau’s work of the same name, painted 50 years later, Pasolini’s film adaptation, Oedipus Rex. But he also fixates on the epic poem “Shahnameh”, written by the Persian poet Ferdowsi; and in particular the story of Rostam and Sohrab, a reversal of the Oedipus story in which father kills son rather than vice versa. As Cem and his wife travel the world’s libraries to inspect copies, what they learn is “how ephemeral all those ancient lives had been”.

Nor is Cem immune to the act of readerly projection. “Like all educated Turks of my father’s generation,” Cem tells us, “what I really hoped to find on these trips wandering the shops, the cinemas, and the museums of the Western world was an idea, an object, a painting – anything at all – that might transform and illuminate my own life.”

Cem has more reason than many to seek clarification: his own father has been absent – whether for reasons of underground political activity or romantic complications is, for a long time, unclear – for most of his childhood; he and his mother become impoverished and, as he tells us at the very beginning of the novel, his dream of becoming a writer yields to a life as a building contractor. But these matter-of-fact bare bones are deceptive, for what unfolds is a far more fabular account of a life gone awry.

Even beyond his father’s departure, Cem’s life is shaped by his teenage apprenticeship to Master Mahmut, a well-digger of great renown. It removes him from his protective mother’s sphere of influence and immerses him in a world at once simple – long hours of physical labour – and highly skilled. As his and Master Mahmut’s quest for water on a patch of land slated for development runs into difficulties, so their relationship – boss and employee, craftsman and disciple, quasi father and son – becomes antagonistic, beset by undercurrents of rivalry and rebellion. Before too long (and avoiding spoilers) matters come to a head.

Throughout, their story gestures toward the fairytale, as underlined by Cem’s irresistible attraction to a travelling theatre troupe performing satirical sketches and classical scenes in the town near their excavation, and to the red-haired woman of the title. But Pamuk, in the style that characterises much of his work, fuses this material with political and social commentary. Over the three or four decades covered by the narrative, which takes place from the mid-1980s to the present day, the landscape of Istanbul and its surrounding areas literally changes shape. Residential and commercial developments spring up everywhere, many of them courtesy of Cem and his wife Aye, who have named their business after Shahnameh’s murdered son, Sohrab. Water shortages belie the sophisticated nature of these new suburbs, which eventually begin to form an amorphous mass.

Cem is preoccupied by the differences between Turkey and Iran, the latter seeming to him more alive to its cultural past. Turks, he decides, “had become so Westernised that we’d forgotten our old poets and myths”. While in Tehran, he sees numerous depictions of Rostam and Sohrab, and finds himself stirred:

I felt frustrated and uneasy, as if a fearful memory I refused to acknowledge consciously might suddenly well up and make me miserable. The image was like some wicked thought that keeps intruding on your mind no matter how much you yearn to be rid of it.

The extent to which individuals and societies suffer by not keeping their mythic past in mind is Pamuk’s subject, but it becomes more ambiguous when different stories are brought into play. What is the significance of a son who kills his father in innocence rather than a father who kills his son? Which is the more transgressive and ultimately damaging act and should both killers be regarded as guiltless because they knew not what they did?

But, as its title is perhaps designed to suggest, these accounts of fathers and sons omit a key element of the family drama: if paternity becomes a focus to the exclusion of all else, maternal energy must find an alternative outlet. As this strange, shifting novel edges to its conclusion – becoming, in its final act, a noir thriller – that energy makes a dramatic return, changing not only the story but the entire narrative paradigm.

The Red-Haired Woman is a puzzling novel; its intentions are often concealed, and oblique. At times, it seems to owe as much to Dostoevsky as to the epics of the long-distant past; it moves forward by indirection, swapping modes and registers at will. Playful and unsettling, it reprises some of Pamuk’s favourite themes – the clash between the past and the erasures of modernity, so charged in a Turkish context, and the effect on the individual’s psyche – without quite reaching the expansive heights of some of his previous novels. It is, nonetheless, an intriguing addition to his body of work. 

The Red-Haired Woman
Orhan Pamuk. Translated by Ekin Oklap
Faber & Faber, 253pp, £16.99

This article first appeared in the 14 September 2017 issue of the New Statesman, The German problem