ABOVE: Image via Hard Mag.

The following written interview with J.G. Ballard was first published in issue 1 of Hard Mag in 2005. It was conducted by Dan Mitchell and Simon Ford, the publisher and editor respectively of the magazine, and was intended to follow up some of the questions raised in Ford’s article about Ballard’s ‘Crashed Cars’ exhibition of 1970, published in the same edition. The article has since been revised and republished over at /seconds and if you’re unfamiliar with the exhibition, it makes for a great introduction. Meanwhile, the interview makes its first reappearance beyond the confines of Hard Mag here at ballardian.com.

Many thanks to Dan, Simon and Hard Mag for sanctioning this second wind.

Interview Date: March 2004 (1756 words)
Original font: Lucida Sans Typewriter Oblique (9-point)

Copyright Hard Mag 2005.

QUESTION 1
We’re interested in the reaction of the visitors to ‘Crashed Cars’. Do you think the work and a similar presentation today would elicit a similar response? Would an audience today be more detached and more self-conscious about their reactions? Are the reasons for going to such events different today from then? Was the audience likely to be more critical then? How did the audience see themselves then (today’s art world audience can be accused of looking to be seen looking good), were the visitors part of an elite, did you see them as sophisticated? Or perhaps as mere extras in a visual field dominated by your work (the grass to the cows)?

ANSWER 1
At the opening party there was wildly drunken reaction, and what seemed to be barely repressed hostility came bursting out. During the month on show the cars were attacked, daubed with paint and so on. Many visitors stared at them numbly. I don’t think there would be the same reaction today, 35 years later. Since then there have been so many provocations that the audience response to three crashed cars would be much more calm. People are still shockable today — as with the Myra Hindley handprints portrait — but nothing defuses a sense of shock more than the sense that it’s all been done before. Duchamp’s urinal would produce no gasps, in fact I think a [sic] saw it, or a replica, at the Hayward gallery some ago. No-one was looking at it. I said to my girl-friend that the only way to startle the audience would have been to urinate into the thing, which I think someone has now done. I don’t think today’s audiences are all that different. Apart from the Arts Lab regulars, the audience in 1969 were readers of International Times, rather than today’s Time Out, and people interested in any new ideas that might be floating about. They certainly weren’t extras — I was very keen to see their reactions to the cars. The whole thing was a psychological test, to see whether my hunches were sufficiently confirmed for me to go on and write Crash. They were. The show’s object was not to shock, but to prompt a response.

QUESTION 2
What would have to be done to create a similar response today, given the increased number of international artists, the larger scale of the art world, the many crossovers with global finance through sponsorship deals and the post-young British artist Tate Modern era/culture?

ANSWER 2
To shock people today is as easy as it ever was. Set up a situation that elicits pity sympathy and concern and then deride the sentiments — the Hindley portrait did that. But that kind of outrage has been devalued, and the artists with it. Besides, there are far more subtle ways of unsettling people. Think of the outrage that greeted the impressionists. Dali’s melting watches, Ernst’s eroded rocks are far more disturbing than anything dreamed up by the Turner Prize.

ABOVE: Ballard’s crashed Pontiac. Photo via The Terminal Collection.

QUESTION 3
Were the cars for sale as artworks? Did you see them as artworks, then and now? Were you asked or did you ever plan to do any more shows? What is your general attitude to the art world, did you ever want to be an artist?

ANSWER 3
They weren’t for sale, though there is a photograph of the Pontiac with a ‘£3500′ [sic] price tag in the windscreen, which I think was published in the Daily Mirror and was probably put there by the cameraman. The cars were certainly sculptures of a kind. I wasn’t asked to do any more shows. The Arts Lab closed for good soon after, and the 1970s began, a dreary decade. I saw the cars as a one off. I’ve always been very interested in painting and sculpture, which are a better key to the public’s imagination than the novel, a form that tends to resist innovation. In many ways the art world is ferociously competitive, far more than the literary world, whre [sic] writers are protected by their agents and can work in total isolation if they want to (like myself).

QUESTION 4
Was Euphoria Bliss the stripper/interviewer at the opening party? Do you have a copy or can you summarize what you described as the stripper’s ‘damning review’ she wrote for the underground paper Friendz?

ANSWER 4
No, the interviewer was not Euphoria Bliss, who was highly intelligent (and I hope still is) and completely tuned into the various projects I experimented with — stripping to a recital of a scientific paper at the ICA and so on. These were part of my then association with the magazine Ambit, for which I was trying to drum up publicity. Euphoria, who worked as a professional stripper, was extremely beautiful, and easy-going. The interviewer/stripper at the Arts Lab was recruited by someone at the gallery. She disapproved strongly of the cars, deciding that she would only appear topless (a fascinating response, it seemed to me at the time). A couple of drunken guests manhandled her in the back seat of the crashed Pontiac, and she claimed that they had tried to rape her. I can’t remember the review in detail or her name, but she was damning.

ABOVE: Euphoria Bliss holds court. Front row left to right: Euphoria, Eduardo Paolozzi, Ballard, Michael Foreman (art editor of Ambit) and Dr Martin Bax, editor of Ambit. We don’t know who the chaps at the back are. This photo was taken in 1972, at the Royal Academy of Art in front of a Paolozzi sculpture that was being exhibited.

QUESTION 5
Would you produce something similar to ‘Crashed Cars’ today? Has the car, at the same time as maintaining its position as the engine of capitalism, lost something of it’s power to signify by its very dominance and accessibility (for example, cars are smashed up for fun on quiz shows to aid the spectacle). Has the ‘crashed car’ taboo shifted, and if so to where?

ANSWER 5
I would if I wanted to test some idea, though I think those days are past for me. I think the car has retained its hold on us, partly by the way in which it elicits aggression and an illusion of freedom and partly because while driving we control the possibility of our own deaths. The Princess Di death took on extra resonance that would have been absent if she had died in a hotel fire.

QUESTION 6
Are you still interested in creating ‘posters’ that can be read as novels, or has the poster lost some of its power? If so what has it been replaced by?

ANSWER 6
Sadly, the economies of publishing are against the idea.

QUESTION 7
Was Millennium People intended as an attack on the middle classes? Compare to the 1959 short story ‘Now: Zero’, a text that kills its reader.

ANSWER 7
Not an attack, no. As one of the middle classes. I feel for their plight. Their rebellion in MP turns out to be pointless, since they are the last group who could hope to rebel — docility is in their bones. The book is about pointless violence, and pointless protest, which are increasingly around us today. It’s a waste of time looking for a motive, when the absence of a motive is the only point. This makes Hungerford, Columbine and so on impossible to predict. The Islamist attacks on New York and Madrid are another matter entirely.

ABOVE: JGB photo via Hard Mag.

QUESTION 8
Why blow up Tate Modern? Is it because it is now the representative site of contemporary high culture, an instrument of the massification of that high culture, and the ’spiritual’ heart of new religion, a cathedral to the art of spectacle? Or is it a cultural Auschwitz? Would it be better to disseminate this culture far and wide, so there was a mini Tate in every shopping centre, or really dissolve the barrier between culture and life Helmut Newton photos used to sell Sainsbury’s economy baked beans?

ANSWER 8
My revolutionaries see Tate Modern as one of the ways in which the middle classes are brain-washed, along with education generally. (Not a view I share). The process of popularising doesn’t necessarily entail dilution or dumbing down — the Hollywood film was popular but highly original in its heyday. But the modern movement set out to be provocative and revolutionary from the start (Manet?), and popularising the avant-garde is bound to blunt the blade. The entertainment conglomerates that now rule our world can neutralise and absorb almost anything, and one needs educated feet to dance just out of reach of their embrace. People have done it — Dalí, Helmut Newton, Francis Bacon and others.

QUESTION 9
Are the middle classes really at fault here, squeezed as they are between the workers (soldiers, policemen, builders etc.) and the ruling elite who use the workers to maintain and build order? What else are they supposed to do? This comes close to a very important theme for Hard Mag, just what is the role of the middle class intellectual/artist/writer/thinker? What is the responsibility now? Have things changed much in the last 50-60 years? What would you be interested in seeing happen in the next 5-10 years? How far can you see things (such as the art spectacle, middle class attitudes of unfairness and intolerance) continuing to accelerate?

ANSWER 9
The middle classes aren’t at fault. They are the yeomen class, who have given loyal service to the feudal lord, refining their archery and swordsmanship, and now find that they are no longer needed, since the feudal lord has hired foreign mercenaries equipped with the new wonder-weapon, the flintlock. As for the special problems facing the middle-class artist — it looks as if alienation is going to be imposed on him whether he likes it or nor. Most artists and writers in the past have been middle-class, the surrealists to a man, with backgrounds similar to those of the Baader-Meinhof gang. However, the middle-class world against which they rebelled was vast and self-confident. Who today would bother to rebel against the Guardian or Observer-reading, sushi-nibbling, liberal, tolerant middle-class? I think the main target the young writer/artist should rebel against is himself or herself. Treat oneself as the enemy who needs to be provoked and subverted.

QUESTION 10
Is there a role today for an avant-garde? And if so what fields of operation are open to such an avant-garde? Is there the possibility for such an avant-garde within the art world and the world of publishing today?

ANSWER 10
Yes, though it won’t necessarily appear in the places we expect. Follow your own obsessions, use them like stepping stones. and with luck you’ll find your way into your mysterious inner self.

All the best,
J.G. Ballard

..:: MORE INFO:
+ Hard Mag

Conducted by Evelyn Finger.

Translation by Dan O’Hara.

ABOVE: JGB in recent times. Photographer unknown (image courtesy The Terminal Collection).

The following interview appeared in the German newspaper Die Zeit in September 2005, hence its initial focus on Hurricane Katrina and the subsequent evacuation of New Orleans. For the most part, Ballard’s on auto-pilot, fending off what seem to be journalistic devil’s-advocate provocations with stock responses; yet his view is all the more persuasive given the ease and directness with which he meets such questions.

Some of the imagery he uses here is not so common, however, and the conclusion of the interview, which addresses the issue of social control, is fascinating. Ballard notes that religions no longer have a monopoly on the ‘domestication of the psyche’, and asks who is now playing the zookeeper. His image of a chimpanzee’s tea-party that ends in violence is a neat allegory in this respect. Chimps might have memories, but they have little concept of the future – something which could hardly be said of Ballard’s fictions. His attitude here – that of the writer-as-anthropologist, studying the patterns of human behaviour so as to prognosticate the future of the species – underlines the urgent need for writers who explore the future, especially when we live in an era and society that’s proved itself incapable of or unwilling to do so.

Dan O’Hara

EVELYN FINGER: Again and again you’ve described the collapse of enlightened society when faced with deadly threats to its existence. Do you feel that applies to the events in New Orleans?

J.G. BALLARD: I’m afraid it does. All my books deal with the fact that our human civilization is like the crust of lava spewed from a volcano. It looks solid, but if you set foot on it, you feel the fire. Events in Louisiana remind us that the freedom of the rich still depends on the oppression of the poor. Since we repress this fact, we’re ill-prepared to pay the price for our society’s functioning.

Were you surprised by the hurricane’s aftermath?

I was as shocked as everyone else. But I wasn’t surprised when I saw that most of those left behind in New Orleans were black. America takes no responsibility for its abysmal racism, although the blacks still constitute a gigantic underclass in American society. It’s no wonder that it took so long for the National Guard to begin rescue operations. Had it been middle-class whites stuck in the filth, the aid would have been in more of a hurry.

In your 1962 novel The Drowned World you described the world after climate change: flooded, mired, a subtropical hell. What symbolism do you see in the scenes from New Orleans? Are the harsh words of rapper Kanye West justified?

What happened in Mississippi was a kind of ethnic cleansing, in which the hurricane played something of the role played by the civil war in former Yugoslavia. Katrina offered a pretext for attacking the underprivileged blacks. Katrina ensured that a particular section of the population were uprooted and driven from their homes. Now armed whites are flying in, wearing police and army uniforms, and they’re carrying their guns ready to shoot. They’ll take care that the displaced blacks are dispersed in every direction, so that they won’t come back for a long time. They’ll most certainly make it out of bounds for them.

Why should white Americans take an interest in the misfortune of the blacks?

From fear. If one travels across the United States, one meets countless intelligent middle-class Americans who are afraid of their fellow black citizens. They’re nervous when faced with their former slaves: they don’t want to share schools with them, they don’t want to be bumping into them in their own neighbourhood. At the same time, however, they deny their fear. They maintain that everyone is equal in law. But it’s not true. If there’s something good about this hurricane, it’s the fact that it’s brought racial discrimination to light. The black refugees are completely aware of that, by the way. One can sense it in every TV interview.

Most of your books are set in a western nowhere. Racial conflict doesn’t occur. Why?

My plots are international. They deal with the neuroses, the manias of the postmodern. The American race problem is too specific. In Europe we also have many immigrants, it’s true – in Germany the Turks, in Great Britain the Asians, in France the North African muslims – but despite tensions and outbreaks of racist violence, the West European countries manage to get along with their immigrants.

What’s the problem with the idea of a cultural melting-pot?

The idea has never worked. It’s still not so long ago that America abolished slavery. It was after the Second World War, during the presidencies of Kennedy and Johnson, that civil rights for all were first established. Up to the sixties, there was segregation in the South: separate places on the bus, separate tables in the restaurant. The memory of that is still too fresh. It will take a long time to be forgotten.

You once wrote that, sooner or later, all science fiction comes true. When you see the pictures of the helpless hurricane victims, are you afraid that you were right?

Naturally, I’m afraid, above all for my children and grandchildren. This planet is moving towards dangerous times. There are many kinds of war and terror, but the worst thing is that violence holds a subliminal attraction for us. If we want to combat it successfully, we have to admit that humanity is not completely civilizable. Regrettable, but true.

In 1996, David Cronenberg filmed your novel Crash, a highway-thriller about the death drive and the urge towards self-destruction. Most of the victims in New Orleans, however, don’t look like they’re enjoying the disaster.

But we the audience do. We live in masochistic times. Our societies are driven by conflicting psychopathological impulses. A huge natural catastrophe like Katrina fits perfectly with our fundamentally apocalyptic mood. One has to realize that we live in principally secular societies: God is dead. And these huge cataclysms like Katrina or the tsunami in the far East now assume the function of God. They are the violent forces that punish us for our immoral lives. That can be very satisfying, so long as one isn’t affected oneself.

In your latest novel Millennium People, the leader of a revolt says, “There is a profound need for meaningless action”.

For meaningless violence! Unfortunately. We live in civilized conditions, but we are not rational creatures. German history proves that. Or take Soviet Russia, a nightmarish dystopia based on a brilliant idea. The European Enlightenment that began with Newton and Voltaire, which successfully preached belief in human reason and which dominated our philosophy and our politics, is most certainly at an end. Man, as one sees in New Orleans, does not necessarily act in his own best interests.

If the situation is so hopeless, was it not therefore reasonable of President Bush to hold off from intervention for as long as possible?

No. One must, unreasonably and in spite of everything, strive for unity with one’s fellow humanity all the more. Europe is at present split between the anglo-saxon social models as they’re represented by Reagan and Thatcher, and the social-democratic model as it’s been realized in Germany and France. On the one hand: economic freedom, unrestricted trade, denationalization. Business must go on! On the other hand: the welfare state, high taxes, state control over almost everything. Some people find this confining. But this model was very successful, since it helped the notion of a friendly togetherness to be accepted. It’s unimaginable that France and Germany would go to war with each other again. In that, strong government has succeeded.

Do you think that a stronger state, and possibly even a strong army, can protect us from ourselves and our own irrational urges?

Yes. In an emergency. But such a state must be founded on a sense of community. After the tsunami in Indonesia there was hardly any rioting. Nor after the atrocious earthquakes ten years ago in Japan, or two years ago in Turkey. Evidently there was a stronger social cohesion at work there. That doesn’t exist in America.

Because the Americans are fickle egocentrics?

No. But everything in America has become subordinate to economic demands. If your company says, leave your home in Los Angeles and move to New York, you do it. The Americans like to fly the flag. But this demonstrative patriotism is no substitute for real solidarity.

Can one prepare for apocalypse?

Naturally. Katrina is a warning. We may not be able to prevent the hurricane itself, but we can plan in advance what to do after the event. The American government did far too little.

ABOVE: JGB in recent times. Photographer unknown (image via The Telegraph).

Should George Bush have read your books?

It’s a comical idea. But in truth, it wouldn’t have done any harm. However, I’m astonished that my books are read in Germany, even though they no longer appear there. I was published for a couple of decades, but all of a sudden it ceased.

Yes, it’s incomprehensible.

No, I understand it well. The Germans are sensitive. And the writer James Graham Ballard seems to glorify violence. He seems to approve of chaos.

If it’s true that, at some point, all science fiction comes true, which of your apocalyptic visions are we yet to face? The demolished skyscraper in High-Rise, the ghostly New York in Hello America! [sic] or the car races in Crash? What comes next?

That’s a treacherous question. I’m afraid that scenarios such as those in Crash and High-Rise are almost contemporary already. Not, it’s true, as outbreaks of violence such as those depicted in the literature, but as subliminal aggression. People will continue getting up in the mornings, climbing into their cars and driving to the office, but in their heads there’s something dangerous happening. Because they’re suffering from middle-class boredom. Nothing happens. One can’t take politics seriously. Our monarchy here in England is a joke. What should people still believe in? Everything exciting is happening in their heads. That’s a dangerous place.

Were people more humane when they still went to church regularly?

No. The religions of the past tried to control the human psyche, to domesticate man as though he were a horse, so as to ride him. Religions wanted to exorcize man of his savagery. But who’s doing that today? That’s our problem.

In High-Rise the solid middle-class tenants regress into barbarity for no reason, they live in their luxury apartments like primates. With hurricane Katrina, the disaster had a concrete cause.

The catastrophe in New Orleans was an affliction There seem to be more natural catastrophes today than 50 years ago, and we’ve become accustomed to thinking that it’s to do with global warming. But maybe it’s not so much the globe that’s heated up, as our minds that are boiling. It’s like the chimps in the zoo. If one sets a table for them, for a time they’ll sit calmly and drink a cup of tea. But all of a sudden they’ll start to smash everything up, because they can’t stand the boredom, the absence of incident. They’d rather resort to violence. I’m afraid that we’re still much more closely related to the chimpanzees.

But how are we to escape on the one hand boredom, and on the other decline? At the end of your novel The Wind From Nowhere, the hurricane blows itself out.

I don’t want to sound pessimistic. But I think that the real hurricanes are starting to blow more strongly. And the wind in our heads is getting stronger day by day. I can only advise: look out for yourself!

Originally published in German as ‘Gewalt ohne Ende’, Die Zeit, 8 September 2005.

Bluewater: photo by James Boardman.

Further to yesterday’s post on Bluewater shopping centre, Michael Collins in the Guardian reports on the construction of Ebbsfleet, “Britain’s first new town of the 21st century”, taking place in the shadow of Bluewater.

Seeking to answer the question, “How do you create a characteristically 21st-century town in the baby years of the 21st century?”, Collins looks at the utopian visions of Edward Bellamy, H.G. Wells and William Morris before concluding that “the concern over what might happen when the masses became acquainted with luxury and leisure was the bugbear that united all these utopianists.”

Unsurprisingly, Collins references Sinclair and Ballard:

But the very thing that makes Ebbsfleet a totally 21st-century British concept is that it will not become a “prairie” town or a dormitory suburb gazing hopefully to the big smoke for its labour, luxury and leisure. This new town is not a suburb of London, but a suburb of Bluewater.

Housed on reclaimed land, which should appease the less hysterical environmentalists, here is the first community to be built around a temple to turbo-consumerism. “Virtual water, glass fountains, had replaced the tired Kentish shore as a place of pilgrimage,” wrote Iain Sinclair in an essay on the site, for the London Review of Books. “Bluewater,” he said, “is a Ballardian resort (Vermilion Sands), shopping is secondary, punters come here to be part of the spectacle.” In the risible Kingdom Come, JG Ballard himself has a shopping mall, clearly based on Bluewater, transforming into, of course, “a fascist state” controlled by armies of plebs distinguished by, of course, their white faces and a flag of St George.

For Collins, Ballard is on a par with those misguided, middle-class 19th-century utopianists who want to “keep luxury, leisure and filthy lucre in the hands of the few who knew what to do with them.” Ebbsfleet, he argues, due to judicious forward planning, will be less like a fascist shopping republic and more like a community that will not repeat the neo-Brutalist mistakes of the 60s, instead adroitly addressing “the issue of what unites and focuses a neighbourhood” by concentrating on effective transport and industry: “By the end of 2009, commuters will be propelled into King’s Cross from Ebbsfleet station in 17 minutes. Also, the 20,000 jobs promised might yet be possible.”

The suggestion that Ballard in Kingdom Come is snobbing “the plebs” is an old argument. Just after the book’s publication we heard it by way of Rod Liddle’s eulogy for the “working class” game of football. For Liddle, Kingdom Come is a “deeply silly and patronising novel, but it does at least encapsulate the contempt and lack of understanding with which working-class pastimes are viewed by our political leaders and, in Ballard’s case, our intelligentsia.”

But how much of the argument actually stands up? As far as the “new town” concept is concerned, we have Ballard’s oft-stated admiration for the hermetically sealed “non spaces” of 21st-century life, about as anti the “prairie town”, “dormitory suburb” mentality as Collins could wish for:

The catchment area of Heathrow extends for at least 10 miles to its south and west, a zone of motorways, intersections, dual carriageways, science parks, marinas and industrial estates, watched by police CCTV speed-check cameras, a landscape which most people affect to loathe but which I regard as the most advanced and admirable in the British Isles, and paradigm of the best that the future offers us.

Ballard, “Airports”, The Observer, September 14, 1997.

And as for Ballard’s perceived classism, this is most obviously undercut by Millennium People, which savages the middle classes, along with their complaints and separatist claims, by suggesting they are entirely complicit in their own problems. But remarkably, given the Liddle/Collins backlash, it’s Kingdom Come itself that consciously mocks Ballard’s own “privileged” world view with a number of sly digs at the public persona he increasingly has to labour under. The infamous line, “This author is beyond psychiatric help — do not publish”, was of course aimed at the original manuscript of Crash by a publisher’s reader, but in Kingdom Come it’s recycled by Ballard himself and used against Pearson, the narrator of the book (and Ballard proxy):

“Tell her to watch my commercials for David Cruise.”
“I did. She says there’s a new one. Something about a man laughing in an abattoir.”
“What did she think of it?”
“She said you’re beyond psychiatric help.”
“Good. That shows she’s warming to me.”

Ballard, Kingdom Come.

But it also includes this aside from Pearson, even more telling:

He probably knew that I was hostile to the mall, another middle-class snob who hated glitter, confidence and opportunity when they were taken up too literally by the lower orders.

Ballard, Kingdom Come.

What I find amusing is that here Ballard has exactly pre-empted the arguments of Liddle and Collins, which makes it seem a bit strange that they would conveniently skip this line in favour of using the self-same argument against him, stripping the author’s sharp self-awareness and replacing it with an image of Ballard as a conservative old fuddy duddy. After all, it’s Pearson who displays the most disturbing, megalomaniac tendencies of all. The book’s world is seen through the eyes of this “middle class snob” with all his privileges and his insulation from reality. How could it be anything less than one-dimensional, then, in its depictions of the stratum of society that its narrator fails to fully understand? And is it not the case that Pearson actually repents by book’s end, sees the error of his ways, admits he was wrong?

I just wonder if Collins has actually read the book. But I also wonder if these kinds of attacks on Ballard are a consequence of the way he has been absorbed by the English media, which is determined to preserve him in aspic as an avuncular heritage figure by defanging the ambiguities and ambivalences that make all his work, even the less successful iterations such as Kingdom Come (which I admit is far from Ballard’s best book), so powerful.

As I’ve noted before, Ben Noys makes the excellent point in his recent writings on Ballard that “while [Ballard’s] work is recognized as provocative and controversial, this is neutralized through the construction of an ‘eccentric’ authorial persona”. Noys sees this reductive process as deriving from the success of Empire of the Sun and the way in which that book’s “biographical keys” and Ballard’s subsequent public image have nullified some of the more extreme conclusions reached in his other fiction, especially the disturbing — and unanswered questions — Ballard raises about “regression, sexual deviance and the role of violence and radicalism in the arts”.

In the end Noys sees this nullification as a result of the stifling “constriction of the terms of literary and cultural debate in Britain”, and ends by calling for critical re-engagement with Ballard’s most urgent concerns.

Unfortunately we are still waiting.

Written & directed by: Simon Brook.
Based on the short story by: J.G. Ballard.
Produced by: Susanna Virtanen.
Music: Joshua Zaentz.

Starring: Alfred Hyslop, Paul Ravich, Earl Hagen, Bob Arcaro.

I’m probably biased, but in my estimation Ballard has hardly released a clunker — at least in novel form. Granted, The Wind from Nowhere is even in Ballard’s own analysis, ‘just a piece of hackwork’, knocked off in a matter of weeks to get a foot in the door, but still it has its moments. And the ones the critics loathe — Kingdom Come, say — reflect more the sour prejudice of mainstream media than they do Ballard. I find resonance with Kingdom Come each time I set foot outside my door. How many other 78-year-old novelists can we say that about?

But if we turn to the short stories it’s a slightly different matter, at least early on. ‘Now: Zero’ (1959), for example, was predicated on a last-sentence twist that was as corny as it was predictable. Ballard was big on the surprise reveal in those days, yet when it paid off the reward was secure. ‘Concentration City’, a classic short published two years before ‘Now Zero’, hinged on the sneak attack of the last line and was all the better for it. Even so, the feeling lingers that Ballard, pre-Atrocity Exhibition, was somewhat inconsistent, reinforced by the fact that ‘The Subliminal Man’, one of his very best stories (either novel or short), came out in 1963, the same year as one of his weakest efforts, ‘Minus One’.

‘Subliminal Man’ is quintessentially Ballardian: its sharply delineated descriptions of motorways, flyovers and shopping malls haven’t aged at all. As with the vision of urban panic in ‘Concentration City’, it works precisely because of the taste and restraint Ballard dedicates to the mise en scene; both stories are imbued with an uncanny resonance, the power of suggestion, as much for what they don’t reveal as for what they do. But ‘Minus One’, contextualised with the rest of the oeuvre, is completely baffling. It barely feels like Ballard at all, straining to make its point with considerable overkill.

‘Minus One’ is set in Green Hill Asylum, which ’serves the role of a private prison’, catering to the very rich who dump their mentally defective relatives and lovers there — ‘abandoned casualties of the army of privilege’ — safe in the knowledge that these outcasts will not be seen nor heard from again; the asylum promises they won’t be re-entering society, presumably from a cocktail of drugs and shock treatment. But when a patient, Hinton, goes missing, the asylum’s director, Dr Mellinger, panics. Fearful of losing his job, he manages to convince his staff that Hinton never existed in the first place.

Although it’s not a bad premise, paradoxically the very nature of that premise reveals the story’s greatest flaw: it’s just too talky, with its tedious description (rather than depiction) of events. Yes, that’s necessary, given Hinton apparently doesn’t exist and therefore his ‘backstory’ can’t be shown, but it hardly makes for great writing. Ballard toys with the old ‘what is reality and who defines it?’ conundrum, and almost trips over his words describing Mellinger’s examination of Hinton’s ‘total existential role in the unhappy farce of which he was the author and principal star’. Perhaps we can detect the elements of a failed experiment here, the story’s overblown dialogue and interior monologues leading to a much more pared down and streamlined prose in Ballard’s late-60s works. But then again, even Ballard’s student story, ‘The Violent Noon’, written some 12 years earlier, seems to have a sharper blade. Maybe ‘Minus One’ was simply an aberration, reminding Ballard of the need to refocus; remember, ‘The Terminal Beach’, his stunning document of postwar malaise, came just one year later…

In ‘Minus One’ Ballard clearly has a point to make about the nature of psychiatry and its insular cabal but his heart just doesn’t seem in it, as when Mellinger meditates on Hinton’s file:

He refused to accept that this mindless cripple with his anonymous features could have been responsible for the confusion and anxiety of the previous day. Was it possible that these few pieces of paper constituted this meagre individual’s full claim to reality?

Unfortunately, the concept is not really developed beyond the ‘few pieces of paper’ analogy, and ultimately there is never any doubt that Hinton actually existed; the Ballard of just a few years’ hence would undoubtedly have heightened that ambiguity. Eventually the whole thing limps to a halt with yet another of Ballard’s patented twists in the tail, and while I admit I didn’t see it coming, after it unfurled itself I found it rather banal: potentially mindblowing, but, again, undercooked in its execution.

So, why did documentary filmmaker, Simon Brook, choose this story, this runt in JGB’s litter, as his first foray into film in 1991? I don’t really know, but I do know that ever since I saw a listing for it on IMDB I had to see it. So I tracked Simon down and asked him to send me a copy. (Note that as Simon now lives in France, he has requested I also upload a version with French subtitles, alongside the version you see at the start of this post.)

The film is undeniably stagey, but I’m guessing that had to have been a chief reason for Simon choosing the story; with a cast of four, set in a psychiatrist’s study, you won’t be needing a massive budget. Offsetting that, Simon’s fluid, restless camera extracts the maximum mileage from close angles and slow backward pans, relentlessly tracing the study’s cramped interior, mimicking the asylum’s stuffy worldview. Plus he cleverly mixes up the eyeline matches; the scenic parameters between two characters engaging in dialogue are never simply a matter of reversing the shot when one character is speaking to the other. Instead, we see perspectives from the side, from above, from everywhere. It’s a brisk cinematographic pace, but sometimes the pacing works against the film; if you slacken your concentration for a second or two you might actually miss the final twist.

The acting magnifies the overtly rhetorical language and vaudevillian aspects of Ballard’s story, an effect further intensified by Joshua Zaentz’s faux-chamber-music soundtrack. I can’t say any of that is to my taste. Alfred Hyslop, as Mellinger, eye-pops and mugs for the camera, veering dangerously close to Carry On territory, while Paul Ravich, the actor playing Booth, Mellinger’s main underling, comes to resemble the spaced-out astro-hippies in John Carpenter’s Dark Star. It’s all a bit much.

I can’t help wondering what the results would have been like if the film had played up the dark secret of the asylum, with its habit of making people disappear. There is a hint of this, when we learn that Dr Normand, who doesn’t go along with Mellinger’s methodology, has been lobotomised; that’s a great touch that wasn’t in Ballard’s story, but I’m really talking about mood and tone, and the acting and music, mainly. Combined with the twist in the end, enacted in Mellinger’s claustrophobic study, and Simon’s camera breathing down everyone’s necks, the effect could have been rather disturbing.

Still, this may well be the only time you will see Ballard played strictly for laughs. And for that, Simon Brook certainly deserves his place in the pantheon of unsung directors of JGB, alongside Potter, Cokliss, Scoggins and Cazals.

It’s not all Cronenberg and Spielberg, you know…

John writes: ‘It might just be because I’ve been getting ready for a conference on J. G. Ballard, but this article on the Ministry of Defence’s vision of the future certainly caught my eye’.

He goes on to highlight the most Ballardian passage, concluding ‘Shades of Millennium People, perhaps…’

Marxism

“The middle classes could become a revolutionary class, taking the role envisaged for the proletariat by Marx,” says the report. The thesis is based on a growing gap between the middle classes and the super-rich on one hand and an urban under-class threatening social order: “The world’s middle classes might unite, using access to knowledge, resources and skills to shape transnational processes in their own class interest”. Marxism could also be revived, it says, because of global inequality. An increased trend towards moral relativism and pragmatic values will encourage people to seek the “sanctuary provided by more rigid belief systems, including religious orthodoxy and doctrinaire political ideologies, such as popularism and Marxism”.

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‘Revolution, flashmobs, and brain chips. A grim vision of the future.’
Richard Norton-Taylor. 9/4/07.
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