NEW AYLETT.


FAIN THE SORCERER
by Steve Aylett
PS Publishing UK

A Cabellian fantasy. After strangling a mime in the King’s court, Fain encounters a crazy old man who offers to grant him three wishes. What will Fain ask for?

Looping through his own past and offending kings and leaders throughout the world, Fain searches for the means to wisely direct his new powers. His quest becomes progressively more vivid as he encounters monsters, mermaids, warlocks and autarchs, gathering richer understanding with each new magic gift.

With an introduction by ALAN MOORE and cover artwork by AYLETT, Fain the Sorcerer is a dense and mischievous work of shamanic satire.

SIGNED by Aylett and Moore.
out April 2006

WAITING FOR SLY.

Sly Stone’s Surprise

Reclusive Musician May Emerge to Perform At Grammy Awards
By J. Freedom du Lac
Washington Post Staff Writer
Friday, January 27, 2006; C01

Sly Stone, the reclusive, long-vanished funk-rock pioneer whose potent recordings in the late 1960s and early ’70s defined the era and altered the course of popular music, may be about to strut back into the public eye.

According to several friends and associates, discussions are well underway about a Sly and the Family Stone reunion performance at the Grammy Awards on Feb. 8 in Los Angeles.

It would be Stone’s first live performance since 1987, and his first major public appearance since Jan. 12, 1993, when Sly and the Family Stone were inducted into the Rock and Roll Hall of Fame. It would also mark the first time since 1971 that the band has played in its original configuration. (Drummer Greg Errico quit the group that year and was soon followed by bass player Larry Graham.)

As songwriter, producer, bandleader and singer, Stone dazzled the world of pop music more than 35 years ago with a string of superlative anthems — timeless songs, including “Dance to the Music,” “I Want to Take You Higher,” “Hot Fun in the Summertime,” “Family Affair” and “Everyday People” (whose lyric “Different strokes for different folks” became a slogan for the Woodstock generation). By the early ’70s, though, he had developed an all-consuming cocaine addiction, and he soon faded from the spotlight. Speculation on the whereabouts and condition of Sly Stone has been a pop pastime for decades.

Ron Roecker, a spokesman for the Recording Academy, wouldn’t confirm that the reunion is on the Grammy-night schedule, which already includes an all-star tribute to Sly and the Family Stone. The tribute — featuring John Legend, Maroon 5, will.i.am of the Black Eyed Peas and Steven Tyler of Aerosmith, among others, performing a medley of Sly classics — was announced yesterday by the academy. (All the artists appear on a Sly and the Family Stone tribute album that will be released the day before the Grammys.)

“The facts are what we put in the press release,” Roecker said. “As far as anything else, it’s all just rumor. But we do believe that he is attending the Grammy Awards.”

He added: “It seems like the right time for him. We’re thrilled that we’ll be able to do this.”

Stone’s manager, Jerry Goldstein, could not be reached for comment.

Nor could Stone himself — no surprise, given that he stopped speaking to the media in about 1987.

But sources close to the band said rehearsals are scheduled to begin next week in Santa Monica, Calif. They cautioned, however, that the reunion could implode at any point, given Stone’s long history of erratic behavior.

Still, that there’s talk at all about a Sly Stone coming-out party is a surprise.

“He’s been in seclusion for so long, he’s like J.D. Salinger,” said Greg Zola, who is producing and directing “On the Sly: In Search of the Family Stone,” a documentary about the elusive musician and his band mates. “He was so famous for a period of time, but he’s just not around anymore. A lot of people who you’d think are in the know actually think Sly Stone is dead.”

Stone’s younger sister, Vaetta, acknowledges as much on her Web site, where she’s selling T-shirts that say, simply: “Sly Lives.”

“I don’t think Sly has been hurting from his underground status — I think he likes the mystique,” said Rickey Vincent, author of “Funk: The Music, the People, and the Rhythm of the One” and host of a funk radio show in the San Francisco Bay area. “But it would be nice to see him make a triumphant return — to be treated the way Carlos Santana was at the Grammys a few years ago, and the way George Clinton was treated at the Grammys.”

Clinton thinks so, too.

A funk legend himself, Clinton was forced to rethink his approach to music after hearing Sly and the Family Stone’s landmark 1969 album, “Stand!”

“He’s my idol; forget all that peer stuff,” Clinton said. “I heard ‘Stand!,’ and it was like: Man , forget it! That band was perfect. And Sly was like all the Beatles and all of Motown in one. He was the baddest thing around. What he don’t realize is that him making music now would still be the baddest. Just get that band back together and do whatever it is that he do.”

In its heyday, from roughly 1968 through 1971, Sly and the Family Stone created revolutionary music, an intoxicating mix of psychedelic pop, pulsating funk and social commentary. Among the first fully integrated groups on the American music scene, with blacks and whites and men and women together onstage, the seven-piece San Francisco band played the world’s biggest venues while cranking out hit after cutting-edge hit.

Stone was an innovator whose work inspired Motown to find its social conscience, helped persuade Miles Davis to go electric, and ultimately laid out a blueprint for generations of black pop stars, from Prince and Michael Jackson to OutKast, D’Angelo and Lenny Kravitz.

“There’s black music before Sly Stone, and there’s black music after Sly Stone,” said Joel Selvin, author of “Sly and the Family Stone: An Oral History” and a San Francisco Chronicle music critic for the past 30 years. “He completely changed what black music was. I mean, he changed Motown! Before Sly, the Temptations were ‘I’m Losing You.’ After Sly, they were ‘Ball of Confusion.’ It’s a black and white moment.

“The album ‘Stand!’ summed up the times, with the humanitarian sentiments, in a perfect sloganeering way. ‘Dance to the Music,’ ‘There’s a Riot Goin’ On’ — these were revolutionary documents. And Sly’s statements last. They sound as good today as they did when they were recorded. There’s really nobody like Sly Stone in the history of black music.”

Lamont Dozier, part of the Holland/Dozier/Holland hit-making machine at Motown, said in an interview that Stone “took music in a new direction, another step forward. He definitely had some potent stuff, and some new stuff, in a new voice. It was this funky, street-y, but pop R&B music. I was very much a fan.”

Said Vincent: “Sly was so far ahead of everybody else, he was flaming out when everybody was still trying to figure him out.”

Indeed, even as Stone’s star was ascending, he was deteriorating personally — skipping concerts (he missed a third of the band’s shows in 1970), blowing off record-label deadlines, acting increasingly ornery. He was abusive toward associates, band mates, friends and family members, too: Once, upon being caught with cocaine and a handgun, Stone — whose real name was Sylvester Stewart — told police that his name was Freddie Stewart. (Freddie was Sly’s little brother and the guitarist in the Family Stone.)

By 1975, the hits had dried up, and Stone’s downward spiral quickened.

“He was so creative, one of the most talented guys I’ve ever met,” said R&B great Bobby Womack. “It was inspirational being around him. He made some great music. He just wasn’t happy in his personal life. He got to the point he wouldn’t even listen to his own stuff. That’s paranoia. As the drugs set in, the warm, creative side went away. And then it got worse and worse. He was a person out of control.”

Womack added: “We used to be as tight as bark on a tree. But I haven’t heard from Sly in 15 years. At least. The last time I saw him, I was driving down Hollywood Boulevard, and he was going the opposite way. I blew the horn and said, ‘Sly!’ He looked at me and just kept going.

“But then he turned around and said, ‘Bobby, I can’t do that to you, man.’ I said: ‘What was that about?’ ”

Stone, who’d once earned a reported $2 million per album, was cut loose by Epic Records in 1978. Warner Bros. offered a half-million-dollar contract, and in 1979, the label released Stone’s “Back on the Right Track.” It didn’t even crack the Top 150 — a disastrous showing for an artist who was once a fixture at the top of the charts.

Stone summarily retreated from the studio and the spotlight. His brother Freddie told Spin magazine several years later that Stone had “wanted to get away from the fast pace. He just kicked back. . . . He didn’t want to be out in front anymore. The glamour didn’t mean anything anymore. He wanted to be normal.”

In 1981, Stone — who’d been raised in a strict Pentecostal household and grew up singing gospel songs with his siblings — reemerged to work with Clinton on a Funkadelic album, a summit that resulted in both artists getting arrested for possession of cocaine and drug paraphernalia.

As Stone’s career faltered, his legal problems mounted. In 1983, he was charged in Illinois with possessing a sawed-off shotgun; was found barely conscious in a Fort Myers, Fla., hotel room, apparently a result of a cocaine overdose; and was then arrested during the middle of a show in Fort Lauderdale on charges that he’d stolen a ring from a hotel owner. (During one court hearing that year, bailiffs had to shake Stone awake.)

In November 1987, on the eve of a two-night comeback engagement at a small club in Hollywood, Stone told a Los Angeles Times reporter that he was clean, saying: “I’m fine, I’m fine, I’m fine. I’m straight, I’m clean. What else can I say?” The night after the first show — which was declared a disaster by a Times critic — Stone was arrested outside the club for having failed to pay $2,856 in child support. He was also charged with cocaine possession.

“It’s amazing he’s still here,” Errico said in an interview last fall. “But he is. I always say that a cat has nine lives, and Sly has nine cats. He’s a character in every respect.”

In 1989, after failing to show up for a court date in Los Angeles, Stone was declared a fugitive. The FBI arrested him in Connecticut and extradited him to Los Angeles, where, in a two-week span at the end of the year, Stone pleaded guilty to driving under the influence of cocaine and then guilty again to two counts of cocaine possession.

Since then, the world has heard very little from — or about — Sly Stone. Just a single song recorded with Earth, Wind & Fire, a national advertising campaign for Toyota that used “Everyday People,” and the 1993 appearance at the Rock and Roll Hall of Fame induction, where the six original members of Family Stone (drummer Errico, bassist Graham, saxophonist Jerry Martini, trumpet player Cynthia Robinson and the siblings Freddie and Rose Stone) walked onto the stage, sang a bit of “Thank You (Falettinme Be Mice Elf Agin),” said their thanks . . . and then waited for Sly to surface.

“As usual, it’s just us,” Rose said, looking at her watch.

Sly finally materialized, in an electric-blue leather jumpsuit, and gave a brief speech, which concluded: “See you soon.”

Bucking Hall of Fame tradition, he didn’t stop afterward to pose for pictures with his band mates, instead disappearing into the night — and into the ether, for 13 years of radio silence.

There are rumors, of course: He’s broke! He’s dead! He’s homeless! Insane!

Stone, who is 61 or 62, or maybe 64 (“I’ve lied about my age so much, I’m not quite sure how old I am,” he told the Los Angeles Times in 1987), is either living: In a mansion in Beverly Hills; in a dingy apartment in the San Fernando Valley; on the streets of Hollywood; in a nice place in Pacific Palisades; or elsewhere in Southern California.

“He’s in Malibu,” said Clinton. But Clinton isn’t completely sure, since he couldn’t get Stone on the phone — even after Stone left a message for his friend to call.

In 1986, Stone was living in an apartment in Toluca Lake, Calif., when his landlord filed a lawsuit, alleging that Stone and a roommate were making excessive noise — and that they’d refused to leave the apartment after being served an eviction notice.

His health is also unclear. Stone’s manager, Goldstein, recently told an associate that Sly is “frail.” When Stone surfaced at his father’s funeral in 2002, he was reportedly in bad shape.

“Sly went down the aisle of his brother’s church with his mother on his arm, and nobody recognized him, because he has a hunchback,” Selvin said. “He deprived his body of too much nutrition over the years.”

There are reports — unconfirmed, as with much in the murky, mysterious world of Sly Stone — that he’s done recording sessions and then gone in and erased all the tapes.

“He’s got hundreds of songs that he’s sleeping on,” Errico said. “He’s been writing the whole time. Where are all those songs? But I haven’t heard one in 20 years. He’s written and destroyed who knows how many great songs over the years with all the insanity he’s been through.”

But Stone is said to have been recording recently with his sister Vaetta, who performs in a Family Stone tribute band. Last year he even surfaced at one of her shows, in Los Angeles.

Zola, who’s making the documentary on Sly and the Family Stone, was at the club that night and saw Sly Stone with his very own eyes.

“This adventure to find Sly, it can feel hopeless,” he said. “There was a period of time where I really wondered where he was. But he was there! It was remarkable.”

NEW SCOTT WALKER.

from 4AD…

“(19 January 06)

We’re delighted to announce that Scott Walker has completed work on his first album for the label.

The long-awaited new album – called “The Drift” – will be Scott’s first since the ground-breaking “Tilt” was released in 1995.

4AD will release the album worldwide in May. The exact date will be announced shortly.

A documentary film about Scott’s music – including the making of “The Drift” – is being made by the New York -based director Stephen Kijak. Titled “30 Century Man”, it will also be released in 2006.”

ERIK DAVIS ON MOCA's 'ECSTASY' IN ARTFORUM.

artforum.com

“Ecstasy: In and About Altered States”

Erik Davis

THERE IS A MOMENT in Talo/The House, 2002, a video installation by the Finnish artist Eija-Liisa Ahtila currently on display at the Los Angeles Museum of Contemporary Art, where the furtive glimpse of a dog triggers an altogether different kind of vision: “Outside a new order arose, one that is present everywhere. Everything is now simultaneous, here, being.” The monologue is derived from the artist’s interviews with schizophrenics and other people suffering from mental disorders, but we have all known moments like this, when we harbor intimations of a deeper design, of a dream logic beneath the surface of things, of an incandescence in the mind. These intensitiesóperhaps nothing more than shivers of the brainóare the grace notes of consciousness, known empirically before they are known conceptually. But even the most direct experience of trance or intoxication is refracted through cultural artifacts, through storybooks or pills or paintings. Despite their intimate character, in other words, we know altered states partly through mediated ones.

At its best, “Ecstasy: In and About Altered States” (curated by Paul Schimmel) foregrounds this tension between experience and mediation, a tension carried in the very resonance of the word ecstasy. The Neoplatonist Plotinus used the term ecstasis to describe mystic transcendence, the “flight of the alone to the Alone”; later Bernini famously incarnated a more devotional sense of transport in his trembling St. Theresa, which few of us can observe without imagining more carnal forces than God parting the saint’s lips. This is what happens to ecstasy, for usóit moves from God to orgasm. And now that Ecstasy is the name of one of the most popular recreational drugs on the planet, a phenethylamine capable of delivering its own beatific intensities, we can see how far we have come. Rather than Plotinus’s flight from matter, ecstasy has become a controlled substance.

Carsten Hˆller, Upside-Down Mushroom Room, 2000, polystrol, polyester, wood, paint, metal, electrical motors, plasterboard, neon light, and glass, 14′ 9″ x 19′ 9″ x 41′.

The wall text that introduces the MoCA show nowhere mentions drugs, although terms such as altered, intoxicating, hallucinatory, and the more classical bacchanalia let us know where we stand. On one hand, this ambivalence is key: The question of how the experience of psychoactive substances such as MDMA or LSD relates to other unusual mind states is a vexed issue, one that echoes crucial contemporary concerns about simulation and the manufacture of subjectivity. But by loosely jumbling drugs with a wide variety of altered statesóhypnosis, sleep, madness, perceptual illusionóthe show seems muddled from the onset.

Certainly there are drugs throughout the show, or rather, “drugs.” Psychoactive mushrooms, either the Santa Claus caps of fly agaric or the more commonly consumed Psilocybe cubensis, are scattered throughout the museumóa scattering that becomes, in Roxy Paine’s 1997 Psilocybe Cubensis Field, at once exuberant and creepy. More than two thousand impeccably hand-painted polymer casts run riot across the floor, uniting Paine’s long-standing concerns with the copy and the interpenetration of the artificial and the organic. All fungi are essentially replicants, after all, since a given patch of individual mushrooms will generally share the same DNA. Their sculptural multiplication across the gallery floor generates an uncanny quality common to both organic and technological modes of replicationóan almost animistic sense of iteration that also enchants psychedelic perception, which can make the most innocuous floorboards seethe and sprout to multitudinous life.

Of course, that a collection of actual Psilocybe cubensis in a gallery would constitute felony possession makes Paine’s simulacra more safe than subversive. You will not get high from these objects: They are all surface; they only remind. Ditto for Tom Friedman’s 1997 Untitled, a pile of pills whose obsessive and accurate fabrication from Play-Doh twists the knob up on Paine’s piece by skipping nature and just simulating the synthetic. Friedman’s empty fetishes, though, are juxtaposed with his 1992ñ97 piece 1,000 Hours of Staring, a square piece of white paper whose status as an art object rests with the artist’s claim that he stared at the thing off and on for a thousand hours. Despite its surface cleverness, 1,000 Hours is one of the rare pieces in the show with an inside. In other words, in the midst of knowing mediation, Friedman provides a trace of raw experience: a Duchampian gag that actually imbues the object with a state of mindóeven if that mind is just sitting in a room, bored out of its skull.

Perhaps the show’s most perceptive framing of this Mobius strip of mind and object lies in the three-tier water fountain that forms the central element of Klaus Weber’s proposed Public Fountain LSD Hall, 2003. The water cycling through the delicate glass structure, made of scavenged Victorian crystal, carries what a framed certificate assures us is a homeopathic trace of LSD-25. Homeopathic remedies, widely embraced in the artist’s native Germany, rely on dosages so subtle that in the eyes of conventional science they don’t even exist. Besides gesturing toward the tiny scale of the LSD molecule (with active doses measured in micrograms, LSD is one of the most potent psychoactive substances known), Weber’s invocation of homeopathy suggests an alchemical perception of the signatures and subtle energies that skirt our conventional understanding of matter. In addition, homeopathic remedies work by introducing a trace of the offending disorder. Weber, then, is suggesting that we are already tripping and that we can only be cured by what already ails us. And as you lean toward the fountain, you understand what he means, for the dripping water falls and plays with such plangency across the glass that you could swear a music box is concealed somewhere. But it is only a singing crystal you hear, or your mind tuning to a singing crystalóas fit a metaphor as you need for the visionary potential of crystal solids such as LSD. By switching sensory registers from vision to sound and from sound to music, the fountain stages the sort of perceptual surprise that lies at the heart of psychedelic experience.

Naturally, you are prevented from dipping your finger into the fountain by a surrounding cage of Plexiglas, and even leaning in too closely will rouse the ire of MoCA’s persnickety guards. These conditions are not incidental. One of the core maxims of postwar psychedelic culture is “Set and setting”: The trip is contextual, dependent on personal attitude and environment as much as on the substance swimming in your brain. In a museum, the set is as varied as each person, but the issue of setting raises some sharp questions about the limitations of the institution when works of ecstasy or transport or visionary experience are on the lineówhen we are in as well as about altered states. It is one thing to follow a dark and mazy corridor into a white room where rotating fly agaric mushrooms dangle from the ceiling; it is another to enter the space with a gruff guard staring you down. You police the obvious impulse, which is not just to appreciate Carsten Hˆller’s playful interrogation of perception, with its Eleusinian echoes, but to run around and take snapshots of your companions. Yes, there is serious inquiry in the piece, but there is also celebration, and the impossibility of celebrating in MoCA made me long for a blank void very different from the white cubicles of the museum. It made me long for Burning Man.

It is perhaps unfair to compare a downtown museum of contemporary art with the dry alkaline lake bed in Nevada that annually provides home to a hedonistic freak festival, but the freak festival in question has also established probably the most creatively sustained counterhegemonic site for mass public art production and consumption in the developed world. It is true, of course, that a lot of art at Burning Man is bad and that a lot that is good on the playa would be bad elsewhere. But the strongest sculptors and installation artists at the event drink deeply from Weber’s fountain, taking on the conundrums of “altered art” with fierce joy. Indeed, frequent habituÈs of Burning Man’s Black Rock City will experience a number of flashbacks visiting the MoCA show. Erwin Redl’s matrix of green LEDs, Sylvie Fleury’s glitzy space pod, the profane neon illuminations of assume vivid astro focus’s porno disco, even Olafur Eliasson’s quietly sublime strobing rainóall rely on tricks and rhetoric that have, simply put, been executed with more playfulness and greater formal power on the playa.

The point is not that Burning Man is better but that the art of altered states depends in part on a lack of temerity before the exuberance of visionary experience. One oblique way into this breach, of course, is through the wonder-working powers of popular culture, which in today’s art world frequently means Japanese popular culture. Inevitably, “Ecstasy” includes some of Takashi Murakami’s silly mushrooms, so flavorless in comparison with the immensely popular organic fantasies of, say, manga and anime master Hayao Miyazaki. Of greater interest is a gorgeous and crafty piece of animation by Chiho Aoshima. A single seven-minute reverse tracking shot distributed across five plasma screens, City Glow, 2005, unfolds like a trip or a myth: We fall away from a wormlike cityscape and move, at a child’s height, into the transformations of nature and season and death. Crossed signals ariseófish float through the air, a bunny caws like a crowóbut the goofiness is undermined by a graveyard populated by Aoshima’s patented horror-show nymphets, who are themselves replaced by a no less disturbing Tinkerbell heaven of fairies and rainbows. The key element is the long pullback. We are looking in the rearview mirror at a way of seeing that lies behind usóin the long-ago of childhood, but also in the history of visual expression, in that visionary capacity now largely swallowed up by commodified technological fantasy.

And yet many contemporary artists produce visionary material without leaning on pop culture. Whatever its satiric undertow, Ye Olde Ruin, 2003ñ2004, one of two immense Paul Noble drawings included in “Ecstasy,” offers an unabashedly fantastic otherworld of abstract machines, hermetic eggs, and Boschean play. But the show’s most explicitly visionary art belongs to the Brooklyn artist Fred Tomaselli, who continues to refine and intensify his bold explorations of collage, visual rhythm, and pinwheel psychedelia. Like Paine and Friedman, Tomaselli draws attention to the actual thingsóthe pills and organic materialsóthat mediate psychoactive experience. But as he painstakingly arranges these things and others into the thick resin that coats his hybrid collage-paintings, he dematerializes them as well, revealing their potential to become elements of mind and pattern, like the string figures in Harry Smith movies or the inner-eye whirligigs captured in his recent Millennium Phosphene Bloom, 2005.

Another remarkable new work by Tomaselli, 2005’s Organism, shows a man with transparent skin plunging headless into a crystal chaos of stars, spiderwebs, and fractured mandalas. The piece seems to literally embody the difficult human transition between meat and mental ecstasy, but its full resonance only becomes clear when compared to the similarly semitransparent bodies in the work of Alex Grey, another Brooklyn artist and one of the most dominant painters in the largely marginalized world of contemporary psychedelic art. Though Grey’s art graces rave fliers and New Age calendars, he is no naÔfóthe declarative intensity of his strongest paintings depends in part on his sly appropriation of textbook medical imagery, whose hyperreal rhetoric paradoxically lends an air of actuality to his visionary bodies. But Grey is too much of a mystic literalist for his work to ever make it to the walls of MoCA; transcendence, even if it is just a trick of immanence, is still taboo. Whereas Grey’s transformed figures confidently ascend into rainbow mind-lattices, Tomaselli’s organism plunges into the fractured rag-and-bone shop of the head, delivering the more assimilable message that ecstasy is rarely far from the abject.

Erik Davis is a San Francisco-based writer and author of the forthcoming book The Visionary State (Chronicle Books, 2006).

Alan Moore Talks Henry Fuseli at the Tate, March 25.

Above: Henry Fuseli – The Nightmare 1781

Alan Moore on Gothic Nightmares

Saturday 25 March 2006
15.00-16.00

Legendary graphic novelist Alan Moore considers the work of Henry Fuseli and his contemporaries.

Moore has worked in the comic book industry for over 25 years and is credited with redefining the genre through the introduction of adult themes, intricate plots and challenging subject matter… In this talk Moore — himself a practising magician — leads a tour focusing on visionary heroism, ungovernable forces and superheroes.

Tate Britain In the Exhibition
Free with exhibition ticket, booking recommended
For tickets, call 020 7887 8888.

Gothic Nightmares: Fuseli, Blake and the Romantic Imagination
15 February – 1 May 2006

Gothic Nightmares explores the work of Henry Fuseli (1741–1825) and William Blake (1757–1827) in the context of the Gothic – the taste for fantastic and supernatural themes which dominated British culture from around 1770 to 1830. Featuring over 120 works by these artists and their contemporaries, the exhibition creates a vivid image of a period of cultural turmoil and daring artistic invention.

The central exhibit is Henry Fuseli’s famous The Nightmare 1781. Ever since it was first exhibited to the public in 1782, this picture has been an icon of horror. Showing a woman supine in her boudoir, oppressed by a foul imp while a ferocious-looking horse glares on, the painting draws on folklore and popular culture, medicine, concepts of imagination, and classical art to create a new kind of highly charged horror image. This is the most extensive display of Fuseli’s art seen in Britain since 1975 and includes around sixty of his most important canvases and drawings including Titania and Bottom c1790, The Three Witches 1783 and The Shepherd’s Dream.

A selection of works by Fuseli’s contemporaries and followers, dealing with themes of fantasy, horror and perverse sexuality, complement his work. This includes over twenty-five exceptional watercolours and paintings by the visionary artist William Blake, among which will be The Night of Enitharmon’s Joy, The House of Death c1795; his vampire-like Ghost of a Flea, The Whirlwind: Ezekial’s Vision c1803–5; The Witch of Endor Raising the Spirit of Samuel 1783 and Death on a Pale Horse c1800.

The exhibition is further enriched with works on Gothic and fantastic themes by, among others, Joseph Wright of Derby, George Romney, James Barry and Maria Cosway, John Flaxman and Theodore von Holst, and features a large group of caricatures by James Gillray, whose satirical works incorporate some of the most inventive cosmic and fantastic imagery of the era. A special section of the exhibition presents a recreation of a ‘Phantasmagoria’ show – a kind of animated slideshow with sound effects and shocking images – giving visitors to the exhibition a chance to experience at first hand the same chills and thrills as their forebears in the 1800s.

As a literary phenomenon, the Gothic has had an enduring influence. Mary Shelley’s Frankenstein (1818), and the novels of Matthew ‘Monk’ Lewis, William Beckford and Ann Radcliffe are still widely read. Modern Gothic novelists including Angela Carter, Patrick McGrath and Toni Morrison are highly regarded, and the Gothic continues to influence film and TV – from classics like Nosferatu (1922) through to Buffy the Vampire Slayer (1997–2002) – and visual artists like Glenn Brown and the Chapman brothers. This exhibition is the first to explore the roots of this phenomenon in the visual arts of the late eighteenth and early nineteenth century.

The exhibition is curated by Martin Myrone and accompanied by a fully illustrated catalogue featuring essays by Professor Sir Christopher Frayling on The Nightmare and the heritage of horror, and Professor Marina Warner on Fuseli’s fairies.

The Arthur Magazine Email Bulletin No. 0031

“COMMAND PERFORMANCE”

The Arthur Magazine Email Bulletin

No. 0031

January 19, 2006

Website:

http://www.arthurmag.com

Comments:

editor@arthurmag.com

Our Lords, our Ladies,

1. THE INTERNET IS NOT OUR FRIEND, BUT SOMETIMES IT ACTS LIKE ONE.

Still basking in the afterjoy of seeing this week, for the first time ever, the original Parliament and Funkadelic’s July 10, 1969 13-minute live performance on the “Say Brother” public TV show from Chicago’s WGBH: total raw acid soul beauty rage funk dance noise nine-piece liberationist genius that has been locked away from the general public for 36 years. We’ve always known em as they sound on record, exist in foggy recollections and look in a precious few photographs, so to suddenly SEE them in full-on honorably improvisatory glory, riffing off three songs (What Is Soul?, I Wanna Testify, Friday Night August the 14th, noisejam), shot in a TV studio with good sound, on an accommodating set, a band in great style, with startling haircuts (check George Clinton’s MOHAWK), with an audience that gets onstage to dance, IN COLOR !?! It’s like a big find at an archaeology dig that in one instant upends half the received wisdom and confirms the hypotheses that were the ones considere

d the most optimistic, the most far-out. It’s significant cuz it’s beautiful, sweet because it’s so absolutely out-of-nowhere. Call it grace, call it a gift, call it a positive outcome, call it WE ARE NOW PEAKING greatness-in-action, check it out here:

http://www.youtube.com/w/Parliament-Funkadelic-1969?v=6JcWh6KozKQ&search=funkadelic

2. NOT SURE ABOUT THOSE SCIENCE GUYS, THOUGH…

Lots of people have been in touch Kristine McKenna’s interview with DAVID LYNCH about meditation in the last issue of Arthur. If you want to SEE David Lynch talk about this stuff — as well as find out which Bob’s Big Boy he ate in the mid-’80s, what the baby was in Eraserhead, and so forth — there’s a decent-length film of one of his “Consciousness, Creativity and the Brain” college raps from last year (Emerson College, Oct 1 to be precise) that you can download for free offa here:

http://www.davidlynchfoundation.com/

3. NOT A COMPLAINT BUT AN OBSERVATION.

Something provocative that Julian Cope wrote in his recent “Address Druidion” at headheritage.co.uk: “One of the reasons I got into rock’n’roll was because much of it was the folk music of its day, and protest songs by The Fugs, The Mothers, Bob Dylan, Neil Young, John Lennon & The Plastic Ono Band, etc. were signposts of their time. Moreover, much of the punk thing – informed by the Rastas’ obsession with 1977 and the Queen’s Silver Jubilee – nailed the era lyrically to such an extent that much of what was recorded then sounded dated and anachronistic within a couple of years of its release (Patti Smith’s references to the MPLA, PLO and kidnap of heiress Patty Hearst were mirrored over here by the whole debut LP by The Clash). But few current rock’n’roll artists write specifically about the times in which we are living. I’m not so much complaining about this as wishing to hear other artists’ views on these times of meteorological, political and religious overhaul. Even the current US underground scene – so colourful and musically dynamic – has (to my knowledge) no great lyricists providing useful (or even useless) comments about their post 9/11 world. Surely we need this kind of work to be forthcoming if the collective mental health of the culture is to stay focused. As a Muslim friend of mine reminded me at a party just before X-Mass, within his culture any discussion of Allah is proscribed, off limits, verboten, forget-about-it; which is precisely why we in the West have to explain to incomers that everything here is questioned, everything is suspect, everyone and everything is accountable – even the so-called Divine. If we are not seen to be exerting our freedoms, will we not one day lose them all? I well remember the effect of hearing ‘Bodies’ by the Sex Pistols for the first time and being shocked that my hero Johnny Rotten was speaking so directly to me, and in such a seemingly reactionary manner. The Sex Pistols singing anti-abortion songs? As my then-girlfriend had just one month before aborted our potential child, I was truly taken aback by Rotten’s lyric and – though it did not change my mind – it certainly made me question what she and I had (quite casually) just allowed to take place.”

4. OBSERVATION PART 2.

Elisa Ambrogio of Magik Markers to Marc Masters in The Wire: “At this point 95 per cent of music is a record feeding back on a record feeding back on a record. It is nullifying. I want to concentrate on music and focus inward, to concentrate on our own language of sound. To me it’s the only way any new music can exist.”

5. POUND A COLD ONE WITH YOUR FELLOW ANGELENO PEACENIKS.

Starting Thursday, Feb. 2, 8pm —  and then EVERY thursday after that

the *new* Echo Park Social(ist) and Pleasure Club

will meet

at Little Joy  (1477 Sunset Blvd. LA , CA 90026) 

for peace, dancing, soapboxing, action-plotting, productive intermingling and other good times

with djing by people from Arthur Magazine and the good ol’ L.A. Record.

6. ARTHUR PRESENTS ESPERS and VETIVER NOW ON TOUR IN CALIFORNIA

Remaining dates of this co-headlining tour by two of America’s finest bands: 

Thu, Jan 19: San Francisco at 12 Galaxies

Fri Jan 20 and Sat Jan 21: Big Sur at Quiet, Quiet Ocean Spell

Sun, Jan 22: San Diego at Casbah

Mon, Jan 23: Los Angeles at The Echo

Tue, Jan 24: Los Angeles at UCLA Cooperage

7. ARTHUR PRESENTS NEW YORK PREMIERE OF “NIGER: MAGIC AND ECSTASY IN THE SAHEL.”

Arthur Magazine and Sublime Frequencies present

“Niger: Magiv and Ecstasy in the Sahel”

2005, 70 minutes, dir. Hisham Mayet

Jan. 27, 8:00 PM 

Anthology Film Archives (32 Second Avenue, NY NY, 212.505.5181)

A celebration of life in the Sahel region of Africa, this film showcases many of Niger’s venerable music styles. Tuareg Electric Guitar trance rock, Bori cult dance ceremonies, Fulani Folk, and Roadhouse Gospel Rave-ups are some of the segments included in this latest “Folk Cinema” classic from Sublime Frequencies! Hisham Mayet delivers a spontaneous, raw, and inspiring collection of images, music, and ceremony from a nation mired in poverty and continual post-colonial disappointment.

Quoting from Mayet’s liner notes: “This is not music as commodity this is music as survival. There is a saying in Niger that goes, ‘when we die we know we are going to heaven because we already live in Hell’. Well, I think it’s more like the purgatory that we all live in and they sure have managed to transcend with an incredible natural resource: music. Dig it!”

The filmmaker Hisham Mayet will be present to introduce the screening and take questions.

Also screening: Sublime Frequencies Archive Vol. 4: 30 minutes of the patented ethno/collage medium, as well as never-before-screened previews of future Sublime Frequencies films.

For more info:

sublimefrequencies.com

anthologyfilmarchives.org

8. ARTHURBALL TICKETS NOW ON SALE

This is going to be ridiculous. There’s tons more info — and the new ARTHURBALL POSTER BY RON REGE  — on the website (http://www.arthurmag.com/news/) but here in summary is what is going on, wiht the updated lineups….

The inaugural ArthurBall will take place Saturday, Feb. 25 and Sunday, Feb. 26 at The Ex_Plex, The Echo, the landmark Jensen’s Recreation Center, Taix and Machine in the Echo Park district of Los Angeles. It is an 18+ event. Capacity for the Ball is 1,100. One ticket gets you into all venues! Following is the Ball’s lineup. All artists will be performing full sets. One-day passes are $22/day. Two-day passes are $40. Tickets are now available at TICKETWEB.COM at

http://ticketweb.com/user/?region=xxx&query=search&interface=ticketweb&newhps=1&search=arthurball&x=0&y=0

Or buy tix in person from these friends of ArthurBall:

* Benway Records (1600 Pacific Avenue, Venice 90291)

* Brat Store (1938 14th Street, Santa Monica 90405)

* Fingerprints (4612 East. 2nd Street, Long Beach 90803)

* Sea Level Records (1716 West Sunset Blvd. Los Angeles 90026)

ARTHURBALL NIGHT 1 – SATURDAY, FEB. 25, 4PM:

In The Ex_Plex and The Echo:  JOANNA NEWSOM, OM, BRIGHTBLACK MORNING LIGHT, UNKNOWN INSTRUCTORS, PEARLS & BRASS, COLLEEN, ENTRANCE, MI & L’AU, STARTER SET (feat. leg & pants dans theeatre), WINTER FLOWERS, SOCIETY OF ROCKETS

At Jensen’s Rec Center: World Premiere of three new full-length documentary films from Sublime Frequencies: “PHI TA KHON: GHOSTS OF ISAN” (dir. Robert Millis), “SUMATRAN FOLK CINEMA” (dir. Mark Gergis & Alan Bishop), and “MOROCCO: MUSICAL BROTHERHOODS FROM THE TRANS-SAHARAN HIGHWAY” (dir. Hisham Mayet). All filmmakers will be in attendance to introduce and discuss the films.

ARTHURBALL NIGHT 2 – SUNDAY, FEB. 26, 4PM:

In The Ex_Plex and The Echo: THE 5:15ERS (feat. Josh Homme & Chris Goss),  BORN HELLER (feat. Josephine Foster), GROWING, MORIS TEPPER, LAVENDER DIAMOND, TARANTULA A.D., AFROBEATDOWN, PLASTIC CRIMEWAVE SOUND, TOWN & COUNTRY, CITAY, INDIAN JEWELRY.

At Jensen’s Rec Center: Author ERIK DAVIS will give a multimedia presentation/lecture on “Visionary Media,” accompanied with visuals by Biomorphica and sound manipulations by Nalepa; Arthur No. 12 cover star GRANT MORRISON; filmmaker B+ will screen “keepintime” and an exclusive preview of his new film, “brasilintime”; the Arthur braintrust will screen a selection of extremely rare mindblowing films.

At Machine: WHITE RAINBOW will run an all-day ‘Full-Spectrum Vibrational Healing Center’ environment…

At the Taix Champagne Room: LEWIS MACADAMS & KRISTINE MCKENNA, TRINIE DALTON, BYRON COLEY, THE MARS SOCIETY and many more poets, thinkers, artists, jokers, yappers and typers TBA.

9. YOU DON’T NEED MONEY TO GET SOMETHING GOOD HAPPENING.

From the Oct 14, 2005 Guardian (recently reposted on the arthurmag.com Magpie blog):

Internet evangelists are fond of hyping the “network society”, but this, Claudio Prado [Brazil’s digital culture czar] argues, is what Brazil has been for centuries. “In a Brazilian favela, that’s the way it works,” he says. “You go and help your neighbour build their house. Or take Carnival – that’s a totally collaborative process. Sixty thousand people, unrehearsed. That’s what you do when you don’t have money. You collaborate.” 

Totally,

Arthur Magazine, Canyon People Division

Los Angeles, California

GILBERTO GIL ON OPEN SOURCE, COPYRIGHT AND NETWORK SOCIETY.

Minister of counterculture

Gilberto Gil is a musical legend – and a senior Brazilian politician. He tells Oliver Burkeman how poverty can be challenged if ideas are shared for free

Friday October 14, 2005
The Guardian

Gilberto Gil wears a sober suit and tie these days, and his dreadlocks are greying at the temples. But you soon remember that, as well as the serving culture minister of Brazil, you are in the presence of one of the biggest Latin American musicians of the 60s and 70s when you ask him about his intellectual influences and he cites Timothy Leary. “Oh, yeah!” Gil says happily, rocking back in his chair at the Royal Society of the Arts in London. “For example, all those guys at Silicon Valley – they’re all coming basically from the psychedelic culture, you know? The brain-expanding processes of the crystal had a lot to do with the internet.”

Much as it may be currently de rigueur for journalists to ask politicians whether or not they have ever smoked marijuana, the question does not, under the circumstances, seem worth the effort. Gil’s constant references to the hippy counterculture are not simply the nostalgia of a 63-year-old with more than 40 albums to his name. For several years now, largely under the rest of the world’s radar, the Brazilian government has been building a counterculture of its own. The battlefield has been intellectual property – the ownership of ideas – and the revolution has touched everything, from internet filesharing to GM crops to HIV medication. Pharmaceutical companies selling patented Aids drugs, for example, were informed that Brazil would simply ignore their claims to ownership and copy their products more cheaply if they didn’t offer deep discounts. (The discounts were forthcoming.) Gil himself has thrown his weight behind new forms of copyright law, enabling musicians to incorporate parts of others’ work in their own. And in one small development that none the less sums up the mood, the left-wing administration of President Luiz Inacio da Silva, or “Lula”, has announced that all ministries will stop using Microsoft Windows on their office computers. Instead of paying through the nose for Microsoft operating licences, while millions of Brazilians live in poverty, the government will use open-source software, collaboratively designed by programmers worldwide and owned by no one.

“This isn’t just my idea, or Brazil’s idea,” Gil says. “It’s the idea of our time. The complexity of our times demands it.” He is politician enough to hold back from endorsing the breaking of laws, for example on music downloading, but only just. “The Brazilian government is definitely pro-law,” he grins. “But if law doesn’t fit reality anymore, law has to be changed. That’s not a new thing. That’s civilisation as usual.” (He is not a hi-tech person himself, he says, but readily concedes that his children have “probably” done a fair bit of illegal downloading.)

Gil has lived by this philosophy – his guitar-based music has always been, in its own way, open-source, mixing the influences of bossa nova, samba, reggae and rock – and he has suffered for it, too. Tropicalia, the anti-establishment movement he helped found in Brazil in the 1960s, threatened the grip of the military dictatorship there and in 1968 he was jailed, along with his musical collaborator, Caetano Veloso, with whom he shared the status of a Latin American Lennon and McCartney. Freed after several months, he was instructed to leave the country and moved to London. His fame followed him to Europe and he went on to perform with, among others, Pink Floyd and Jimmy Cliff.

“Like most artists and musicians, I considered myself detached from the political life,” he says. “But I had an insight that maybe we would have a political contribution to make in the future. I remember telling a Brazilian girl who used to be part of our community here in London, ‘I’m gonna have a role to play in politics in the future!’ And now … it is the future.”

Gil is in London as a signatory to the RSA’s Adelphi Charter on Creativity, Innovation and Intellectual Property, which calls on governments to restrain corporations from further locking down their ownership of ideas. The campaign encompasses everything from the music industry’s myopia over downloading to the recent efforts of one agribusiness firm to patent basmati rice, then charge Indian farmers for the privilege of growing it.

Defenders of such developments insist that strong patent laws are crucial – without them, nobody would have the incentive to develop new ideas – and that anything else would impede innovation. Gil and his ministry team have an opposing theory: tough intellectual property law is a 20th-century idea and most of the blossoming of world civilisation has happened perfectly well without it.

“The 20th century is a cul-de-sac,” says Claudio Prado, Brazil’s digital culture czar, in London with Gil. “And the engine of progress doesn’t have a reverse gear, so it’s hard for the first world to get out of the cul-de-sac.”

The fact that many Brazilians still live in 18th or 19th-century conditions, he says, means that the country has an opportunity to accelerate into the 21st century without entering the cul-de-sac in the first place.

Internet evangelists are fond of hyping the “network society”, but this, Prado argues, is what Brazil has been for centuries. “In a Brazilian favela, that’s the way it works,” he says. “You go and help your neighbour build their house. Or take carnival – that’s a totally collaborative process. Sixty thousand people, unrehearsed. That’s what you do when you don’t have money. You collaborate.” Brazil has ploughed millions of dollars into bringing computer access to the poorest parts of the country, but the bigger picture is not that President Lula’s government is embracing the internet. It is that Brazilian society, in a manner of speaking, was itself a kind of internet before the fact.

All this leaves the minister with little time for writing songs. “I haven’t even thought about it,” Gil says. “It’s a very different, drastic kind of time that you have to give to writing music. So for three years I haven’t even considered it – the last song I wrote was before the ministry. But now, as my routines become a little more controlled, I’m gathering momentum again. I might be reading documents for work, for instance, on a plane, and an idea comes and I write it down on the back of the page. It’s not a preoccupation, but I’m letting it come, slowly.”

Performing, he says, is more important to him, and he frequently leaves his wife Flora, with whom he shares a home in Rio de Janeiro, to perform abroad. He must surely be the only serving politician to have completed a 22-gig tour of Europe earlier this year.

The two worlds of Gil’s music and his politics merged most closely when he announced that he would license some of his own songs for free downloading. Time Warner, which owned the licences in question, quickly announced that, actually, he would not. “That showed me how difficult the situation is,” he says. “An author is not the owner anymore. He doesn’t exercise his rights. His rights are exercised by someone else, and sometimes the two don’t coincide.”

Explaining his view, he cups his palms and traces curved shapes in the air.

Time Warner won – “for the moment” – but it is characteristic of Gil that he regards the experience as a largely positive and most certainly rather amusing one. “I think it’s a good development that the minister of culture of Brazil is looking after the interests of a Brazilian artist,” he says, “who happens to be himself.”

A similar mischievousness seems to have explained the government’s response when an official accused Microsoft of behaving like a drug dealer in handing out free software to make customers dependent on its products. Microsoft Brazil sued, but the administration simply ignored the case, and the company eventually withdrew it. “But this is not demagoguery,” Gil insists, if you accuse him of just being provocative. “This is pedagogy.” Eventually, in other words, the world will learn.

"How does a monster's mother feel?"

Angela Carter: Beauty and the beasts

The fantastical author Angela Carter died 14 years ago, but her work has never been more popular. Christina Patterson goes in search of the reasons why her gender-bending fairytales and gothic romances remain so enchanting

Published: 18 January 2006
The Independent

Death, as any biographer knows, can be an excellent career move. Mozart died a pauper, but the nation that spawned him is currently awash with little chocolate balls in his name. The novelist Angela Carter did not die a pauper, but at times she lived like one. For much of her far-too-short life, her books were remaindered and out of print. Less than 14 years after her death, however, she seems set for a whole new lease of life. On Friday, this most theatrical of writers hits the stage of the Lyric, Hammersmith, with an adaptation of Nights at the Circus. In July, Vintage will reissue six of her works with new introductions and in June the South Bank Centre will hold a day of talks on her legacy. 2006 will, it seems, be the year to get Carter. All very nice, but why now?

“It just seemed to me that a lot of her books were cropping up on reading lists around schools and universities,” explains Vintage publisher, Rachel Cugnoni. “I think there’s a period of time that has to elapse before someone can be recognised as a classic author and I feel she’s reached that point.” Angela Carter is, in fact, one of the most widely studied contemporary writers in Britain and America. She has launched almost as many PhDs as Sylvia Plath and is a hot topic on many an internet bulletin board. “Hey guys, I really need someone’s help,” is a pretty standard entry from a desperate A-level student. “I need to write a thematic essay on animal imagery in the Bloody chamber. I am finding it… impossible.”

It’s a feeling that Emma Rice, director of Kneehigh Theatre, might understand. It took her, she tells me, “about 65 seconds” to come up with the idea of an adaptation of Carter’s fifth novel. David Farr, the Lyric’s new artistic director, had suggested “something circusy” and Nights at the Circus sprang to mind. Rice had read it as a student in the 1980s. “I was totally inspired and in awe of it,” she explains. “I love fantasy, I love theatre, I love lunacy and the book ticks all those boxes.” Then she went home and re-read it: “I thought, ‘What have I agreed to, this is a monster!’ But then I thought, ‘Take a deep breath, don’t panic and let the book speak now’.”

If anyone can do it, it’s probably Kneehigh, whose joyful, anarchic reworkings of classics like Cymbeline, The Bacchae and The Red Shoes have won it a reputation as one of Britain’s most innovative theatre companies. Their last production, Tristan & Yseult was hailed in this newspaper as “one of the best evenings in theatre you could hope to find.” “It made me,” said The Guardian’s reviewer, “want to gurgle with delight.” You can imagine Angela Carter gurgling with delight, too – not just at the prospect of the adaptation, but also at the description of her book as a “monster”. She always loved monsters. “It’s not a question of do monsters exist or can a monster have a mother?” she once told the audience of a science fiction writers’ convention, “it’s how does a monster’s mother feel?”

For her, fiction was about asking questions. At a time when most British writers were entrenched in the drab realism that she rather disparagingly described as “the low mimetic,” she was painting vivid pictures of fairy tale creatures and monsters in complex fusions of fantasy, gothic, science fiction and romance. While her peers anatomised adultery in Hampstead, she was taking her characters on wild journeys into castles and caves, across Siberian deserts and into enchanted kingdoms where nothing was what it seemed. Richly playful, these dense, glittering fictions drew on ideas ranging from Melville to the Marquis de Sade, Barthes to de Beauvoir and feminist theory to Freud, but with the emphasis firmly on the seductive power of the storyteller. It was not, however, a mix that appealed to all. John Bayley, writing in the New York Review of Books nine weeks after Carter’s death, claimed that she made “imagination into the handmaid of ideology,” castigated her work for its “political correctness” and predicted gloomily that “a process of inflation seems inevitable”.

In an age when PhDs are more likely to be on Big Brother than Beowulf, it’s an argument that might elicit sympathy. Fairy tales have undergone so many feisty feminist subversions that the old ones now seem refreshing. Literary theory – the Death of the Author, the plurality of the text, language as a system of signs etc – now seems a relic of a bygone age, an age when irony was the province of the enlightened undergraduate and not the default mode of an entire culture. Yes, it was all very radical, all very exciting to piss on those patriarchal monoliths and cackle with laughter, but isn’t it all a bit juvenile? A bit dated, in fact?

If energy, exuberance and riotous exploration of ideas are juvenile, then yes, it was. Carter’s preoccupation with the self as performer and what she called “the Ludic Game” was a theme in all her work, one which reaches a spectacular climax in Nights at the Circus. Fevvers, the winged trapeze artist whose adventures and tall stories it chronicles, is an archetypal Carter heroine: large, sexy, bawdy and with voracious appetites. She is a busty bottle blonde, a goddess, a fallen angel, a bird woman and an enchantress, one who captures the heart of a world-weary journalist on a mission to expose her as a fake. It’s a fiction about fiction, of course, full of allusions to the contract between writer and reader, the ways in which a self is constructed and the possibilities and limits of the act of narration. It’s also a glorious, colourful story, a dazzling demonstration of the fact that metafiction can be better fiction.

Sarah Waters, who has written the introduction for the new Vintage edition, agrees. “Nights at the Circus was her masterpiece,” she tells me. “She had that fantastic magpie quality, plundering high and popular culture, and this amazing capacity for huge landscapes.” Waters’ own novels, Tipping the Velvet, which was adapted by television by Andrew Davies and Fingersmith, are both vividly imagined, subversive tales set in Victorian London. It was, she confesses, while rereading Nights at the Circus that she realised, for the first time, the influence Carter had had on her. “But she did it all,” she says a touch ruefully, “so much better than me.”

For Helen Simpson, the author of four highly acclaimed collections of short stories, “the exuberance carries it through.” It was after winning a short-story competition in which she was compared by judge Brian Aldiss to “the young Angela Carter” that Simpson got hold of a remaindered copy of her early short-story collection, Fireworks. She went on to read The Bloody Chamber, the collection of stories that Salman Rushdie described as Carter’s “masterwork.”

“You couldn’t say it wasn’t brilliant writing,” says Simpson, who is writing the introduction to the new edition. She got to know Angela Carter while living nearby in Balham; when she took her first baby along to show her, the two writers became friends. “I just admire her so much,” she confesses. “I don’t write a thing like her, but she’s invigorating and inspiring. She put steel in my spine.”

Even those who found her fiction over-egged, who recoiled at the carnival parade of gothic grotesques, could hardly fail to enjoy Carter’s journalism: those piquant, passionate bursts of prose on life, literature, fashion and food. Infused with her own fierce brand of feminism and a passionate sense of social justice, these pieces are as entertaining today as when they were written. Paul Barker, one-time editor of the left-wing journal, New Society, published her for 20 years. “She wrote with great attack,” he tells me. “It came straight off the page and we put it right in.”

The key features of Carter’s journalism, and her fiction, and her life, were energy and passion. I was taught by her, briefly, on an MA course at the University of East Anglia. We were in awe of this large woman with wild grey hair and bovver boots, whose range of interests, and knowledge, we felt we couldn’t match. Kazuo Ishiguro, one of the first writers on UEA’s Creative Writing programme, remembers that she would speak “as if she had something extremely urgent to tell you. As a teacher what struck me was how open she was. She always spoke to me as though she was fascinated to find out how my imagination worked. As a writer she changed the landscape.”

It is hard to imagine the literary landscape without Angela Carter. Hers is a legacy that extends way beyond the bounds of her own work. For Margaret Atwood, she was “the opposite of parochial… She revelled in the diverse.” For Salman Rushdie, she was “the most individual, independent and idiosyncratic of writers.” For Ali Smith, whose novel, The Accidental, won this year’s Whitbread Novel award, she is in a league of her own. “I can’t think of anyone who is at that pitch of intellectual commentary, fictional experimentation and fullness of expression,” she sighs. “I’m not a patch on her. Jesus, I wish I was.”

‘Nights at the Circus’ opens at the Lyric, Hammersmith, London W6 (0870 050 0511; http://www.lyric.co.uk) on Friday