English and Drama blog

On literature and theatre collections from the 16th century to the present day

8 posts categorized "Banned Books"

27 September 2019

The Banning of a Man and the Making of a Book: The Walter Rodney Affair, 1968

by Naomi Oppenheim, AHRC Collaborative Doctoral Student, British Library and UCL. Researching Caribbean print cultures and the politics of history in post-war Britain. Follow her on Twitter @naomioppenheim. All materials mentioned here are available to consult, for free, in our Reading Rooms. This blog forms part of Banned Books Week.  Let us know what banned book you’ll be reading this week and keep an eye on the Library's Americas and European blogs for more.

Sitting on an aeroplane upon returning from Montreal where he attended a Congress of Black Writers, Dr. Walter Rodney was declared a persona non grata by the Jamaican government and denied entry into Jamaica. The Guyanese historian and Black Power activist was also dismissed from his post (lecturer in African history) at the University of the West Indies, Mona. In a ‘snap interview,’ on 15 October 1968, onboard the grounded aircraft that was he was prohibited from leaving, Rodney stated that ‘“This is no surprise to me. I have discovered that in Jamaica to be a black man is dangerous.”’

Photograph of front cover of Daily Gleaner, showing photograph of Walter Rodney

Daily Gleaner, 16 October 1968, p.1 MFM.MC381

Prime Minister, Hugh Shearer, accused Rodney of being ‘at the centre of plots and plans to promote a Castro-type revolution in Jamaica.’ In fact, Rodney was under surveillance by the Special Branch of the Jamaican police force months before he was banned. This was symptomatic of the Cold War politics that characterised this period. Jamaica’s new governing elite feared Rodney’s capacity to bridge academic and urban political thought and action. Not your typical lecturer, Rodney dedicated his intellectual energy towards Jamaica’s Rastafarians. Rodney would give ‘reasonings,’ in poor communities in Kingston and around the island. Known as ‘groundings’ within the Rastafarian community, they were informal discussions that would take place in gullies (where squatters lived), schools, churches, and trade union halls. Rodney would listen and talk about African history, Black Power, and the failings of the neocolonial class.

The banning of Rodney – physically and ideologically – was part a long history of banning radical texts, newspapers, people, and ideas in the Caribbean. In the early twentieth century, as nationalist politics developed across the region, censorship laws were put in place. In response to mounting workers’ resistance, the Trinidadian Seditious Acts and Publications Ordinance (1920) ‘banned a number of publications and created the offence of “disaffection” against the King, the Government and the Executive … with penalties of up to two years imprisonment and/or a fine of up to £1,000.’ In effect, the law prohibited the distribution of printed material that the state considered subversive; thus, threatening freedom of thought, the press, and society at large. One of the main targets of this act was Marcus Garvey’s popular and subversive newspaper, Negro World. Published in New York, from 1917-1933, it reached far corners of the Black Atlantic, often distributed surreptitiously, by seamen and travelers.

Front cover of Black Power in the Caribbean edited by Kate Quinn

Kate Quinn (eds.), Black Power in the Caribbean (Gainesville: University Press of Florida, 2014) YC.2014.a.16051

This culture of censorship was not just a hallmark of the colonial era, it persisted in newly-formed independent Caribbean nations. Speaking about the Jamaican government, Rupert Lewis – Black Power activist who was a student at Mona when the 1968 banning occurred – described the ‘banned list’ of books which the Jamaican government upheld in the Cold War context. It encompassed the ‘ban of all publications from Peking, Moscow, all Eastern European countries, Cuba,' as well as a ‘whole list of Black Panther newspapers, Malcolm X, and so on.’ Lewis who was a founding member of Abeng, a Black Power student newspaper which was established in the aftermath of the Rodney Affair, explains how ‘Abeng saw itself as providing space for the ideas that were being banned by the government.’ It was a powerful move in response to the government’s censorship of Black Power literature.

Front cover of the Autobiography of Malcolm X, showing full portrait

Malcolm X, The Autobiography of Malcolm X with the assistance of Alex Haley (Harmondsworth: Penguin Books by arrangement with Hutchinson, 1968)

Walter Rodney’s banning from Jamaica sparked an eruption of protests which travelled from the uptown Mona campus to downtown Kingston – it galvanised students, intellectuals, Rastafarians, the unemployed, and downtown ‘sufferers’ alike. Alongside this, the Daily Gleaner reported protests that were occurring across the region – at the Cave Hill (University of the West Indies) campus in Barbados, and in Georgetown, Guyana. In Kingston, the pro-government Daily Gleaner painted the uprising as ‘vandalism,’ with ‘hooligan gangs … looting, smashing, damaging, burning.’The article presented a politically-motivated distinct divide between ‘university students … faculty members’ and ‘gangs of men’ that were ‘anxious to take advantage of civil disorder [causing]…widespread destruction of property.’

Photograph of front cover of Daily Gleaner with headline 'Campus Row Brings Out Vandals'

Daily Gleaner, 17 October 1968, p.1

Photograph of Daily Gleaner showing student protests

Daily Gleaner, 17 October 1968, p.24

Walter Rodney’s trials and tribulations also reverberated in Britain. Protests were held outside the Jamaican Tourist Board in London, where Rodney’s comrades and friends, Richard Small, Jessica Huntley, Eric Huntley, Andrew Salkey, John La Rose, Selma James, and many others protested the banning. Out of these transatlantic political struggles and protests came a series of documents, written by Rodney, that were related to the work he had been doing in Jamaica. Rodney handed them to a group in London (many of whom had been present at the protest).Regrouping and discussing Rodney’s papers at 110 Windemere Road, Ealing – the home of Eric and Jessica Huntley – these documents came to be the basis of the seminal Black Power text The Groundings with My Brothers.

 

Front cover of The Groundings with my Brothers by Walter Rodney

Walter Rodney, The Groundings with my Brothers (London: Bogle-L’Ouverture Publications, 1969) Andrew Salkey Archive Dep 10310, box 6)

Formed out of the ‘groundings’ that Rodney gave in poor urban communities across Kingston, Groundings is a landmark text that critically explored the history and permeating effects of race, colonialism, and slavery on Caribbean society, passing comment on the continued struggles in the supposedly post-colonial Caribbean. Rodney called out the Government of Jamaica as serving the ‘interests of a foreign, white capitalist system’ whilst also upholding ‘a social structure which ensures that the black man resides at the bottom of the social ladder.’ Rodney was calling for anti-capitalist and global Black Power.

The publication of Rodney’s documents marked the birth of Bogle-L’Ouverture Publications. One of the first black publishers in Britain, Bogle-L’Ouverture would continue to publish and promote political, cultural, and literary texts, that were written by black and for black people. They also promoted black artists on book covers (Errol Lloyd did the artwork for Groundings), alongside selling greetings cards in their bookshop, which was renamed the Walter Rodney Bookshop in 1980, following his assassination. The publisher was founded on the premise of creating channels of dissemination for ideas and books that challenged the status quo and were hence marginalised, or censored, in the case of Walter Rodney.

Suggested further reading:

  • Andrews, Margaret, Doing nothing is not an option. The Radical Lives of Eric and Jessica Huntley (Middlesex: Krik Krak, 2014)
  • Lewis, Rupert, ‘Walter Rodney: 1968 Revisited’, Social and Economic Studies, 43 (1994), 7-56.
  • Quinn, Kate (eds.), Black Power in the Caribbean, (Gainesville: University Press of Florida, 2014)
  • Rodney, Walter, The Groundings with my Brothers (London: Bogle-L’Ouverture Publications, 1969)
  • West, Michael O., ‘Seeing Darkly: Guyana, Black Power, and Walter Rodney’s Expulsion from Jamaica’, Small Axe, 25 (2008), 93-104

 

 

 

24 September 2018

Banned Books Week 2018 has landed: 50 years of creative freedom on the British stage

Or The Misadventures of Slangwheezy, Bawlrot, Bluewink and Leerit

Banned Books Week logo


Banned Books Week 2018 has arrived and this year our theme is theatre censorship, prompted by the fact that this week sees the 50th anniversary of the laying down of the Lord Chamberlain’s blue pencil – the implement that had become synonymous with stage censorship in this country. On 26 September 1968 a new Theatres Act came into force, bringing to an end a system that had been in place since 1737 in which every new play in Britain due to be performed in a licensed theatre was required to be submitted to the Lord Chamberlain for examination. But how did it all work? Which plays were banned? Who really made the decisions and what kind of things were disallowed? Moreover, how could you cheat the system?


Here at the British Library – home to the Lord Chamberlain’s Plays collection - we’ll be honouring the anniversary a day early by taking a look at the often-mystifying inner workings of the Lord Chamberlain’s Office. If you’d like to find out more and see performed a specially-written scene by playwright Vinay Patel (Murdered By My Father; An Adventure) join us tomorrow evening for CENSORED: Inside the Lord Chamberlain’s Office. Tickets are still available from the British Library Box Office.


The Lord Chamberlain’s Plays collection at the British Library is the largest manuscript collection we hold, consisting of scripts for virtually every play written between 1824 and 1968, together with reader’s reports and correspondence files for 20th century plays. This collection, together with plays in our early modern manuscripts collection, provide an unparalleled insight into the workings of theatre censorship since the late 16th century when the role of the Master of the Revels was expanded under the jurisdiction of Edmund Tilney. While Shakespeare would have had to have his scripts approved by the Master of the Revels, the role of censor was later passed to the Lord Chamberlain, another office of the royal household. The modern roots of stage censorship, however, lie in the political machinations of 1737 when Prime Minister Robert Walpole championed a new Act of Parliament to prevent dramatists such as Henry Fielding from publicly embarrassing him. Indeed, the first play to fall foul of the new law was Henry Brooke’s Gustavus Vasa (1737) which features a villainous character bearing a resemblance to Walpole.


Though there were no hard and fast rules of censorship, the representation of living or recently dead public figures was a key preoccupation for the Lord Chamberlain and his staff, and chief among these concerns was the representation of monarchs (not surprising given that the Lord Chamberlain was answerable to the King or Queen). Surely the weirdest depiction of a monarch on stage must be Edward Bond’s Early Morning (1968), set in a surreal alternative reality in which Queen Victoria is having a lesbian relationship with Florence Nightingale and heaven approves of cannibalism.


The principles by which the Lord Chamberlain’s Office (LCO) operated were set out in a report to the Joint Select Committee in 1909 and remained broadly relevant through to 1968, although social attitudes changed over time and even within the same year there was not necessarily consistency of interpretation.


The Lord Chamberlain to remain the Licensor of Plays, […] and that he should license any play submitted to him unless he considers that it may reasonably be held –
    (a) To be indecent;
    (b) To contain offensive personalities;
    (c) To represent on the stage in an invidious manner a living person, or a person recently dead;
    (d) To do violence to the sentiment of religious reverence;
    (e) To be calculated to conduce crime or vice;
    (f) To be calculated to impair friendly relations with any Foreign Power;
    (g) To be calculated to cause a breach of the peace.

Our collection demonstrates that comparatively few plays were banned (i.e. refused a licence) outright – although these include famous works such as Ibsen’s Ghosts (1881), Strindberg’s Miss Julie (1888) and Jean Genet’s The Maids (1947). Other banned works are less well known to us today such as Marc Connelly’s Pullitzer Prize winner, The Green Pasture, which was disallowed in 1930 for representing God as an African American. The Lord Chamberlain referred his decision to both King George V and the Archbishop of Canterbury, both of whom approved the ban. Though the LCO occasionally made exceptions to the rule about not representing god on stage, The Green Pasture was not deemed worthy of special treatment and in fact the ban was upheld until the 1960s despite multiple resubmissions over the years. In other cases, the type of subject matter likely to elicit an outright ban included abortion (Harley Granville Barker’s Waste), male impotence (Marie Stopes’ Married Love aka Vectia), lesbianism (Lilian Hellman’s The Children’s Hour), incest (Pirandello’s Six Characters in Search of an Author), masturbation (Frank Wedekind’s Spring Awakening), prostitution (George Bernard Shaw’s Mrs Warren’s Profession) and extreme violence (Edward Bond’s Saved).


In most cases, however, the censorship of plays took the form of a list of script changes required by the Lord Chamberlain. Negotiations between LCO staff and theatre managements over revisions are well-documented in the archive. Colourful phrasing was modified. Out went ‘from arsehole to breakfast time’, a line from Harold Pinter’s The Caretaker (1960). Samuel Beckett was obliged to replace farting with belching in Waiting For Godot (1954). And David Rudkin managed to get away with substituting the dialect word ‘firk’ for ‘fuck’ in Afore Night Come (1962). Sometimes managements negotiated over changes – see the defence of the central imagery in John Osborne’s Look Back in Anger – and in other cases, when all else failed, they circumvented the system with private club performances (Osborne’s story of male prostitution and transvestism A Patriot for Me, also presented at the Royal Court, being a classic example).


Leaving aside the wider issue of freedom of expression, the absurdity of attempting to censor texts whose full meaning only becomes evident in the visual medium of performance became increasingly obvious as the 20th century progressed. Even in 1909 the playwright Henry Arthur Jones pointed out the difficulty (as quoted in Nicholson, The Censorship of British Drama Volume 1, p8):


One reason that makes the Censorship impossible today lies in the fact that modern plays are no longer chiefly pieces of declamation and lengths of dialogue… The Censor sits in his office vetoing Sophocles and Shelley and Ibsen, and their kin ancient and modern, with the full text of their plays before him. Meanwhile Mr. Slangwheezy and Mr. Bawlrot are almost out of his reach, and Mr. Bluewink and Mr. Leerit slip away from him altogether.


The LCO did its best to anticipate visual gags and crude gestures, but it didn’t always succeed: Mr Bluewink and Mr Leerit really did escape their notice in many cases. The LCO had, for example, failed to realise that a plank of wood brought on stage during the 1959 musical Fings Ain’t Wot They Used T’be would be held at a suggestive angle – one of many vulgarities that was only spotted by LCO staff when a slew of letters of complaint prompted them to go and check up on Joan Littlewood's production.

Tomorrow our experts Dan Rebellato, Steve Nicholson and Kathryn Johnson will be discussing both the humorous side of the work of the LCO and the serious consequences it had for artistic expression in Britain. As well as the obvious effects of theatre censorship documented in the Lord Chamberlain’s Plays collection, there are of course the more insidious effects of an invisible self-censorship. As Steve Nicholson puts it:


Some artists may persist in their work and their principles even if they anticipate that what they produce will be disallowed; but others, with livings to make, surely will not.’ (The Censorship of British Drama Volume 1, p2)

If this has piqued your interest, why not pick up a banned play mentioned in this blog or see the Banned Books website for more events on censorship taking place this week.

Further reading:

29 September 2017

Banned Books Week in prison

A guest post by Susan Selby, Library Manager at HMP Garth

Banned Books Week at HMP Garth

Preparing the Banned Books Week display at HMP Garth. Photograph © Susan Selby.

We are now putting the finishing touches to our displays and activities for Banned Books week. Our reading group will be holding a discussion around censorship and our poetry group will be delving into Roald Dahl’s Revolting Rhymes.

We have hidden books under cover and studded our shelves with 'banned' books in wrappers. This is our normal stock but people who have asked why we are wrapping them have been surprised when told the books have been banned - no one believes that Harry Potter could be banned but it has happened in some US states!

Word searches to find the titles of banned books will be available, together with bookmarks. Borrowers are going to be asked for comments with the intention of making a display as a follow up to the event.

We have also made links with our Safer Custody and Equalities team as many of the reasons that books are banned i.e. homophobia and racism, are issues that are being dealt with within the prison system.

As well as encouraging reading, it is hoped that discussing the censorship of books will open a dialogue about why people see banning as an option, about the the reasons why books have been banned and whether they are still relevant today. Challenges are faced by institutions like prisons; mental health, violence, gender identity issues and religious intolerance. By highlighting how these issues are used as excuses for challenging books we can hopefully break down some of the prejudices that are held.

This blog is published as part of Banned Books Week 2017 (24-30 September).

Banned Books Week was first initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries. The 2017 UK contribution to Banned Books Week features events staged by a variety of cultural organisations including the British Library, Free Word, Royal Society of Literature and Islington Library and Heritage Services. British Library events can be found here.

  Banned Books Week logo

27 September 2017

Standing With Salman: Banned Books Week looks back at The Satanic Verses

Add_ms_88930_2_2_1989_death_penalty - Copy

Detail from Salman Rushdie campaign literature, 1991, Add MS 88930/2/2

As part of this year’s Banned Books Week programme we’re hosting an event on Thursday evening looking back at the controversy surrounding the publication of Salman Rushdie’s The Satanic Verses. Lisa Appignanesi of the Royal Society of Literature will chair a panel discussion with freedom of speech campaigners Melvyn Bragg, Frances D’Souza and Caroline Michel, together with human rights activist Yasmin Rehman. There are still a few tickets left for Standing With Salman but they are running out fast so book now if you would like to come along.

The Rushdie controversy seemed an apt choice for our contribution to Banned Books Week as the British Library is home to the archive of the Salman Rushdie Campaign Group. The collection comprises the working papers of the campaigners who banded together to support Salman Rushdie as the fatwa imposed on him by Iran’s Ayatollah Ruhollah Khomeini neared its 1000th day. By 1991, two years on from the publication of The Satanic Verses, opposition to the novel had reached frightening proportions. The book’s Japanese translator had been murdered and the Italian translator badly beaten up, two imams had been shot in Brussels and there had been riots in Pakistan and India resulting in the deaths of seven people and hundreds of injuries. As the violence worsened and the prospect of Rushdie returning to a normal life seemed farther away than ever, literary agent Caroline Michel joined forces with broadcasters Melvyn Bragg, Alan Yentob and others to galvanize the literary world into standing up for freedom of speech. The plan was to gather support from 1000 writers to mark the 1000th day of Rushdie’s life under the fatwa on 11 November 1991.

Things didn’t turn out quite the way they had been planned. In preparation for Banned Books Week I have been looking back through the archive, reading my way through the letters, minutes, petitions and press releases that were generated by the campaign. What becomes clear is that the grand plan for a 1000th day event in Westminster Central Hall had to be scaled back at the Government’s request due to concerns that it might impact on negotiations for the release of British hostage Terry Waite. Despite the Foreign Office’s concerns, the writers gathered anyway – albeit in a less high-profile location - and speeches were given by Hanif Kureishi and Günter Grass among others. These can be read in the archive alongside Rushdie’s own statement condemning the Foreign Office which was read out on his behalf, a public appearance being far too dangerous due to the £1.5 million bounty on his head.

It is the statements of support from other writers and prominent figures that form the bulk of the archive and they make for interesting reading. When I opened the files I found it poignant to see a handwritten letter from the late Alan Rickman, lamenting the fact that Rushdie would still be in the care of Special Branch come November, his life ‘a bargaining point in our Government’s trade interests’. There’s also Kazuo Ishiguro’s warning that ‘History will not forgive today’s world leaders if for reasons of short-term expediency, the “death sentence” method of political terrorism is permitted to become to the nineties what hi-jacking and hostage-taking was to the seventies and eighties’. Graham Swift takes a different tack, reminding us of literature’s power to live in our imaginations and asking us to read this award-winning book before arguing against it.

Not all those petitioned by the campaigners were in support of Salman Rushdie: Dirk Bogarde's letter sets out his reasons for not supporting him (he calls Rushdie an ‘arrogant fool’). Another high profile critic of Rushdie at the time was Roald Dahl, who wrote to The Times arguing that ‘In a civilised world we all have a moral obligation to apply a modicum of censorship to our own work in order to reinforce this principle of free speech’. You can see the full range of responses from writers in the series of incoming correspondence (Add MS 88930/1/1-7).

Thirty years on from the writing of The Satanic Verses, the book remains just as relevant to us today for its critique of British society as much as its commentary on fundamentalism of all kinds. If you can’t join us on Thursday evening, celebrate your freedom to read by picking up a copy of this much-discussed but under-read book. And if you would like to read more about controversy, The Rushdie File (London: Fourth Estate, 1989) edited by Lisa Appignanesi and Sara Maitland is a great place to start.

The Salman Rushdie Campaign Archive is available to consult in the Manuscripts Reading Room and the catalogue is searchable on Explore: Archives and Manuscripts. Check out our Sound & Moving Image Catalogue for recordings of Rushdie reading from and discussing the book.

This blog is published as part of Banned Books Week 2017 (24-30 September). 

Banned Books Week was first initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries. The 2017 UK contribution to Banned Books Week features events staged by a variety of cultural organisations including the British Library, Free Word, Royal Society of Literature and Islington Library and Heritage Services. British Library events can be found here.

Banned Books Week logo

 

01 October 2016

"The Lord Chamberlain regrets..."

 by Kathryn Johnson, Curator Theatrical Archives and Manuscripts

Until the passing of the Theatres Act in September 1968, which removed the legal necessity for all stage plays to be licensed by the Lord Chamberlain, these are the dread words which a producer might read when he opened the letter from the Lord Chamberlain’s Office informing him of the cuts and alterations required in his script before the Lord Chamberlain was prepared to issue a licence.

There had been a permanent official in charge of staged entertainments since 1545, in the shape of the Master of the Revels, but only after the return of Charles II in 1660 did the Lord Chamberlain begin to take a serious interest in censorship and the regulation of the theatre. The first Theatres Act of 1737 came about because Sir Robert Walpole was suffering under the satirical attacks of Henry Fielding and others on the shortcomings of his ministry. This act reduced at a stroke the number of “legitimate” theatres in London to two, Covent Garden and Drury Lane. While this provision was lifted by a second Theatres Act in 1843, the censorship of new plays continued until 1968.

LCDaybooks

Image of the Lord Chamberlain's Day Books

Some of the new regulations laid down by the 1843 Act continued unchanged for more than a century. The Lord Chamberlain’s Office levied a charge for reading a play – one guinea (£1.05) for a one act play, and two guineas (£2.10) for plays longer than one act. The Office kept extremely careful records of all plays and monies received, largely because the Examiner of Plays, the functionary whose job it was to read each play and advise the Lord Chamberlain whether they were fit for licence, was paid these sums of money rather than a salary. These careful lists survive in the British Library as the Lord Chamberlain’s Day Books.

Only in 1911 was the Examiner of Plays required to write a formal report recording the grounds on which he had decided (or declined) to recommend that a play be licensed. The files which grew around the reports submitted by the Examiners have survived as the Lord Chamberlain’s Plays Correspondence. In later years a file for a controversial play might contain everything from complaints from members of the public – “This is the New Babylon!” raged one anonymous correspondent about a risqué revue of 1937– to press cuttings, copies of police reports, and ticket stubs and witness statements for the occasions when a play’s producer was prosecuted for presenting unlicensed material.

The rules by which plays were judged fit or unfit came about as a result of the 1909 Joint Select Committee on the theatre. The Committee suggested that the Lord Chamberlain should license any play submitted to him unless he considered it

  1.  To be indecent
  2.  To contain “offensive personalities”
  3.  To represent on the stage in an invidious manner a living person, or a person recently dead
  4.  To do violence to the sentiment of religious reverence
  5.  To be calculated to conduce to crime and vice
  6.  To be calculated to impair friendly relations with any Foreign Power
  7.  To be calculated to cause a breach of the peace

In practice this meant that a play must not have living persons as characters, or those recently dead, whatever the manner in which they were depicted.   This rule applied particularly to the Royal Family: no plays about Queen Victoria were permitted before the late 1930s. No Biblical personage, and certainly not God or Jesus Christ could appear as a stage character, however reverent the production.

No wonder that a satirical alphabet of the 1930s had under the letter C : “C is for CENSOR, who keeps the stage clean, by ruling out God and the Crown as obscene.”

A development of rule (a) led to the set of rules concocted to regulate the nude reviews which appeared in London and elsewhere from the late 1930s, the most famous of which were the long series of Revudeville shows at the Windmill Theatre in Soho. Occasional complaints about indecency of dress on stage were nothing new, and there had been a considerable brouhaha when a revue in Coronation Week 1937 had been accused of featuring topless dancers. But in April 1940 the Lord Chamberlain of the day, Lord Clarendon, held a conference on stage nudity and the supposed decline in moral standards. Rather like the 1909 Select Committee, it achieved little except to formulate the famous rules, summarised as “If it moves,it’s rude”. The nude tableaux had to resemble works of art, and exhibit genuine artistic merit. The lighting had to be subdued, and no movement whatsoever was permitted – the girls posing nude were not even allowed to smile. Furthermore, before any nude pose could be exhibited, a photograph had to be submitted for official approval. Many though not all of these photographs survive in the Lord Chamberlain’s Plays Correspondence files, sometimes neatly annotated with the words “YES” or “NO” by a member of the Lord Chamberlain’s staff.

Hair!cropped

Image of Reader's report for the second submitted version of Hair!, LCP Correspondence LR 1968/2 

Moves to liberalise and then to abolish altogether the laws on censorship gathered pace in the middle and late 1960s. By the time the Joint Committee on the Censorship of the Theatre began its meetings in the summer of 1966, radical change was unstoppable. The first draft of the bill which became the 1968 Theatres Act saw the light in January of that year. By July it was ready for the Royal Assent, and on 26 September 1968, it became law. The very last play to be licensed by the Lord Chamberlain was As long as I live, a melodrama written for amateur performance, read and recommended for a licence by Examiner Charles Heriot less than a week before the act became law. But the most famous play of 1968 remains the “tribal love-rock musicalHair, submitted three times in the spring and summer of 1968 by three different managements, each time refused a licence. It is perhaps not accidental that Hair – complete with expletives and full-frontal male nudity -eventually opened at the Shaftesbury Theatre on 27 September 1968, the very day after the new act became law.

This blog is part of series for Banned Books Week 2016. See also Melvin Burgess’s blog on Censorship and the Author, curator Christian Algar on the ‘corrected’ Il Decamerone, curator Tanya Kirk on The Monk, the Bible and Obscenity, The Book Banner who inspired Banned Books by curator Alison Hudson, Banned From the Classroom: Censorship and The Catcher and the Rye by curator Mercedes Aguirre and a blog on Press Freedom and its Limits in Revolutionary Vienna by curator Susan Reed.

Banned Books Week was initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries, and in particular, books aimed at children or young adults. For the first time in the UK we are holding events, activities and publishing a series of blogs, all on the topic of Censorship and Banned Books, made possible by the partnership between The British Library, Free Word and Islington Library and Heritage Services and in association with the ALA.

BannedBooksWeekLogos

29 September 2016

Banned from the classroom: Censorship and The Catcher in the Rye

by Mercedes Aguirre, Lead Curator American Collections

J.D. Salinger’s The Catcher in the Rye is an American classic. It is also one of the most censored books in American literature. One of the earliest works of fiction exploring male teenage consciousness, The Catcher in the Rye is narrated in the first person by Holden Caulfield, who struggles with feelings of alienation and anxiety. The novel has been the subject of controversy almost since its publication by Little, Brown and Co in 1951, and the debate around the book is still very much alive today. Salinger’s novel was listed in the top ten most frequently banned books in schools and school libraries in 2001, 2005 and 2009, according to the yearly list provided by the American Library Association.

Catcher-in-the-rye-red-cover

The Catcher in the Rye cover from the 1985 Bantam edition

But what makes the The Catcher in Rye such an offensive book?

The use of Salinger’s novel as a set text in schools has been challenged by people who object to its use of swearwords and its sexual content. The work contains several disturbing scenes, including instances of abuse, and is written using 1950s teenage slang. The first curse word appears in the opening of the novel when Holden warns the reader not to expect an account of his unhappy childhood, or as he puts it, ‘that David Copperfield kind of crap’. But there are many more –according to associations who have protested against the novel the word ‘goddam’ appears more than 200 times. As these groups often point out, the novel was originally written with an adult audience in mind. The debate sparked by the novel, the question whether teenagers should be protected from ‘foul’ language and sexual content, curiously mirrors Holden’s own obsession with preserving childhood innocence, becoming the ‘catcher in the rye’, ‘catching’ children from falling off a cliff (and into the adult world).

While a number of American schools and parents’ associations may consider the language in the novel objectionable, many teachers see The Catcher in the Rye as a work which resonates with their students in a way that few classic novels can. The book is therefore in the unlikely position of being required reading in some schools, and a banned book in others.

Does the censoring of the novel contribute to its enduring allure for young readers? Most of us remember the first time we read a book meant for adults; the first time we saw forbidden words in print. Since The Catcher in the Rye remains a bestselling book in America 65 years after it was first published it is in any case unlikely that censors will get in the way of people’s enjoyment of the novel.

This blog is part of series for Banned Books Week 2016. See also Melvin Burgess’s blog on Censorship and the author, curator Christian Algar on the  ‘corrected’ Il Decamerone, curator Tanya Kirk on The Monk, the Bible and Obscenity and The Book Banner who inspired Banned Books by curator Alison Hudson.

Banned Books Week was initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries, and in particular, books aimed at children or young adults. For the first time in the UK we are holding events, activities and publishing a series of blogs, all on the topic of Censorship and Banned Books, made possible by the partnership between The British Library, Free Word and Islington Library and Heritage Services and in association with the ALA.

BannedBooksWeekLogos

27 September 2016

The Monk, the Bible and obscenity

by Tanya Kirk, Curator for Printed Heritage Collections 1601-1900

Samuel Pepys wrote in his diary on Sunday, 9th February 1667/8 that he was ‘up, and at my chamber all the morning and the office doing business, and also reading a little of L’escholle des filles, which is a mighty lewd book, but yet not amiss for a sober man once to read over to inform himself in the villainy of the world.’ This does seem a bit like a convenient excuse to read smut on a Sunday, but it’s entirely typical of the view of the establishment for a huge part of modern British history.

Until well into the 20th century, it has been the case that a privileged few have been considered exempt from any need for a protective censorship. Historically there have been libraries of banned books in the Houses of Parliament (for the use of members only) and in the Vatican, as well as in the British Library itself, which for part of its past history maintained a ‘Private Case’ – books which weren’t entered on the public catalogue, and for which readers had to make a special application. It was a fundamental that the censorship of books was in order to protect certain demographics – the poor, or women and children – who were not seen as intelligent or educated enough to read them without personal damage.

Mostly today we think of historic censorship being to prevent civil unrest by banning books that could incite a riot, or to prevent the corruption of morals – such as the belief that reading romances could make women behave like this (from a long poem, The Age Reviewed, written by Robert Montgomery in 1827):

Montgomery

Matthew Lewis’ 1796 gothic novel The Monk proved particularly controversial – as a novel, many considered the core readership to be women, and the book contained graphic depictions of sexual desire. In our Terror and Wonder: the Gothic Imagination exhibition a couple of years ago, we displayed this print by Charles Williams depicting what reading The Monk might incite a lady to do.

Lady reading The Monk by Charles Williams.

A Lady reading The Monk by Charles Williams

However what’s maybe a little less well-known about the novel is that it also caused controversy because it included the following passage about the Bible:

‘That prudent mother, while she admired the beauties of the sacred writings, was convinced that, unrestricted, no reading more improper could be permitted a young woman. Many of the narratives can only tend to excite ideas the worst calculated for a female breast: everything is called plainly and roundly by its name; and the annals of a brothel would scarcely furnish a greater choice of indecent expressions... [it] but too frequently inculates the first rudiments of vice, and gives the first alarm to the still sleeping passions.’

The idea that the Bible itself was a transmitter of vice into the minds of the young and impressionable was incredibly scandalous and was one of the reasons why Lewis was eventually forced to self-censor his work for the 4th edition.

Monk
Lewis’s copy of the 3rd edition with his own censorship marks – C.28.b.4-6.

However, Lewis wasn’t the only person to make this suggestion. In 1822, a man called Humphrey Boyle was prosecuted for having called the Bible an obscene book. His defence at the trial consisted of him delivering an impassioned speech condemning various passages of the Bible, and then announcing, much to everyone’s surprise, “Gentlemen, the first extract I shall read to you is the story of Lot and his daughters.” Although Boyle was eventually found guilty and sentenced to prison for 18 months, it was maybe an exoneration of sorts that when he began to read from the Bible at trial, the counsel for the prosecution sent all the women and children out of the room.

This blog is part of series for Banned Books Week 2016. See also Melvin Burgess’s blog on Censorship and the author  and curator Christian Algar's post on Boccaccio's Il Decamerone.

Banned Books Week was initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries, and in particular, books aimed at children or young adults. For the first time in the UK we are holding events, activities and publishing a series of blogs, all on the topic of Censorship and Banned Books, made possible by the partnership between The British Library, Free Word and Islington Library and Heritage Services and in association with the ALA.

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21 September 2016

Melvin Burgess: Censorship and the Author

by guest blogger, young adult and children's author Melvin Burgess, in anticipation of Banned Books Weeks (25th September-1st October 2016) which kicks off with Censorship and the author at the British Library on 22nd September, at which writers Melvin Burgess and Matt Carr will discuss censorship with Jo Glanville.

Melvin Burgess cred John Coombes

Melvin Burgess photographed by ©John Coombes

Censorship in books for teenagers takes a number of forms, but before looking at them, it's worth looking at the provision of fiction for teenagers in general, and the peculiar and privileged position books do hold among them.

Written matter is, in fact, the only media in which any serious issues can be seriously explored in a fictional way for people under the age of eighteen. Film, for instance, is strictly censored according to age – we're all familiar with the age rating for films in the cinema. At first sight, this might appear not to matter, since anyone can actually get to see anything via the internet; but if you look at provision rather than access, you get a very different picture. When my book Junk first came out, a number of production companies wanted to make a movie based on the book, but they very quickly realised they couldn't because “the audience for whom it's intended won't be allowed in the cinema.” Funding was impossible, and the project was dropped. Junk later appeared in a castrated version on BBC education.

That remains the case to this day. TV is the same. Access, although technically very limited, is in fact almost unlimited. Provision on the other hand is almost non-existent..

Censorship of provision is well and away the most successful way of going about the job of restricting what people get to see or hear but it does have some other unfortunate side effects. In the case of film anyone over the age of about twelve, can get to see things, many of them highly inappropriate, that they technically shouldn't. Meanwhile, the kinds of material they actually should be getting, but which some adults would still feel uncomfortable with, simply doesn't exist at all.

This isn't particular to the UK, either. It is in fact, global. In every continent in which visual material for film or TV is made, serious content for teenagers is effectively stifled at birth by the censorship of age. It appears at first glance to be a matter of simple negligence, censorship by accident, almost; but something that happens with such uniformity on such a global scale is obviously nothing of the kind. That doesn't mean it's done on purpose of course, but it does say a great deal about our attitudes to teenagers that the provision of visual imaginative material for them is restricted to the anodyne on such a universal level.

Books and other written material such as graphic novels and comics are uncensored for age. The importance of written fictional material for teenagers can be measured exactly by the degree of absence of fictions for them in other media. It is of the very first degree of importance.

Censorship of books does occur, however, at a much more local level. I remember very well the librarian who kept my books in a locked cupboard at the back of the library, so that no innocent youngster could inadvertently come across them, and suffer god only knows what forms of psychic shock or corruption. That's an extreme example, but that librarian was acting in the manner in which censorship against books does occur; by the system of gatekeepers. I'm referring to those people who are in a position to control or regulate books to young people; librarians, teachers, bookseller managers, parents – in other words, the very people whose job it is to encourage reading are the ones who also take it upon themselves to limit it.

It goes without saying, but even so I feel I have to say it, that this is not a role all of them relish.

A great deal of this actually happens in the school library, where the kind of material that older teenagers in particular like to read, is by no means always considered suitable for them. When I began writing, schools were still the main source of sales for children's books and to this day, publishers are concerned not to put anything out there that might fall foul of the kind of “standards” that schools require. All too often, such standards, purporting to be some kind of moral stewardship, actually revolve more around the the kind of stories the local press might summon up if they found people under the age of fourteen had access to books with such horrors as drugs, breasts or sexual activity of any kind.  There is in every class at least one unfortunate child with a mad parent, and if the school's senior management is more concerned with public image than developing young minds, that one person can completely define what kind of reading matter every child in the school has access to. In such schools, many readers will tend to ignore the library almost as much as non readers. It's a vicious circle.

Junk of course, and Doing It, were often kept by thoughtful librarians in brown paper wrappers under the desk, to be handed to chosen, suitably mature students, who weren't always he ones who would benefit from them the most. But I can also think of many examples not by any means connected with my more controversial books. One teacher told me how, when reading a passage from my very first book, The Cry of the Wolf, to a group of parents, one mother rose quaking with horror that something so violent (the wolves got shot in a suitably bloody fashion) was available in an institution of education. As a result, not just that one, but all my books were taken off the school shelves.

Violence, however, is one of the rarer targets for the banning of books. The usual one is sex – very handy when everyone over the age of thirteen is fascinated by it – and second is religion. I don't tend to write religious books, but back in the day I did write a book called Burning Issy, which showed witches persecuted by the Church in the 17th C. This book caused me to be dis-invited to a very posh school, on the grounds of “we do not feel the parents of our students would want them to be introduced to this sort of thing.” I was puzzled by what “this sort of thing” might be, but my enquiries yielded no further answers. My guess, though, is that someone somewhere out there, actually believed I was acting as a propagandist for Mr Satan.

Other gatekeepers can include book sellers. Those who remember the book shop Borders from a few years ago, may be surprised to hear that at least one store didn't stock my books, after receiving one solitary complaint.

Of course all this occurs alongside a great deal of support, and stems from an issue which begins life as something quite reasonable. Content, of course, is an issue that all parents will be concerned about.The real issue here isn't about whether we want to allow unrestricted access to children of any age whatsoever; we have allowed them that already (so long as we're not in the room at the time.) It's more about the disconnect between the kinds of material young people want to engage in, (and that we passively allow them to engage with), and the kind of material that we as adults want to present them with. It's a bit like teaching someone to swim in the bath, and then turning your back while they rush out and splash in around in a fast flowing river.

What are we scared of, I wonder? Finding out what they really think? It's all very hypocritical on the face of it, but presumably such a universal system serves some kind of purpose. Perhaps its something to do with permission. All over the world, adults passively encourage teenagers to breech the rules that we ourselves have put into place. I wonder if we rather like the idea that they transgress – that it is in fact a necessary right of passage. In that case, the  rules are more like the governor on a lorry, rather than the actual brakes. Even so, it's a pretty abyssal way of doing it, that leaves people at a time in their lives when they are changing so much, risk taking so actively, and trying to get to terms with an ever more complex and rapidly changing world, without the imaginative structures that might help them negotiate it.

The most moving and enthusiastic, as well as the most common emails and letters I've had from teenagers speak of the sheer relief and joy they've had at finding something that seems to actually reflect what's going on in their own heads in an honest and authentic fashion.

YA is barely twenty years old, and it remains the only form in which the contradictions I've spoken about are ever reconciled. Already it's become fashionable to knock it and to dismiss it's existence as a form, even among the people who actually write the stuff – driven, perhaps, by the urge to widen their readership among adults. Every publisher and every writer wants their work to be crossover, rather than pure YA as such. It would be a tragedy if it ever got genuinely taken over by middle aged wannabe youths, looking for nostalgia. At its best it is for teenagers, about being a teenager, and its disheartening to see grown ups trying to hi jack it for themselves.  If they succeed, we'd be talking about banned genres, rather than just books and that old biblical saying – To those that have not, even that which they have shall be taken from them – will yet again have proven its  worth.

Banned Books Week was initiated by the American Library Association in 1982 in response to an increasing number of challenges in the US to books in schools, bookstores and libraries, and in particular, books aimed at children or young adults. For the first time in the UK we are holding events, activities and publishing a series of blogs, all on the topic of Censorship and Banned Books, made possible by the partnership between The British Library, Free Word and Islington Library and Heritage Services and in association with the ALA.

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