Student essay – D.H. Lawrence: A Lifestyle Guide

The above visual essay was created by Will Ryan as part of his final dissertation at Nottingham Trent University. Will and other students on the module have also been helping us to design and create our memory theatre.  

D.H. Lawrence, like many 20th century authors, produced a large amount of literature during his writing career.  Permeating through many of these works is a spiritual life philosophy concerned with living life to the fullest, and utilising individual uniqueness to live a life for and only for themselves.

Through looking at Lawrence’s poetry it becomes clear there is a recurring theme of energy, best described in his poem Dreams Old and Nascent in which the men are described as ‘vibrating in ecstasy’ and there is ‘an impulse of life.’  I assume that he also speaks of this energy in his poem Non-Existence with the line ‘We don’t exist unless we are deeply and sensually in touch with that which can be touched but not known,’ and to Lawrence this energy is an essential ingredient for fully experiencing life.  What this energy is could initially be seen as a mixture of happiness and enthusiasm but after reading the poem We Are Transmitters I noticed that to Lawrence this energy is something spiritual, describing sex as ‘A flow onwards,’ and saying ‘Sexless people transmit nothing.’  So far, it seems that harnessing this energy is the key to living a fulfilling life, but simply hearing this information is useless without knowing how to do so.

The methodology for getting in touch with a person’s internal energy can be found again through Lawrence’s poetry, and can be summarised with two words: discipline and individuality.  Ironically in the poem Discipline I will demonstrate Lawrence’s emphasis on the latter.  He states ‘the fight is not for existence, the fight is to burn at last into blossom of being, each one his own flower outflung,’ and this burning desire to seize and accept one’s true personality is what Lawrence sees as the proper way of living and experiencing life’s energy.  Challenging this viewpoint would lead Lawrence to respond very defensively, as displayed by the line ‘whoever would pluck apart my flower would burn their hands,’ and this emphasises the importance he places on individuality.

After first dealing with the inward self Lawrence then demonstrates how to interact with the outside world, believing that to discipline oneself into consistent maximum effort in all aspects of life allows for a rewarding flow of energy that maintains spirit ‘if, as we work. we can transmit life into our work […] we ripple with life throughout the day,’ and this method of thoroughness is an invaluable element of character to Lawrence, avoiding the wasting of days ‘I never saw a wild thing feel sorry for itself,’ and embracing one’s full potential.

Unfortunately, many of the great writers had a fatal flaw. Ezra Pound was a fascist, H.P Lovecraft a racist. Lawrence, too, divides critics as to his true intentions.  His religious upbringing, and the culture of the time, meant he believed strongly in gender roles, a belief steeped in control which can easily blur over into misogyny.  In the poem Figs Lawrence lays out rules for women and how they use their bodies ‘The female should always be secret,’ and by  metaphorically comparing sexually active females to ripe fruit ‘They forget, ripe figs won’t keep,’ he patronisingly segments this pursuit of energy displayed in his works as a gendered journey; men should embrace everything unique about them without any stated restraints yet women should realise their predetermined place in society. But Lawrence is difficult to pin down as one type of person, and later in the poem is critical of society as ‘they have saved you from yourself, from your own body, saved you from living your own life.’

In Dreams Nascent Lawrence touches on various themes such as modernisation and identity, and these themes are explored through the concept of dreams.  Within the poem’s first stanza, Lawrence speaks of ‘old, ineffectual lives linger[ing] blurred and warm,’ and this depicts a world of aged people living life at an unsatisfactory pace.  The word ‘blurred,’ signifies a light grip on life, a lack of control almost and in the previous line he describes his world as ‘a painted fresco,’ the combination of the two lines implying we are all part of one orchestrated painting.  Again, this signifies missing autonomy, and in the next line, Lawrence speaks of the past weaving a tapestry that is ‘compelling his soul to conform.’  This is reminiscent of Henry David Thoreau’s Walden, in which Thoreau attempts to distance himself from societally imposed frameworks and instead think independently.  Lawrence speaks of the past having ‘woven drapes/ [in] The halls of [his] life,’ and this evokes a claustrophobic trapping of himself within society’s routines and rules, emphasising the need to escape this and live for himself.  In the fourth stanza, Lawrence introduces a conflict in thought; depicting the men as ‘vibrating in ecstasy,’ as they work, implying a positive flow of energy that can be seen to permeate his works.  However, at the end of this line he describes the men’s flesh as ‘rounded,’ as if it has been mechanically altered by their labour.  This reference is Lawrence’s commentary on the effects of modernisation, it can almost be seen as turning man into machine, and the poem concludes with the line ‘fall back exhausted into the unconscious molten life,’ a double entendré that speaks of natural death but also in relation to the mechanical content of the text, an unnatural one; the men are almost swallowed up by the machines they create.  This point can be further emphasised by the line ‘old dreams reflected on the molten metal of dreams,’ the natural dreams personal to individuals are contrasted with the unnatural, the dreams of money earned through labour.  Lawrence also uses language to subvert traditional descriptions of a creator: ‘The power of the melting, fusing Force – heat, light, all in one,’ using mechanical lexis to speak how modernisation is akin to a false idol, worshipped, compared blasphemously to God in order to demonstrate what he believes is an unhealthy focus on modernisation in his contemporary era.

In this poem Lawrence sees society as detrimental to the process of following individual dreams.  The past holds constricting frameworks and the presents holds labour that ultimately cripples dreams.  Analysing this poem in relation to his other literature, these societal binds can be broken through what can best be described in Non-Existence, with the line ‘We don’t exist unless we are deeply and sensually in touch with that which can be touched but not known.’  A deeper spiritual connection with one’s true self is to Lawrence liberating and a way to enforce both happiness and autonomy.

dhl-trunk energyTo see more visual essays and other interpretations of Lawrence’s work, please see our YouTube channel: D.H.Lawrence: A Digital Pilgrimage  We also post one minute films of Lawrence’s writing on our instagram account: dhldigitalpilgrimage In 2019 we will be begin building our memory theatre. You can submit artefacts here

Student Essay: D.H. Lawrence – Pornographic pervert or libertarian?

In this visual essay, Josh Whitehead explores Lawrence’s reputation as a controversial author and his fascination with blood and mental consciousness. This was created as part of his English literature dissertation at Nottingham Trent University in the module ENGL30512.

“My great religion is a belief in the blood, as the flesh being wiser than the intellect. We can go wrong in our minds but what our blood feels and believes and says, is always true.”

The sexual energy of D H Lawrence’s works, from Lady Chatterley’s Lover to his controversial nude paintings, were inspired by his belief in the equal importance of body and mind. This caused controversy, which matched his personal life.

Lawrence convinced German aristocrat Frieda Weekley to leave her husband and three children to become his wife. They married in 1914, just before the outbreak of World War 1. They attempted to settle down in Cornwall but were forced to leave due to suspicions that they were German spies due to Frieda’s heritage and their reclusive lifestyle. Angered and frustrated, they left Britain and traveled together to Italy, New Mexico and Australia, never staying anywhere for more than two years.

Lawrence believed in the primal connection of energies between two people, effectively displayed in monogamy. Frieda had other ideas and was frequently unfaithful. Her affair with Angelo Ravagli, the man she would marry after Lawrence died, inspired his final major novel Lady Chatterley’s Lover. At the time, critics were disgusted by the sexual acts detailed in the novel, such as sodomy. Although they were equally disgusted to read that a Lady of wealth might be attracted to someone of from the lower order.

In writing freely about sexual relationships was Lawrence attempting to free the chains of censorship? Was he a pornographic pervert? Or was he a free-thinking libertarian who helped usher in the permissive society?

Similar to Freud, Lawrence is commonly accused of finding the sexual in practically everything. However, this common misconception is due to Lawrence’s focus on the primal self, similar to the Romantics belief of having a natural connection to all living things. This living transmission, although occasionally expressed through sexual action, is more to do with the connection of two people as opposed to the pleasures associated with sexual intercourse.

In reference to the Biblical fall of man, Lawrence asks: “Do you imagine Adam had never had intercourse with Eve before that apple episode? Many a time. As a wild animal with his mate. It didn’t become ‘sin’ till the Knowledge-poison entered. That apple of Sodom. We are divided in ourselves, against ourselves.”

The apple is frequently used as an image of temptation and sin, Lawrence used it metaphorically to depict the imbalance between the mental consciousness and the primal; splitting both the mind and the body from one another. This separation, according to Lawrence, becomes the blood and mental consciousness; the view of blood being a sensual connection with the environment and against following the herd; Mechanical thinking leads to war.

Lady Chatterley’s Lover was published privately in Florence in 1928 to avoid the censor.  The story consists of a cross-class relationship involving a Lady and her gamekeeper; challenging the establishment “to think of sex fully, completely, honestly, and cleanly”. Lawrence wrote three versions of the novel, the second was called Tenderness, suggesting there was more to their relationship than lust. In the novel, Lady Chatterley is prepared to give up wealth and status to pursue a relationship with her true love.

Lawrence experienced censorship throughout his life but he refused to be silenced. When the critics banned his novels or seized his paintings, he simply ridiculed their prudishness in pithy poems, such as ‘13,000 people’ that I decided to read aloud on the D.H. Lawrence tram in Nottingham as part of my visual essay.

13,000 people

Thirteen thousand people came to see
my pictures, eager as the honey bee

for the flowers; and I’ll tell you what
all eyes sought the same old spot

in every picture, every time,
and gazed and gloated without rhyme

or reason, where the leaf should be
the fig-leaf that was not, woe is me!

And they blushed, they giggled, they sniggered, they leered,
or they boiled and they fumed, in fury they sneered

and said: Oh boy! I tell you what,
look at that one there, that’s pretty hot! —

And they stared and they stared, the half-witted lot
at the spot where the fig-leaf just was not!

But why, I ask you? Oh tell me why?
Aren’t they made quite the same, then, as you and I?

Can it be they’ve been trimmed, so they’ve never seen
the innocent member that a fig-leaf will screen?

What’s the matter with them? aren’t they women and men?
or is something missing? or what’s wrong with them then?

that they stared and leered at the single spot
where a fig-leaf might have been, and was not.

I thought it was a commonplace
that a man or a woman in a state of grace

in puris naturalibus, don’t you see,
had normal pudenda, like you and me.

But it can’t be so, for they behaved
like lunatics looking, they bubbled and raved

or gloated or peeped at the simple spot
where a fig-leaf might have been, but was not.

I tell you, there must be something wrong
with my fellow-countrymen; or else I don’t belong.

dhl-trunk garterTo see more visual essays and other interpretations of Lawrence’s work please see our YouTube channel: D.H.Lawrence: A Digital Pilgrimage.  We also post one minute films of Lawrence’s writing on our instagram account: dhldigitalpilgrimage In 2019 we will be begin building our memory theatre. You can submit artefacts here.  

Student essay: The Rocking Horse Winner

In this visual essay, created by Sophie Thompson as part of her dissertation at Nottingham Trent University, she applies a psychoanalytic reading to Lawrence’s short story ‘The Rocking Horse Winner’.

D.H. Lawrence’s ‘The Rocking Horse Winner’ is an exploration of the effect that money has upon the lives of those who allow it to control the way they live one’s life. The protagonist, Paul, lives in a house that is haunted by the phrase “There must be more money!”, despite nobody speaking it. This can be understood as a metaphor for the desire for wealth in his mother being so loud that it echoes throughout the entire home. When Paul decides to ask his mother why they don’t have money, she assigns blame to Paul’s father on account of the fact he “has no luck”; to which Paul is quick to insist upon the opposite, asserting, “I’m a lucky person”, and thereby indicating to his mother that he possesses something his father does not.

In this way a Freudian psychoanalytic reading can be applied, specifically with regard to the Oedipus complex. This is with irony as Lawrence himself spoke negatively of psychoanalysis, describing Freud in Psychoanalysis and the Unconscious as “the psychiatric quack who vehemently demonstrated the serpent of sex coiled round the root of all our actions”. The Oedipus Complex is first introduced by Freud within his 1899 text The Interpretation of Dreams, and is said to occur during the latency stage of psychosexual development which spans age six through to puberty. Freud recognises the complex as the experience of an unconscious sexual desire for the parent of the opposite sex, which in turn causes us to compete for the affection of this desired parent with the parent of the same sex; deriving from an unexpected observation of the “part played by [the] father in the earliest sexual impulses of female patients”. The oedipal undertones in this scene in particular are enhanced by Lawrence admitting that “He didn’t even know why he had said it”, reflecting the unconscious desires voicing themselves without Paul being able to account for them.

As the narrative progresses, the oedipal complex within Paul grows more evident. After the interaction with his mother, Paul mounts his rocking horse and orders: “Now! […] Now take me to where there is luck! Now take me!” The mounting of the horse itself possesses an inherently sexual innuendo, but his commands can both be seen as asserting control over something to compensate for the lack of control he has in achieving the sexual interest he desires from his mother; but also the repeating of the word ‘now’ accentuates how desperate he is to obtain it. It is perhaps noteworthy that we do not meet the father within the narrative, and this desire for ‘now’ may therefore be Paul’s anxiety that at any moment his father may return, the prospect of which carries the castration complex. This complex, according to Freud, refers to the fear within the child that they face castration at the hands of the father in response to learning of their desires for the opposing parent, in order to prevent the child from pursuing their sexual interest. In this context, then, Paul is desperate to acquire the luck that his father does not have in order to win the affection of the mother whilst he is out of the picture.

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‘The Rocking Horse Winner’ was broadcast as a film in 1949.

When uncle Oscar learns of Paul’s success, Paul tells him: “I shouldn’t like mother to know I was lucky”, explaining that she’d stop him if she knew. One might apply a Freudian reading to this and infer that Paul’s belief that his mother would stop his luck derives from his unconscious recognition that he must ‘become’ his father in order to win the sexual affection of his mother. To achieve this, he would have to adopt his father’s unluckiness, also. In this way we see these supposedly unconscious human desires conflict with Lawrence’s attitude toward money: Paul’s complex once a domineering force in his life is now secondary to the obsession he has developed to winning money.

This attitude is made even more explicit within the end of the narrative, which sees Paul die after becoming overwhelmed at the news of winning eighty thousand pounds. Leading up to which Paul, who was once haunted by house’s cries for money, is incredibly reluctant to leave. His mother asks: “Why, you curious child, what makes you care about this house so much, suddenly? I never knew you loved it”, illustrating that he now understands the desire to earn money and is, so to speak, ‘deaf’ to the voices, as the ones in his head that now utter the same phrase are far louder.

dhl-trunkTo see more visual essays and other interpretations of Lawrence’s work please see our YouTube channel: D.H.Lawrence: A Digital Pilgrimage.  We also post one minute films of Lawrence’s writing on our instagram account: dhldigitalpilgrimage In 2019 we will be begin building our memory theatre. You can submit artefacts here.  

 

Student Essay: Kim Nguyen on controversy and Women in Love

Kim Nguyen is studying  English and Film Studies at Nottingham Trent University. She created her first ‘visual essay’ as part of a third year module called English and Creative Industries Project. The visual essay explores how Lawrence’s work continues to cause controversy long after his death through Ken Russell’s film adaptation of Women in Love.  

D.H Lawrence was an English novelist, poet, playwright, literary critic and painter. He was regarded as one of the most influential writers of the 20th century. He was often described as a controversial writer whose work was constantly censored due to the explicit nature of his work. Controversy has been commonly associated with his novels however it did cross over to his other art forms including his paintings and poems which were also censored due to the topics that he touched upon.

As his career grew, D.H Lawrence began to receive negative reviews from the public, building an undesirable reputation from the scandal and outrage. His most infamous work was his last novel Lady Chatterley’s Lover, however The Rainbow, published in 1915, was seized and suppressed under the 1857 Obscene Publications Act two months after publication. In Prosecutor Herbert Muskett’s words the novel was “in fact a mass of obscenity of thought, idea and action”. During these times lesbianism was unthinkable, and even talking about such desires was unheard of. There hadn’t even been a law to punish it yet! By the final chapters Ursula Brangwen’s sexual activities were frequent and directly addressed. Lady Chatterley’s Lover on the other hand was banned in the US until 1959 and England until 1960. Similarly to The Rainbow it was banned due to the graphic details of the sexual relationships it explored. His poetry was equally controversial, being censored due to his attack against politicians and the issues he raised about repression and imperialism. His work in all art forms emphasised the idea of freedom, demonstrated through nudity and nature in his paintings, as well as his novels and poetry. The controversy even continued after his death, when his novels were turned into films.

WomenInLove-1

Take Women in Love for example, the sequel to The Rainbow. Women in Love was Lawrence’s fifth novel. He began writing it in 1913, later completing it in Cornwall during World War I, before being expelled after unfairly being accused of being a spy. The novel was eventually published in 1920. Influenced by Freudian psychoanalysis, Lawrence explored our connection to nature and the repressive, controlling aspects of our psychology and the way it bounds our society with rules and structure.

In 1969, screenwriter Larry Kramer and director Ken Russell came together to produce the first film adaptation of Women in Love. This came 39 years after Lawrence’s death yet was still causing controversy and raising questions about decency. The film became most notable for its ‘Japanese wrestling scene’, making the film the first to show full frontal male nudity. The film connected with the sexual revolution and bohemian politics of the late 1960’s and helped challenge Hollywood conventions. Russell uses film as an explicit medium to fully demonstrate Lawrence’s descriptions of the sexual acts and the relationships that individuals had with one another.  The film starred Alan Bates and Oliver Reed. The casting of Oliver Reed was particularly appropriate as Reed courted controversy due to his hedonistic lifestyle and rebellious attitude towards prevailing morality. Alan Bates sported a beard which created a slight resemblance to Lawrence which fit well with his character Rupert Birkin as Birkin was a self-portrait of Lawrence.

kim at dhl
Kim visited Breach House last year and was shown around by David Amos and Malcolm Gray

Linda Ruth Williams, a professor of Film Studies at the University of Southampton, highlighted the fact that the film adaptation came about only two years after sodomy for men over 21 was made legal in Britain, so the timing of the film was not carefully planned as it was still a time when most people were only just beginning to accept these types of relationships. Needless to say, the reception of the film was not positive from all audiences.  After Penguin and the British Publishers won the famous trial of Lady Chatterley’s Lover in 1960 it became harder to prosecute on grounds of obscenity allowing film producers to turn their attention to more violent and sexual scenes. It paved the way for more creative freedom and expression. The persecution of D.H Lawrence, and the issues his work raises, has enabled future generations of writers and artists to explore these themes in more explicit ways.

dhl-trunkIn the DH Lawrence Memory Theatre we want to address various aspects of Lawrence’s life through artefacts. How do we represent the controversy that followed him throughout his life and continues to linger long after his death? Perhaps we can include some models of naked Japanese wrestlers that we can view through a peephole? In 2019 we will be building our Memory Theatre and retracing Lawrence’s savage pilgrimage both physically and digitally. If you have an idea for an artefact, get involved. Submit ideas here.

Stakeholder engagement in ‘Creating England’s Literary Greats’

When Paul Fillingham and me put together a large scale digital literary heritage project we spend a good couple of years building up a portfolio of interested stakeholders. There are two main reasons we do this. Firstly, if we want to secure funding from the Arts Council then it’s vital that we secure at least 10% of our budgetary costs from private investors. This can either take the form of direct investment or support-in-kind. This reassures the Arts Council that we’re serious and that other organisations believe in what we’re doing. The second motivation concerns broadening audiences and marketing. By building partnerships with a wide variety of organisations we have lots of people promoting our project through their networks. This means a more diverse range of people visit our website and these statistics can then be used to validate funding.

Stakeholder engagement is one of nine processes that underpin UX methodology. UX methodology acts as a framework that enables us to think through each stage in the production and curation of a digital project. The ultimate purpose of UX methodology is to reduce risk, work more efficiently, achieve more value and deliver a better audience experience. If we’re getting funded by an external organisation we have a responsibility to ensure our project is value for money and that it does what it sets out to do.

Stakeholder engagement is stage two in our UX methodology. It appears pretty early on in our plans as there’s no point producing something if there’s no appetite for it. One of the key theorists for explaining this process is  R. Edward Freeman of the Darden School of Business at the University of Virginia. In the video at the top of the page he makes some very interesting points that are worth bearing in mind when putting together a project.

Firstly, he argues: “You can’t look at any one stakeholder in isolation. Their interest has to go together and the job of a manager is to figure out how the interests of customers, suppliers, communities, employees and financiers go in the same direction.” Freeman goes on to argue that business and ethics need to work in harmony. Whereas old school industrial capitalism had a faceless approach to business due to the emphasis on the pursuit of profit, Freeman believes stakeholder theory gives a ‘face’ and ‘name’ to individuals. It humanises working relationships. He even goes as far as to suggest:  “what makes capitalism work is our desire to create value for each other. Not our desire to compete. Capitalism is the greatest system of social collaboration ever invented. It’s about how we cooperate together to create value for each other.”

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These beautiful images are taken from a PPT presentation by Sandy Mahal.

With this in mind I invited Sandy Mahal, the director of UNESCO Nottingham City of Literature, to a module I am teaching at NTU that equips students with the skills to create their own digital literary projects. City of Literature are a vital stakeholder in our project not only because of the prestige and validation their association brings, but also because of the contacts they can offer, the relationships they are able to build, and the knowledge and experience they can share. We also share a common ‘value’ – we believe in Nottingham’s literary heritage. In the short spell that Sandy has been in post she has overseen some very exciting projects, including Story Smash, a collaboration with libraries and the National Video Game Arcade, and, more recently, with Visit Britain. It was this latter project that I was particularly interested in.

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The Discover England Fund, administered by Visit England, has made £40 million available to projects that can enhance England’s tourism to overseas visitors through the project ‘Creating England’s Literary Greats‘. Focusing on the US travel trade, the project aims to explore the demand for increased literary themed visits to England, introducing new ideas for itineraries and presenting them to US tour operators to sell in their programmes.

Brendan Moffett, chief executive of Visit Nottinghamshire said:

“This is fantastic news for Nottinghamshire and we’re thrilled to have been awarded this opportunity to test the market to see if there’s an appetite for US tourists to explore our literary legends and their attractions, including DH Lawrence Birthplace Museum and Newstead Abbey.

The concept behind the project is based on research from VisitBritain, which has found that more than a third of overseas visitors want to see places from film and literature, and that almost half visited museums, art galleries, castles or historic houses – demonstrating the significance of the UK’s heritage and culture.

As part of this project, additional research will be commissioned to test if there is a real market for more literary themed visits, and we plan on making the most of this opportunity for Nottinghamshire to learn from experts in this field such as the Shakespeare’s Birthplace Museum and Jane Austen’s House Museum.”

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Being aware of the principles and narratives that underpin the City of Literature team help us to think about how our project may support or enhance these aims

Given that we intend to launch our travelling Memory Theatre in 2019 to mark the hundred year anniversary since Lawrence left England and embarked on his savage pilgrimage, this is a funding opportunity that directly relates to our project on numerous levels. Therefore, inviting Sandy in gave us an opportunity to understand her aims and how our project might support or enhance them.

Historically, Nottingham has been pretty rubbish at promoting and celebrating its literary heritage. We’ve been a lot happier shouting at others rather than shouting up for ourselves. But this is changing thanks to a lot of inspirational people in Nottingham – Henry Normal, Jared Wilson, Norma Gregory, Panya Banjoko, Rob Howie Smith, Leanne Moden, Pippa Hennessy, ‘Lord’ Beestonia and Ross Bradshaw are just a few names that spring to mind. Paul and me have done our bit as well through the Sillitoe Trail, which celebrated the enduring legacy of Alan Sillitoe’s Saturday Night and Sunday Morning, as well as Dawn of the Unread, a graphic novel celebrating Nottingham’s literary history, which City of Literature have supported by commissioning and publishing it as a learning resource to help improve literacy levels.

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So far we’ve not been very good at celebrating DH Lawrence’s heritage. The recent closure of Durban House – and the flippant distribution of subsequent artefacts, as well as the building of a school that obscures a view of ‘the country of my heart’ suggest we’re stripping away our heritage rather than valuing it. This recent allocation of funding might help to address the balance.

Bearing in mind the principles of stakeholder theory and Freeman’s argument that ‘capitalism is the greatest system of social collaboration ever invented’ I think we can embrace these principles and attract tourism by constructing a very simple narrative that draws in a variety of relevant organisations. For example, after visiting the usual haunts in Eastwood, tourists could then be brought over to the Manuscripts and Special Collections department at the University of Nottingham and feast their eyes on the various Lawrence artefacts they’ve acquired over the years as well as Diana Thomson’s life-size bronze statue of Lawrence in the heart of the campus. They might take in a play at Lakeside while they are there as well. Or they could pop on the tram and head back into the city centre to visit the National Justice Museum for (pre-planned) talks on the Lady Chatterley Trial and its subsequent impact on freedom of expression. From here there’s the potential of a literary walk using local storytellers. We already have Chris Richardson (Chartism) and Ade Andrews (Robin Hood) offering bespoke walking tours, but Paul and me would be interested in putting together a Lawrence inspired walk in collaboration with the DH Lawrence Society. If there is a desire for this we could include details of walks in our memory theatre, or create an App…

There’s plenty of Lawrence sites in Nottingham. A good starting point is the Arkwright Building at NTU, formerly University College Nottingham. It was here – shortly after his 21st birthday in 1906 – that Lawrence trained to be a teacher, enrolling on a full-time degree course. Lawrence became disillusioned with the standard of teaching and left in 1908, deciding not to bother with a degree. His disillusionment is captured in the poem ‘Nottingham’s New University’ in Pansies (1929). He would be even more disillusioned at the level of education today on discovering the plaque commemorating his time at the college is wrong!

From here the tour could continue up the hill to Nottingham High School, situated upon a steep sandstone ridge. Founded in 1513, it’s the former school of Lawrence, Geoffrey Trease – author of 113 books, and more recently the playwright Michael Eaton. Around the High School are various locations that would inspire Lawrence’s debut novel The White Peacock. For those feeling energetic, a 30 minute walk down Mansfield Rd into Carrington will eventually lead to Private Road, where Lawrence met Frieda Weekley and convinced her to leave her husband and children and elope with him. The walk could finish at the Nottingham Writers’ Studio – a potential home for our memory theatre – where local writers could discuss issues from Lawrence’s life, such as the censorship they may feel as a result of their gender, ethnicity or world outlook.

sandy

All of these things are possible with proper planning and consultation. Together, Nottingham can bring real ‘value’ if people and organisations are brought into the conversation. But you can only be part of a conversation if you don’t know it’s happening, which is why I invited Sandy to come and talk to students today and why I will be inviting many other people as well. And if I haven’t invited you, dear reader, please get in touch.

dhl-trunkIn the DH Lawrence Memory Theatre we want to address aspects of Lawrence’s life through artefacts. We want to bring ‘value’ to his heritage and to do this we need as many collaborators as possible. If you have an idea you can submit ideas here.

Student Essay: Lawrence, Psychoanalysis and the Unconscious…

In 2019, Paul Fillingham and I hope to embark on a digital pilgrimage that will recreate Lawrence’s savage pilgrimage via a memory theatre. Until then, my every waking hour is spent reading and researching this prolific writer. As part of this research I’ve created a 3rd year ‘alternative to the dissertation’ module at Nottingham Trent University in which students have the opportunity to help us think about the aesthetics and functionality of our proposed memory theatre. As part of the module, students create a photo essay about an element of Lawrence’s work or life. The above video (and words below) are by Richard Weare.

During the most prolific period in his career, D H Lawrence wrote two rather peculiar books: Psychoanalysis and the Unconscious (1921) and Fantasia of the Unconscious (1922). Psychoanalysis and the Unconscious was originally written as a retort to the unappreciated psychoanalytic criticism of his third novel Sons and Lovers (1913). It quickly transformed into something much more, becoming a platform for Lawrence to explore his ideas about the psyche and eventually manifesting into the beginnings of his own pseudo philosophy. The video embedded in the top of this page focuses on chapter one: Psychoanalysis Vs Morality.

Immediately, we get a good old dose of Lawrencian rage, as he deals psychoanalysis some articulate blows. Calling Freud a ‘psychoanalytic quack who vehemently demonstrated the serpent of sex coiled round the root of all actions’ and by extension the entire practice know-it-alls who pose as healers and physicians, attempting to be scientists, hoping to become apostles. He is not impressed and remains sceptical of their incentives; seducing the poor public with ‘dreams to sell’.

In a letter to Gordon Campbell sent on September 21 1914 we get the first example of Lawrence’s distaste towards psychoanalysis. Here he tackles the effect the war has had on the psyche of a nation, lamenting upon the mechanical, obsolete, stupidity of war. ‘The war doesn’t alter my beliefs or visions. I am not Freudian and never was – Freudianism is only a branch of medical science.’

Lawrence believes that it has caused expression to ‘become mechanical’ alluding to the effect the outbreak of war has had on the mindset of the masses, who are seemingly transfixed upon the questions it poses. It is due to all of this destruction, he argues, we have a ‘want to realise the tremendous non-human quality of life’. He then signs off with ‘It isn’t one’s conscious self that matters so much. We are conscious mad. But at the back of it all we are healthy and sane individuals.’

The significance of this letter is evident when laid alongside the distrust of psychoanalysis he expresses in his opening chapter. He poses some interesting points about the public’s willingness to accept whatever they are told, rather than discovering it out for themselves, believing that it ‘subtly and insidiously suggested to us, gradually inoculated us’ until it became the norm.

But his real wrath is reserved for Freud. He despises Freud’s perception of the unconscious perceiving it as a cave containing a ‘myriad of repulsive little horrors spawned between sex and excrement’ and questions why it cannot contain anything beautiful. No Freudian criticism would be complete without the inclusion of the psychosexual which allows Lawrence to exposes the paradoxical nature of the Oedipus Complex. If we are willing to admit that the incest craving is a normal part of every man’s development why is it that we inhibit it? Is it not such suppression that causes eventual regression and neurosis? An unsettling but necessary observation. Lawrence, never won to suppress anything, ends the chapter with a damning indictment of Freudian unconscious, describing it as ‘the cellar in which the mind keeps its own bastard spawn.’

Student essay: Censorship: Challenging Sexual Norms

In 2019, Paul Fillingham and I hope to embark on a digital pilgrimage that will recreate Lawrence’s savage pilgrimage via a memory theatre. Until then, my every waking hour is spent reading and researching this prolific writer. As part of this research I’ve created a 3rd year ‘alternative to the dissertation’ module at Nottingham Trent University in which students have the opportunity to help us think about the aesthetics and functionality of our proposed memory theatre. As part of the module, students create a photo essay about an element of Lawrence’s work or life. The above video (and words below) are by Rebecca Provines. This is her first ever attempt at recording audio and producing a photo essay.   

Welcome to the mind of D H Lawrence, a controversial poet, playwright, painter, essayist and literary critic from Eastwood in Nottingham. His birth home stands at 8a Victoria Street and is now home to the Birthplace Museum, where his story began.

An upper-class woman having an affair with a working class game keeper!

Lesbian lovers frolicking in the sea.

Naked men wrestling!

Lawrence’s writing tended to cause a stir, as he often wrote about intimacy and connection. Prudish people everywhere campaigned to have his works banned and his descriptions of the people back in Eastwood turned their families against him.

Life for Lawrence was never easy.

Lawrence’s most famous novel Lady Chatterley’s Lover was published in 1928. He was so desperate for it to get out there that he paid for it be printed privately, circulating subscription copies amongst friends. But it wasn’t until 1960, when Penguin Books were acquitted of obscenity at the Old Bailey, that we were finally able to get our hands on it!

Yaaaaaaay.

So what was all the fuss about?

Well firstly, there were three versions of the book. My favourite is version two which was originally titled John Thomas and Lady Jane, ahem. Then it became Tenderness, ahh. By the time we get to the final version, the novel is notorious for its emotional [and mainly physical] relationship between Constance Reid and Oliver Mellors, which contains the (then-unprintable) explicit descriptions of their sexual relations. There’s lots of F’s. So much in fact that a lawyer in the court case counted them out!!!

The Rainbow is a family-based novel that features three generations of the Brangwen family. On the surface it may seem like a simple plot, but nothing is ever that simple with Lawrence. Consequently it was also banned for its treatment of sexual desire with 1,011 copies seized and burnt.

For Tom Bragwen, sex is between the paragraphs, readers may use their imagination to decode details […] For Anna and Will Brangwen, desires are described and fragments of their bodies alluded to. However it’s Will and Anna’s daughter Ursula that causes the most controversy. By the time she’s a grown woman, she dares to demand spiritual and intellectual freedom. This results in an affair with a soldier, becoming pregnant before marriage, and just to round it off, a lesbian affair with her teacher.

At the time of publication lesbian relationships were unthinkable in a male dominated society, yet Lawrence was no ordinary man and explored this identity freely…

Ursula lay still in her mistress’s arms, her forehead against the beloved, maddening breast.
“I shall put you in,’ said Winifred.
But Ursula twined her body about her mistress.

“Tell me the parts you think the publisher will decidedly object to,” Lawrence asked his friend Violet Meynell in July 1915 before its eleven-year ban in Britain. But it was declared “unfit for family-fiction”. Censorship would be a recurring problem for Lawrence in his fiction, poetry and even his paintings.

Lawrence struggled to publish Women in Love (which was the sequel to The Rainbow) for four years after he finished writing it. The novel was then still subject to a string of prosecutions. Amongst many controversial moments, one of the most remembered [and far most entertaining film scenes of all time] is when Birkin and Gerald experiment with naked Japanese wrestling, which has been interpreted by critics and prosecutors as a homosexual act, rather than as an intricate form of art

W. Charles Pilley said in John Bull magazine, “I do not claim to be a literary critic, but I know dirt when I smell it, and here is dirt in heaps—festering, putrid heaps which smell to high Heaven.”

It has been suggested that Lawrence’s fascination with the theme of homosexuality is manifested in Women in Love, and that this could be related to his own sexual orientation, however there is some speculation around these accusations. As I said previously, nothing with Lawrence is ever that simple.

The banning of books is something which doesn’t frequently happen in the UK at current, and as an aspiring-writer myself, I fail to understand on what grounds a court would find it acceptable to try and ban fiction once it has already been published.
[Warning: Lawrence channelled rant coming on] Who is it that has the authority to decide that the public would be better off if they never read the words printed between the covers? The justification behind the censorship of some literature makes me question whether freedom of expression really exists. If people talked about the ‘slew’ topics that are covered in literature then those individuals may be more comfortable with their lives, instead of society being full of depressed, middle aged people who attempt to ban literature that may influence the free expression of people of all ages. [Rant over. PHEW!]

foyles
Image taken from Dawn of the Unread issue 7: D.H.Lawrence Zombie Hunter

The general controversy of a book can sometimes end up doing the opposite, undesired effect, as people are motivated to find out what all the fuss is about. When Lady Chatterley’s Lover was finally published the demand was so great Penguin had to ration out books to shops! Foyles Bookshop sold their entire stock in the first fifteen minutes!

The printers couldn’t keep up with the demand.

Lawrence paved the way forward for the permissive society and greater freedom of expression for all. Writers like E. L. James, author of the Fifty Shades trilogy, has become a household name after writing about the kinky desires of her submissive protagonist Anastasia Steele. Ironically, I suspect Lawrence would be disgusted by E.L. James for vulgarising the bond between man and woman. Although he wrote about sex in his books he was rebelling against the over intellectualisation of culture. Lawrence was actually rather a prudish man himself, believing sex was a connection between two people which can never be reversed. He did, however, believe that a woman should be submissive, but this was nothing to do with whips and chains, rather his odd views on the power relations between the genders.

I would argue that writers like Lawrence, without meaning too, have created a platform for ‘slew’ and ‘naughty’ books, where the public want to read about the exciting and (to be quite frank) sexual relationships of those (somewhat fictional) characters who lead more ‘exciting’ lives than us.