Liz Jones and Me

Juliet Jacques explores the complexities of "confessional" journalism.

Liz Jones and I have so much in common, chiefly that we have both documented our lives for national newspapers – her for the Mail, me for the Guardian. Our styles are quite different, though, at least gauging from reactions on social media. My sporadic blogs elicit few shares or comments, whereas it seems that every Sunday, the Twitter commentariat is livid about Jones’s latest missive at Mail Online (and trying to express their outrage without linking to it and so boosting its advertising revenue). Several controversies stick in my mind, particularly those where Jones revealed particularly intimate details about her life, or when she misjudged the tone in first-person reports on individual or international tragedies. 

Although Liz Jones and I came to it via different backgrounds (she wrote on fashion, editing the Sunday Times Style section and Marie Claire, whilst I covered experimental film and literature for magazines you’ve never read), we are both "confessional" journalists. She has been far more successful than me, or anyone else in Britain – if you look up "confessional journalism" online, Jones crops up repeatedly amongst the first few hits – so naturally I wanted to talk to her about the peculiar ethical dilemmas of the form.

Confessional journalists usually aim to offer insight into emblematic but individual experiences, sometimes pressured by editors to entertain or provoke (a strange contract, parodied here, brilliantly, by Chris Morris). It relies on the writer being honest, and being perceived as such: the second that the reader thinks s/he is embellishing, or inventing, the edifice collapses. People defending Jones point out that few others are as open; certainly, I can’t imagine another journalist who would admit to stealing a lover’s sperm in an attempt to become pregnant. When I read it, convinced by its level of detail, I considered the zero sum game of trying to shock: if Jones wanted to continue driving traffic to Mail Online like this, she would have to keep topping this anecdote, without stretching her (unusually elastic) boundaries of credulity past breaking point.

Combine this pressure to document unimaginable experiences, then, with the realisation that you have put yourself in a position where everything that happens to you is potential copy and things become weird, psychologically. What can or should you withhold? What can or should you do if your life just doesn’t generate sufficiently interesting moments?

I agreed to write about transsexual living without knowing exactly what it would entail, and at points I found myself wishing that my gender would complicate my life more than it did. I had fleeting thoughts about putting myself in situations that might be more difficult than the safer ones I’d sought, hoping to expose more about contemporary prejudice – and generate more dramatic copy. Soon, I realised what a disgustingly privileged attitude this was, before reading about transsexual blogger Mike Penner/Christine Daniels of the LA Times and seeing the tragic consequences (explained here) of publicly detailing a life that became too painful to live, let alone share.

One of my favourite discussions around the ethics of contriving situations in order to write about them came in Jonathan Coe’s biography of English avant-garde author B. S. Johnson, who asserted that a novel’s content should always be drawn from its creator’s own life: "Telling stories is telling lies" was Johnson’s mantra. In Trawl, one of his best works, the narrator’s stream of consciousness describes life on a shipping trawler. Johnson worked as a teacher, but spent three weeks on the Northern Jewel to gather material. He was upset that its crew dubbed him “the pleasure-tripper” but it’s unsurprising that he found such resentment – delving into your own neuroses is one thing, using those around you in a narrative over which only you have control is another.

Jones has attracted far more opprobrium than Johnson, or me. She has had a bullet through her letterbox, having aggrieved the people of Exmoor, was unable to sign with any High Street bank (or even a private one without a confidentiality agreement) and barred from her local pet shop. Journalism necessarily draws on the fabric of everyday lives – usually other people’s – but traditionally, this means public figures, with a tacit, often problematic understanding that occupying such roles subjects them to such scrutiny, fairly or unfairly. 

It’s hard to say where the line between public and non-public figures sits, but wherever it is, "confessionalism" frequently pulls people across it, without their consent. In hindsight, I was lucky not to alienate anyone important to me, particularly the NHS services facilitating my sex reassignment treatment – another structural problem that I didn’t really consider when I fell into the act of first-person writing.

No wonder, then, that Jones told The Observer’s Rachel Cooke that “I wouldn’t recommend [confessional journalism] to anyone”. I often feel the same way, so I’m intrigued about where our conversation might go. Then, swiftly, the email comes: Liz has other commitments and will not be able to talk to me. Perhaps it’s for the best, as we’d both be more aware than most that each may not write positively about the other. 

If I’ve learned one thing from "confessional" journalism, it’s that sharing your issues with an audience, imagined or real, is easy, as long as you constantly consider your position on its moral challenges (or just disregard them). Forming nourishing relationships with individual people, face to face, is far harder, and as I spend yet another evening alone, looking wistfully at the lists of Twitter followers and Facebook friends who’ve come to me via my writing, I wonder whether I’ve confessed too little, or too much.

No. Photograph: Getty Images

Juliet Jacques is a freelance journalist and writer who covers gender, sexuality, literature, film, art and football. Her writing can be found on her blog at and she can be contacted on Twitter @julietjacques.

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Erdogan’s purge was too big and too organised to be a mere reaction to the failed coup

There is a specific word for the melancholy of Istanbul. The city is suffering a mighty bout of something like hüzün at the moment. 

Even at the worst of times Istanbul is a beautiful city, and the Bosphorus is a remarkable stretch of sea. Turks get very irritated if you call it a river. They are right. The Bosphorus has a life and energy that a river could never equal. Spend five minutes watching the Bosphorus and you can understand why Orhan Pamuk, Turkey’s Nobel laureate for literature, became fixated by it as he grew up, tracking the movements of the ocean-going vessels, the warships and the freighters as they steamed between Asia and Europe.

I went to an Ottoman palace on the Asian side of the Bosphorus, waiting to interview the former prime minister Ahmet Davu­toglu. He was pushed out of office two months ago by President Recep Tayyip Erdogan when he appeared to be too wedded to the clauses in the Turkish constitution which say that the prime minister is the head of government and the president is a ceremonial head of state. Erdogan was happy with that when he was prime minister. But now he’s president, he wants to change the constitution. If Erdogan can win the vote in parliament he will, in effect, be rubber-stamping the reality he has created since he became president. In the days since the attempted coup, no one has had any doubt about who is the power in the land.

 

City of melancholy

The view from the Ottoman palace was magnificent. Beneath a luscious, pine-shaded garden an oil tanker plied its way towards the Black Sea. Small ferries dodged across the sea lanes. It was not, I hasten to add, Davutoglu’s private residence. It had just been borrowed, for the backdrop. But it reminded a Turkish friend of something she had heard once from the AKP, Erdogan’s ruling party: that they would not rest until they were living in the apartments with balconies and gardens overlooking the Bosphorus that had always been the preserve of the secular elite they wanted to replace.

Pamuk also writes about hüzün, the melancholy that afflicts the citizens of Istanbul. It comes, he says, from the city’s history and its decline, the foghorns on the Bosphorus, from tumbledown walls that have been ruins since the fall of the Byzantine empire, unemployed men in tea houses, covered women waiting for buses that never come, pelting rain and dark evenings: the city’s whole fabric and all the lives within it. “My starting point,” Pamuk wrote, “was the emotion that a child might feel while looking through a steamy window.”

Istanbul is suffering a mighty bout of something like hüzün at the moment. In Pamuk’s work the citizens of Istanbul take a perverse pride in hüzün. No one in Istanbul, or elsewhere in Turkey, can draw comfort from what is happening now. Erdogan’s opponents wonder what kind of future they can have in his Turkey. I think I sensed it, too, in the triumphalist crowds of Erdogan supporters that have been gathering day after day since the coup was defeated.

 

Down with the generals

Erdogan’s opponents are not downcast because the coup failed; a big reason why it did was that it had no public support. Turks know way too much about the authoritarian ways of military rule to want it back. The melancholy is because Erdogan is using the coup to entrench himself even more deeply in power. The purge looks too far-reaching, too organised and too big to have been a quick reaction to the attempt on his power. Instead it seems to be a plan that was waiting to be used.

Turkey is a deeply unhappy country. It is hard to imagine now, but when the Arab uprisings happened in 2011 it seemed to be a model for the Middle East. It had elections and an economy that worked and grew. When I asked Davutoglu around that time whether there would be a new Ottoman sphere of influence for the 21st century, he smiled modestly, denied any such ambition and went on to explain that the 2011 uprisings were the true succession to the Ottoman empire. A century of European, and then American, domination was ending. It had been a false start in Middle Eastern history. Now it was back on track. The people of the region were deciding their futures, and perhaps Turkey would have a role, almost like a big brother.

Turkey’s position – straddling east and west, facing Europe and Asia – is the key to its history and its future. It could be, should be, a rock of stability in a desperately un­stable part of the world. But it isn’t, and that is a problem for all of us.

 

Contagion of war

The coup did not come out of a clear sky. Turkey was in deep crisis before the attempt was made. Part of the problem has come from Erdogan’s divisive policies. He has led the AKP to successive election victories since it first won in 2002. But the policies of his governments have not been inclusive. As long as his supporters are happy, the president seems unconcerned about the resentment and opposition he is generating on the other side of politics.

Perhaps that was inevitable. His mission, as a political Islamist, was to change the country, to end the power of secular elites, including the army, which had been dominant since Mustafa Kemal Atatürk created modern Turkey after the collapse of the Ottoman empire. And there is also the influence of chaos and war in the Middle East. Turkey has borders with Iraq and Syria, and is deeply involved in their wars. The borders do not stop the contagion of violence. Hundreds of people have died in the past year in bomb attacks in Turkish cities, some carried out by the jihadists of so-called Islamic State, and some sent by Kurdish separatists working under the PKK.

It is a horrible mix. Erdogan might be able to deal with it better if he had used the attempted coup to try to unite Turkey. All the parliamentary parties condemned it. But instead, he has turned the power of the state against his opponents. More rough times lie ahead.

Jeremy Bowen is the BBC’s Middle East editor. He tweets @bowenbbc

This article first appeared in the 28 July 2016 issue of the New Statesman, Summer Double Issue