Monday 28th July 2025
Blog Page 834

‘Hair’ at The Vaults review – as raunchy and relevant as ever

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When Hair was first released off-Broadway in 1967, the self-proclaimed “American Tribal Love-Rock Musical” was instantly a cult classic, revered for its Bohemian presentation of hippie counterculture and progressive attitude to race, gender and sexuality. Despite the significant legislative change that has occurred over the past half-century, the opening allusions to Trumpian rhetoric over a crackling radio declaring the Vietnam War highlight that, on the 50th anniversary of this landmark musical, the points made are as poignant and relevant as ever.

The premise of Hair is fairly simple; a tribe of young hippies living in outer-city New York immerse themselves in a lifestyle of sex and drugs in a bid to forget about the conservative society that awaits them in the real world. The ultimate story arch, which comes slightly out of nowhere but nonetheless makes a poignant focal point for the second half, concerns Claude, one of the tribe, who must decide whether to stick to his pacifist principles and resist the draft calling him up to serve in the Vietnam War, or assuage the social pressure from his conservative parents and broader society, demanding him to fight.

The plot may not be complex, but then again, you don’t watch Hair for its storyline. You watch Hair because this joyous celebration of an infamous counterculture sings of progress, change, and ultimately hope, and it is impossible to leave the theatre without feeling inspired.

While some of the raunchier content – such as the infamous nude scene at the end of the first act – might seem slightly less shocking to us today, director Jonathan O’Boyle doesn’t shy away from making some bold decisions to emphasise the sexuality that pulsates throughout the play. From Berger giving a member of the audience a lap dance at the beginning of the first half, to the imaginative use of props, and the fact that a performance has been scheduled in which the audience, as well as the cast, are naked – these decisions, that could come off as gratuitous shock factor, really feed into the general sense we get of a primal celebration of human interaction and the human body.

It is the cast who really bring to life this joyous celebration, adding vivacity to the drug-induced mayhem in a way that makes the escapism seem welcoming, rather than inaccessible. Particularly strong is Andy Coxon, recently very good in Yank!, who struts the stage like a quasi-Jesus on acid, giving a voice to the tribe that confidently articulates the fluidity of sexuality and gender that came to be one of Hair’s most defining characteristics. While the actors seem, at times, too old to really be high-school age drop-outs, their blind optimism and naivety certainly seems convincing.

The moment when Berger tries to convince Claude to rip up his conscription papers, imploring him that they have an alternative –  “let’s just stay high forever” – is a poignant representation of the paradox they inhabit, in a world that is defined by both hope and a tragic self-deception. We, the audience, know that this microcosmic bubble is one that could burst at any minute, but the cast manage to combine this knowledge of reality with an endearing, if blind, optimism.

Ultimately though, what elevates a medium script and a strong cast to an outstanding piece of art is the intricacy of the production. Set designer Maeve Black’s ability to transform a shabby venue in the heart of Waterloo into a shrine to the summer of love, adorned with posters, hanging ribbons and surprising immersive features, has produced the finest set I have ever witnessed, wholeheartedly contributing to the communal feel of the piece, as well as celebrating the LGBTQ movement through an inventive rainbow colour scheme. As the embargo on photographs perhaps intimates, the magic of the production lies in the living experience – it truly has to be seen to be believed.

This is not to say that Hair is without its flaws – any show that was intended for a particular socio-political climate is going to have a few teething errors for an audience whose worldview is fifty years down the line. While the progressive message may have resurfaced adeptly, some of the humour feels a little dated – such as when we laugh at Jeanie over the confused paternity of her baby, in a moment that really should just be sad.

At times, as well, the message of Hair seems slightly confused. The paradoxical combination of the tribe’s hope for change, but also naïve hopelessness, is best manifested in the division between the green world of the tribe, and the real world of the audience and the adult figures in the play. This is implicitly emphasised from the off – as the audience take their seats, the tribe are already on stage, their backs symbolically turned away from us to create their own circle.

The interactions with characters from urban civilisation are also jarring; instead of offering a defiant voice of resistance, the tribe just seem slightly deluded as to their own position and propensity to continue resisting authority. Instead of viewing the tribe as rebellious leaders of a powerful movement, we are reminded that ultimately, they are just teenagers, who have simply sneaked off to the woods to smoke pot.

Overall, however, the presentation of the green world, in all its Dionysian primordiality, is an achievement that supersedes the few flaws in how the production has aged. While we might not believe in the longevity of this counterculture, we can still appreciate the voice of hope that it offers. One is reminded slightly of Mark Rylance’s defiant, but ultimately hopeless, concluding monologue at the end of Jez Butterworth’s Jerusalem.

Perhaps the final five minutes of the play are the most representative of exactly why Hair is still so powerful. The penultimate scene, in which Claude’s decision becomes apparent to the audience, is so discordantly real in contrast to the previous ethereality of the drug-induced choreography that the audience is aghast at how such a tonal shift can be achieved with merely a change of outfit.

The response from the tribe – who invite the audience on to the stage, bringing people together in song and shattering the restraints of convention – really constitutes a three-minute testament to the unbridled power of community. This optimistic final image is a representative hallmark of a play that is in equal parts hopeful, inspiring and pioneering.

Hair is playing at The Vaults, London, until Sunday 3rd December.

The Oxford Revue: The Best of the Fringe review – it left me in stitches

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The Oxford Revue: The Best of the Fringe promised to leave me in stitches and, while my abdominal muscles are not in pain from excessive laughter this morning, I must commend each and every act for their flair, wit and ability to deliver fast-paced, fully-charged performances with so little onstage time to make the most of. Fresh from their run at the Edinburgh Festival Fringe, this cast of comedians, sketch-show enthusiasts, magicians and almost everything in-between provided the spice of life which is variety; the audience, kept on their toes for around one hour, appeared engrossed in each new snippet of the show and several performers were able to avoid the all-too-typical awkwardness of audience interaction by pre-arranging fortune cookies taped under certain seats and incorporating the audience into sketches rather than simply using them as a gap-filler.

Elaine Robertson might be described as the anchor of the show, an anchor who also provided much of the show’s comedy. In fact, I often found myself looking forward to her reappearance as her witty, low-key stand-up comedy felt natural, effortless and off-the-cuff.

First to take to the stage was comedian John Rayner, whose initial awkwardness soon evolved into endearing charm and eased the audience into their first taste of what was to come: a very understated stand-up act which was unapologetically personal. Although Rayner opened with a ‘ready-made’ gag about porn and the Chanel adverts, most of the laugh-out-loud moments were down to his impersonations which were, again, neither too rehearsed or too try-hard, but casual and thus unexpectedly poignant.

Verity Babbs’ sketch show followed and, while I enjoyed and admired her vigour, energy and quirkiness, I feel less could have been more in this particular part of the show. It seemed to delight in the absence of punchlines but in reality, left the audience slightly in the lurch, awkwardly left somewhere between wanting to laugh and not quite knowing why.

Magician extraordinaire Will Bearcroft really stole the show for me and not simply because of his ‘tricks’. At its core, his performance was sharp and the witty repartee between him and audience members proved his improvisation skills as he balanced the roles of comedian and magician.

Last to take to the stage was Olley Matthews who certainly appeared to be an audience favourite. His gentler, guitar-wielding approach to stand-up was original, charming and skilful even if it did tickle the audience’s funny bone rather than providing a laugh-a-minute.

Overall, The Oxford Revue: The Best of the Fringe was an entertaining evening that promised, and provided, ‘something for everyone’.

The Ripieno Players Beethoven Piano Concerto review – a particularly impressive performance

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On Saturday of 1st week, I travelled to the unfamiliar setting of St. Mary’s Church. Having been used to classical performances in the more intimate location of college chapels, I was surprised by the warm architecture, larger auditorium and more importantly, the packed-out audience. The program boasted two particularly impressive pieces of music totalling nearly two hours in length – all the more impressive as they are both technically difficult pieces to play.

What was clear from the beginning of the Beethoven was the strength of the string section. Led by Emma Lisney, the first violins convincingly carried the melody and in rare instances, the entire orchestra. When there were mistakes, the conductor, Joe Davies, was so effective at bringing the orchestra back together that unless one actually knew the Beethoven well- would struggle to identify any actual errors.

George Needham, the soloist for the Beethoven truly shone out as the star of the show. Beethoven’s Third is known for its difficulty, yet Needham managed to excite the audience with his controlled style of play. What’s more, he overcame the common issue that usually plagues University level soloists: that of staying in time with both the Conductor and by extension, the orchestra. It is particularly commendable that Needham was so attuned to an orchestra that I can only imagine had a limited number of full rehearsals due to the early Michaelmas date.

Joe Davies, who I know primarily as a singer, also managed to put on an impressive performance. He is no fresher to conducting and has in fact conducted various successful events in Oxford over the last academic year, including being in charge of the Oxford University Chorus. With this performance, perhaps his most ambitious, I was particularly astonished by his ability to maintain a steady and strong performance through two complex pieces with a larger than usual orchestra and his conducting of the entire Mahler symphony from memory.

Contrasting to the Beethoven, the Mahler was a far more lyrical piece of music in which the story of a child’s view of heaven is depicted. The orchestra fortuitously projected the image of excitement and naivety which is often associated with young children. Despite its difficult polyphonic melody, the orchestra were able to work together, forming a pleasurable performance to listen to.

What makes Mahler’s 4th Symphony special is the inclusion of a Soprano soloist in the fourth movement. Sofia’s beautiful voice over the top of a well warmed up orchestra carried an air of extravagance – much needed to bring the symphony to a close. Her timing was impeccable and her rich vocal tone blended perfectly with the orchestra. At points I felt her voice didn’t carry enough – probably to do with my badly positioned seat and the large concert hall – but there were certainly moments where I felt that she was unfairly overpowered by the Orchestra.

Overall, a strong performance- especially considering the limited time the Orchestra would have had together to practise. I look forward to whatever Davies, and the rest of the performers, will bring us next!

How traditional craftsmanship meets modern aesthetics on Pakistani trucks

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Set amongst the luscious Sarban hills of Northern Pakistan, Abbottabad attracts virtually no foreign travellers. Ever since 2011, when Osama Bin Laden was shot and killed here, the town’s name has become synonymous with terrorism.

However, just a few minutes from Bin Laden’s old abode lies an unexpected dusty courtyard, teeming with artisans. Sitting cross-legged on a stool in its center, a moustachioed miniature painter applies the final touches to his painting of Pakistani cricketer and politician, Imran Khan. Beside him lies an engine fastened onto a colossal wooden skeleton, like some Mad Max monstrosity. To the left, a scruffy carpenter chips away at a sheet of scented deodar wood, humming along to a scratchy radio pop song. This is the hotbed of a new art form sweeping Pakistan: the Abbottabad Truck Depot.

It is common for trucks across South Asia to be decorated in elaborate ways – but in Pakistan, the art has undergone a true renaissance. Almost every truck in the country is embellished with a dazzling array of paintings, calligraphy, stickers, and delicately carved wooden panels. As Richard Covington writes: “All across Pakistan, this rolling folk art has turned village lanes, city streets and long-distance highways into a national gallery without walls, a free-form, kaleidoscopic exhibition in perpetual motion”.

Artisans have been decorating tonga carts for aristocracy since the height of the British Raj, yet truck art as it exists today began during the violence following the British departure from India.

After the partition of a Muslim majority Pakistan from a Hindu majority India, over ten million people were displaced, and three million more brutally killed. It was against this bloody backdrop that Haji Hussain – a court painter from Gujarat – fled to Pakistan to start his life over as a refugee. Given the lack of work for someone of his disposition, Haji was forced into the trucking business in Karachi – where he began decorating vehicles for a small fee. Business grew rapidly and this emerging art form begun a rejuvenation.

Today, Karachi remains the epicentre of the industry, but an estimated 50,000 independent artisans populate three specifi cally devoted districts. Many former court artists followed in Haji’s wake to innovate the trucking industry, after courtly and folk traditions fell prey to modernisation in the early years of the 20th century and truck decoration offered a form of salvation.

As a result, truck design is often regional and varies drastically from state to state. Whereas the red trucks from Sindh sport floral patterns of camel-bone inlay, trucks from Peshawar and the North-West Frontier are known for their intricately carved wooden panelling and calligraphy. Hence truckers can usually identify where another is from, simply from the design of his vehicle.

Despite this regional variation, the designing process is more or less the same across the country. Given the lack of safety restrictions in Pakistan, artisans have free range in what the truck should look like.

Having consulted a patron about which design their vehicle will follow, an imported truck is stripped down to its machinery, and craftsmen set loose in building, sticking and tinkering with the exterior. Finally, images of home and poems about travel, spiritual longing, and unrequited love are painted around the frame of the vehicle.

Owners spend fortunes on decoration. As Richard Covington revealed in a recent essay on the phenomena “a decent paint job costs $500 to $1,000 – perhaps more… Body decoration and repair can easily run an extra $2,000. All told, a basic painting and body job adds up to a minimum of $2,500, equivalent to two years of the average truck driver’s salary”.

By the time the whole process is completed, costs can run as high as $13,000: a colossal amount in a country such as Pakistan. Indeed whilst talking to the truck drivers in Abbottabad, one revealed that on average he would spend 80% of his income on decorating his ride and only 20% on his family.

“Truckers don’t even spend so much money on their own houses,” marvelled Durriya Kazi, head of the Department of Visual Studies at the University of Karachi. “We [Pakistanis] have an irresistible tendency to decorate everything  from lowly tape cassette players to brides to trucks. It’s all part of our need to intensify experience.” However, such is the absurdity of the industry that the expense is almost always worth it. The more lavish a truck’s decoration, the more jobs it is likely to run and an undecorated truck is likely to receive little to no business.

More recently, truck art has been at the centre of many Pakistani diplomatic efforts. In September 2013, truck art was featured prominently in the Hindu Durga Puja festival in neighbouring India as a gesture of peace. This year also saw Canadian Prime Minister, Justin Trudeau, become the first western leader to be portrayed in truck art.

An article from Outlook Pakistan proudly writes: “There is no doubt that Pakistanis have a special place in their heart towards the Canadian Prime Minister Justin Trudeau who is a lively person with a friendly attitude towards cultural diversity.

“He has always been doing something that makes Pakistanis feel him as their very own… [be it his] love for Biryani or his expertise in Bhangra dancing.”

Pakistan is not a place that is known for art, yet the country’s raging obsession with truck décor has led to an absurd and brilliant fusion of modern aesthetic tastes and traditional workmanship. Even in the most dangerous corners of the country, trucks have become unlikely bastions of the arts helping to employ many thousands of artisans from any and all backgrounds.

It is an industry that continues to evolve, and the spiritual figures that dominated imagery in the ‘50s have been joined by Lollywood film stars and hippie-era psychedelia. With a stable future affirmed by its absurd economic necessity, truck art is rolling on.

Despite a media storm, Balliol JCR remains united

The passing of a motion that prohibited the banning of official Balliol religious societies from attending the freshers’ fair received an enormous amount of media attention, making headlines in national newspapers, and even getting picked up by Breitbart. It was disappointing to see the way in which the issue had been presented: as a malicious and authoritarian JCR committee attacking a religious society on the grounds that they were a harmful presence. We were particularly saddened to see respected and good-willed committee members—friends to many in Balliol—vilified by certain outlets. We would like to take this opportunity to stand with those friends, to give a more accurate account of what happened, and to better understand the outcome of that meeting.

As proponents of the motion, we were keen to acknowledge that committee members have an incredibly difficult job to do—often having to make decisions within a limited period of time, that need to take into account the interests of a diverse student body. In this particular case, those difficulties were exacerbated by the raising of this issue outside of term time. While the committee might have reached a decision which we disagreed with, we acknowledge that all committee members were acting with goodwill, and with the wellbeing of fellow students at the forefront of their minds.

As such, we did not bring the motion in order to point fingers or lay blame. We stand by those JCR committee officials as fellow members of our community, who selflessly sacrifice time and energy to making Balliol the most inclusive and welcoming place it can be.

In this instance, however, we believe that the wrong decision was taken. We did not think that the decision to ban the Balliol Christian Union from the freshers’ fair reflected the JCR’s commitment to non-discrimination of students based on religious belief, and saw that unintended harm had been inflicted on members of our community.

Representing the best interests of students whom one has been elected to serve can be a challenging task, especially if those students are a marginalised or under-represented group, whose very existence as such makes their welfare a matter of particular importance and sensitivity. It is clear that committee members were trying to do just that, but in this instance got that judgement wrong, and by doing so risked setting a dangerous precedent and causing harm to students.

The ensuing discussion that took place at the General Meeting on Sunday was not only civil and respectful, but positive, constructive, and full of hope. Great efforts were made to ensure that the conversation remained policy-focussed, revolving around what precedent we wanted to set for the future—in this case one that values the religious identity of Balliol students, and respects their freedom to express that identity. There was no animosity towards those who were responsible for the decision. An important element of respect for an individual is the acceptance that they make mistakes, and that those mistakes should be forgiven.

Perhaps the principle reason for that lack of animosity is because the meeting was not used as a venue in which students made personal attacks on one another. It was understood by all present that the way to resolve the issue and make positive progress was not to conduct a trial and dredge up individual actions as evidence against the guilty, but rather to engage in dialogue, make genuine efforts to understand the point of view of others, and find the expansive common ground that we share as members of one community. It is somewhat ironic, therefore, that the issue was handled in the media in almost exactly the opposite way. Journalists will be journalists, and we must forgive that of them, but it was striking for us to see the schism between the nature of the discussion we had here at Balliol, and the nature of the discussion that it provoked in the columns and comments of some online newspapers.

We would like to thank all of those who took part in the discussion, listening with patience and speaking with compassion. We were particularly pleased to accept an amendment that aims to promote further religious diversity and tolerance in the future. Active steps will be taken to encourage the widest possible range of different religious groups and societies at freshers’ fairs in years to come, each one being treated with equality and respect.

Of course Balliol isn’t always a complete paradise, and this certainly won’t be the last controversial issue that we deal with. But in our minds the discussion that was undertaken at last Sunday’s general meeting typifies the tolerant and understanding environment that Balliol students create and sustain for one another, and we are all proud to be part of that community.

We hope that people beyond Balliol can understand this not just as a controversy, but also as an example of the importance of open and respectful dialogue in the face of difficult issues. While we were unhappy with the original decision of the committee, we have been nothing but impressed with the way they were willing to engage afterwards, with a genuine desire to make Balliol a better place.

In this fractured world, does empathy really hold us all together?

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In spite of the provocative, clickbait style title, in Against Empathy, Paul Bloom isn’t entirely against empathy as a concept, but rather presents a largely balanced criticism of it as the ultimate source of moral guidance. Indeed, Bloom himself acknowledges that “empathy is what makes us human; it’s what makes us both subjects and objects of moral concern”.

Bloom, however, distinguishes between what he calls “cognitive empathy” and “emotional empathy”: the latter being the notion of what is mostly a natural and almost reflexive desire to alleviate the suffering of others.

He draws upon Adam Smith’s example of a person noticing sores on a beggar and feeling a sensation in the same part of their body to illustrate this – empathy in its rawest form. Cognitive empathy though is what Bloom takes objection to, separating the two strands and describing how empathy can be used as a force for evil. A few examples are used, but that of the psychopath is most interesting. Bloom argues that the psychopath is able to feel the pain of others acutely, which is why they are able to manipulate others with such skill.

To demonstrate this, he takes the definition of empathy as the idea of “coming to experience the world as you think someone else does”, and in doing so inhibiting our own ability to make fair and logical moral judgements. He argues that relying on empathy as a moral guide results in biased decision-making, with a tendency to favour individuals who are endearing, or like us – rather than those who would make the best moral decision for society as a whole.

Ultimately, Bloom applies a utilitarian, rationalist approach to moral decisions, with all the common flaws of a utilitarian moral system very much intact. The broad range of examples he uses, from neuroscience to racially motivated police brutality in the United States, are provocative and timely.

He gives the example of Donald Trump’s anti-immigration policy which drew upon people’s empathy towards innocent victims of crimes committed by migrants to promote his programme. Bloom instead proposes the need for a more objective and less biased approach.

For all its criticisms, Against Empathy does propose one unique idea: empathy is often uniquely unscrutinised as an emotional response and prompts a moral act. One of the most pertinent points is his comparison of empathy to anger. Both can motivate good moral acts but should also be open to scrutiny. Whilst the book is undoubtedly thought provoking, much of it is spent defending itself against criticism, whilst a viable alternative for empathy, or a way of achieving ‘rational compassion’, is not given.

Sometimes Bloom’s argument seems contradictory. Towards the end of the book, he writes: “I worry I have given the impression that I’m against empathy. Well, I am – but only in the moral domain. And even here I don’t deny that empathy can sometimes have good results.”

Instead, the author seems to be against unchecked emotion solely guiding our moral decisions – even if the emotion in question seems to serve as a bedrock for morality over and above rationality.

Oxford publishes sample interview materials

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A collection of sample interview questions has been released by Oxford University in advance of this year’s application deadline.

Candidates applying for Law could be asked to consider the legality of running a red light in the middle of the night, whilst budding linguists might debate the effects of reading a literary work in translation.

Alongside the sample interview questions, applicants can view responses fielded by current Oxford tutors. Cecile Fabre, Senior Research Fellow at All Souls College, offered her expectations for candidates discussing the philosophy of air travel: “We are not trying to get them to guess or arrive at the ‘right’ answer.

“Rather, the interview is about the candidate’s ability to think critically, to deal with counter-examples to the views they put forward, and to draw distinctions between important concepts.”

Students who are invited to interview for Medicine could find themselves being asked to rank these countries – Bangladesh, Japan, South Africa and the UK – by their crude mortality. Tara Madsen, a first year medical student, told Cherwell: “It would be unfair if they only gave a place to people who got it right – but they don’t do that.

“They give a place to people who give a sensible suggestion, and can explain their reasoning and think on their feet.”

The Oxford interview, a major part of the admissions process, has long been a source of nerves for prospective students. Dr Samina Khan, Director of Admissions and Outreach, explains that: “We know there are still misunderstandings about the Oxford interview, so we put as much information out there as possible to allow students to see the reality of the process.”

Emily Wilder, a first year Modern Languages student told Cherwell: “The notion of interviews is scary, but the people are not.

“The tutors I know did and do seem more interested in your engagement with the subject than with which school you went to.”

‘Beautiful is good’ – Giovanna Bertazzonia on Christie’s

Christie’s has stood on King Street in St James’s for the past 194 years. The auction house’s founding dating back even further, to 1766, when James Christie held his first sale on Pall Mall. It is an institution as venerable as those which surround it, from the London Library to the panoply of gentleman’s clubs and St James’s Palace itself.

Along with its traditional rival Sotheby’s, Christie’s has become synonymous with art auctions, and after each sale, the press indubitably report on the extraordinary prices achieved: in 2015, Picasso’s Version ‘O’ of Les Femmes d’Alger (1955) sold for a world-record setting £179.4m, while Modigliani’s Nu Couché (1917) sold in the same year for £170.4m. These are figures which Giovanna Bertazzoni knows well, for as Co-Chairman of Impressionism and Modern Art at Christie’s, she oversees one of their most important (and lucrative) departments. As she says to me in her rich Italian accent, “I’m very lucid about my job – it’s to sell works of art: you can’t put it another way.”

Bertazzoni is as immersed in her art as any curator or critic: she studied art history at Italy’s prestigious University of Pavia and the École Nationale du Patrimoine in Paris, before working for the Achenbach Foundation for Graphic Arts in San Francisco. Moving to the UK in 1997, she went to work for Christie’s, initially as a catalogue editor, before rising through the ranks. She’s proud that she has “worked in every single role in the department.” Bertazzoni talks of a “passion for works on paper, particularly original drawings, gouaches, pastels, watercolours.” It is this combination of market acumen and a genuine love for art that marks Bertazzoni out.

Bertazzoni talks about the whole process of selling, buying, and collecting art, a commerce marked by the emergence of significant Chinese collectors in recent years: “For a lot of very important mainland Chinese collectors, they come to us after they have gathered an important collection of Chinese art. They start with their identity – as we all do… Generally they come to us after they have collected for ten year, after that they feel it’s the moment to explore something else. But they’re collectors, they’re astute, they know the game.” Chinese collectors have particularly sought out Impressionist works, driving the style back into renewed fashion.

Becoming department head as the great recession began in 2008, Bertazzoni recalls with an encyclopaedist’s precision the period’s sales, saying, that for the art market, “the recession was a short moment of hesitant supply, which was confined to maybe nine months in 2009.” Modern art is in the middle of a virtuous circle, with “Surrealism finding great strength at the moment because it’s the cradle of a lot of conceptual art, so a lot of powerful buyers look back to it,” in turn encouraging rarer pieces to market, generating even more interest.

This requires careful management by Christie’s: one of the key aspects of Bertazzoni’s role is meeting with prospective sellers, shepherding works to market, creating the right context for artworks to be sold. This has lead to what’s become known as “themed” sales, such as 2015’s Looking Forward to the Past sale, described by Bertazzoni as “a reflection around the avant garde,” which saw the Picasso Les Femmes d’Alger achieve its astonishing record. They appeal to what she calls “collectors in the Medici style, putting together a cabinet of curiosities, where they want to put together a collection of the best of everything.” It’s a constantly shifting market, and the adjective ‘nimble’ springs to Bertazzoni’s lips more than once.

You feel Bertazzoni’s thrill when she confides her surprise at “how many works in a matter of years, have gone for over 50 million pounds – we never thought we would see that, it’s exceptional.” One of her greatest memories is the sale of Gustave Klimt’s Portrait of Adele Bloch-Bauer I for £135m in 2005 to the Neue Galerie in New York. Returned to Maria Altman by the Austrian government after a protracted legal battle, Altman reclaimed the Klimt paintings stolen from her family by the Nazis, the saga dramatised in the 2015 film Woman in Gold. “I do remember… as Maria was there, she was 90, and so charismatic and fighty, and really someone who had decided to rewrite history.” Christie’s became the centrepiece in an important moment of cultural repatriation, because, really, where else?

As Bertazzoni guides me through the labyrinth of storage rooms beneath the King’s Street premises, I spot two fine Miros being prepared for sale and experience a frisson of delight, a quiver Bertazzoni still gets at being surrounded everyday by the glories of world art; as she says, “If we think what is beautiful is good, à la Plato, then we are also doing good.”

The Las Vegas shooter was no lone wolf – he was a white terrorist

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After the Las Vegas tragedy, the White House said it’s not the time to talk about gun control. “We’ll be talking about gun laws as time goes on,” the President said. Yet we know that far more are killed in the US by guns than in twisted acts supposedly in the name of Islam. In 2017 alone, there have been 273 mass shootings and 11,671 deaths due to gun violence. Why are guns not more heavily regulated? The answer lies in the institutionalised racism in the USA.

The acts of Stephen Paddock should be defined as terrorism, but Trump focused on his possible mental health issues, calling him: “a sick man, a demented man”. At the heart of the problem is avoiding the term ‘terrorist’. According to the media, the attack’s white perpetrator is not a terrorist, but a ‘lone shooter’.

Nevada’s law defines terrorism as “any act that involves the use or attempted use of sabotage, coercion or violence which is intended to cause great bodily harm or death to the general population”. Killing 59 and injuring more than 500 seems to fit this definition. If Paddock had any connection to the Muslim world, his motive would be ‘jihad’ or ‘Islamic terrorism’. The underlying judgement is that being a white American means individual action, separate from the civilised society, while Muslim identity is associated with foreign collective dangerous action. While fully innocent Muslim communities are unfairly expected to condemn extremists, the white population of America is not expected to apologise on behalf of Paddock’s actions.

This flagrant double standard demonstrates that racism lies at the heart of gun control opposition. This bias is even embedded in law. The classification of terrorism cases under federal law is done with reference to a list of 60 terror organisations, the vast majority of which are active in Muslim-majority countries. Islamophobia is enshrined in the law. Domestic terrorism rarely triggers higher penalties. Such institutionalised and ingrained Islamophobia will stop many domestic terrorists from being identified for what they are.

A 2012 study showed racial resentment is highly correlated with gun ownership. Meanwhile, Congress does not permit the Center for Disease Control to research gun violence.

Adding universal background checks and increased firearm prohibitions for those with a history of violence does not disrespect the Second Amendment: it guarantees that the it is taken seriously and responsibly.

Gun regulation does not confiscate guns from licensed, law-abiding Americans. Racism continues to infiltrate gun control policy and allows ‘lone shooters’ to commit acts of terrorism while guns remain fully accessible.

The music of Latin American revolution

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Let us play a little game of word association. Caribbean Music. What do you imagine when you read those words? Scantily clad women moving their hips in tropical rhythms on the beach? Men in guayaberas dancing the night away between swigs of rum? How about biting social commentary, and the basis of political movements? Because that is precisely what the Nueva Trova Cubana, and other associated movements across Latin America, were.

Between the rhythms and the dancing, there was denunciation of poverty, of landlords and exploiters, all, a constant jeremiad against “imperialismo yanqui”.

The nueva trova began in Cuba, in the aftermath of the Cuban Revolution. Combining the traditional rhythms of Cuban music with new political lyrics, it was an attempt of the artists to bring the revolution into people’s lives in an artistic manner.

Its most prominent practitioners on that isle were revolutionaries who ever faltered in their belief that 1959 was the birthdate of a new dawn in Cuba.

They were men like Carlos Puebla, who spoke of how before the revolution the rich “conspired against the people, continuing their exploitation, but then arrived Fidel, and he ordered that to end”, and Silvio Rodriguez, whose moving ballad ‘Playa Girón’ about the cruel US-attempted invasion inspired a generation of revolutionaries to honour the memory of those who died against the American empire.

The nueva trova may have begun in Cuba, but it quickly spread from there to other countries. Outside Cuba, the greatest practitioner of the nueva trova was Victor Jara of Chile. A revolutionary, who used his music to help Salvador Allende win the Chilean presidency in 1970, his lyrics spoke of the poor and oppressed in Chile, and sang praises to those, from Allende to Che Guevara, who would help them fight capitalism.

So dangerous was Jara, that Pinochet had him murdered after his coup launched fascism in Chile. It was under the dictatorships that were fostered upon Latin America by the United States that nueva trova was at its most revolutionary. Under democratic or revolutionary states it was easy enough being a lefty musician, but under fascist dictatorship nueva trova became a song of resistance.

In Nicaragua, Carlos Mejía Godoy gave succour to Sandinistas as they liberated their nation from Somosa’s oppression; in Uruguay Daniel Viglietti was arrested and beaten by the fascist military po- lice; and in Argentina the music of Mercedes Sosa was sung in secret by those who wished to overthrow Videla’s regime.

When you listen to nueva trova without knowing the lyrics, it sounds like any other popular mu- sic: fun, and very easy to dance to. But this is music with a purpose: to energise the people to fight their exploiters, be they American imperialists or native capitalists.

The time when the CIA would overthrow any palest pink social democratic government is over, but the exploitation of the peasant and worker in Latin America still continues. And so long as it does, there will still be a place for nueva trova.