The best and worst of British television: Benefits Britain; Fightback Britain; Unbuilt Britain

Rachel Cooke on a weird and horrible week of television on the BBC and Channel 4.

Benefits Britain; Fightback Britain; Unbuilt Britain
Channel 4; BBC1; BBC4

A weird and horrible week on television, the late-summer schedules dominated by a couple of new series so belligerently populist they might have been dreamed up in the offices of the Daily Mail (and, true to form, just hours before one of them was broadcast, the Mail splashed on it).

On Channel 4, we had Benefits Britain 1949 (12 August, 9pm), in which three current social-security claimants were required to travel back in time and “adjust”. Dear God. It goes without saying that this is a revolting idea for a documentary series and I don’t intend here to spell out the various intricacies of its stupidity and nastiness (naturally, this was the Mail’s favourite). But it was also miserably predictable, giving us two “decent” claimants (Craig, who uses a wheelchair, and Melvyn, a widowed pensioner) and one who seemed not so “decent” (Karen, a rude, shouty creature who is on incapacity benefit).

Meanwhile, on BBC1, there scuttled along an even more gruesome prospect in the form of Fightback Britain (12 August, 8.30pm), a series about how “you, the public” are “taking a stand against the bad guys”. What do you mean, you’re not taking a stand? Haven’t we all from time to time felt moved to instal a night-vision camera in our garden, in order to catch a local knicker thief as he jumps over the fence in search of laundry-fresh undies?

The knicker thief was the “funny” item at the end of a half-hour show that was otherwise dominated by stories of plucky derringdo (two lorry drivers who managed to stop a third from driving drunkenly the wrong way down a motorway) and advice about how to make your mobile phone thief-proof (in essence, get a tracking app on it). By the time it came on, I was bored to sobs – Fightback Britain’s presenters, Julia Bradbury and Adrian Simpson, have all the charisma of a couple of estate agents hell-bent on selling a particularly damp one-bedroom flat – so I can’t recall where exactly this incident happened. Suffice to say, the local police were not inclined to put a crack team of detectives on the case.

“Bring your washing in at night,” they told the victim, Leanne – which seemed fair enough to me, especially as by this point she was having to borrow knickers from her neighbours. Leanne, however, was having none of it. It’s just so convenient, putting out your washing last thing before you go to bed. Why would a girl want to do anything else?

When the film ended – thanks to CCTV, the thief was duly nabbed by Leanne’s husband, the waistband of his jeans apparently bulging with the very finest that BHS had to offer – Bradbury said earnestly to camera: “Remember, you can only film on your own property.” As if viewers everywhere were about to train CCTV on their neighbours’ rotary washing lines! And then it got worse. Turning to Simpson, she then uttered, presumably in a desperate attempt at chemistry, these dread words: “And I don’t think you need to worry about anyone stealing your pants, lovely.”

Lovely? To his credit, Simpson didn’t respond in kind (“Yes, Jules, my pants are rather skanky, aren’t they? Though I do wonder how exactly you know that. Ha ha ha.”). But nor, alas, did he look as though he wanted to throw up (presenting gigs don’t grow on trees, you know). See? I told you it was gruesome.

To soothe myself after this onslaught of ghastliness, I dived into Dreaming the Impossible: Unbuilt Britain on BBC4, which was like following a Big Mac with an ice-cold fresh peach. Oh, the relief. Presented by an architectural historian called Olivia Horsfall Turner, who has a delicately old-fashioned manner – she reminds me of Lucy in The Lion, the Witch and the Wardrobe – these documentaries are about fantastical building projects that never quite got off the ground. The first film (12 August, 9pm) took in Joseph Paxton’s proposed Great Victorian Way in London, a huge glass arcade that would have followed roughly the same route as the Circle Line of the Underground, had it not been superseded by the more pressing need to build proper sewers; and Geoffrey Jellicoe’s “Motopia”, a 1,000-acre Sixties new town in which glass corridors would have separated cars from people.

It’s all amazingly interesting: the drawings and the dreams, the zeal and the bathos. How wonderful to find that Paxton’s chief inspiration in life seems to have been a particularly exotic kind of water lily and that the greenhouse he designed for the Duke of Devonshire at Chatsworth was so vast and hot that it was known as the “Great Stove”. But the series speaks to the times, too. In our overcrowded cities, the problems these projects were intended to tackle continue unabated, while in the eyes of the architects who would solve them, the gleam is every bit as unnerving now as it must have been then.

Julia Bradbury and Adrian Simpson, who present Fightback Britain. Photograph: BBC Pictures.

Rachel Cooke trained as a reporter on The Sunday Times. She is now a writer at The Observer. In the 2006 British Press Awards, she was named Interviewer of the Year.

This article first appeared in the 19 August 2013 issue of the New Statesman, Why aren’t young people working

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Beyoncé and #BlackLivesMatter: why “Formation” is her most radical release to date

The more mainstream Beyoncé becomes, the more she functions as a marginal artist.

Beyoncé has long been associated with empowerment. From her Destiny’s Child days to B’Day to 2013’s self-titled album, instructions for empowerment are everywhere. Make your own money, and don’t let any man take it from you. You are beautiful, and you should feel empowered by your beauty. You can be successful on your own, but a relationship can be empowering, too. Your existence is powerful, in all its forms.

Beyoncé has always sung primarily to an audience that is black and female, which is essentially what transports so many of these songs from generically feel-good to genuinely radical, even if this difference is often elided on the dancefloor.

As a black woman making art for other black women, Beyoncé has often functioned as a cultural linchpin for movements of gender and racial equality before she has explicitly attached herself to them: “Beyoncé” and “feminism” were used in the same sentence long before she sampled Chimamanda Ngozi Adichie or stood in front of a giant neon sign blazing “FEMINIST” at the 2014 VMAs. And she and her husband Jay-Z were entwined with #BlackLivesMatter before she included graffiti reading “STOP SHOOTING US” in one of her music videos.

But Beyoncé has continually surprised audiences with her readiness to engage explicitly with these complex issues in more experimental forms as her impossible success continues to snowball: in a kind of inversion on the traditional narrative of white male punk musicians selling out, the more mainstream she becomes, the more she functions as a marginal artist.

Formation, her newest single, which dropped on Saturday, takes Beyoncé into territory that feels simultaneously familiar and untrodden. It’s a trap-influenced, synthy track brimming with distinctive reminders of her black Southern upbringing and her phenomenal success. Lyrics about black self-love, the pulsing undercurrent of Beyoncé’s entire career, take on new significance in how explicit and familial they are: “I like my baby hair, with baby hair and afros / I like my negro nose with Jackson Five nostrils.”

Financial gain as a challenge to oppression – an implication of so many of her songs – finds new, more direct, expression: your “best revenge is your paper”. All these words take on greater significance dressed as they are in such potent visual imagery: Beyoncé stands on top of a drowning police car in New Orleans and fans herself in period clothing in a pregnant, ghostly house reminiscent of Beloved’s 124. Without a doubt, this is Beyoncé‘s most radical release.

It’s fitting, then, that Beyoncé makes links between music and political change in her music itself, both literally and metaphorically. Literally, because music has personally empowered Beyoncé to have a kind of cultural and financial success that most people (of any race) could only ever dream of, allowing her to challenge cultural norms in becoming a symbol of independence, sex appeal, authenticity, achievement, blackness and femininity, within a racist society that often sees those traits as incongruous. (This is made explicit in the lyric, “You just might be a black Bill Gates”: world-changing levels of success are still seen as white and male.)

Metaphorically, because Beyoncé‘s music has united black female bodies in organised movement for years (think the Single Ladies” dance). She plays with this in Formation: the line “Get in formation” is an instruction for empowerment. With its punning echo of “get information”, it calls on you to get ready to dance, and to resist. As Dr Zandria F. Robinson notes, it is “a black feminist, black queer, and black queer feminist theory of community organizing and resistance, [...] formation is the alignment, the stillness, the readying, the quiet, before the twerk, the turn-up, the (social) movement”.

The moment of pause is particularly significant because it is so often dangerous – something that the video for Formation” illustrates in its shots of a young black boy dancing, then opening his arms outstretched, in front of white riot police. They pause before raising their own hands. The poet Claudia Rankine once told me that these silent moments are important because of their potential danger: the calm before the storm. “The white imagination lives inside that space. In those seconds [...] is all of white supremacist history building up. You [can] end up on the other side of that with a dead body.”

Beyoncé has used her own moment of suspense productively – fans and critics noted her “deafening silence” on racial equality, asking where her Instagram essay or impassioned tweets were when her audience needed them. Instead, she took the time to craft a thoughtful, nuanced, forceful anthem made by and for black women that will doubtlessly be consumed by audiences indiscriminately around the world (and Jay-Zs streaming service Tidal simultaneously donated $1.5m to #BlackLivesMatter).

A woman often criticised for her enthusiastic engagement with capitalism (like Rihanna, whose “prosperity gospel” is beautifully explained here by Doreen St Felix), Beyoncé has, in characteristic style, used Formation to demonstrate how the master’s tools can sometimes be used to dismantle the master’s house from the inside. As Britt Julious writes, “As long as we live in this world with these systems, the best manner of disrupting, of surviving, of taking what’s yours is using the same methods they might have used on you. Beyoncé knows what she’s doing. Who else could bring Black Panthers to the Super Bowl?

Anna Leszkiewicz is a pop culture writer at the New Statesman.