I’ve been involved in the Brighton Hub of ‘Sexology and Songwriting’, a collaborative project that brings together academic researchers with songwriters and young people. The workshops are attached to to Wellcome Collection’s sexology exhibition and inspired by the National Survey of Sexual Attitudes and Lifestyles (NATSAL III). We got some additional funding from the Amy Winehouse Foundation. The aim of the project is for the young people involved to become active researchers and song-writers, disseminating their research in the form of their own songs, performed locally and potentially included in recorded form at the Sexology exhibition in February 2015. The workshops are based at the Brighton Youth Centre and in the performances will be developed collaboration with Brighton Dome.
Charity singles were the perfect cultural form for Thatcher’s Eighties. They were packaged and sold within the Victorian values of philanthropy but in a form that fitted well with new media opportunities, new media technology and new ‘yoof’ orientated broadcasting space. Charity singles facilitated a set of donations; the primary donation was the time of musicians and celebrities, (and sometimes technicians and distributors) which may have included additional donations of royalties, rights and or all profits.
The secondary donation was by the consumer who bought the single regardless of their motivation; for the cause, for their favourite pop star, for the song, or for a combination thereof. Whatever Thatcher said about there being no such thing as society, and however many clips of champagne quaffing Yuppies we see on retro documentaries, in the Eighties people turned to charity to fill the gaps they saw opening up in social provision. Charitable donation increased in Thatcher’s Britain, as did the number of charities and the number of ways of making a donation. Charity singles, like all parts of a charity campaign, were not just about raising money. Charitable donation raises funds, but it also raises awareness about particular issues and builds a sense of community. It builds a sense of the community for the donors, as well as an imagined community of worthy recipients. By the end of the Eighties these three functions produced a recognizable charity single formula; collective choruses, recognizable voices on individual lines, and ego-free co-operation between different generations of musicians.
Doctoral researcher Laura Cofield and I have just returned from a research trip to New York in order to scope the Riot Grrrl Archive in the Fales Library. There are hundreds of different zines in the archive across 18 individual collections that cover the years 1974-2003. The trip was funded by the Santander Mobility Fund and set up by Simone Robinson, Tracey Wallace and Paul Roberts from the Doctoral School at Sussex.
Laura’s in the first year of her doctoral research looking at the c20th and c21st history of pubic hair removal as a way into women’s experience of their bodies and the relationship between pornography and feminism. Laura and I were totally inspired by our visit. Everyone was incredibly helpful, going out of their way to help us, from Anthony on the desk at Gem hotel Soho who filled us in on a quick history of the queer politics of Wonder Woman, to Campbell the security guard at Fales who not only recommended where we should get lunch, he rang ahead and made sure we would get in, to Marvin Taylor the Fales Archivist who shared his prize acquisition of a set of homoerotic photographs from 1905 with us. But to top it all off Steve Haugh was our Angel of New York and toured us round Manhattan in his beautiful Jag.