Marina Abramović @ the Royal Academy

This is an amazing exhibition by an extraordinary artist.

Marina Abramović is one of the most famous performance artists in the world. This major retrospective, filling all 11 rooms of the Royal Academy’s main exhibition space, takes you on a rollercoaster ride through her extraordinarily prolific, disruptive, endlessly inventive career and works.

Door into Marina Abramović at the Royal Academy. Photo by the author

Early years

Abramović was born in 1946 in Belgrade, then freshly liberated from Nazi occupation and the capital of newly communist Yugoslavia (now, of course, the capital of Serbia). There is a room devoted to her interaction with communism which we’ll come to later.

From 1965 to 1972 Abramović studied as an academic painter in Belgrade and Zagreb. However, towards the end of that period, she began to engage with the era’s radical political and artistic ideas which expanded the definition of art far beyond traditional media such as painting and sculpture. In the early 1970s she began to create work which would help define and shape the emerging genre of performance art.

What is performance art?

According to Wikipedia:

Performance art is an artwork or art exhibition created through actions executed by the artist or other participants. It may be witnessed live or through documentation, spontaneously developed or written, and is traditionally presented to a public in a fine art context in an interdisciplinary mode.

By definition, for most performance art you had to be there to experience the full thing, very similar to theatre. But it can, of course, be recorded in writing, photographs or video. The exhibition proceeds in more or less chronological order through Abramović’s career, using just such media i.e. video, photo and writings, to convey her numerous performances and activities, along with documentation and the props, or recreation of props, used in various performances.

Re-enactments

One of the exhibition’s huge attractions is that is also includes re-enactments of four of her most iconic pieces. These are being reperformed in the UK by performance artists live in the Academy galleries, for the first time. These live performances are reperformed by performance artists trained at the institute Abramović set up for the purpose, the Marina Abramović Institute. They are:

  • Imponderabilia (1977) approximately 1 hour per performance
  • Nude with Skeleton (2002) approximately 2 hours per performance
  • Luminosity (1997) approximately 30 minutes per performance
  • The House with the Ocean View (2002) performed continuously over 12 days, 24 hours per day

Stillness and endurance

What set Abramović apart from the beginning was her practice of taking everyday actions and turning them into strange and disturbing rituals through stillness and endurance. She pioneered using the live body in her work and has consistently tested the limits of her own physical and mental tolerance.

A lot of performance art is very confrontational, lots of shouting and dancing about, but what Abramović’s version confronts you with, above all, is the spectacle of her endurance. Most of her performances are very passive. If you were expecting wild dancing, gesticulation, recital, verbalising, forget it. All four of the performances put on here, and may of the others recorded on video, are about complete stillness. She holds the same pose for hours. But her ability to persist in ritualised positions raises all kinds of thoughts in the mind of the spectator – about human endurance, female endurance, and her personal endurance.

Endurance

For example, I found one of the most moving pieces a recent film projected on the wall of Abramović standing in a grimly derelict kitchen, dressed in a Victorian-style black dress, holding a bowl of milk which is full up to the brim. Standing stock still, without moving.

That’s all. But, of course, as the minutes tick by, this simple pose becomes steadily harder to maintain as her muscles protest at the rictus position, start quivering, then shaking which, of course, spills the white milk down the front of her dark dress, at first in small drops, then bigger drips.

This is clearly a video someone has taken of the original video, which explains the wobbly camera and zooming in and out. Still, it conveys the experience:

I can’t really put into words why I found this so staggeringly moving and poignant. So simple, so brilliant,  saying something haunting about the human condition, the poverty of so many mundane human tasks, the pitifulness of human vulnerability.

Here’s a description of the fuller context from the Fondation Louis Vuitton website:

‘Carrying the Milk’ was filmed in the abandoned kitchen of the Laboral University of Gijón (Asturias, Spain) which was originally built to be an orphanage. In this self-portrait as a foster mother, the artist, austere and dressed in black, in the monastic setting of this time-ravaged kitchen, ‘religiously’ holds a container of milk. Despite an apparent stillness and a mind inhabited by action, the artist trembles, gradually spilling the white liquid on her long black dress. The milk references the initial purpose of the place, and the kitchen resembles that of her pious grandmother, where family life took place. With the addition of a mystical reference – the performances of ‘The Kitchen’ series are inspired by the life of Saint Teresa of Avila – and her contemplative nature, Marina Abramović explores the precarious balance between body and spirit, considering her work as a form of spiritual purification.

Confrontations

One of her most famous early works was ‘Rhythm 0’ from 1974. In this Abramović presented herself as an object to be acted upon. She stood motionless for eight hours alongside a table of 72 implements capable of being used for pain or pleasure, for the public to use on her as they wished.

Initially hesitant, some audience members became increasingly violent, stripping Abramović to the waist, cutting her skin, and even holding a gun to her neck. When the performance ended and Abramović moved, the public fled the galleries. The trauma of the experience turned part of the artist’s hair white.

Recreation of the trestle table covered with (scary) implements which Abramović invited gallery visitors to apply to her in ‘Rhythm 0’ (1974), with video footage projected on the wall behind. Photo by the author

What does that tell us about human nature, not just the audience’s which became steadily more abusive, but about Abramović’s for conceiving and then putting up with the performance? And then our attitude, 50 years later, comfortable gallery goes watching this ritual of degradation? Strange eddies of disturbing thoughts…

Forty later she performed ‘The Artist is Present’ at the Museum of Modern Art in New York. She set up a table in the atrium and sat at it every day for three months. Members of the public were invited to sit silently opposite the artist for a duration of their choosing, their gazes meeting. The faces of both the audience members and Abramović herelf were filmed and photographed during the process. The footage indicates how much the experience challenged, discomfited and disturbed the visitors, sitting in the hot chair, forced into an intense one-on-one human confrontation but with none of the talking, greeting, etiquette and gesturing which normally defuses and manages such a situation. Instead the intense confrontation of human and human, triggering really deep feelings of disquiet and anxiety.

Installation view of ‘The Artist is Present’ showing a bank of stills of Abramović juxtaposed with stills of the many gallery visitors who sat opposite her. Photo by the author.

Imponderable

Several of the staged reperformances involve nudity (real live naked people!) in the gallery. The most famous one, and the most interactive, is the work titled ‘Imponderabilia’. This is an extremely simple but devastatingly effective idea. Have two naked people stand on either side of a narrow doorway so that visitors to the gallery are forced to squeeze between their naked bodies. Here’s a record of the original performance from 1977, featuring Marina and her performance partner Ulay.

Imponderabilia by Ulay / Marina Abramović (1977) Galleria Communale d’Arte Moderna, Bologna. Courtesy of the Marina Abramović Archives © Ulay / Marina Abramović

And here it is recreated now, in 2023, at the Royal Academy by some of the performers from the Marina Abramović Institute.

Installation view of ‘Imponderabilia’ by Marina Abramović (1977/2023) Live performance by Agata Flaminika and Kam Wan. Courtesy of the Marina Abramović Archives © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

I went through it, twice. You can’t go through facing forwards, you have to face one or other of the naked people. The friend I went with was amused to see whether I would face the boobs or the willy. Both times I faced the man to avoid the slightest accusation of wanting to brush against bare boobs.

In the event, this teenage question of embarrassment is irrelevant because it turns out to be a really intense, highly charged experience. It’s impossible to put into words but I felt a tremendous bolt of embarrassment, self consciousness, physical awareness, strangeness, which seized me for the 3 or 4 seconds it took to squeeze through.

Usually I go through an exhibition in a fairly sober, unruffled, detached mode and mostly react to works intellectually and clinically. But I was really disturbed by this brief experience. I loitered just past the door for a few minutes trying to figure out what just happened to me, almost feeling the need to sit down and recover. So did a middle-aged woman who came through me after me, and we both tried to put it into words but couldn’t, perplexed and disturbed.

Nudity

There’s one other nude performance in the show. In ‘Nude with Skeleton’ (2002) a naked woman lies on a dais or platform and two white-clothed assistants carefully position a full-length human skeleton on her body, then walk away. Then we, the audience, watch a naked woman quietly breathing, with every breath the white skeleton rising and falling. What is going on?

Installation view of ‘Nude with Skeleton’ (2002/2005/2023) Live performance by Madinah Farhannah Thompson. Courtesy of the Marina Abramović Archives and Galerie Krinzinger © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

The question of nudity is worth discussing a bit. I live in England, a notoriously tightly wrapped, prudish society with a surprising amount of embarrassment around nudity and boobs in particular (page 3, the media’s obsession with side boob, under boob etc). So you have to address that in your mind and try to park it i.e. eliminate the prurient part of your reaction. Because clearly nudity is about something else, it’s about the human body in a completely open, exposed, vulnerable state. As I approached the two naked people my overwhelming feeling was how small they were, how open and defenceless. For a moment I was overcome with compassion for poor struggling humanity, its weakness and helplessness. No wonder so many people believe in God, surely this isn’t all there is, this poor bare forked animal.

But in a piece like the skeleton work you can see how nudity is appropriate because it very much is about the body, and the skeleton within us all, to which we will return. In other words, you can argue that nudity is appropriate when the subject matter is the human body, in the door piece, the skeleton piece.

As a general rule, it’s arguable that you have understood a work (of art or literature or whatever) when you are able to see round it enough to criticise it. What I’m driving at is that, although nudity may be appropriate in many works, you can question whether it’s necessary for all of them. There’s a film in the Communist room where Abramović starts off in a white doctor’s coat declaiming a speech to camera and something about her tightly wrapped hair and her stiletto shoes and the fact you couldn’t see a dress under the coat made me suspect she was about to strip off. I bet my friend she would and, after five or so minutes of talk, she did, indeed, take off the white coat to reveal a sheer black negligée in which she proceeded to do a very energetic folk (gypsy) dance, her boobs bouncing all over the place.

I didn’t find it erotic, I found it funny because it felt so predictable. It had the heavy logic of ten million soft porn movies and so it wasn’t surprising, unexpected or engaging. (It wasn’t total nudity, either, just to be clear.)

I think what I’m trying to say is that a focus on the body, the female body, and on the naked female body, can be surprising, inventive, confrontational, disorientating and creative. But it can also become a mannerism, a quick way of getting a reaction, a shock tactic.

So, back to the ‘Nude with Skeleton’ performance, the room it happened in was dark and packed, with many people sitting on the floor, like an infants’ school play, but what was chiefly interesting was watching the white-coated assistants trying to balance a skeleton on a naked person. This was trickier than it sounds because the naked person kept breathing, bits of their body moving up and down, so that bits of the skeleton kept slipping off the smooth skin. It was like watching someone setting up a tricky window display.

Once the white-coated assistants had finished and walked away and there was just a naked person lying under a skeleton, all the drama disappeared and the watchers stood up, stretched, looked around and walked away. Being a few yards away from a naked women felt surprisingly, well, meh… That also was odd, strange, worth pondering…

Collaborating with Ulay

‘Imponderabilia’ is just one of many many performances Abramović staged with German artist Ulay, real name Frank Uwe Laysiepen. They met in 1975 and Ulay was, for a decade or more, her partner in performance and life. One particularly big room features multiple screens on which are projected half a dozen black-and-white films from the 1970s in which they staged various interactions.

The curators blandly comment that these films ‘explore male and female dualities’ but you feel quite a massive amount more than that is going on, something profound, deep and searching about human nature, the human predicament, human limits.

In one they are standing facing each other and take it in turns to shout at the top of their lungs for a single breath. This feels very 70s, very primal scream therapy. On the screen next to it they are involved in a deep French kiss.

Shouting then snogging: installation view of some of the videos made by Marina Abramović and Ulay. Photo by the author

On the wall is a set of prints showing them facing away from each other but linked by their long hair which is plaited together into a Gordian knot.

In a particularly intense video, ‘Rest Energy’ – obviously more recent as it’s in colour (1980) – they pair stand with Ulay holding the feather end of an arrow strung in a bow while Marina grips the wooden bow itself and slowly leans back away from him, thus creating a greater and greater tension, with the arrow all the while pointing at her body. If he fumbled or slipped, the arrow would shoot through her neck. The ultimate trust exercise. As I watched I could feel my body tensing up and my breathing becoming more anxious.

The ultimate trust exercise: installation view of the Marina Abramović exhibition at the Royal Academy of Arts, London © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

The couple split up in 1989, in fact during one of their largest-scale performances.

Walking the Great Wall

For in the next room we learn that Abramović and Ulay set off to walk from opposite ends of the Great Wall of China, intending to meet somewhere in the middle and get married (!). In the event, by the time they actually met, after some 90 days of solo walking, they realised their relationship and their period of working together was over. This room displays film footage of each performer walking, titled ‘The Lovers, Great Wall Walk’ (1988), which leads up to a ritualised separation.

But that’s arguably the least interesting thing in the room. During the walk Abramović became fascinated by all things related to the wall, learning that it was built along the earth’s energy lines, reading up on Chinese and Tibetan medicine. She had become conscious of passing over stones that held vast quantities of geological and human energy.

One tangible output of this was a set of huge prints which seem to be a sort of brass rubbing of different parts of the wall, in different styles and patterns. These were just really lovely to look at, interesting to see the very wide range of brickwork involved, but also beautiful to look at as abstract patterns and designs.

Installation view of ‘The Lovers, Great Wall Walk, Wall Rubbings’ by Marina Abramović (1988) Photo by the author

The room also features urns in two media. There are two big black urns, one shiny, one with a dull matt finish which, apparently, symbolise Ulay and Abramović and, more generally, the male and female principles – titled ‘The Sun, The Moon’ (1987) . According to the curators:

They speak to themes of the duality and symbiosis present in many of the couple’s works, yet also marked the breakdown of their artistic and personal connections. Abramović realised: ‘The vases represented us and our inability to perform together anymore.’

They are big and black and a pleasant shape. Nice things to look at.

Installation view of the urns, the urn prints and the Great Wall of China rubbings © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

But they’re given an extra dimension by a set of big prints of urns on the wall behind them, three urns and a scarf, titled ‘Modus Vivendi: Urn 1, Urn 2, Veil, Urn 3’. Like the brick rubbings and the two urns this doesn’t seem to have much to do with performance in any way. They’re just beautiful and beguiling images, lovely pastel colours, shimmering asymmetrical images, and a pleasing sense that they’re made on rough-hewn parchment adding to a sort of rough-hewn ethnic finish.

Installation view of Urn prints by Marina Abramović. Photo by the author

Video

Here’s an excerpt from what looks like a longer video about Abramović and Ulay’s relationship which, alas, makes them sound like everybody else, but does include some footage of the bow and arrow performance, of their earlier confrontational performances (mutual slapping) then goes heavy on the ill-fated Wall of China walk.

The Communist Body

This room brings together works about or referencing Abramović’s origins in the communist state of the former Yugoslavia. Communism was obviously a repressive system but it did preserve peace and security among the Balkans’ squabbling nationalities, a situation which swiftly broke down into brutal internecine wars with the collapse of Yugoslavia in 1991.

Abramović’s parents Danica Rosić and Vojin Abramović had been partisan fighters in the Second World War. Celebrated as heroes they were rewarded with coveted state jobs. The strictures of communist ideology – from extreme physical discipline to restricted freedom of speech – shaped Abramović’s early years and her subsequent formation as an artist.

The five-pointed communist star appears in many early pieces, as she explored communist ideology and its impact on herself and others. In ‘Rhythm 5’ (1974), this took the form of a wooden structure which was set alight as she lay within it. The resultant dense smoke was suffocating and caused the artist to faint.

Installation view of the long panel displaying photos of the performance of ‘Rhythm 5’ by Marina Abramović. Photo by the author

The following year she incised a star into her abdomen as part of the performance ‘Lips of Thomas’, leaving behind an indelible scar on her body. Abramović left Belgrade in 1976 but continued to feel a close tie to the region.

Balkan Baroque

Obviously she was affected when, from 1991 onwards, her native country collapsed into a series of interlocking civil wars marked by astonishing brutality. At the Venice Biennale in 1997 she presented ‘Balkan Baroque’, a complex and multifaceted reflection on her homeland.

This consisted of two elements, videos and an activity. On the wall were projected three videos, in the centre a film of Abramović dressed in the white coat of a doctor and reciting a folk story about a rat catcher, before taking off her coat to reveal herself as (in her own words) ‘a sexy dancer’ who proceeds to dance the Hungarian Czardas. In smaller projections to left and right of her film of her father and her mother, filmed in a series of static poses reacting to the narrative and then the dance, the father ending up with a pistol in his hands, the mother at first showing empty hands and then with crossed hands on her eyes.

Meanwhile, part two of the piece was Abramović herself sitting amid a huge pile of animal bones fresh from the abattoir and slippery with blood and gristle, and attempting to wash and clean it. In her own words:

It was summer in Venice, very, very hot and after a few days already worms start coming out of the bones. And the smell was unbearable. The whole idea that by washing bones and trying to scrub the blood, is impossible. You can’t wash the blood from your hands as you can’t wash the shame from the war. But also it was important to transcend it, that can be used, this image, for any war, anywhere in the world. So to become from personal there can be universal.

The video is here, in the Royal Academy but, regrettably, the pile of bones on display is antiseptically clean and dry and no woman is sitting amid them desperately trying to wash the blood off herself. British Health and Safety regulations. Shame. Rotting bloody bones would have freaked everyone out.

‘Balkan Baroque’ by Marina Abramović,, a 4-day performance at XLVIII Venice Biennale (June 1997). Courtesy of the Marina Abramović Archives © Marina Abramović

The Hero

Three years later, Abramović’s father, Vojin Abramović, passed away. In memory of him she created ‘The Hero’. This consists of two elements: 1) a big projection of a black-and-white shot of her sitting – characteristically stationary – on a white horse, holding a white flag flapping in the wind to the accompaniment of an elegiac arrangement of the Yugoslavian national anthem. And 2) a display case in front of it showing a collection of memorabilia, army membership and medals and so on associated with her father.

Installation view of ‘The Hero’ by Marina Abramović (2001) showing the film and the display case devoted to her father. Courtesy of the Marina Abramović Archives and Luciana Brito Galeria © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

To my irritation I learn that this film was displayed on a hoarding in Piccadilly Circus as recently as last year but I managed to miss it:

Surprisingly, this isn’t an ironic reference to heroes and heroism. She genuinely means it. In fact the piece is accompanied by a Heroes’ Manifesto:

Heroes should not lie to themselves or others
Heroes should not make themselves into an idol
Heroes should look deep inside themselves for inspiration
The deeper they look inside themselves, the more universal they become
Heroes are universe
Heroes are universe
Heroes are universe
Heroes create their own symbols
Symbols are the Heroes’ language
The language must then be translated
Sometimes it is difficult to find the key
Heroes have to understand silence
Heroes have to create a space for silence to enter their soul
Silence is like an island in the middle of a turbulent ocean
Heroes must make time for the long periods of solitude
Solitude is extremely important
Away from home
Away from family
Away from friends
Heroes should have more and more of less and less
Heroes should have friends that lift their spirit
Heroes have to learn to forgive
Heroes have to learn to forgive
Heroes have to learn to forgive
Heroes have to be aware of their own mortality
For the Heroes, it is not only important how they live their life but also how they die
Heroes should die consciously, without anger, without fear
Heroes should die consciously, without anger, without fear
Heroes should die consciously, without anger, without fear

If we wanted, we could pause here and reflect on the disastrous impact of Serb nationalism on the Balkans in the 1990s, the atrocities committed by the Serbian Army and paramilitaries (documented in, for example, books by Anthony Loyd and Michael Ignatieff), the 1,425 day-long siege of Sarajevo by the Yugoslav/Serbian Army, and so on. It seems odd, and maybe distasteful, to create such an unironic image. The way it’s placed next to the Balkan Baroque mound of bones suggests the progression from heroic nationalist rhetoric to villages full of butchered peasants.

Doors

To quote the curators:

Every day we move without thinking through a series of thresholds, each ushering us between different experiences and states of being. Throughout cultures, portals have also been understood as symbolic sites of passage between good and evil, darkness and light, paradise and hell, life and death. Building on her earlier ‘Transitory Objects’, Abramović has created numerous works that give representation to transition and transformation. ‘The portal, for me, is really about a changed state of consciousness. It’s about how to access different temporal dimensions from the cosmic to the earthly.’

Hence this portal adorned with illuminated crystals. This was first displayed at the Modern Art Museum in Oxford, whose website provides further details:

A 297cm-tall portal adorned with 190 selenite crystals jutting out from each internal side. Selenite is a variety of gypsum with properties that conduct light and act as a natural optic fiber. A custom-made circuit of LED panels transmits light through the crystals, which emerges from the absorbant black-painted steel structure. This creates a portal with an intensely illuminated centre.

Portal (2022) by Marina Abramović. Photo by the author.

Four crosses

In the main atrium space of the galleries are arrange four enormous crosses made up of still photos of the artist pulling a wide variety of faces (2019). In their positioning, leaning out from the walls, they reference the language of Slavic icons and I couldn’t help thinking that, quite obviously, she’s replaced the figure of  the crucified Christ, Son of God, with herself, an act, you might think, of quite staggering narcissism and which reflects back through the entire show the thread of self-promoting exhibitionism which is part and parcel of performance art. Here I am. I am a work of art.

One of the Four Crosses by Marina Abramović (2019) Photo by the author

Alternatively, you could give it a feminist interpretation, saying the idealised figure of a dead man representing the dead hand of patriarchal religion has been replaced by the reality of a living woman in all her emotional messiness and reality.

Or split the difference with an ungendered, humanist interpretation, that an idealised religious figure designed to take our thoughts away from this world has been replaced by a real live human being in all her emotional complexity and predicaments.

The House with the Ocean View

The exhibition concludes with an enormous installation, the reperformance of ‘The House with the Ocean View’. This involves a mockup of two floors of an apartment with 3 rooms on the first floor and open to the viewing public like rooms in a doll’s house when the front has been opened.

First performed by Abramović in 2002, she lived continuously for 12 days in this ‘home’ of only three spaces in the Sean Kelly Gallery in New York. Abramović fasted by only drinking water, while converting the most basic functions of living into rituals. Audiences were invited to witness it on the condition that they didn’t speak. Held a year after 9/11, the work, according to the curators, ‘created a collective vigil’. Maybe. Or maybe it was an odd, strangely engaging, slightly bewildering, boring and yet hypnotic experience…

Interactive fun

The Chinese adventure was her first time not performing directly in front of an audience. After the relationship with Ulay broke down she had to start again. Part of this was thinking about pieces which still interact with the audience but without the presence of the artist. Hence her series of ‘Transitory Objects For Human Use’. These are objects designed to make the audience the central participant of the artwork without requiring the presence of the artist. According to the curators:

Rather than sculptures or items of furniture, the ‘Transitory Objects’ act as tools allowing viewers to access the energy and curative power of the crystals and metal that form them, based on traditional Chinese medicine’s correspondences between minerals and parts of the body.

In practice these are a series of green metallic head rests, seats and stands stuck onto the wall of the gallery and visitors are encouraged to interact with them – standing on podiums, resting your forehead against head rests, sitting astride the metal chairs. Maybe visitors felt ‘traditional Chinese medicine’s correspondences between minerals and parts of the body’ but these provided posing and photo opportunities for scores of gallery goers queuing up to strike a pose and tell their friends all about it on Snapchat, Instagram and TikTok.

Installation view of ‘White Dragon’ by Marina Abramović (1989) Courtesy of the Marina Abramović Archives © Marina Abramović. Photo © Royal Academy of Arts, London / David Parry

Masks

Along the wall of the room with the woman lying under a skeleton is a series of works which, when you look at them, seem to be prints of the iconic images of Abramović pulling faces. It’s only when you approach them sideways that you realise these are 3-D sculptures, with the faces cut into successive layers of alabaster.

These are ‘Five Stages of Maya Dance’ (2013/2016) in which she performed to camera the extremes of human expression and then the photographs were carved in negative relief on alabaster slabs:

turning them into performative sculptural objects that memorialise the artist’s performance yet transform into rough stone when approached.

An entertaining 3-D optical illusion. One more wonder, delight and entertainment in a brilliant exhibition.

‘Five Stages of Maya Dance’ by Marina Abramović. Left: one of the sculptures face-on. Right: the series of five sculptures from the side. Photo by the author.

Conclusion

I have commented on barely half the works on display. It’s a massive, mighty exhibition. Amazing. Mind blowing. An extraordinary body of work which helped define and shape performance art for its 50 year history, and continues to amaze and challenge and disturb and impress and inspire. Epic. Must see. Best exhibition in London.


Related links

More Royal Academy reviews

My War Gone By, I Miss It So by Anthony Loyd (1999)

[The Bosnian War] was a playground of the mind where the worst and most fantastic excesses of the human mind were acted out.
(My War Gone By, I Miss It So, page 172)

‘Do not chase the war. Wait, and it will come to you.’ (Croatian saying, p.220)

You can only argue so far with armed men. (p.27)

This is a gripping, searing, addictive book, a record of the three years (1993 to 1995) which the author spent covering the civil wars in the former Yugoslavia, first in Croatia, then in Bosnia. Loyd gives the reader a hundred and one insights into the nature of modern warfare, into brutality and ethnic cleansing, along with explanations of the political and sociological causes of the wars, the terrible descent into internecine conflict which spread like a zombie plague across Bosnia, and descriptions of the horrific barbarities the Balkan peoples carried out against each other. Some of it will give you nightmares.

All this I expected from reviews and summaries. What I hadn’t expected was the depth and power of the autobiographical content which is woven into the narrative. This comes in two flavours. 1) First, there is a lot about Loyd’s heroin addiction, snippets and interludes woven in between the war scenes which describe the start and slow growth and then heavy weight of a serious smack habit, and his numerous attempts to go cold turkey.

2) The second autobiographical strand is the surprisingly candid and detailed descriptions (‘black childhood memories’, p.135) of his miserable childhood and seriously dysfunctional family. These only crop up a couple of times and make up only 5% of the text, but in a sense they are key to the whole narrative. Both the heroin and the compulsion to travel to the worst war scenes he could find – ‘the sensation of continuous exile’ which he’s constantly trying to escape (p.57) – stem from the deep misery of his broken family and, above all, his appalling relationship with his controlling, vindictive father.

I feel sane as anything in war, the only one there earthed to rational thought and emotion. It is peace I’ve got a problem with. (p.186)

War and heroin, in their different ways, were both for Loyd what another depressive posh man, Graham Greene, called ‘ways of escape’, refuges from his sense of unbearable unhappiness.

War and smack: I always hope for some kind of epiphany in each to lead me out, but it never happens. (p.58)

Poshness

I started off disliking Loyd because of his privileged, posh background. He comes from a posh cosmopolitan family (his great-grandfather was Lieutenant General Sir Adrian Carton de Wiart who was not only a highly decorated British soldier but also one of the most wounded. p.60). Loyd was sent to prep school, then Eton (p.64), then on to the poshest army training available, at Sandhurst Military Academy. This was followed by five years in the Army, mostly in Northern Ireland, and then his freelance trips to Bosnia during which he wangled a gig as war correspondent with the poshest newspaper in Britain, The Times, a job he still holds. As the cherry on the cake, in 2002 Loyd married Lady Sophia Hamilton, daughter of James Hamilton, 5th Duke of Abercorn, at Baronscourt, the Duke’s 5,500 acre ancestral estate, near Omagh, County Tyrone, Northern Ireland. Peak posh.

Why am I bringing this up? Well, because everything I’ve mentioned (bar the marriage, which took place after this book was published) is described in the book itself, which contains a surprising amount of autobiographical material. For example, Loyd tells us a lot about his great-great-grandfather the war hero (p.60-61), about his grandfather who was a navigator in an RAF bomber (p.62), and his great-uncle who died leading a British offensive during the Great War (p.66). He comes from a family of war heroes.

But he goes to great pains to tell us he doesn’t come from a posh, successful and happy background. No. Almost everything from his boyhood and teenage years is misery and unhappiness. He describes the very negative impact of his parents splitting up when he was six (p.60). He tells us that he was miserable and lonely at prep school, and then really miserable at Eton, where he was one of the youngest in his year and felt bullied and subject to cruelty and humiliation.

Escaping poshness

How do you escape from this kind of stifling background? By being naughty. Loyd tells us that in one of the half-yearly drug sweeps through Eton the authorities found some hashish in his possession (p.65). He was sent down for a month during which he pleaded with his mother and estranged father (who was paying the bills) not to be sent back. His parents acceded to his wishes and sent him to a 6th form college in Guildford (p.65).

Here he managed to disappoint again by being determinedly unacademic and leaving with poor A-levels. Having hated the entire education system up to this point the last thing he wanted to do was go on to university so he bummed around a bit, as posh 18-year-olds confidently can, in his case working for a spell as a ‘jackaroo’ in the Australian outback, before travelling back through South-East Asia, where he had the standard adventures i.e. smoked dope in exotic settings and tried to get laid (p.65).

But the weight of family tradition began to bear down. His great-grandfather, grandfather and numerous great-uncles and cousins had all served in the military, so… He joined up. Being posh (solid family, Eton) he was readily accepted for officer training at the Royal Military Academy Sandhurst.

My own path was obvious: I wanted to go to war so I joined the army. There had never been any family pressure upon me to sign up. There never had to be. From my earliest recall I had wanted only to be a soldier. The legends of my own ancestors were motivation enough. (p.63)

Loyd joined the Light Division and deployed to Northern Ireland. He doesn’t say a lot about the four years he spent there, but does have a couple of vivid pages about his relatively brief time in Iraq. Basically, he was just about to leave the army at the expiration of his five year contract, when Saddam Hussein invaded Kuwait in August 1990. Wanting to see action, Loyd extended his contract for the duration, underwent quick desert training and then was shipped off to Kuwait, joining the 700,000 or so troops of the 35-country military coalition which was assembled in the desert and then swiftly expelled Saddam during Operation Desert Sabre in February 1991 (pages 131 to 133).

His experience was disappointing. He never saw any action, never fired a shot in anger. The Iraqi troops just surrendered, in their tens of thousands, without a hint of a fight. Saddam’s threat to unleash ‘the mother of all wars’ turned into ‘the mother of all surrenders’.

I had left my beloved Light Division and come a very long way for a war that did not happen, not to me anyway. The closest I got to killing anybody was a moment when I considered killing one of our own sergeants in a fit of rage at his ineptitude. (p.132)

Disillusioned, Loyd returned to London and quit the Army for good. But he didn’t know what to do next. He became depressed. He drank all day, barely bothering to open the curtains. He became suicidal (p.133). Eventually he went into therapy and found the discipline of turning up, once a week, looking reasonably presentable, at the therapist’s, was the start of recovery (p.134).

He signed up for a post-graduate course in photojournalism at the London College of Printing, located in the Elephant and Castle, and completed it in the summer of 1992 (p.135). It was during these months, in the spring of 1992, that the political situation in Yugoslavia began to unravel. Slowly the idea formed of heading off for this new war, using his experience as a soldier to understand the situation, hopefully using his recently acquired photography qualification as some kind of ‘in’ into journalism. For months he sent off his CV to newspapers and magazines but this led to exactly zero replies, so he decided, ‘fuck it’ (p.14) – to head off for the Balkans anyway, to see the war for himself and see what happened. His therapy had helped to some extent but also:

in many ways only fuelled an appetite for destruction. I wanted to throw myself into a war, hoping for either a metamorphosis or an exit. I wanted to reach a human extreme in order to cleanse myself of my sense of fear, and saw war as the ultimate frontier of human experience. (p.136)

Structure

Loyd’s narrative has been very carefully chopped up and rearranged to create maximum dramatic and psychological impact. If it had started the way I have, with the autobiography of his life up to the moment he decided to go to the Balkans, it would have been pretty boring. Prep school, Eton, screwing up his A-levels, Sandhurst – makes him sound like tens of thousands of nice but dim sons of the aristocracy who ended up in the Army for lack of any other career options and were packed off to run some remote province of the Empire. A time-honoured story.

Instead, the text opens with a preface of eight pages describing the scene and, more importantly, the very spooky atmosphere, inside the forest outside the Bosnian town of Srebrenica, a year after Serbian paramilitaries carried out the genocidal killing of more than 8,000 Bosniak Muslim men and boys there in July 1995.

In other words, the reader is thrown right into the heart of darkness, and to the end of Loyd’s odyssey through the Balkan Wars, a moment of grim reflection which allows him to reminisce about the people he’s met, the horrors he’s seen, the things he’s learned about human nature and himself – and then we’re off into a sequence of places and dates which have been very cannily arranged so as to build up an immensely powerful, persuasive and addictive collage.

It’s these vivid impressions and experiences, first in Sarajevo and then at villages close to the front line of the three-way Bosnian war between Croats, Muslims and Serbs, which make up the bulk of the narrative.

Sarajevo, spring 1993

While he was planning his trip, Loyd rang the Serbian restaurant in Notting Hill asking if anyone could teach him Serbo-Croatian. A woman called Mima replied and gave him lessons. She also introduced him to her friends Omar and Isidora. They had fled to London from Sarajevo, leaving Isidora’s parents behind in the besieged city. Loyd offered to take them a parcel of food and letters. He hitched a ride with two friends who were driving to Moldova and dropped him in Budapest. Then he took trains and buses to Split on the Dalmatian coast. Here he flashed an official-looking letter from a well-placed friend (posh connections) claiming he was a photojournalist and so managed to blag a UN press pass, and then onto the next flight into Sarajevo. After finding a hotel room and acclimatising himself to the siege conditions (map of danger areas, which streets not to cross), he made his way to the flat of Isidora’s parents, delivered the parcel and letters, and was welcomed into their extended social circle. He was in.

He begins to make local friends – Momcilo, Endre – and get to understand the realities of modern militia war. The eerie way you never see enemy. The first thing you know there’s a deafening racket of the shellburst or ‘the fluttering zings, smacks and whistles’ of machine gun fire (p.23). The anecdote of two old ladies pulling a trolley of potatoes across a gap between buildings, who are shelled but, miraculously, survive. ‘Fuck your mother,’ seems to be the universal expletive.

His first encounter with what passes for authority in the chaos of war. The key point is how erratic and unpredictable ‘authority’ has become in a war zone. He’s getting on well with the soldiers hunkered down in the Bosnian parliament building when some fat guy in a pink t-shirt and slippers starts throwing his weight around and comes up and confronts Loyd. When Loyd tells him to ‘fuck off’, he finds himself being escorted by reluctant soldiers to the local police station.

For a start the route takes them via sniper alley, which they have to run across as bullets zing around then. After surviving this few seconds of madness, the soldiers and Loyd break out in hysterical laughter of relief, hand round fags and are all very pally. When they arrive at the police station the head cop turns out to have a daughter in Islington so they chat about London for a bit until he’s told he’s free to go. When he asks for some kind of document authenticating his release or which he can use against future fat men in pink t-shirts, the cop laughs out loud. Loyd still hasn’t grasped the logic of a war zone.

It is amazing how quickly you get accustomed to saying nothing when dealing with Bosnian authority. Very soon you realise that it is a waste of time trying to explain anything. (p.45)

Mafia groups had been quick to grasp the new realities of life in a war zone. As the Bosnian police chief tells him, ‘Some of today’s heroes were yesterday’s criminals’ (p.28). The black market, smuggling, illegal channels – all these are now good things which enable ordinary citizens and even the state, to carry on.

We meet Darko the 24-year-old sniper, smart, well educated and a slick assassin, member of the HOS, the extremist Croatian militia. Darko takes Loyd with him on a night-time excursion to a ridge overlooking Serb positions. Darko lets him look through the rifle’s night sight where sees human shapes moving and feels an overwhelming urge to pull the trigger – not to kill, exactly, but to complete the process, ‘to achieve a conclusion to the trigger-bullet-body equation’ (p.34).

From now on the narrative is full of descriptions of corpses in all kinds of postures and conditions. He sees civilians killed, shot, eviscerated by shrapnel. The recently killed. A mother wailing over the body of her beautiful daughter, shot dead only moments earlier. The sense of universal randomness and pointlessness.

Herzegovina, summer 1993 (p.38)

Feeling too much like a tourist, bereft of a really defined role (he was neither a soldier, nor a journalist, nor a photographer – what was he?) Loyd decides to leave Sarajevo. Word is coming in that the war in wider Bosnia is taking a new direction. Three months after he left London, he takes the UN flight out of Sarajevo, and another plane which lands him in the coastal city of Split which, after Sarajevo, seems ‘a lotus fruit to the senses’ (p.42).

He meets Eric, deserted from the French Foreign Legion’s parachute regiment and a mercenary (p.49). He learns about the HVO, the Bosnian Croat army. In 1991 the Bosnian Croats and Muslims fought side by side against the nationalist Serbians. But in 1992 this alliance began to fall apart and Croats and Muslims turned against each other, creating a three-way conflict. He sees a platoon of HVO back from a sortie, lounging in the sun, swigging plum brandy.

Their leering faces and swaggering shoulders were the first examples of the porcine brutishness I was to see so much of in the months ahead. (p.46)

Central Bosnia, summer 1993 (p.69)

In Tomislavgrad he meets a soldier who is unashamedly Ustashe i.e. invokes the name of the Second World War Croat fascist party backed by the Nazis. This soldier calmly tells Loyd that he cuts the ears off dead Muslims.

Loyd hitchhikes to a place called Prozor and then beyond, till it’s dark and he’s walking along a scary road and comes to an outhouse which contains HVO troops. They welcome him and it’s all fags and plum brandy till their commander turns up and insists on interrogating Loyd, cocking a pistol in his face, convinced he’s a spy. Rather bathetically, Loyd says, deep down, it wasn’t much different from the grilling he got at Eton when he was caught in possession of drugs (p.79).

In Stara Bila he rents a room in a house owned by Viktoria and Milan, which was to turn out to be his home for the next two years. The barbecues, the parties, his mates, including a pair called Boris and Wayne.

The Bosnian war, a brief introduction

In June 1991 the Croatian government declared independence from Yugoslavia. But the eastern parts of the country had large Serb minorities which promptly rose up to defend themselves from what they feared might be a revival of the wartime fascist Croatian rule. In particular, they feared their language and positions in society would be threatened. And so towns and villages all across eastern Croatia were rent by ethnic division. They were backed by the predominantly Serb Yugoslav national army and the Serb government in Belgrade.

In 1992 the Serbs in neighbouring Bosnia also rose up to defend their communities and then went on the offensive against what they saw as the threat from the Bosnian government. The Yugoslav National Army, predominantly Serb, surrounded the Bosnian capital, Sarajevo, for a siege which turned out to last for nearly four years, from 5 April 1992 to 29 February 1996.

Inside Sarajevo many Croats and Muslims still believed in the liberal multi-ethnic state that Yugoslavia had once been and believed it was what they were fighting for. But outside the city, in the towns and villages of Bosnia, the fragile alliance between Croats and Muslims began to crumble. This was the cause of the Bosnian War – that Croats and Muslims, initially united in opposition to the Serbs, began to fall out among themselves.

Loyd paints the breakdown in relations between Croats and Bosnian Muslims as coming from the Croat side. War in Croatia against the Serb insurgents had hardened Croat hearts and led to a flourishing of take-no-prisoners Croatian nationalism. Loyd describes the process whereby paramilitary emissaries of this new, crude and violent nationalism were sent into Bosnia where they set about terrorising the Muslim population.

Time and again Loyd hears of villages where Croat and Muslim had lived alongside each other as friends and neighbours for centuries, but then the militias arrived – outsiders, merciless and cruel – and set about massacring the Muslims, and everyone in the community was forced to take sides. Whether you wanted to or not, you were forced back on your ethnic ‘identity’. It was like a plague that spread from valley to valley, from village to village.

Loyd meets Croatian nationalist fanatics who want to annex all of Bosnia as far as the border with Serbia, in order to create a Greater Croatia. To do that they have to either exterminate the Muslims or so terrorise them with exemplary massacres that they voluntarily flee the country.

Central Bosnia, autumn 1993 (p.137)

Brutal description of the rape of a young woman while her incapacitated father watched, in Vares, an ugly mining town north-west of Sarajevo. The Serb warrior who had the skull of an imam mounted on his jeep. Back to the Middle Ages, back to the Mongol hordes.

Swedes operating as UN soldiers try to force a confrontation with murderous HVO troops in Vares but are forced to back down. The UN prevents them shooting unless definitely fired upon, which means they have to stand by passively while atrocities are carried out under their noses.

He, Corinne and others go to Stupni Do to survey the scene of a massacre, the entire civilian population of the village having been executed, tortured, burned to death. Some very upsetting sights, the work of Kresimir Bozic and the Bobovac Brigade, themselves under the control of Ivaca Rajic. Loyd uses it as a case study of the complexity of the Bosnian War, the conflicting motivations of many on all sides, the brutality of the most brutal, and the complete inability of the UN to stop it.

Central Bosnia, winter 1993 (p.164)

Novi Travnik. The disgusting story of the three Muslim soldiers who are mined by the HVO and then forced to walk back towards their lines as human booby traps until they were close enough for the Croats to detonate them, leaving nothing but stumps of legs in boots. This introduces a chapter about the tides of war in the small area known as ‘the Vitez pocket’.

The Fish-Head Gang, lawless guardians of the long narrow ravine leading from Gornji Vakuf to Vitez (p.175). Why the name? They were based on the corner of the main road through the valley where it came close to a ruined fish farm in a lake. Loyd and Corinne survive an encounter with them, but other journalists weren’t so lucky.

Back in Sarajevo for a visit, Loyd is reunited with local friends only to find them all more impoverished, stressed and desperate. The story of his friend Momcilo who is desperate to be reunited with his wife and child in Croatia and so pays people smugglers to get him out, with predictably dire consequences.

In the spring Croat authority in the pocket collapses and the area disintegrates into firefights between rival warlords, little more than gangsters fighting for control of the black market. Darko, who had risen to become a crime boss, is victim of an assassination attempt, shot three times in the stomach, helicoptered out and disappears.

Weeks later Loyd needs a break and flies back to London. He is astonished to meet Darko at the airport (p.199). By the time he arrives back in Bosnia peace has been imposed on Croats and Muslims by outsiders, mainly America, via the Drayton Accords. The fighting stops (p.197).

But peace between Croats and Bosniaks didn’t mean the joint conflict against the Serbs was over, it was merely in abeyance. In the spring of 1994 the war against the Serbs stagnated. The Croats used the time to re-arm. He’s back in Bosnia, touring quiescent front lines when he gets a letter from his mother telling him his father’s dying. Comparison of what one personal death means amid so many slaughters.

Everything I had seen and experienced confirmed my views about the pointlessness of existence, the basic brutality of human life and the godlessness of the universe. (p.207)

An extended description of the garbled messages he receives in Bosnia, his hasty flight back to England, but too late, his father’s dead. His rage, his well of resentments, he attends the funeral but finds no peace. His unassuaged anger fuels his determination to return to the war, suck deep of its horrors, and blast them in his readers’ faces.

Western Bosnia, summer 1994 (p.214)

After all the bitter emotions stirred by his last communications with his dying his father, and his alienated, unwanted attendance at his father’s funeral, Loyd finds solace in the fact ‘that at least I had a war to go home to’ (p.214). War is his cure. War is his solution to his intractable personal demons.

He travels to Bihac, jumping off point for Velika Kladusa, capital of a self-styled statelet set up by Fikret Abdic, known as ‘Babo’. Loyd calls his followers ‘the autonomists’. Insight into how quickly and totally a society breaks up into warlord-led fragments. Against him is General Atid Dudakovic, known as Dudo, commander of the 5th Corp, who was to become the most renowned Bosnian government commander. Assisted by the Bosnian 502 brigade, known as the ‘Tigers’, led by Hamdu Abdic.

Loyd arrives in Bihac, with two colleagues, Robby and Bob, seeking an interview with Dudo which they eventually carry out. Then they wangle their way into Velika Kladusa, just a day or so before Dudo’s 5th Corp attack. In the attack Loyd and colleagues see a carful of civilians raked with machine gun fire and discover a three-year-old, Dina, who has somehow survived a bullet wound to the head. With considerable bravery, he and his colleagues drive the injured child and distraught mother through the fighting to a French UN camp on the outskirts of town.

Chechnya, new year 1995 (p.234)

The thirty pages describing his weeks in Chechnya reporting on the Russian invasion are a kind of interlude in the mostly Yugoslav setting of the book, and require such a long complicated prehistory, such a completely different setting with different rules, causes and consequences from Bosnia, that to summarise it would confuse this review. Suffice to say that the destructiveness and barbarism of the Russian army put what he saw in Bosnia in the shade.

Northern Bosnia, spring 1995 (p.278)

The absolutely disgusting story of the lone Serbian shell which landed in Tuzla old town square on 25 May 1995, leaving 71 people killed and 240 wounded. The experience of two freelance friends of Loyd’s, Wayne and Boris, who get spat on and kicked when they arrive at the square soon after the disaster to film the blood and guts and bone and brain splatted all over. Loyd attends the funeral and is awed by the dignity of the coffin bearers and relatives.

How Loyd learns through hints and tips that the Bosnian army in Sarajevo is finally going to attempt to break the 3-year-long siege, agonises about whether to report it to his newspaper but decides he needs to sit on it, to prevent the Serbs preparing – only to watch a puffed-up Canadian press officer spill the beans at a press conference. Didn’t matter. The Bosnian offensive quickly bogged down. Now as for the previous 3 years, because of the arms embargo enforced by the West, the Bosnians lacked the heavy heavy weaponry and ammunition available to the Serbs.

Zagreb, autumn 1995 (p.289)

Description of going cold turkey in the Hotel Esplanade in Zagreb, the dreams of corpses coming to life and talking, the sweats, the diarrhoea.

July 1995 the Srebrenica Massacre: more than 8,000 Bosniak Muslim men and boys were rounded up and murdered by units of the Bosnian Serb Army of Republika Srpska (VRS) under the command of Ratko Mladić, alongside the ‘Scorpions’, a paramilitary unit from Serbia. Loyd doesn’t see it, none of the press see it because the town was hermetically sealed by the Serb forces.

The international community’s patience finally snaps. NATO launches co-ordinated attacks against Serb infrastructure and supplies. Loyd checks out of the Esplanade and drives to Bihac where he hooks up with the 5th Corps of the Bosnian army, and with the 502 Tiger Brigade, led by Hamdu Abdic, ‘the Tiger’ who we met at the siege of Velika Kladusa.

Bosnians are sweeping back through Serb-held areas but Loyd dwells on the failed offensive at Sanski Most which he observed at first hand.

What does a man want?

‘Every man thinks meanly of himself for not having been a soldier.’ (Samuel Johnson)

Loyd’s account contains blistering scenes. He is frequently disgusted, sometimes traumatised, has a whole, gripping, passage about being possessed by sudden panic fear in the midst of battle. When he flies back to London he finds he can’t connect with his old friends, his relationship with his girlfriend falls apart. He is caught between ‘irreconcilable worlds’ (p.44). He feels burned-out, jaded. He cannot convey what he’s seen, even to his closest friends.

What is really, really obvious is that this is what he wants. His ostensible aim is to ‘see the war for himself’ but it is blatantly obvious that his deeper aim is to achieve precisely this cynical, world-weary, war-torn position/feeling/character. This is how he wants to end up, jaded, cynical and burnt out.

Why war?

Why do men want to fight? Pacifists and progressives the world over ponder this question as if it is a deep mystery, but it isn’t deep at all. Back when he applied for Sandhurst Loyd wanted to tell the recruiting officer the simple truth that he just wants to go to a war, any war, anywhere. 1) He wants to see what it is like. And once he joined up he discovered that most of his fellow officers felt the same. As one of them tells him, ‘We want to know what killing is like.’ (p.67)

So there’s one positive motive, to see and find out what war and killing are like. There’s a second incentive: 2) to get your kicks, because it looks like a laugh. For the lolz.

I had come to Bosnia partially as an adventure. But after a while I got into the infinite death trip. I was not unhappy. Quite the opposite. I was delighted with most of what the war had offered me: chicks, kicks and chaos; teenage punk dreams turned real and wreathed in gunsmoke. It was an environment to which I had adapted better than most, and I could really get off on it. I could leer and posture as much as anyone else, roll my shoulders and swagger through stories of megadeath, murder and mayhem… (p.207)

In other passages he describes how incredibly cool it is to be driving with buddies wearing leather jackets and aviator shades yelling your head off as mortar shells explode all around and the bullets zing and chatter. Early on he visits an underground nightclub in Sarajevo where all the men are festooned with guns and ammo and the chicks are hot and sexy. Teen punk fantasies indeed. Later he makes it through heavy incoming fire to the wrecked Hotel Ero in Mostar:

The scene was chaotic. The floor was a skidpan of congealing blood, broken glass and spent bullet casings, while through a haze of smoke and dust HVO troops fired Kalashnikovs in random bursts from the edge of windows on the other side of the foyer to unseen targets beyond. Every few seconds a round would smack back through the windows into one of the walls around us, sending everybody ducking in unison. It was obviously the place to be. (p.51)

In another passage he speculates that this is what unites all the outsiders who, these days, flock to war zones.

Men and women who venture to someone else’s war through choice do so in a variety of guises. UN general, BBC correspondent, aid worker, mercenary: in the final analysis they all want the same thing, a hit off the action, a walk on the dark side. It’s just a question of how slick a cover you give yourself, and how far you want to go. (p.54)

Arguably, he is here expanding his own personal motivation out to fit quite a wide range of people (war correspondents). But then again, he’s been there and he’s met these types. Is this a fair summary?

Anyway, matching the positive incentives to go to war, there’s a pair of distinct and negative motivations as well. 1) The first, overarching one is to escape from normal civilian life. Repeatedly, Loyd believes he is expressing the feelings of all bored, frustrated young men who can’t find a place in the dull routines of civilian life.

… If you are a young man of combat age frustrated by the tedium and meaninglessness of life in twentieth-century Europe, you may understand them [his fellow officers at Sandhurst]. (p.67)

So on the one hand, the quest for the extreme edge of human experience; on the other, the obsessive need to escape the humdrum boredom of bourgeois existence.

The oppressive stagnation of peacetime, growing older, of domestic tragedy and trivial routine. Could I accept what to me seemed the drudgery of everyday existence, the life we endure without so much as a glimpse of an angel’s wing. Fuck that. Sometimes I pray for another war just to save me (p.186)

He despises and wants to escape from:

the complacency of Western societies whose children, like me, are corrupted by meaningless choice, material wealth and spiritual emptiness. (p.261)

This sounds fine but, on reflection, is surely a very immature attitude. Loyd’s descriptions of the scenes he witnessed in Bosnia are almost all handled brilliantly and written in a vivid, sometimes florid style. But when he comes to consider his motivation and psychology, he risks slumping into cliché. For example, this talk about ‘spiritual emptiness’ sounds like some Anglican bishop or the padre at Eton; it’s the kind of pompous waffle a certain kind of pundit has been spouting for half a century or more about the ‘moral decline of the West’.

Also, seeing the world as a place of ‘meaningless choice, material wealth and spiritual emptiness’ hugely signposts his own privilege. It is (as he acknowledges) the view of a comfortably off, middle-class person, as he is well aware:

We were all consumerist children of the Sixties with an appetite for quick kicks without complications. (p.123)

Back in the real world, there are over 2,800 food banks in the UK and about 2.2 million people use them. In 2021/22 over 1.89 million schoolchildren were eligible for free school meals in England. According to the Rowntree Foundation, in 2020/21 around one in five of of the UK population, some 13.4 million people, were living in poverty.

Loyd’s is the voice of a particular type of posh waster. He may have gone through a few periods without a job or much money, but his posh family, his posh friends and his posh contacts, meant he was never in much danger of going hungry. (His friends being, as he writes with typical self-dramatisation:

a talented, incestuous band of West London hedonists with leanings towards self-destruction. (p.120))

He got on well with his colleagues at Sandhurst because they were all Ruperts like him (my understanding is that ‘Rupert’ is working class squaddie slang for the officer class in the British Army, populated as it apparently is by chinless wonders named Rupert and Jeremy and Sebastian.)

He got the gig of war correspondent with The Times, not because of any qualifications or experience (which he conspicuously didn’t have), but because Eton and Sandhurst meant that he understood the tone of voice, the attitude and the good manners required for the job. He fit right in. ‘Good to have you aboard, old chap.’

If the first negative motivation is to escape the ennui of being a posh waster, the second negative motive is 2) to escape from his family.

Loyd’s family romance

Early on we learned that his parents divorced when he was just 6, he was sent to boarding school etc. It’s only a lot later, two-thirds of the way through the 321-page text, that we are given a second, far deeper and more disturbing portrait of his family. His father moved some distance away and lived on a farm with his new wife and her son. We hear in some detail how awful young Anthony’s visits to his father were, how everything was regimented and controlled, of his ‘abusive and intimidating behaviour’ (p.190). So awful that on one occasion young Anthony threw himself down the stairs of his mother’s house in Berkshire in a bid to injure himself so he wouldn’t have to go.

Most of the time I hated him. He was a selfish and damaging bastard. (p.213)

As he became a teenager he rebelled against the visits and his conversations with his cold father became more and more cruel and damaging. But the situation held two secrets which his vindictive stepmother enjoyed skewering him with. One was that his beloved younger sister might not have been his father’s child at all; that his mother had an adulterous affair way before his parents split up. And a lot later, when his father was seriously ill and dying, he’s told that he has an older sister he’s never met; that his mother had by a relationship before her father, and who she was forced to give up for adoption.

There’s an extended passage describing his father’s illness and death (pages 206 to 213). He was in Bosnia when he learned of this, and there’s an agonising tap dance of whether he should return immediately, there are exchanges of letters, but his father continues in the same style, insisting that Anthony ask for forgiveness before he grants him a visit. Messages back and forth and the spiteful interferences of his stepmother, what a snakepit of poisonous emotions. And then came the news that his father had died. And his reaction?

I had wondered whether his death would end the anger inside me, so much of which was responsible for motivating me in war. But I had nothing to fear there. The embers of resentment glowed with a new intensity…I went back to war wanting to suck deeply on the pain out there and blow it back in the faces of people like my father: the complacent, the smug, the sardonic. (p.213)

Doesn’t need much interpretation or analysis. Loyd lays out his motives as clinically as a post mortem dissection.

Not rocket science, is it? Probably most men do not want to fight in a war, but some do, and the ones that do, really really want to – and, in generation after generation, they are enough to bring down death and destruction on all around them. Middle-aged men in power want more power and glory (for example, Vladimir Putin) and enough young men want to see and experience war for themselves, to make it happen – and this explains why wars will never end.

Peace? It was a hideous thought. (p.198)

So, that’s about 4 reasons, two positive, two negative, why Loyd himself was motivated to go and suck on the tit of war. That’s what it means to be a highly educated Englishman, raised in the bosom of a liberal democracy, pampered and bored and seeking out the most extreme environment imaginable.

But the book also mentions the motivations of the actual warriors for going to war, and the chief reason is that some people do very well out of war. Some people make a terrific living. It suits some men down to the ground. Take Darko the sniper. He has found his vocation:

Darko exuded a hypnotic charisma common among those who have found their vocation in killing…Darko was one of the many in Bosnia who had tapped into their own darkness and found there bountiful power. (pages 169 to 170)

War has helped Darko find his vocation, his purpose in life. Some men are born to kill, most never get to express this side of themselves, but in war, many, many of them can. Thus:

The war with the Muslims had given him power, freedom and prestige. While it continued he had been a hero… (p.199)

And the book is sprinkled with descriptions of the various other gangsters, crooks and petty criminals who seized the opportunity to raise themselves to positions of power, power over life and death, for example, the notorious Arkan, a one-time petty criminal who war empowered to become head of the Serb paramilitary force called the Serb Volunteer Guard and then an influential politician.

And then there are the mercenaries, people who’ve travelled from all over the world to take part in the fighting. He meets quite a few of these and Peter the Dutchman speaks for all of them when he says:

‘We don’t fight for the money and we’re not in it for the killing. It’s about camaraderie and, sure, it’s about excitement’. (p.54)

Clichés of the genre

Alongside these extensive meditations on his own motivations and other people’s, for going to war, there are passages describing classic wartime experiences and the emotions they trigger. These are covered so systematically that I wondered whether he had a bucket list of must-have war experiences and then ticked them off, one by one, in the course of the narrative. They include:

  • the first time you see a dead body, fascinated, repulsed – then, the more you see, the more numb you become – until eventually the sight of corpses loses all emotional impact and it becomes a subject of purely intellectual interest, a collector and connoisseur’s interest
  • the first time you’re under fire you don’t even realise it – the next few times you wet yourself or freeze – eventually you learn to control your panic
  • the sensation of powerlessness when you see the wounded and dying
  • the first time you look through a sniper rifle sight at an enemy and feel a tremendous urge to pull the trigger
  • trying to reason with the fighters, discuss the issues, enquire into their motivation – but it is a chilling discovery to learn that some people just enjoy killing – that’s all there is to it
  • being pulled over by local police / militia, hauled off to jail, interviewed by suspicious cops, scary the first time it happens and then settles down to become part of the black pantomime of a disintegrated society

Eventually he becomes so detached from his own feelings that he can’t begin to communicate with his girl at home and his family. But, as I said above, all of this has a studied, practiced feel to it. It isn’t happening to a naive ingenu, a wide-eyed innocent out of All Quiet on the Western Front; it’s happening to an educated young man who’s read his Graham Greene and his Michael Herr (Herr is namechecked on page 66), and wants it. He actively wants to achieve this state of jaded numbness.

When the likes of Martin Bell and John Nichol queue up to load the book with praise with blurbs on the cover, it is partly because it is a most excellent book and contains searing descriptions and penetrating insights. But it’s also because it’s all so recognisable. The tough guy who’s also really sensitive and carries deep hurt (his miserable childhood) inside is as clichéd a literary figure as the hooker with a heart of gold.

It’s as if the actual chaos and the bestial atrocities Loyd witnessed can only be contained within a straitjacket of clichés. As if, if one part of your life is completely deranged, all the other parts must be sentimental stereotypes. In many ways the book is an interesting reflection on the nature of writing itself, or of this kind of writing.

Tall, beautiful, unobtainable women

Take the way that all the women he knows or meets are stunningly beautiful:

  • After Sarajevo, Split seemed like a lotus fruit to the senses, a blast of waterfront restaurants, light, space, wine and beautiful, unobtainable Dalmatian women. (p.42)
  • I was with Corinne at the time. An American a few years older than me, she combined feminine compassion with a high tolerance for violence and a fine temper. (p.95)
  • Alex’s beautiful honey-blonde wife, Lela, tempered his excesses with an often intuitive insight and gentleness. (p.121)
  • Stella was one of the most striking women in West London, an actress with a gymnast’s body. (p.121)
  • I spotted a small buzz of activity in the square…two Europeans heading towards the hotel….The first was a girl of exceptional beauty…She must have been close to six foot, moving fast with the swivel-hipped arm-swinging assurance of the very beautiful. (p.129)
  • Sandra paid us a visit, stepping shyly into the flat on the finest pair of legs in central Sarajevo. (p.180)
  • We enjoyed half a party with the attractive Red Cross girls before a Bosnian soldier walked in and stole the sound system at gunpoint… (p.220)
  • A Red Cross girl who had heard of the incident with the wounded children approached me…She looked good, smelled good; I had just come out of the war and could have done with a fuck. (p.232)
  • I looked around. A very tall, very beautiful girl stood at the reception desk (p.295)

This roll-call of tall, attractive women comes direct from the conventions of the airport novel, from paperback thriller territory, more worthy of Frederick Forsyth than the alert perception Loyd shows whenever he describes the actual fighting or his encounters with swaggering militias or weeping civilians. As I mentioned above, it’s as if the fresh and insightful parts of the text need the foil of cliché and stereotype to set them off.

The United Nations

It’s worth recording the view of someone who’s seen the UN in action on the ground. Suffice to say  that Loyd expresses repeated contempt for the cowardice and inaction of the UN at all levels, failures which, in his view, only prolonged the war:

  • the impotent moral cowardice of an organisation that only perpetuated the war with its hamfisted ineptitude and indecision [shaming] officers of every nationality on whom the UN’s blue beret was forced. (p.92)
  • The blame lay with the organisation that put them [peacekeeping troops] in that situation – the UN. (p.100)
  • [The UN] could not decide if the troops it sent to Bosnia were part of a trucking company or a fighting force, and was prepared to go to almost any length to preserving inaction at the cost of lives. (p.205)

Mind you, the UN are merely reflecting the criminal inaction of the Western powers in general.

What good did reporting in Bosnia ever do anyway? By that stage of the war it was obvious that, despite our initial optimistic presumptions to the contrary, West European powers were prepared to tolerate the mass slaughter and purging of Muslims regardless of the reporting. (p.228)

By contrast, Loyd celebrates and praises the values of the British Army who he sees doing the best job possible of safekeeping unarmed villagers (p.195). Some people might say he is biased, but obviously he’s aware of this and consciously reflects on his own attitude.

Writing as therapy

Maybe Loyd’s therapist suggested he write this powerful and emotional autobiography as therapy. It would make sense of the extended passages of autobiography, which go into unnecessarily bitter detail about the terrible relationship he had with his father.

Although the majority of the content and the eye-catching descriptions are all of war, and that’s how the book is packaged and marketed, the personal, family bleugh is, in one way, the core of the narrative. It explains Loyd’s near death wish, his need to escape the unbearable tedium of the workaday world of peacetime Britain. He has to force himself to travel to wherever there’s news of atrocities and horrors, because he is on an unending mission to blot out his own psychological pain with even greater, maximal, real-world horrors.

He thinks about suicide a lot, has ‘narcissistic death dreams’ (p.194) but he keeps to this side of them by always having somewhere even worse to travel to, and a ready supply of colleagues to accompany him in the endless quest to spend the days recording atrocities and the nights getting off his face. But try as he might, he can never escape himself. Hence his deep sense of the endless recurrence of the ‘goldfish bowl war’ he finds himself in (p.194).

And writing? Not only is writing a form of therapy, an exorcism, meant to get it all ‘out of your system’. It’s also a reliving and a memento and a tribute. This is one of the deep pleasures of the book, that so much is going on in it, at so many levels.


Credit

My War Gone By, I Miss It So by Anthony Loyd was published by Doubleday in 1999. References are to the 2000 Anchor paperback.

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