Tag Archives: Gideon Haigh

Cricket Books

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In a parallel universe, this weekend should have seen the start of the English cricket season. I have a rather heavily mediated relationship to cricket – I read about it, sometimes (less so since the retirement of Mike Selvey as The Guardian’s correspondent), listen because it’s good background noise, but rarely watch it ‘live’ on TV or, well, live. I used, long ago, to play. Not anymore.

I went through a phase, a few years ago, of culling books, a phase which I now somewhat regret (not because I need to read those discarded books again, but because books make good furniture, and also, because I tend to forget what I have read unless I can physically see the evidence). The exception to this regret is cricket books, which I’m always quite good at getting rid of. I keep acquiring them thinking that they are likely to be better than they turn out to be, and then disposing of them. It turns out that, unlike dogs, cricket books really are often just for Christmas.

Sometimes, reading cricket books can be actively unpleasant. A few Christmas’s ago, I read Cricket at the Crossroads, by Guy Fraser-Sampson, which sounded like it might be an incisive narrative of the intersection of cricket, class, race and politics at the end of the 1960s through the mid-1970s, but which was actually a rather reactionary ramble through umpteen England Test series, which ends with the bizarre suggestion that the ascendancy of the West Indies under Clive Lloyd after 1976 – one of the few sports teams to have attained the heights of political cool – marked the start of a new ‘dark age’ in international cricket (and not in an ironic way). Lloyd ends up being compared to both Henry Kissinger and Nazi war criminals. Reading this book was like being transplanted back to The Daily Telegraph editorial page, circa 1984 (I’m less familiar with its stance these days).

I carry a certain sort of shame about my attachment to cricket. I can’t help it if an important part of my own reading history and selective bibliophilia has involved cricket books. My first sustained engagement with the world of libraries was in the summer of 1980, riding to and from the library in East Grinstead every couple of days, working my way through ‘autobiographies’ by John Snow, Tony Greig, Derek Randall, Mike Proctor, Zaheer Abbas, Barry Richards (the books by South African cricketers all had, as I recall, an interesting generic quality, revolving around protected white boys learning how to get along in the multi-racial worlds which they found themselves in once they left home).

Part of the shame probably has to do with cricket being associated with, amongst other things, a certain sort of dorkishness which also served as part of its attraction. At the same time, books are important to the forms of defence that dorky boys have against that very shame. It’s often claimed that cricket generates lots of great writing. This is nonsense, of course. Most cricket writing, perhaps especially much of the lauded ‘literary’ type, is terrible: lots of flowery adjectives does not add up to great literature.

Another line of defence is also supported by cricket’s written archive – this is the “what do they know of cricket who only cricket know” line of defence, a line particularly appealing to young twenty-somethings doing PhDs on more-or-less-Marxist sorts of topics in a more-or-less-Marxist milieu, while also opening the batting a couple of times a week wearing a silly hat.

There are plenty of ‘academic’ cricket books, or cricket books by academics – writing by Derek Birley, Ramachandra Guha, and Ashis Nandy for example. Mike Brearley’s On Form, an odd hybrid of reflection from the perspective of two professions, cricketer an psychoanalysis, would count too. Andrew Hignell’s Rain Stops Play is full-on cricket-climatology. On the other hand, there is a whole genre of low-level pseudo-intellectual writing about cricket (which can you get you the job of selecting the England team).

Cricket has an affinity with baseball for attracting a certain sort of middle-brow literary-like snobbery. On the other hand, I can think of few cricket books which are quite as smart as Stephen Jay Gould’s Triumph and Tragedy in Mudville or Mark Kingwell’s Fail Better (It is one of the constitutive conceits of English cricket that baseball is a lesser, vulgar relative. But baseball is much more traditional, and a lot less corrupt. It is also subject to a more serious, sometimes profound, degree of over-intellectualisation than cricket).

Anyway, all of this is just an excuse for another list, not so much of my favourite cricket books, not even of books I would necessarily recommend to others as good books, but of cricket books that I couldn’t imagine ever getting rid of because of the resonances they still have for me, personally. For example, Mike Atherton’s Opening Up may or may not be just another standard sports bio, but I cherish it for reading it all in one sitting on an 11-hour flight from Johannesburg to London in 2004, and remember it as a genuinely tragic narrative of unfulfilled potential fully acknowledged, and as the single most incisive critique of the parochial nationalistic vanities of English cricket culture in the 1980s and 1990s (I also have a weak Kevin Bacon-esque less-than-six degrees of separation to part of Atherton’s story, but that’s a very dull story about how my finest cricketing achievement was to not score any runs for a very long time).

Here, then, is my list of five books about cricket that I can’t imagine getting rid of:

1). It’s a cliché to have CLR James’ Beyond a Boundary on a list of must-read cricket books. Quite right too. My copy is actually a US edition, bought in the long-lost second-hand store of Oxford Books in Atlanta, and it has a great introduction explaining cricket to the uninitiated.

2). Anything by Gideon Haigh, which is also a bit of cliché I guess, but Haigh’s writing is devoid of sentimentality and full of critical distance in a way that is almost unique in cricket writing. And his book about club cricket might be the closest cricket writing has come to anything as profound as Nick Hornby’s Fever Pitch. I’ve also had an almost sublime book-buying experience with one of his books – in the summer of 2005, quite by accident, in between the 3rd and 4th Tests of the famously tense Ashes series of that summer, I went on a week’s holiday to Rhodes (booked without any thought of cricketing schedules I should add), and in a weird laundrette-bookshop found the perfect book to get me through that week, a copy of Haigh’s Mystery Spinner, which is another tragic cricket story. Come to think of it, there are a few of them – Chris Ryan’s Golden Boy is one of the best ever books about cultures of toxic masculinity, for example.

3). Mike Marqusee’s Anyone But England. This expresses almost perfectly the dynamic of repulsion and attraction that sustained my own interest in cricket throughout the 1980s and 1990s.

4). My own attachment to South African things was in large part shaped by the weird status of South Africa in the public culture of English cricket in the 1980s. There’s a whole book to be written about this issue, of what ‘South Africa’ has meant to Englishness – I could envisage a kind of cricketing variant of Bill Schwarz’s historical account of ‘overseas‘-ness in post-war English culture. Bruce Murray and Christoper Merritt’s Caught Behind is one entry point into a small but sustained tradition of South African scholarship and journalism that puts the romanticisation of lost generations and rainbow readmissions into proper perspective. 

5). The Wisden Anthology 1978-2006 (sub-titled ‘cricket’s age of revolution’) is a rather wonderful expression of the shift in cricket culture, traceable in the changing register of editorials from curmudgeonly reactionary Toryism to a rather more pluralist perspective across that period. I read it while buried in the first few weeks of new-parenthood in the winter of 2006-7, and remember it as being a book about a culture that I had been a witness to, and sometimes a participant in, over almost exactly that period.

I could go on. I still haven’t got round to reading my late mother’s copy of David Sheppard’s Steps Along Hope Street – he was something of an idol of hers, I think, without her ever quite sharing many of his avowed values. But I should stop. I don’t even really like cricket anymore. I just know about it.

 

Affect theory and its disaffections

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It turns out that the single most visited post on this blog is, still, from 2011, discussing Ruth Leys’ rather wonderful take-down of affect theory in Critical Inquiry (apart from anything else, this is an important lesson about always giving the things you write a decent title – a lesson I learnt a long time ago). Leys’ CI critique of theories of affect in the humanities and social sciences is one part of her broader genealogy of the human sciences. Her new book, The Ascent of Affect, is, she says, the third in a trilogy alongside Trauma and From Guilt to Shame. The new book is a sustained critical engagement with debates within and over the sciences of emotion that provide the more or less acknowledged background of social theories of affect and non-representationalism (in so far as there is any claim at all in these theories that the grand metaphysical generalisations one can derive from reading Deleuze and others aren’t just made up – to a considerable extent, these theoretical fields inadvertently offer themselves up as exemplars of the ‘autonomy of affect’, to the degree that ontological claims are simply asserted as beyond dispute and thereby effectively immunised from any critical scrutiny). The emphasis in Leys’ account is on disputes and disagreements within this scientific field – the dimension which makes any authoritative appropriation of such fields to settle arguments within the social sciences and humanities so problematic.

The Ascent of Affect came at the end of a year that I had begun by reading Linda Zerilli’s equally wonderful A Democratic Theory of Judgment, a work of political theorising not of genealogy, but one which also engages critically with the turn to affect in recent cultural and especially political theory. In her book, Zerilli takes my characterisation of the layer cake ontology of non-representational theory as pretty much capturing the essence of affect theory more generally, which is very flattering. The combination of an architectural vocabulary of levels with a vocabulary of temporal priority (all those feelings and inclinations kicking in before anyone is even conscious of it…) is the recurrent rhetorical feature of a whole genre of affect theory, and it connects it with a much broader cultural world of psychologised neuro-commentary (Jessica Pykett has recently elaborated on some of the implicit spatial assumptions one finds in popularised versions of neuroscience). It’s a feature that discloses what I would be inclined to call, ripping the phrase off from Gilbert Ryle, the logical geography of action that distinguishes this field – this theme is just now beginning to come clear for me as the focus of next book, now that the flurry of excitement associated with publication of the last one has died down.

Zerilli presents Ruth Leys and myself as providing two distinctive critical perspectives – as ‘affect theory critics’ – which again is flattering (I only ever wrote one paper and a couple of blogposts, whereas you can find the emerging outlines of Leys’ more recent sustained critique not only in her Critical Inquiry piece but also in those earlier books as well). Both Zerilli and Leys present me as accusing affect theorists of ‘cryptnoromativism’ – of not being able to able to defend their normative preferences with reasons because, as Zerilli puts it, for them reasons “always trail after affect-driven preferences”. Leys, on the other hand, sees the problem as an inability or unwillingness on behalf of advocates of the autonomy of affect to take any normative position at all – as she puts it in her new book, for affect theorists “preferring democracy to despotism is life preferring tea to coffee”. The stronger point she is making is that affect theory closes down any sense of disagreement as a dimension of life – it’s a theme developed much more explicitly in Todd Cronan’s critical account of the affective turn in aesthetics in Against Affective Formalism– where the recurring argument is that appeals to the causal power of affect have the effect of closing down any space not just of intentionality but also therefore of interpretation, and that herein lies the political unconscious of those appeals, registered in the erasure of any scope for legitimate disagreement or dispute. Leys uses my argument to specify her own point, suggesting that there is no a contradiction at all between avowing progressive causes and affirming the power of affective priming but a considerable degree of consistency precisely because the former are indeed taken to be mere personal preferences (strictly speaking, I don’t think I did rely on a sense of performative contradiction in my discussion of non-representational ontologies, which is not after all the same thing as cryptonormativism – I happen to think, more generally, that the real problem across these debates is the authoritative appeal to ‘ontology’ (or, ‘the made-up’, let’s call it) in a way that forecloses on the significance of normativity to life, which I think is a rather similar worry to Leys’ worry about the elision of intentionality).

The issue that Leys’ genealogy of disputes over the science of emotions – and especially over the validity of the affect program theory of basic emotions proposed by Sylvan Tomkins, the thinker championed by Eve Kofosky Segwick in the pivotal text in the turn to affect in the humanities – clarified for me is a key contrast, one that cascades through social theory and humanities debates about affect, between two quite distinct images of the social. Noncognitivst and anti-intentional interpretations of the emotions tend to hold to images of isolated monads, housing a brain, buffeted by external stimuli. The social here stands as an external, totalising environment (call it an ‘atmosophere’, perhaps?). It’s a very traditional image. Leys reconstructs  a counter-tradition that holds to a view of mindedness as contextual and ecological, and thereby has lots more to say about issues of intentionality. The difference might be captured by the shift in the meaning of ideas about unconscious mental activity which Leys mentions in  her book. The unconscious, in psychoanalysis, is a “dynamic-conflictual” concept, and it only makes any sense against a background assumption that subjectivity is intentional, just not wholly so. This idea is contrasted to a view of unconscious activities “as forms of automatic, nonconscious information processing occurring in computer-style subsystems capable of acting independently of the mind’s conscious control”. It is this second sense of ‘unconscious’, with or without the scientific references, that is the operative usage in arguments in GeographyLand and related fields which champion and/or bemoan the extent to which apparently wilful action is in fact influenced, primed and manipulated in all sorts of ways that are beyond the mind’s control.

The noncognitivist strand of scientific research on emotion, with an emphasis on the on the stark separation and hierarchical ordering of systems of knowing and feeling, clear divisions between insides and outsides, the emphasis on information processing and stimulus response, and its attachment to identifying sub-personal mechanisms, informs an imagination of the social reduced to monadic pre-individuals immersed in totalising atmospheres and subjected to triggers and impulses that wholly shape them. With or without the direct reference, the analogy between this reductive, if not necessarily eliminationist, scientific imagination of the social and the imagination found in humanities and social science fields absorbed by affect theory is, well, uncanny. (There is, I think an interesting line of questioning left unexplored by Leys about the degree to which the divisions within the sciences of emotions might be related to a discernible difference amongst advocates of the importance of affect between strongly anti-intentional advocates of the autonomy of affects, which tend to invest heavily in science as the source of insights into the ontology of affect, and versions of affect theory that redistribute the relations between knowing and feeling, reflecting and doing in more creative ways – the concern, for example, with issues of attachment in Lauren Berlant’s version of affect theory suggests a refashioned understanding of the aboutness of affective dynamics, rather than a wholesale rejection of intentionality).

Zerilli’s discussion of affect theory in political thought is actually rather wary of what she quite rightly identifies as the central emphasis of Leys’ critique – the problem of intentionality (recognition of this issue does not even arise in geographical discussions of these matters, beyond simplistic dismissals of ideas of intentionality and rationality as all a bit old-hat – a sign of the philosophical unseriousness of those discussions, one might suppose). I am tempted to locate Leys’ genealogy of research on emotions as part of a wider “nonsite school” of cultural criticism, since her work clearly shares a number of commitments with the broader project associated with that journal of which she is one of the founding editors – whose mission statement asserts a shared interest in “a set of theoretical topics – the ontology of the work of art, the question of intentionality, the ongoing appeal of different and sometimes competing materialisms – and in part out of opposition to the dominant accounts of those topics.” It should be said that the emphasis in much of the work associated with nonsite.org, in Cronan’s book already mentioned for example or in the work of Walter Benn Michaels, is primarily upon redeeming a certain sort of concept of artistic intentionality. I am personally not convinced that artistic practice provides the best paradigm for thinking about intentionality, and one of the important features of Leys’ book is that she locates issues of cognitivism, noncognitivism, and intentionality more squarely in a philosophical debates, centring in no small part on issues rehearsed in the ‘McDowell/Dreyfus debate’ a while ago now. This is rather more interesting, and more ordinary, ground upon which to locate discussions about the relations between embodiment and mindedness, the human and the nonhuman, rationality and intentionality.

Leys’ book raises important questions about the ways in which interdisciplinary work depends on the selective invocation of examples and on claims to speak authoritatively in one field on the basis of privileged grasp of settled knowledge in other fields. One of the central concerns of the nonsite.org ‘school’, if there is such a thing, is a focus on the implications for understandings of intentionality and interpretation of the automatism built into various artistic mediums – painting, photography, film, and so on. In one of those odd coincidences that make reading more than one thing at the same time fun, I was reading Leys’ book at the same time as I came across the cricket writer Christian Ryan’s Feeling is the Thing that Happens in 1000th of a Second, a book all about the photography of Patrick Eagar, and specifically the photos he took in the summer of 1975 (amongst other things, it’s a book that thematises the way in which photography might constitute the conditions for nostalgia – a subtext of Ryan’s story is that much of the cricket in that summer was actually a bit crap, and he presents 1975 as a cricketing year that mattered primarily because of Eagar’s photography, in all sorts of ways – a summer when “the photography of the ballet mattered more than the ballet”). Ryan’s book is all about the relationship between chance, luck, accidents and the skills and habits of the photographer, mediated by the automatisms of cameras and remote controls. Ryan’s book should be read alongside Gideon Haigh‘s Stroke of Genius, a book about Victor Trumper, but more precisely about the making and after-life of the single most famous cricket photo of them all – both tell stories about what we can learn about habitual, embodied skilled action (of the photographer as well as cricketers) from attending the process of its representation (OK, so that’s how I read them, not least ‘coz I was reading Leys’ book at the same time as reading Ryan’s, which reminded me of this dimension of Haigh’s book which was my Christmas book last year – and not least because Ley’s narrative of disagreements over the science of emotions revolves in part around a critique of the rather peculiar way in which photographs of facial expressions secure the authority of Paul Ekman’s influential research on basic emotions). And remembering the centrality of baseball to the McDowell/Dreyfus debate, it struck me that this particular coincidence is slightly less than wholly contingent on my own odd interests – one could do a lot worse than these two recent cricket books if one wants to be provoked to think more about the relationships between embodied skills, rule following, automatism, expertise, luck and the felt sense of what is doable and sayable that are at the centre of the scientific and philosophical debates that Leys dissects – there is, after all, no reason to take cricket any less seriously than the disputed fields of science that remain so attractive to certain strands of cultural and political theory. And these two books aren’t really about cricket anyway (books which are tend to be really boring) – they are about mediation, which might just be the concept that holds the key to moving beyond the dead-ends down which non-representational anti-intentionalism has led critical thought.

 

2014 Top Ten: Fun Books

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IMG_2978Sometimes, in addition to the books I read for work, I also read things for less instrumental reasons, almost for pleasure, although the boundary is a bit fuzzy (in both directions). This is a list not so much of ‘best books’ of the year, more a list of the books associated with my favourite book-buying/book-reading experiences of the year.

1). Sarah Vowell’s Assassination Vacation, because this is the kind of holiday I would like to take.

2). Let’s Talk About Love, by Carl Wilson, which is the best, and probably only, book about Celine Dion I am ever going to read.

3). Double Negative by Ivan Vladislavic, my favourite writer-whose-books-you-can-only-seem-to-buy-in-South-Africa.

4). The 10 Rules of Rock and Roll: Collected Music Writings 2005-09, by Robert Forster. I bought this for a couple of quid in Bristol, not knowing that he wrote music criticism, and discovered some new things to listen to as a result; I almost cried when reading his appreciation of co-Go Between, Grant McLennan.

5). James Salter’s Last Night, short stories, no sentence of which can be read quickly, really good for reading in the bath.

6). Michael Tomasky’s Yeah! Yeah! Yeah!, my first e-book, I read this in one sitting on a flight to New York city. There were not screaming crowds awaiting my arrival.

7). Gideon Haigh’s Ashes to Ashes. I have come to dislike most things about cricket, leaving one or two pleasures at the edges, like Mike Selvey in The Guardian, and Vic Marks on the radio, and Gideon Haigh; this is really only a collection of his daily newspaper columns of the 10 Ashes Tests of 2013-2014.

8). The Years of Lyndon Johnson, Volumes 1, 2, and 3, by Robert Caro. This is a cheat, since I haven’t actually read all three of these this year, but I have been dipping in and out of each one, having read the fourth volume a couple of Christmas’s ago, and then seeing Bryan Cranston play LBJ in All the Way in March. The Bluecoat second-hand bookshop in Liverpool has had these three volumes sitting around for years, so I finally succumbed and got the lot for £20, a bargain).

9). The Portlandia Cook Book. I’ll give this a try, but nothing with pickles.

10). Simon Critchley’s Memory Theatre. I read this in two sittings, to and from Disneyland Paris on Eurostar, which seems appropriate in all sorts of ways.

Favourite Thinkers V: Gideon Haigh

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Highlights of the cricket World Cup make pretty good late night TV if you are sitting up late tending a new born. It’s about as much of this tournament that one really needs. I’ve come to the conclusion that the only reason that cricket is worth taking notice of anymore is because it provides the background for reading Mike Selvey in The Guardian, and especially for reading Gideon Haigh. Haigh’s Ashes 2011 is just published, barely a month after the end of the series – since he wasn’t writing for The Guardian, this is doubly worth it. It even contains the phrase ‘epistemological case study’ with reference to Ricky Ponting. I’ve also been reading Haigh’s latest collection of essays, Spheres of Influence, actually published by Melbourne University Press. It is mainly concerned with the institutional context of contemporary international cricket, and starts with a wonderful 60 page analysis of how India has come to dominate world cricket economically, written in a whirlwind style. Haigh is great at skewering the self-importance of cricket’s personality led culture; but he is really excellent at exposing the political economy of the game – that’s what this book does, reminding you that he was/is a business journalist, a vocation evident in his analyses of the Packer revolution or of the economics of early international cricket tours through the figure of Warwick Armstrong. The silliness that cricket has become is redeemed by this sort of writing and analysis.