Sunday 22nd March 2026
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Back to the age of innocence

Take a room, any kind of room, and twins named Presley and Haley. Now take chocolate, lots of it, and sleeping pills, you are officially entering into the gloomy and dreamlike world of Pitchfork Disney. A play written by the artist Philip Ridley (the author behind the award winning The fastest clock in the universe) which is now staged by director Savannah Whaley.

 

You will discover soon enough that Presley and Haley have been living hiding from reality in a small and tatty flat in East London. The twins deny anything that has to do with the outside world as they live secluded in a nonlife inhabited by the shimmering memories of long lost childhood. The  outside universe is this wasteland of destruction were only the claustrophobic flat stands surviving. The room is a shell protecting against barking dogs, blood, and all the violent explosions of the unknown. The sense of uncomfortable closeness becomes stronger as we enter the twin’s nightmarish world. Christopher Adams who plays Presley, skilfully portrays a childish young boy of no precise age ( we will find out later on he is supposed to be twenty-eight). It is clear to see that unlike his sister, he lives hesitatingly between the outside and the inside world. A change to this fragile balance happens as he lets Cosmo Disney (Robert Williams) enters in their flat. Is the nightmare inside the clotted room full of ragged dolls, or will it be Cosmo creeping into the door and onto their lives? Cosmo Disney makes a living of eating cockroaches, he eats all insects, symbolically devouring the darkness of the earth, while the twins fill themselves in an unsuccessful attempt to reach sugary happiness.

 

 

 

In Cosmo’s bleak philosophy the world is the survival of the sickest, provocatively he claims that what we all need is our daily dose of disgusts, a frightful idea which has been explored by many. You might say that those issues of childhood and cruelty have been raised several times before, and they surely have. However if we ask ourselves why they keep on being so uncomfortable we might find out that the reason lies in not finding a definite answer to them.

 

 

As the play unravels Cosmo is mysteriously entranced by Hailey and sends Presley away using his charm and emotional manipulation over him. He then  attempts to molests Haley (Louisa Hollway). Presley returns and defends his sister violently sending away Cosmo. The twins are left in complete distress and loneliness while the audience is left with uneasy questions such as: the importance of reality, the cruelty of adulthood, the violence of everyday life. Although this was only a rehearsal it left me  (and will probably leave you too) with what is very much a universal wish, the impossible drive to go back to the age of innocence.

 

 


The Sublime and the Grotesque

The sublime is tricky to tie down to a visible shape. In Friedrich’s Wanderer above the Sea of Fog(1818), perhaps the most famous treatment of the subject, we have a man staring into the sublime rather than the sublime itself. While the young romantic gazes into the fog, we are forced to gaze at him, to behold the beholder. How does one go about representing that which lies past the language of excellence? The members of the Oxford Art Movement have been set a difficult task.

 

It’s not surprising, then, that there was more grotesque than sublime on offer at the show in Christ Church’s Blue Boar Exhibition Room. An installation of shimmering fabric and raw meat dangling from the ceiling didn’t show the combination of the two as much as the grotesque’s ability to subvert, transforming the cloth into something similarly fleshly. A lot of the display seemed to draw inspiration from the oppressive expressionism of Kirchner’s street scenes, in which the human form becomes a grotesque through the slightest facial expression or bodily distortion. Shadowy bundles of figures, their faces stark white, glare out into the foreground; bodies crawl out of the dusky darkness. Disfigured visages look into the viewer like an internal mirror of emotional torments that lie beneath the skin.

One of the show’s highlights, a Francis Bacon-esque triptych by Kate Lambert of segmented, dissected human bodies, reduces or rather magnifies mankind into a pound of flesh. Lambert comes closest here to expressing Schopenhauer’s conception of the sublime as a pleasure through fear, joying in an awareness of the nothingness of the human self: her pink and grey forms sit on a calm blue background, clearly recognisable and yet strangely horrifying. Her treatment of both the themes was welcome in a display that sometimes isolated one or the other, partitioning aesthetics into ‘ugly’ or ‘pretty’ and leaving it at that. Many of the more successful works escaped this dichotomy through the use of a fantastic realist style, exploring the sublime through dream-like combinations of the bizarre yet beautiful.

One such work was a highlight of the show: a piece of performance art by students from the Ruskin, led by Dan Udy. Four figures in skin-tight nude fabric emerged in the spotlit area outside the exhibition space and kneeled together on a white platform, remaining absolutely still as they were wrapped in transparent film. Their bodies were at once united and trapped by the horrifyinglysuffocatory material. The beautiful symmetry of their poses seemed to invite the spectator to appreciate them as a visual object – yet this aesthetic appeal was undercut by a gradually stronger sense of unease as the breath thickened in their smooth prison.

At last, another performer began to play shrill notes on a violin which ripped through the tension just as the figures suddenly became alive and struggled to break out of their film. At once they were transformed from objects of perfect stillness to irregular, uncoordinated bodies of an overwhelming fleshliness. Their limbs gradually broke through the plastic seal: the embryonic structure that had contained them began to collapse as they writhed to be free and emerged as limp bodies on the cold stone ground. Their previous perfection had been tarnished as they lay dishevelled, now smeared with pig’s blood, and with fragments of the film still sticking to them like a second skin.

Overall, the exhibition was an impressive display, collecting an array of Oxford’s amateur artists with an admirable variety of style. And while the sublime often proved elusive, there was enough of the beautiful and the grotesque to satisfy, gratify and sometimes even delight.

 

[The Oxford Art Movement is held on Saturdays in Christ Church Art Room as an opportunity for students of all abilities to make art in a convivial setting. Entry is £2 and includes all materials as well as tea and aesthetically appealing snacks. Occasional special sessions are also held, which have included life drawing and portrait painting. Contact the Society’s Presidents, [email protected] or [email protected], to be added to the mailing list.]

 

21 Sketchbooks

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Tell us a little bit about the project.

The 21 Sketchbooks project is a collaborative arts project based in Oxford (http://www.facebook.com/group.php?gid=151841541521224). It was born from a combination of two international arts projects: The 1000 Journals project and the Sketchbook project. Each book was given a different theme, and sent out to someone in Oxford, who then sent it on to someone else, who passed to to someone else and so on, until the books were filled and they were returned to us! Each book has around five people’s different interpretations of a single them, using drawing, collage, painting or photography to create a vibrant piece of art.

When and where is the exhibition?

The exhibition will last for the whole of 5th week, and the sketchbooks will be on display in Keble Cafe (Douglas Price room) which is open from 11 to 6 every day. We’re having a launch party too, which is pretty exciting, with jazz and drinks, and it will be an opportunity for people who contributed to come and look at the finished books! We’re hoping that people will be able to contribute a bit more as the week progresses…

Why did you decide to bring the sketchbook idea to Oxford?

The pidge-post system is a brilliant way of passing things around from one college to another, anonymously, freely. Oxford’s also got lots of creative people who have given up their artistic habits to concentrate on academics, and it’s the perfect way to give those people a chance to unleash their talents on a couple of pages, before they have to send the sketchbook on and get back to work! Collaborative projects are also far more personal, and accessible – it’s not one artist producing Art for general admiration, it’s a whole group of individuals combining their efforts for one result, often selflessly because no one gets to keep it.

What are the various themes of the sketchbooks? How did you choose them?

We have a different theme for every sketchbook, so it would be too long to list. Some of our favourites are ‘Ain’t no sunshine’, ‘blue’, ‘of books and beds and sealing wax’, ‘embellished’, ‘lost and found’. We chose them together, with friends from our art group, picking words we liked, lines from songs and poems, or just ideas that seemed like they would generate interesting responses.

What was the strangest spread that you saw?

Someone added a gold foil crown to a cabbage leaf for the theme ‘Of cabbages and kings’. That was pretty peculiar.

Did you both contribute? What did you put in your spreads?

We did contribute! We can’t say what we did because it’s supposed to be anonymous, but we can tell you that our themes were ‘Of books and beds and sealing wax’ and ‘Ain’t no sunshine.’

Did you think it was a success?

The project was meant to bring people from different colleges together on a project that was fun and would generate interesting, unusual, and creative results. In this sense it has been a success – some of the sketchbooks look amazing! They’ve been all over, some may never come back, some have come back inside out, others dripping grass, still more with lists and receipts left inside – it’s all part of the project, you can’t control what happens and that’s why it’s exciting!

 

Andrew Motion speaks out

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‘I always wanted to write poems that look like a glass of water but turn out to be a glass of gin.’ Well, in Sir Andrew Motion’s case, you better know your Gordon’s from your Tanqueray and have some quintessential quinine at hand, as this is going to be more than just a question of lemon or lime. The Mary Oglive Theatre hums in anticipation of the arrival of the former Poet Laureate, who is now five minutes late. The lips of the auditorium are coated in questions about the man who for ten years represented this country’s poetry. Many of us here are not familiar with his poetry, and those who are feel somewhat torn for finding it motion-less.

It quickly emerges however, that this could be a case of mistaken identity. The title of Poet Laureate is a weighted one, and its problematic nature is tackled by Clarissa Pabi (OUPS President) from the offset:  ‘We’ve got used to the idea that in order to be either any good or a serious poet, you have to put it at the centre of your life in a way that rules out more or less everything else. Poetry is at the centre of my life, too, emotionally speaking and intellectually speaking – I just enjoy doing other things as well.’ There is somewhat of an accusing tone amongst the audience at times, but this is more directed toward the idea of Poet Laureate rather than Motion himself. The title renders its bearer responsible for the state of poetry in the country, and leaves their poetry under the utmost scrutiny.

In his Radio 4-ready, somnambulist voice, he opens by reading us poems on ‘fighting, conflict, feeling conflicted’, taking us from the trenches of WWI, placing a ‘wafer of dry mud onto their tongues’ through Iraq and into Afghanistan. The son of a veteran, never having served in a war himself, Motion’s process of dealing with this subject matter is rather revealing. Motion describes writing war poetry as the ‘cannibalizing’ of the dialogue of others, turning it into a poem. Underneath his calm and eloquent exterior lies an exciting and contentious rebel, and his lexical choices reveal this.

The circumstances of Motion’s poetry are very particular, in that they force the private to become public and the public to become private. The constant, schizophrenic tension created by this leads to moments of real, ephemeral beauty but can also be incredibly impeding and destructive. On his appointment as Laureate, Motion confesses that ‘it’s an ironical experience, as I find it very difficult to write poems’ and notes the ‘imprisoning” nature of commissioned work despite its “significant rewards’. When writing poetry, Motion notes a need for a balancing of the ‘conscious mind’ and the ‘primaeval swamp’, warning that too much of the former can result in a ‘BMW of a poem, accessible, but boring to read’  – whereas too much of the latter will create a poem which others won’t find so interesting.

Last Tuesday was a truly wonderful opportunity to really see Poetry in Motion, a creative process shared and explored, relevant no matter what kind of poetry you’re into.

Signs of the times

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(Sophie Balfour-Lynn)

 

(Clare Richards)

 

 

(Clare Richards)

 

 

(Lauri Saksa)

 

 

(Sophie Balfour-Lynn)

 

(Lauri Saksa)

 

(Clare Richards)

Shark Tales Episode 2

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Barnaby Fry once again braves a Wednesday night out at Park End to bring you opinions on the latest important issues: iPhone apps for catholics, European tetris champions and the price of a double vodka red bull.

Aaron Porter on Graduate Taxes and the Tuition Fee

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Robin Max McGhee asks NUS president Aaron Porter about his preference for a graduate tax over tuition fees. He also speaks to a representative of the Oxford Education Campaign, a liberal collective that campaigns for free university education.

Raoul’s Recipes 3: The Tom Collins

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Jack from Raoul’s bar guides us through making a perfect Tom Collins cocktail, also showcasing a Raoul’s original, the Snozcumber Collins.

 

 

Life as we (don’t) know it

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Planet Earth is under attack. Disc-like UFOs litter the night sky, radiating vertical beams through which silhouetted creatures descend. You clench onto your seat. It’s the movie’s climax: a fiery scene of human destruction and alien triumph. The orchestral music reaches a roaring crescendo and all too soon the film is over. But as realistic as CGI effects might be nowadays, there’s a reason they call it ‘science fiction’.

We often turn to sci-fi movies as a means of escaping from our comparatively mundane lives. But the question of extraterrestrial life is, to me, the greatest unsolved problem of science. Could it really be that, within the seemingly infinite expanse of the universe, our home is the only planet with the ingredients for life? If technologically advanced beings are ‘out there’, then why have we not found them?

Our search began 400 years ago with Galileo’s invention: the telescope. Gazing into our neighbouring worlds for signs of life yielded little success. In 1950, Italian physicist Enrico Fermi brought the topic to light when he remarked that, given the immense size and age of the universe, sapient alien civilizations ought to exist. Yet, this hypothesis, termed the ‘Fermi Paradox’, contradicted empirical evidence and conventional wisdom. Back then, most scientists held the conservative view that life was the result of a cosmic chemical lottery so unlikely that we should consider ourselves alone. However, this view has changed radically over the past thirty years and as Nobel Laureate chemist Harold Urey aptly put it, “Life is not a miracle, it is a natural phenomenon.”

As scientific understanding and space technology advanced, so did the quest for Alien species. In 1961, American astronomer Frank Drake attempted to quantify the probability of extraterrestrial life in the Milky Way with a formula that became known as the ‘Drake Equation’. This took into account cosmological factors such as the rate of star formation and the proportion of these stars which could have planets supporting intelligent life. Together with fellow scientist Carl Sagan, Drake designed the pioneer plaque in 1972: an aluminium plate that blasted into space onboard the Pioneer 10 space probe, becoming the first physical message to be sent into space in the hope of attracting extraterrestrial interception. The plaques depicted nude male and female figures as well as information about the location of Earth in the solar system. But, still empty handed in 2003, scientists lost communication with Pioneer 10, which broke from Sun’s gravitational pull and drifted into oblivion.

Today, as scientists look into the depths of space, they seek the three core ingredients of life. First, the correct chemistry set: although we are made of 40 elements, 96% of our chemical composition is simply Carbon, Oxygen, Hydrogen and Nitrogen; second, a battery source such as our Sun to produce a flow of electrons that powers the processes of life; and third, a medium in which life can play itself out – predominantly liquid water.

The cardinal link between water and life is driving our search for life in the Milky Way. Earth is the only planet in our solar system with liquid water on its surface. But evidence of outflow channels on the surface of Mars – straight wide canyons identical to the scablands we find on our own planet – suggests that immense floods once charged across its surface. More compellingly, detection of mineral deposits by NASA’s Opportunity Rover indicates past existence of large areas of standing water. Recent satellite images of Mars even hint at subterranean deposits of water, and infrared spectroscopy has detected methane in Mars’ tenuous atmosphere. This methane may be coming from a biological source such as Archaea – a single-celled prokaryote microorganism resistant to extreme conditions, which is the most common organism beneath the surface of our own planet.

However, Mars is not the only body in our solar system under scrutiny. Jupiter’s icy moon Europa, similar in size to our own Moon and the smoothest body in the solar system, is inscribed with a peculiar network of deep cracks. At -160 degrees Celsius, it would seem an incredibly unlikely place for life, but the position of these cracks suggests that water beneath the surface is causing the outer shell to shift. Measurements of Europa’s magnetic field confirm that its icy surface sits atop a salty ocean, which may be an astonishing 100 kilometres deep. This would give the tiny moon more than double the volume of life-harvesting water than our own planet – a discovery that has made it the most important alien world we know and our best hope of finding extraterrestrial life.

Whether or not we are the lone inhabitants of our universe remains a mystery. But what we are left to appreciate is how valuable, rare and precious our home is, to allow life to evolve and flourish into such magnificent complexity. The prospect of being part of a wider cosmic community is tantalising, but we must remain grounded. The Fermi Paradox has yet to be cracked. As it stands, “the only truly alien planet is Earth.”

5 minute tute: Yiddish

How many people speak Yiddish these days?

Today there are far less than a million people who speak Yiddish. Before the Second World War, there were about 11 million Yiddish speakers!
According to some estimates, about 600,000 people speak Yiddish worldwide today. The majority of them are based in the United States and Israel. But at least in the ultra-orthodox Hasidic communities the number of Yiddish speakers is on the rise, as they take the commandment “Thou shalt be fruitful and multiply” very seriously indeed…

 
How long has Yiddish been spoken for, and how has it evolved?

Yiddish has been spoken for approximately 1,100 years. The majority of scholars hold that it started to evolve in the Germanic lands of Central Europe, where Jews from France and Italy settled in the 10th century. Their encounter with the surrounding medieval German dialects resulted in a unique Jewish language that fuses together large elements of medieval German with Hebrew and Aramaic as well as some Romance elements. The earliest extant document in Yiddish dates from 1272 and consists of one line in the Machzor (festival prayer-book) of Worms.
When Jews moved eastwards, the language was further enriched by Slavic elements, mainly from Polish, Ukrainian and Belorussian. The Yiddish spoken today is almost exclusively Eastern Yiddish (in its various dialects), apart from a few remaining Western Yiddish speakers in Alsace.

 
Is there a tradition of Yiddish literature?

There is a vast tradition of Yiddish literature. Old Yiddish literature ranges from epic poems about Jewish knights as Elye Bokher’s Bove-bukh (1541) to collections of tales as the Mayse-bukh (1602) and religious literature popular among women as the Tsenerene (1622), also known as the Ashkenazic “Women’s Bible”.
Although there were both Hasidic and Maskilic works written in Eastern Yiddish in the early 19th century, modern Yiddish literature only evolved in the late 19th century. The three classics of modern Yiddish literature are Mendele Moykher-Sforim (Sh.Y. Abramovitsh), Sholem-Aleykhem and Y.L. Perets. Yiddish literature flourished in the period between the two world wars and had its three main centres in Poland, Soviet Russia and the United States. In 1978, Isaac Bashevis Singer was the first Yiddish writer to be awarded the Nobel Prize for literature.
Today there are still a small number of Yiddish poets and writers in Israel, the US and Eastern and Western Europe.

 
Are there any Yiddish idioms that have come into use in English?

Yiddish words like shlep (dragging – either oneself or heavy loads), kvetsh (complaining), meshuge (crazy) and khutspe, often spelled “chutzpah” (impertinence) are very commonly used among British and American Jews. Sometimes, though, Yiddish words have changed their meaning in English. In Yiddish a shmues is just a friendly conversation. But the English “to shmooze” has taken on the meaning of chatting in a persuasive manner, often in order to obtain favours. Unfortunately, apart from Jewish culinary delights, such as beygelekh (bagels), latkes, kugl, and knishes, it is often Yiddish curses and rude words, which reach the general public.