Portobello Rd., 1978.
From London Labour and the London Poor by Henry Mayhew, 1851: Concerning street musicians, they are of multifarious classes. As a general rule, they may almost be divided into the tolerable and the intolerable performers, some of them trusting to their skill in music for the reward for their exertions, others only making a noise, so that whatever money they obtain is given to them merely as an inducement for them to depart.
We’ve had the pleasure of showing Marketa’s photographs of London on these pages before, and the pictures on here today are from her new book To Remember — London Street Musicians 1975–1990. This volume draws on Marketa’s intimacy with east and west London, as almost all the images are from the street markets around Brick Lane or those of the Portobello Rd..
Cheshire St., 1978.
Marketa is photographic royalty, a point emphasized by a couple of contributions to the new collection by two of her admirers. Shortly before he died, John Berger wrote the book’s foreword; and, opposite the dedication page, is a 1978 photo of Marketa and her young son Matthew travelling on a bus, an image by Henri Cartier-Bresson.
Cheshire St., 1982.
The world Marketa documented has to a large extent disappeared; apart from anything else, both east and west London have been transformed by gentrification and ‘social cleansing’. Some of the street performers in her pictures look as if they might be illustrations out of Mayhew’s 1850 accounts of London street types; these photographs have a timeless quality. Ironically, the pictures that seem slightly tied to period are the ones of younger, ‘alternative’ street performers, a phenomenon indelibly associated with the 1970s and 1980s.
Covent Garden, 1978.
As I’ve said before, Marketa has an amazing gift for empathy and an ability to get inside a situation without imposing her presence on it. It is clear that she knew many of these performers very well; and if you look carefully, you can see the infant Matthew in a couple of the pictures, his presence a reminder that Marketa had to keep her eye on him as well as the musicians she was photographing. This is photography as a way of life, as a way of being. She was meeting the street performers on an equal footing; she was as much a part of their landscape as they were of hers.
Portobello Rd., 1975.
You don’t need me to tell you how moving these photographs are. In the previous entry we devoted to Marketa I wrote about her astonishing picture of a man singing in the street, which for me is one of the greatest photographs of a performer made by anyone anywhere. A few of the street musicians in her photos have clearly lost hope; but it is the images of those giving their all that are the most poignant. I have no idea whether ‘Caruso’ in the image at the top of this page was a good turn or not – but on the basis of this picture I am prepared to give him the benefit of the doubt. If anyone was ever prepared to ‘fail better’ it had to be him. (I am also, inevitably, reminded of this famous recording which has at its heart the song of a homeless man on a London street.)
Notting Hill Gate Underground, 1975.
Bacon St., 1977.
Portobello Rd., 1977.
You can buy Marketa’s book at a few good bookshops (Whitechapel Gallery Bookshop, The Photographers’ Gallery, Camden Arts Centre, London Review of Books, Koenig Books Charing Cross Rd., Pages of Hackney, Donlon Books, Burley Fisher Books, Book and Kitchen, De La Warr Pavilion Bexhill-on-Sea) … or direct from Marketa herself.
All photos © Marketa Luskacova.
To launch To Remember, Marketa will be discussing her work with Andrew Dempsey on Monday 13 February at Leila’s Shop, 15–17 Calvert Avenue, London E2 7JP. From 6.30 pm.. To reserve a seat (recommended) email firstname.lastname@example.org.
N16. © David Secombe.
In London these days, a not uncommon sight,
but something Mexican-macabre about it all the same:
lashed to a post, or to railings, a bicycle painted entirely white –
white handlebars and frame,
white gears, brakes, wheels, spokes, pedals and chain –
and decked with florists’ bunches, satin-bowed and in cellophane.
There may be cards and messages as well. Toys, too.
Often a doll or a teddy.
But it’s the white that’s so striking. What does it mean to you?
Ghostliness? A skeleton? A bicycle being skeletal already…
Oh, get over it, it’s the vernacular now; and what’s not to like
about ‘Out with the whited sepulchre! In with the whited bike!’?
Christopher Reid, © 2016
The first thing I noticed was that the beigels had gone
and there was a run on fried egg sandwiches.
Katie Hopkins became a nice person.
The free newspaper on the bus had actual news in it.
It turned out there actually was £350 million for the NHS.
Farage said he’d buy those of us left a pint,
which was fortuitous ‘cos Wetherspoons had cut their prices.
No more forelock tugging for us, Squire,
‘cos what with all the empty houses
each and every one of us got a luxury flat,
each of which came with a rent cap.
The radio could have been better. They’d decided no Kate Bush,
no P.J Harvey but there was a hell of a lot of Coldplay.
Employment was a doddle. I’d always wanted to be a doctor,
or a plumber, or have me very own fish and chip shop,
and these days all the education was free so it was
certificates all round. Gilt edged ones with a crinkle cut at that!
At the job my working day had been halved, pay doubled,
holidays extended. The light began to dawn.
© Tim Wells. Written after the United Voices of the World picket of 100 Wood Street, 29 June 2016.
Christ Church Spitalfields from Brushfield St., 1990. (This and all photos on this page © David Secombe.)
Ever since they began to rise over London just over 300 years ago, the churches of Nicholas Hawksmoor (1662–1736) have had an ambiguous – even paradoxical – relationship to the city that made them and which they have in turn remade. On the one hand, the churches of St Anne, Limehouse, Christ Church, Spitalfields and St George-in-the-East in the old parish of Stepney, St. Alfege in Greenwich, St Mary Woolnoth in the City of London and St George, Bloomsbury are inextricably bound up with the history of London. On the other, they stand apart, somehow belonging to a rather different time and place, almost as fragments of Ancient Rome transplanted into London.
St Alfege, Greenwich, 1988.
To understand Hawksmoor’s churches and their relationship to the city, one has to go back to the aftermath of the Great Fire of 1666. Even as the fire still smouldered, Hawksmoor’s later master, Christopher Wren, was working up a plan for London’s rebuilding that would replace its narrow and irregular medieval streets with grand boulevards. Most importantly, and taking direct inspiration from what he had learned in Paris the year before, Wren’s plan would have imposed a clear spatial order and control on the dangerous and unruly metropolis.
Hawksmoor’s approach to city planning was different. Hawksmoor never created a plan for London in the way his master had done, but he did produce (unbuilt) designs for re-planning Oxford and Cambridge, and parts of London around St Paul’s Cathedral, Greenwich, and Westminster. The easiest way to understand how these would have worked is to look to contemporary landscape gardens: manufactured landscapes littered with classically-inspired temples and follies, structures that dominate the vistas and embody the estate owner’s authority.
St George-in-the-East, Wapping, 2010.
Similarly, in Hawksmoor’s idea of the city, spatial order and control extended not from the street layout, but from monumental buildings that would physically dominate their surroundings. In all Hawksmoor city plans we see a recurring strategy of clearing the areas around important buildings – both old and new – so that they might express their spatial dominion over the surrounding cityscape. What happened in between was of far less importance. It’s hard to imagine the effect of these unbuilt plans when described in the abstract, but to see their principles in action we only need look as far as Hawksmoor’s churches.
St Luke’s Old St. (Hawksmoor & John James), photographed before its 21st century restoration, 1988.
Even now, the areas around Hawksmoor’s three churches in the old parish of Stepney still retain the ‘edge-lands’ feel they must have had when they first grew up in the decades following the Great Fire. Today that energy is manifested in the clash of different cultures and economies as the City of London encroaches on East End communities. In the early eighteenth century the energy arose through the rise of dissenting religious groups, outside the orbit of central Anglican control, with all the social and political ramifications that that held. As a result, Hawksmoor’s churches were conceived from the off as outlying beacons of the city’s spiritual and political centre – monuments of state and Church authority in areas that had none.
Entrance to Bank tube station showing part of the crypt of St Mary Woolnoth, City of London, 1988.
All three of Hawksmoor’s Stepney churches are colossal structures, deliberately sited to be seen in the round, that dominate their environment by sheer scale. Not surprisingly, their overbearing size has played a part in their subsequent neglect. In a 1975 letter to The Times, the then Bishop of Stepney, Trevor Huddlestone, was at great pains ‘to make it clear that the state of disrepair of Christchurch, Spitalfields is in no sense due to the failure of the local Christian community, nor, in my opinion, to neglect by the authorities of the Church of England’. Such a building of ‘cathedral-like proportions’ was, he argued, an ‘appalling responsibility for the Church’.
In addition to their size, Hawksmoor was able to make his churches stand out by his choice of material: white Portland stone, as opposed to the red brick of the surrounding city. Hawksmoor’s churches appear as if fully formed from a single gigantic block of stone. There’s the sense that this is the form the stone wants to be – a testament to their design, the final and most enduring aspect of their differentiation from the surrounding city.
St Anne’s Limehouse, 2010.
Having risen up through Wren’s office in the 1680s and 90s, by the beginning of the eighteenth century Hawksmoor was arguably the best-trained architect Britain had ever seen. Classical architecture was his intellectual and aesthetic bedrock, but he was also fascinated by Gothic architecture and in particular its origins – as he saw them – in the churches of the early Christians of the near east. Hawksmoor’s genius was to bring all this learning to bear in creating a series of church designs rich in reference, resonance and allusion. The result was a series of buildings in which architecture was taken back to its very origins, with ideas and references built up in complex layers of masonry, imbuing these structures with the authority of the architectural past. This is architecture conceived through a sculptural sensibility to create buildings that speak to us but indirectly: through our senses and our emotions.
St George Bloomsbury, 2016.
There are few buildings in London that look back to the past while at the same time prefigure the future. While part of London’s history, Hawksmoor’s churches exist in the future too, yielding ever more secrets as the city changes around them.
… for The London Column. Owen Hopkins’s book From The Shadows: The Architecture and Afterlife of Nicholas Hawksmoor is published by Reaktion Books.
© Owen Hopkins. All photos © David Secombe.