Sep 102013
 

The Local and Chemikal Underground Records are pleased to announce an extensive RM Hubbert UK tour to celebrate both his winning the Scottish Album of the Year Award with Thirteen Lost & Found, and the imminent release of his follow up album. The tour includes a date at The Tunnels on Saturday 28 September.

Thirteen Lost And FoundHubby has released two albums to date, First & Last (Chemikal Underground), nine solo instrumental guitar pieces heavily influenced by flamenco rhythms and techniques. First & Last was written to help Hubby deal with the death of his parents and return of chronic depression. It’s not as depressing as that sounds.

Thirteen Lost & Found (Chemikal Underground) allowed Hubby to reconnect with old friends with whom he’d lost touch for ten years.

It features collaborations with talented Scottish musicians including Aidan Moffat (Arab Strap), Emma Pollock (The Delgados) Alasdair Roberts, Luke Sutherland (Long Fin Killie, Mogwai) and Hanna Tuulikki (Nalle, Two Wings).

Hubby’s long-time collaborator and friend, Alex Kapranos (Franz Ferdinand) produced.

More details are awaited on his third Chemikal Underground album due for release on 27 September, comprising five instrumental guitar pieces and five songs exploring the idea of letting go, moving on and acceptance.

A prolific live artist, Hubby has toured extensively over the last three years, headlining and supporting, among others, Mogwai, Godspeed You! Black Emperor, The Twilight Sad, Franz Ferdinand and Bill Wells & Aidan Moffat, King Creosote.

On 7 March 2004, Craig B played a solo show for IMP at Drakes.

It’s still talked about today so it’s exciting news that he will be Hubby’s support.

In February 2010, from the ashes of Aereogramme, The Unwinding Hours emerged, with the release of their debut album, almost exactly three years to the day of the release of  Aereogramme’s My Heart Has A Wish That You Would Not Go.

It was, unsurprisingly, brilliant. Reinvigorated and afforded the time necessary to create an album with which they were happy, Craig B and Iain Cook delivered a collection of songs as emotional, dynamic and intelligent as anything Aereogramme produced at their very best. Their second album Afterlives was released in August 2012.

28 September
The Tunnels
Doors 1930

Advance Tickets £8 plus booking fee. £10 on door
http://www.wegottickets.com/event/230364

www.chemikal.co.uk
www.rmhubbert.com
http://www.facebook.com/interestingmusicpromotions

Mar 282013
 

Last  week marked the 242nd anniversary of the Paris Commune of 1871. The Commune was one of the most important examples in history of people taking control of their own lives and reorganising their society. In the second part of Simon Gall’s two-part analysis of the Commune through the eyes of some important progressive scholars, we examine its destruction by the French government in May 1871, but learn how its legacy lives on and how it has influenced and inspired the generations since.

The Downfall of the Commune

On 21 May, Versailles troops entered Paris and spent seven days massacring “defenceless Men, Women and Children”.

They were “cut to pieces” and “shot down in hundreds by mitrailleuse fire”.

There were random street executions and accounts of people being buried alive after the firing squads had failed to do their jobs properly.

Marx wrote, “Even the atrocities of the bourgeois in June, 1848, vanish before the ineffable infamy of 1871” and continued, “the great problem…(was) how to get rid of the heaps of corpses…after the battle was over. About 30,000 Parisians were shot down by the bestial soldiery, and about 45,000 were arrested, many of whom were afterwards executed, while thousands were transported or exiled.”

Opinions on the Commune

The Communards were endlessly praised by socialist writers the world over for their determination and bravery in attempting to bring about a new society, but many also offered their own analysis of what went wrong. All realised that the cards were stacked against the Commune from the beginning.

Indeed the situation led Peter Kropotkin to write, “The Commune of 1871 could be nothing but a first attempt. Beginning at the close of a great war, hemmed in between two armies ready to join hands and crush the people.” Nevertheless, scholars gave their opinions on the movement.

Peter Kropotkin was both heartened and disheartened by the Commune.

He saw traces of Anarchism in its governance, “By proclaiming the free Commune, the people of Paris proclaimed an essential anarchist principle, which was the breakdown of the State” and recognised its historical importance when he stated that with the movement of the “Commune of Paris a new idea was born”, and that it was “to become the starting point for future revolutions.”

In the months following the fall of the Commune, the luxury of hindsight meant that he was able to ponder calmly what he felt went wrong.

The first problem he noted was, “It neither boldly declared itself socialist nor proceeded to the expropriation of capital nor the organisation of labour. It did not even take stock of the general resources of the city….nor did it break with (in practice) the tradition of the State, of representative government…..they let themselves get carried away by the fetish worship of governments and set one up of their own.”

He felt that the Commune went some way towards realising the vision of a stateless society

He felt that this led to elected representatives falling out of touch with the electorate. He proposed that they had lost the “inspiration which only comes from continual contact with the masses” and had become “paralyzed by their separation from the people” and that “they themselves (had) paralyzed the popular initiative.”

In 1892, he continued his observations on the Commune, noting that the hunger that plagued Paris had been instrumental in the downfall of the revolution, the “Commune perished for lack of combatants. It had taken for the separation of Church and State, but it neglected, alas, until too late, to take measures for providing the people with bread.”

Mikhail Bakunin joyously claimed that, “Revolutionary Socialism (Anarchism) has just attempted its first striking and practical demonstration in the Paris Commune.” He felt that the Commune went some way towards realising the vision of a stateless society. Federated Communes, delegates bound by the imperative mandate, and the concept of instant recall were concepts which Bakunin had been discussing since around 1848.

He continued, “I am a supporter (of the Commune), above all, because of it was a bold, clearly formulated negation of the State.”

Whilst being careful to never lay blame at any Communard door he observed, “The proletariat of the great cities of France, and even of Paris, still cling to many Jacobin (radical bourgeois) prejudices, and to many dictatorial and governmental concepts. The cult of authority – the fatal result of religious education, that historic source of all evils, deprivations, and servitude – has not yet been completely eradicated in them.”

To him, the influence of the Jacobins “was the great misfortune for the Commune” because “they were paralyzed, and they paralyzed the Commune….they lacked the time and even the capacity to overcome and subdue many of their own bourgeois prejudices which were contrary to their newly acquired socialism.”

Karl Marx wrote one of the most comprehensive accounts of the Paris Commune, praising the revolution with the best of words, “Working mens’ Paris, with its Commune, will be forever celebrated as the glorious harbinger of a new society. Its martyrs are enshrined in the great heart of the working class. Its exterminators’ history has already nailed to that eternal pillory from which all the prayers of their priest will not avail to redeem them.”

launching a resolute offensive against Versailles would have crowned its victory in Paris

He was immensely proud of what the Commune had achieved, despite being unconvinced about it at its inception. When he heard of the plan to overthrow the Government, he called the plan “a folly of despair.”

He changed his tune and began watching in awe as the proletariat of Paris took the reins. The movement had such a profound effect on their thinking that in 1872 he and Friedrich Engels edited the Communist Manifesto stating that, it was, in places out of date and declared “that the working class cannot simply lay hold of the ready-made state machinery and wield it for its own purposes.”

Later, Marx would call the Commune “the political form at last discovered under which to work out the economic emancipation of labour.” After Marx’s death in 1883, Engels wrote in March 1891, “Look at the Paris Commune.That was the Dictatorship of the Proletariat” using the Commune to prove their thinking.

In a letter to Dr. Kugelmann, Marx pointed to two mistakes the Communards made.

The first was that “They did not want to start the Civil War”. This point was pondered by Lenin years later. He felt that the Communards should have marched on Versailles because “launching a resolute offensive against Versailles would have crowned its victory in Paris”. He wrote that the hesitation “gave the Versailles Government time to gather dark forces and prepare for the blood-soaked week of May.”

He felt that the Commune aimed to achieve something very important – anti-parliamentarianism

The second mistake in Marx’s eyes was that the Central Committee of the National Guard “surrendered its power too soon, to make way for the Commune.” Presumably Marx thought that the Central Committee should have kept things under tighter control for longer, or perhaps decreed more reforms before resigning.

Lenin too paid tribute to the people of the Commune.

He wrote that the events and their actions were “unprecedented in history. Up to that time power had, as a rule, been in the hands of landowners and capitalists, ie the hands of their trusted agents who made up the so-called government.” He noted its importance as a grassroots movement by stating that “no one consciously prepared it in an organised way.”

He felt that the Commune aimed to achieve something very important – anti-parliamentarianism. It was to be “a working body” that sought to combine the work of the executive and legislative branches of government into one.

This was vital for Lenin as it stopped Parliament from becoming just a talking shop for “the parliamentarians must themselves work, must themselves execute their own laws, must themselves verify their results in actual life, must themselves be directly responsible to their electorate.”

However, he criticised the Commune for not “expropriating the expropriators”. He noted that large organisations, such as the Bank of France had not been targeted. The Communards could have made use of the capital. Also, he wrote that there was “no workers’ party, the working class had not gone through a long school of struggle and was unprepared.”

Despite his criticisms, Lenin diligently noted that “the chief thing which the Commune lacked was time – an opportunity to take stock of the situation and to embark upon the fulfilment of its programme…The Commune had to concentrate primarily on self-defence…it had no time to think seriously of anything else.”

Conclusion

The Commune is held up as proof by both anarchists and socialists of how their ideas and theories work in practice. The anarchists saw it as a negation of the state and the socialists saw it as the functioning Dictatorship of the Proletariat.

It is still the subject of much analysis and discussion in academia and among activists and trade unionists around the world. It has been examined on numerous occasions by the arts.  La Commune Film is one example.

It has inspired and continues to inspire people in search of alternative ways of living.

References and further reading

M Bakunin        The Paris Commune and the Idea of the State

F Engels          Introduction to The Civil War in France

F Engels          Reflection in Introduction

P Kropotkin      The Conquest of Bread

P Kropotkin      The Commune of Paris

V Lenin             Lenin on the Commune

V Lenin             Lenin on the Commune – Experience of the Paris Commune of 1871 – Marx’s Analysis

V Lenin             Lenin on the Commune – Lessons from the Commune

V Lenin             In Memory of the Commune

K Marx               The Civil War in France

K Marx               Letters to Dr.Kugelmann on the Paris Commune

Mar 212013
 

This week marks the 242nd anniversary of the Paris Commune of 1871. The Commune was one of the most important examples in history of people taking control of their own lives and reorganising their society. In the first part of Simon Gall’s two-part examination of the Commune through the eyes of some important progressive scholars, we take a look at how the Commune came about, its short history and its structure.

The experiment ended in May 1871 when it was destroyed by the French government, but its legacy lives on and it continues to inspire. The Commune was the subject matter of the Socialist and Anarchist anthem, “L’Internationale”

The Commune and its importance.

“Working men’s Paris, with its Commune, will be forever celebrated as the glorious harbinger of a new society. Its martyrs are enshrined in the great heart of the working class. Its exterminators’ history has already nailed to that eternal pillory from which all the prayers of their priest will not avail to redeem them.” – K MarxThe Civil War in France

“Paris inflicting a mortal blow upon the political traditions of the bourgeois radicalism and giving a real basis to revolutionary socialism (anarchism) against the reactionaries of France and Europe….Paris destroying nationalism and erecting the religion of humanity upon its ruins; Paris proclaiming herself humanitarian and atheist, and replacing divine fictions with the great realities of social life and faith in science.” – M BakuninThe Paris Commune and the Idea of the State

“It was an event unprecedented in history. Up to that time power had, as a rule, been in the hands of landowners and capitalists, ie the hands of their trusted agents who made up the so-called government.” V Lenin – Lenin on the Commune – 3 – In Memory of the Commune

The direct antithesis of the Empire was the Commune.” – K MarxThe Civil War in France

 “The political form at last discovered under which to work out the economic emancipation of labour.” – K MarxThe Civil War in France

Overview

In 1871, the citizens of Paris took control of their own destinies and sought to break with the idea of bourgeois government, by seizing Paris and moulding it into something new.

On 18 March, they proclaimed the Commune and began dismantling the old Bonapartist structures of government.

People grew excited at the prospect of being masters of their own lives as the Commune began promulgating revolutionary decrees. However, after only 72 days, the rebellion was ferociously crushed by Government troops in a seven-day massacre.

Tens of thousands lost their lives but the idea lived, and still lives on. The experience of Communards changed political thinking forever and provided a sort of blueprint, or the beginnings of a blueprint, for future revolutions.

Lenin wrote of the Commune,

“The significance of the Commune, furthermore, lies in the fact that it endeavoured to crush, to smash to its very foundations, the bourgeois state apparatus, the bureaucratic, judicial, military and police machine, and to replace it by a self-governing, mass worker’s organisation in which there was no division between legislative and executive power.”  – Lenin on the Commune – 6. Bourgeois Democracy

Who what when where why?

In July 1870, French Emperor Louis Bonaparte (Napoleon III) declares war on Prussia. However, only three months later, he and his General, MacMahon, are captured along with more than 80000 soldiers at the Battle of Sedan. On hearing the news, the workers of Paris storm the Palais Bourbon and force the legislative body to proclaim the fall of the Second Empire.

By evening, the provisional Government of National Defence (GND) is formed, “All Parisians capable of bearing arms had enrolled in the National Guard and were armed” and the Third Republic is proclaimed.

In the next few weeks, Bonaparte’s forces surrender and, by October 31, the GND is ready to begin negotiations with the Prussians, but the Parisian workers rebel. The enemy reaches Paris but is only allowed a small corner of the capital by the Parisians. The Prussians disarm the city’s Mobile Guard but permit the National Guard to keep their weapons.

The revolutionary sections of the National Guard form the Central Committee to coordinate matters inside Paris and the newly-formed government of Adolphe Theirs flees to Versailles in March.

On the 18 March, Theirs sends government troops to disarm Paris but the soldiers refuse to carry out their orders and instead turn their guns on their Generals Claude Martin Lecomte and Jacques Leonard Clement Thomas. Some soldiers join the Commune. Thiers is outraged and the Civil War begins.

The Paris Commune was elected through universal suffrage on the 26 March 1871.

The Structure of the Commune

The Paris Commune

made use of two infallible means. In the first place, it filled all posts – administration, judicial and educational – by election on the basis of universal suffrage of all concerned, subject to the right of recall at any time by the same electors. And, in the second place, all officials, high or low, were paid only the wages received by other workers.” The maximum wage was set at 6000 francs, providing “an effective barrier to place-hunting and careerism…even apart from the binding mandate to delegates to representative bodies.”

The Commune was to spread across France. It was to be the structure of even the smallest hamlets.

“Rural Communes of every district were to administer their common affairs by an assembly of delegates (with the imperative mandate) in the central town” and was to be a “working body, not a parliamentary body, executive and legislative at the same time.”

Marx noted that the Municipal Councillors were “naturally working men, or acknowledged representatives of the working class.”

Decrees and Actions of the Commune

28 March

The Central Committee of the National Guard dissolves itself after decreeing the abolition of the Police.

30 March

The Commune abolishes conscription and the Army and declares the National Guard, comprising everyone who can bear arms, to be the sole armed force.

The Commune remits all payments of rent for dwelling houses from October 1870 until April 1871, with the amounts already paid to be used as future rent payments.

Foreigners elected to the Commune were confirmed in office. “The flag of the Commune is the flag of the World Republic”

1 April

Maximum wage set for Commune at 6000 francs (£4)

2 April

The Commune decreed the separation of Church and State. It abolished all state payments for religious purposes (priests’ wages etc) and all property was to become national property.

5th April

In response to the daily shooting of Commune prisoners by Versailles troops it was decreed that NO prisoner of the Commune should be shot.

6th April

La Guillotine was brought into the street by the National Guard and publicly burned “amid great popular rejoicing.”

8th April

Religious symbols, pictures, dogmas and prayers were excluded from schools.

12th April

The Commune decides to destroy Napoleon’s victory column, made from smelted weapons captured from a fallen army, as a symbol of nationalistic chauvinism.

16th April

Review of closed factories with a view to organising worker’s control of those factories in the form of co-operatives. The co-operatives were to federate into one great co-operative union. In the end 43 factories were organised this way.

30th April

Pawnshops were closed as they were “in contradiction with the right of the workers to their instruments of labour and to credit.”

5th May

The Commune orders the razing of the Chapel of Atonement which had been built in expiation of the execution of Louis XVI

9th May

The Versailles army closes in on Paris and captures its first Parisian fort.

10th May

The Treaty of Frankfurt is signed by Bismarck, the Prussian Chancellor, and Thiers the head of the French Government. The conditions were set out mainly by Prussia as they were in the strongest position. The deal was that France would pay Prussia 5bn Francs in indemnities over a shorter period of time than first agreed and Bismarck would continue the occupation of Parisian forts until he “should feel satisfied with the state of things in France”, making him the “supreme arbiter in internal French politics”. In return, Bismarck would release the remaining “100,000 French prisoners of war to help crush revolutionary Paris.”

References and further reading

M Bakunin        The Paris Commune and the Idea of the State

F Engels           Introduction to The Civil War in France

F Engels          Reflection in Introduction

P Kropotkin      The Conquest of Bread

P Kropotkin      The Commune of Paris

V Lenin             Lenin on the Commune

V Lenin             Lenin on the Commune – Experience of the Paris Commune of 1871 – Marx’s Analysis

V Lenin             Lenin on the Commune – Lessons from the Commune

V Lenin             In Memory of the Commune

K Marx               The Civil War in France

K Marx               Letters to Dr.Kugelmann on the Paris Commune

In part 2 of Simon’s brief overview of the Commune, he will detail its destruction, the lessons that writers and political historians have learned from it and how its influence still permeates radical and progressive thinking nearly 250 years later.

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Nov 152011
 

With thanks to Bex Holmes.

Aberdeen was one of five locations across Scotland where the Humanist Society Scotland (HSS) shot a series of short films to show what humanists believe.
The films cover a wide range of important moral issues, including physician-assisted suicide, sectarianism and same-sex marriage and feature more than fifty people – from 10-year-old Mellin Buchanan (Thurso) to 81-year-old Margaret Ferguson (Inverness).

The films can be viewed at the society’s H Factor campaign site http://www.thehfactor.org.uk/ where they can also be downloaded and shared on social media sites like Facebook and Twitter.

Among the contributions in the film on humanism, Alex (Edinburgh) says:

“As far as I am aware, no humanist has ever killed anyone because of their beliefs”.

Among those commenting on physician-assisted suicide Catriona (Aberdeen) says movingly:

“We had to watch my granny die over a period of months, in pain, and wasting away in front of us when she’d told me years ago she’d had a great life and she was ready to go. Why can’t we afford people the same compassion that we show to our animals?”

HSS Convenor Les Mitchell says:

“We’re delighted with the H Factor films.  They show that humanists are deeply committed to making the world a better place.  Humanism is becoming daily more familiar in Scotland.  But, although our ceremonies grow ever more popular, very few people actually know what humanists believe.  In these films they can see for themselves and many of them may realise that, without knowing it, they’ve been humanists all their lives.”

The HSS is also inviting members of the public to win £1,000 by creating a new slogan for the society in an online competition hosted at the H Factor site.
http://www.thehfactor.org.uk/

Humanist weddings were made legal in Scotland in June 2005.  In 2010 there were 2092 weddings led by Humanist celebrant, compared to 1776 Catholic weddings, making Humanist weddings the third most popular form of marriage in Scotland [after Registrars and Church of Scotland ].

The Humanist Society Scotland is a charity founded in 1989 and currently has more than 7,000 members.   Christopher Brookmyre is its president and distinguished supporters include Stephen Fry, Richard Dawkins, Professor James Lovelock and the novelist Iain Banks.

The Society aims to represent those in Scotland who choose to live a moral life without religion. We have a network of trained Celebrants who carry out non-religious ceremonies such as funerals, weddings, baby-namings etc.

For further information please contact:
Tim Maguire, HSS Media Officer
Tel. 0131 556 0128 or 07770 555 224
Email: media@humanism-scotland.org.uk

Aberdeen Group  Main Contact:
Marion Richardson, Secretary
Tel: 01888 562 237
Email: aberdeen@humanism-scotland.org.uk
Website: http://www.humanism-scotland.org.uk

Oct 132011
 

By Bob Smith.


A weel myn o Jimmy’s Cafe
‘Twis a placie in John Street
Faar fowk fae aa waaks o life
Fer denner they wid meet

There wis larry an van drivers
Quines fae local shops
Office loons jist like me
Wifies faa war Mrs Mops

Nae falderals an funcy decor
Jist  plain wa’s o pinted plaster
If ye winted fite tablecloths
Ye war in for a stammygaster

It wis maistly widden tables
Aa covered wi a gweed  ile cloth
Iss wis affa easily wippit ower
If ye happen’t ti spill yer broth

Doon a step wis anither roomie
Ye wint if the placie wis pakkit
Wi lang widden tables an benches
On fit fowk’s doups war parkit

Halesome  maet wis aye served up
Mince an tatties wi a mealie puddin
Or fine stew wi a doughball or twa
As fowk throwe the door war floodin

Fer puddin ye aye hid a choice
Custard wi aipples or a tart
Ice cream an fine jeely as weel
Fegs ye didna ken far ti start

Nooadays wi iss health an safety
Jimmy’s micht nae hiv passed the test
Bit at servin up gweed tastin fare
Jimmy’s Cafe wis amang the best

  ©Bob Smith “The Poetry Mannie” 2011

Oct 092011
 

By Alex Mitchell.

Art Deco: a style in the decorative arts as defined by a major international exhibition held in Paris in 1925.   It had been planned for 1915, but was postponed because of the First World War.   The exhibition was a celebration of modernity, of modern materials and techniques.   The expression ‘Art Deco’ describes the style which predominated there; a jazzy application of a visual vocabulary derived from Cubism, Futurism, Functionalism and other recent movements to a variety of decorative, fashionable and commercial purposes.

There was a shift in emphasis from the Fine Arts to the Arts Decoratifs.   Artists now applied their aesthetic skills to all areas of design, ranging from architecture and interior decoration to fashion and jewellery.   Oddly enough, the expression ‘Art Deco’ did not come into use until a much later exhibition in London in 1968.   In its own time, the style was generally referred to as moderne (not to be confused with’modernist’) and sometimes as ‘jazz’ or ‘jazz-style’.  

Although it applies to the decorative arts and interior design of the 1920s and 1930s, the description ‘Art Deco’ can be extended to analogous styles in architecture, where it is characterised by smooth, sleek, aerodynamic or ‘streamlined’ motifs, reflecting the contemporary preoccupation with speed and the setting of new land, sea and air speed records.

Sunbursts, sunbeams and sun-rays are another very characteristic Deco motif, reflecting the new fashion for sunbathing and the perceived benefits of natural light and fresh air.   The ‘Deco’ style created clean simple shapes suitable for mass production in factories using modern materials such as plastic, chrome and aluminium.   Even mundane objects like vacuum cleaners and radios were given the Deco treatment, adorned with smooth, streamlined surfaces and sleek lines resembling those of racing cars and aircraft.

Following its revival in the 1960s, Art Deco has been seen as the natural sequel to the Art Nouveau of the 1890s, of which the early work of Charles Rennie Mackintosh (1868-1928) provides several examples, e.g., the Willow Tea Rooms in Glasgow.   Art Nouveau drew much of its inspiration from the natural world of plants and flowers and is characterised by a sinuous, curvilinear style.   A local example of Art Nouveau is the cast-iron Ventilator at the Holburn Street end of Justice Mill Lane.

But Art Deco is more a product of the machine age, and is characterised by flat, geometric shapes.  

Mackintosh at first incorporated a significant degree of Art Nouveau ornamentation in his work, but he later pared down these decorative elements in favour of a starkly elegant and geometrical aesthetic, e.g., the vertical emphasis of his notorious ladder-backed chairs.

Art Deco and other aspects of Modernism as applied to architecture were in conscious rebellion against pre-1914 styles such as Victorian Gothic, Scottish Baronial and Edwardian Baroque, which came to be seen as dark, stuffy, cluttered, over-decorated, pompous and impractical. It was now felt that design should reflect function, that function should dictate form, and that buildings serving modern purposes such as railway stations or schools should not be disguised so as to resemble medieval cathedrals or castles.

Modernism came to favour asymmetrical compositions, unrelievedly cubic shapes, metal and glass framework often resulting in large windows in horizontal bands, and a marked absence of decorative mouldings or ornamentation.  The pendulum of fashion had swung from the one extreme to the other, from Gothic extravagance and whimsy to a style, or absence of style, often described as ‘Brutalist’, if not as ‘Stalinist’.

Art Deco may be seen, at its best, as a via media, a happy medium between the over-ornamentation and clutter of the Victorian-Edwardian era and the stark, totalitarian style too often characteristic of the 20th century.

Art Deco emphasised stylishness attuned to domestic use and popular consumption, and was characterised by geometric patterning, sharp edges and flat, bright colours, often involving the use of enamel, bronze and highly polished chrome.

The simplicity of the style can be seen as Classical in spirit, apparent in the extensive use of Egyptian, Aztec and Greek motifs.   This reflected the widespread interest in the discovery of the tomb of the Egyptian boy-king Tutankhamun in 1922.

The craze for all things Egyptian coincided with the spate of cinema construction in the 1920s and 1930s, and was often incorporated into both exterior and interior designs, being very apparent in Odeon, Gaumont and other chain-cinemas of the period.

Sumptuous picture-palaces were built in Aberdeen during the inter-war period, the ‘Age of Deco’, including:

The Palace Cinema; the old Palace Theatre was substantially extended in 1931 to create its impressive Rubislaw granite frontage on Bridge Place, which itself stands on a ridge extending from Holburn Street to Crown Terrace. The Palace became a dance-hall in 1960. The building was owned by Scottish & Newcastle Breweries from 1993 until recently, and its shabby and neglected condition did them no credit.   It is now a nightclub, operated by Luminar, who have tidied it up considerably.

The Regent Cinema in 1927, by Tommy Scott Sutherland (1899-1963), was built on the site of the Upper Justice Mill, at the Holburn St. end of the ridge described above.   The Lower Justice Mill was down the brae in Union Glen; its mill-pond lay between the two buildings.   The two mills had been in operation well before 1320, when they were granted to the Burgh of Aberdeen by King Robert I, Robert the Bruce, and were still in operation 600 years later in the 1920s.

The Capitol had the most remarkable interior of all the Aberdeen cinemas, which included a Compton theatre pipe organ

The Lower Mill pond was drained and filled, the three streams diverted and covered and the site was levelled by excavating it back towards Justice Mill Lane.   The Regent cinema occupied the eastern part of the site formerly occupied by the Upper Mill; the western part of the site is occupied by the McClymont Hall.

The frontage of the Regent Cinema (latterly the Odeon) was of Rubislaw granite, decorated with bands of red terracotta, with a polished black granite base.   The vertical central windows, giving the impression of height, became something of a Sutherland trade-mark, later deployed to useful effect in the Kittybrewster Astoria and the Majestic.

The Regent opened on Saturday 27 February 1932, a few months after the Palace.   The building is now occupied by the Cannon sports centre and health club.   The new owners have renovated the exterior to a high standard, extending to the rear of the car park, where it abuts Union Glen.

The Capitol in Union Street in 1932, by A. G. R. Mackenzie, had a sparkling dressed granite frontage, slightly asymmetrical in layout.   Above the entrance were three tall windows with two shorter windows to the left and three such to the right.   The frontage was/is surmounted by a plain but elegant pediment which had the effect of concealing from street view the high, steeply pitched roof of the auditorium.

The Capitol had the most remarkable interior of all the Aberdeen cinemas, which included a Compton theatre pipe organ, and it was also the most influenced by Art Deco, both inside and out, e.g., the outer doors with their stainless-steel semi-circular hand plates, forming full circles when the doors were closed.

The Capitol opened on Saturday 4 February 1933.   Its more recent conversion for Luminar involved the horizontal division of the auditorium into two complementary night-clubs, one upstairs, one downstairs.   We are unable to say how this affects the Compton organ, or just what remains of the Art Deco interior.

Tommy Scott Sutherland went on to design the Astoria Cinema in Clifton Road, Kittybrewster, which opened on Saturday 8 December 1934.

This was followed by the Majestic in Union Street, (opposite the Langstane Kirk), which TSS regarded as his finest creation.   It had a fairly plain and austere frontage of Kemnay granite in the style by now known as Sutherland Perpendicular.
It opened on Thursday 10 December 1936.   By then, Aberdeen could boast one cinema seat per seven inhabitants, more than double the ratio in London.   (For more on this, see The Silver Screen In The Silver City by Michael Thomson, 1988.)

Other Deco-influenced buildings in Aberdeen are:

Jackson’s Garage in Bon-Accord Street/Justice Mill Laneof 1933, by A. G. R. Mackenzie.   This is a rare example of excellent commercial architecture of the inter-war period in Aberdeen, and has many Deco characteristics.   It incorporates the distinctive horizontal banding of windows and glazing, curving around the corner to Justice Mill Lane.   The Bon-Accord Street frontage has an impressive central section with three very tall vertical windows surmounted by a distinctive 1930s clock.   The building is now occupied by Slater’s Menswear.

The Bon-Accord Baths in Justice Mill Lane, of 1937, is one of the most characteristically 1930s buildings in Aberdeen, being a giant buttressed granite box.   Inside, there is an abundance of curved blond wood and shiny metal; the swimming pool roof is supported on concrete arches.   The window glazing is distinctively ‘Deco’.

Amicable House, Nos. 250-252 Union Street, of 1933, by Tommy Scott Sutherland, built just west of his Majestic Cinema, embodies some Art Deco motifs and characteristics.   The Majestic was demolished in the early 1970s and replaced by the present bland, characterless office block.

The 1930s Medical School at Foresterhill.

The King’s College Sports Pavilion of 1939-41, by A. G. R. Mackenzie; one of the few Modernist buildings in Aberdeen before World War Two.

Tullos Primary School, begun 1937, but not completed until 1950, by J. Ogg Allan; one of the best 1930s buildings in the city.

I should mention the Carron Tea-room in Stonehaven, built 1937 and recently fully refurbished; it may be the finest Art Deco building in the north of Scotland.

Finally, the Northern Hotel, Kittybrewster, of 1937, by A. G. R. Mackenzie.   Its curved frontage is dominated by broad horizontal banding of windows and glazing.   The Northern Hotel is the most distinctively ‘Deco’ building in Aberdeen, and has recently been fully restored.   The interiors are well worth seeing.

For all that, the Northern Hotel is arguably more a thing of interest than of great beauty.   The Deco style seems to work better in pastel colours and in sunny locales.

I used to walk past the Northern Hotel regularly, and it never occurred to me to think of it as a beautiful building; striking, yes, beautiful, no.   By the time it was built, in the late 1930s, the new architecture of Aberdeen had perhaps slipped too far down that long descent from Victorian Gothic to Stalinist Brutalism; all the way from the splendid Flemish-Medieval Town House of 1867 to the irredeemably awful St Nicholas House of 1967.

These bitter-sounding thoughts were occasioned, quite some years ago, whilst walking from the Castlegate back to the Brig o’ Dee.   It occurred to me that every building I liked along the way dated from long before I was born, and that almost nothing put up in my own lifetime was any good at all.   I like to think that things bottomed out, perhaps as far back as the 1970s or ‘80s, and are now on an improving trend, but the evidence is still uncertain.

That said, ‘Deco’ influences are apparent in at least three recent buildings in Aberdeen, as follows:

The Lighthouse Cinema; I like those sleek glass curves along the line of the old Shiprow.

The huge block of student flats in Mealmarket Street/West North Street is distinctively ‘Deco’ in style, brightly coloured in pastel shades of blue, white and pink/orange.

Talisman House in Holburn Street is another symphony in tinted glass with its undulating green roofline, now complemented by Gillie’s new furniture store across the street.

Talisman House is certainly a big improvement on the old College of Commerce; but is the Boots/Currys building by the Brig o’ Dee an improvement on the former, much-unloved, Dee Motel?   At least the Dee Motel was a low-rise building, set well back and largely obscured by trees and shrubs.   The Boots/Currys building might be acceptable somewhere else but, on this prominent corner site, is too big, too far forward and too close to the historic Brig; and it completely dominates the view all the way down South Anderson Drive and out Holburn Street.

Contributed by Alex Mitchell.