Article
Culture
Music
5 min read

Jack White’s breaking the biggest rule in rock 'n' roll

What if the greatest cultural moments were the ones barely anyone saw?

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A close-up of the black label of a blue vinyl record

If one of the most famous rockstars on the planet is playing the best shows of his life, and no one is there to witness it – is he really playing them?  

I ask because Jack White, one of the most celebrated and iconic musicians of the 21st century, is playing the best shows of his career. The thing is, barely anyone knows that they’re happening. Not because they don’t care, but because he’s made it that way.  

This is White’s ‘No Name’ tour: a critically celebrated string of shows that almost nobody is going to.  

And therein lies the magic.  

In the summer of this year, he released his ‘No Name’ album with no press, no marketing, and no apparent plans for a tour. Instead, Jack released this body of work into the world and simply told his fans to tell their friends about it – ah, word of mouth, the marketing strategy of old.  

It must have worked, because the nameless album was incredibly well received by critics and fans alike. Apparently, the ever-enigmatic Jack White has still got it. And now finally – finally - some live shows are being announced.  

Kind of. 

Each show is being announced only days in advance, the marketing is non-existent, the venues are tiny, and the tickets are… affordable.  

What is this? Some kind of cruel trick? 

It’s all so odd, so seemingly illogical, that Jack has had to confirm that this is it. This is no trick, no gimmick. This is, in fact, the tour. Reassuring his fans via social media, he wrote 

‘Lotta folk asking about when we are going to announce ‘tour dates’, well, we don’t know what to tell you but the tour already started at the Legion a couple of weeks ago… People keep saying that these are ‘Pop up shows’ we’ve been playing, well, you can call them whatever you want, but we are on tour right now.’ 

He added,  

‘These are the ‘shows.’ We won’t really be announcing dates in advance so much, we will mostly be playing at small clubs, back yard fetes, and a few festivals here and there to help pay for expenses.’ 

And that’s exactly what he’s been doing. One such show recently took place in Islington Assembly Hall in London – and it’s been hailed as some kind of ‘off-the-cuff wizadry’. That’s quite the review, isn’t it? What’s more impressive: it’s pretty much the only kind of review he’s been getting. I’ve dug deep, and I’m yet to find someone who was in that hall who didn’t leave it completely bewildered by how dazzling of an experience it was. Jack is disobeying all the rules, and it seems to be working in his favour. While on stage in Islington, he told the crowd,  

‘This is the kind of rock’n’roll you’re not gonna get at Wembley stadium for £400’ 

This is an obvious swipe at Oasis’ reunion tour, which will take place next year in stadiums across the country. The tickets to these shows caused somewhat of a storm, as fans were simply priced out of what will no-doubt be a momentous string of events. And this isn’t the reality for Oasis fans alone, ticket prices across the board rose 23 per cent in 2023, which sits on top of the 19 per cent rise in prices since the pandemic. And we in the UK and Europe still have it far cheaper than those in the US. While I was at Taylor Swift’s (not at all cheap) Era’s tour earlier this year, I met a girl who had flown from New York to Cardiff, she explained that doing so was cheaper than trying to watch the same show in New York.  

It’s utter madness. 

Live music shows are becoming bright and shiny sensory extravaganzas, and the amount it costs to witness them is reflecting that. And listen, I’m not bashing these mega-sized shows. I go to my fair share of them. I look forward to one day telling my grandchildren about that time I nearly got Oasis tickets.  

But I can’t help but feel that the real magic is happening elsewhere. It’s happening in the tiny venues, witnessed by tiny audiences, who have paid (comparatively) tiny prices. And I think Jack White’s intimate ‘No Name’ tour might be proving me right.  

In 1975, Bob Dylan similarly defied all the ‘rock-star’ rules and embarked upon the now-mythic ‘Rolling Thunder Revue’ tour. For eight months, Dylan drove a tour bus (yes, he actually drove his own tour bus) full of his friends into small towns with small venues. The marketing for each show consisted of paper flyers that were handed out mere days before the event, as if a travelling carnival was about to rock up. It was unusual, to say the least. These shows were notoriously messy, and long, and changeable, and odd.  

In short, they were great. Truly great.  

The modesty and mystique of it all meant that these shows have passed into legend – the live recordings of these performances are regarded as some of Dylan’s very best work. And so, surely, both Dylan’s and White’s defiant tours teach us something - they teach us that there’s a good kind of small. Indeed, there is a great kind of small. They suggest that ‘big’ doesn’t necessarily (and certainly doesn’t exclusively) equate to ‘success’.  

What if rumours, reviews, and recordings of a show played to 2,000 people could have more impact than a show played to 100,000? What if the intimacy and connection formed in town halls and tiny clubs rippled into the decades to come? It’s an upside-down way to think of things, but what if the greatest cultural moments were the ones barely anyone saw? What if (and stay with me here, especially you swifties. I’m one of you) these mega-tours are actually quenching creative mastery? What if the smartest thing an artist could do was defy all the rules? What if humility is the source of all greatness?  

We seem to have got to a place where we’re surprised that Islington Assembly Hall could be the backdrop to Jack White doing something truly special. And so, I wonder - it’s proper counter-cultural stuff, but do we need to learn to not despise the small things?  

Are Jack and Bob the odd ones, for kidding themselves into thinking that small can still be successful? Or are we the odd ones, for ever assuming otherwise? 

Review
Books
Culture
Romance
5 min read

The surprising last chapter of a guide to modern romance in crisis

Emotive love matters because it points to something truer, deeper, bigger.

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

A neon sign depicts a message balloon with a heart symbol and a zero next to it.
Prateek Katyal on Unsplash

I ravenously devoured the last book I read, gobbling the majority of it up in one train journey. So swept up in it was I that I accidentally let my (extortionately expensive) tea go cold. The person sitting next to me must have changed three of four times throughout that journey and I’m ashamed to admit that I didn’t look up once. What do you call a person whose extroversion drains out of their body when a book is in their hand?

It was no surprise that this book found its way to me – I’m nothing if not a bandwagon-hopper. And Shon Faye’s latest book – Love in Exile - was a bandwagon I was itching to catch a ride on.

It piqued my interest for two reasons: the subject matter and the authorial perspective.

Firstly, the subject matter – it’s a nonfiction book about the nature of love and the state of romance. And that places it right up my street. If I’m being honest with you, I think about these subjects far too often. You could say that it’s my Roman(ce) Empire, an ‘at least once-a-day’ kind of topic.

The emotions tied up in romance - the language it evokes, the art it fuels, the power it wields - I find it all utterly fascinating. So, any book that’s analysing the romantic goings-on of a societal moment will catch my eye. Now, how about one written by a ludicrously talented transgender woman who ‘grew up quietly obsessed with the feeling that love is not for her’?

Oh, gosh. My interest levels are through the roof.

As I worked through the book, I realised that Shon’s experience of, and attitude toward, romance are completely different to mine; it’s like we’re looking at the same object but seeing different shapes, different colours. And that’s precisely why I wanted to read her book. I wanted to read about a topic I know so well from a perspective I don’t know at all. And it was fascinating, a true collision of the familiar and the unfamiliar.

It was like deciding to be a tourist in my own city, you know? Reading Shon’s words was like hiring someone to show me around my own postcode – letting them tell me about all the things I don’t see, the spots I don’t pay attention to, the streets I have no need to walk down. And Shon’s a good writer, a captivating tour guide – hence the cold tea and antisocial behaviour.

And then I get to the last chapter, entitled Agape

I know that word, I thought. And I’m certain she’s not about to use it in the way I tend to use it – is she? Oh. She is. Shon Faye is about to round up her book on romance with a chapter about the love of God.

My jaw must have hit the train floor as I witnessed her tell her (very many) readers that there’s a spiritual function to romance. That part of the dating crisis we appear to be wading into is due to the spiritual dimension being pulled out of our understanding of love, making dating an inherently selfish endeavour. There’s a missing piece, she proposes, and it’s God. 

Now, I don’t wish to misrepresent Shon, she has great trouble boxing herself into one particular religious tradition and/or understanding of God – I’m not planting a Christian flag in the ground of her book, here. But I must say, her reflections on the spiritual dimensions of romance can sit neatly alongside other Christian thinkers’ work on the same topic.

Romantic love is one of the most powerful forms of love, yet it alone, is never enough. It burns brightly, but too quickly. It needs help.

We can dismiss romantic love, roll our eyes at it, pretend we’ve grown out of it. We can boil it down to endorphins and pheromones – or we can take its power seriously, as Shon has done, and as C.S. Lewis did before her.

Lewis argued that the romantic form of love, when at its best and most noble, has a sort of divine-esque quality. It has a particular power because of its ‘strength, sweetness, terror and high port’- indeed, its tangible nature can teach us much about the passionate and intimate love that God has for us and that we’re supposed to have for each other. There’s a reason, I suppose, that a book of erotic literature is housed within the Bible (Song of Songs). Lewis writes that 

‘This love is really and truly like Love Himself… it is as if Christ said to us through Eros (romantic love), “Thus – just like this – with this level of prodigality – not counting the cost – you are to love me and the least of your brethren”’.

His point being – this emotively-fuelled form of love matters. Why? Because it points beyond itself to something truer, deeper, bigger.

I always marvel at Taylor Swift’s (yes, she’s being brought up – you’re reading an essay on romance, I shan’t apologise) habit to reach for religious language and motif when she’s trying to confine her biggest and deepest feelings to language. For example, when singing to a man that she has come to regard as ‘the smallest man who ever lived’, she announces that ‘I would’ve died for your sins, instead I just died inside…’ This isn’t trivial. What’s the deepest, most self-sacrificing act of love she has in her locker of references? Jesus dying for peoples’ sins. An act which, apparently, her romantic feelings for this undeserving man point her toward. Jesus’ death is the only love-fuelled act that feels true enough to sit within this anthem of heartbreak.

Interesting, isn’t it?

Romantic love is one of the most powerful forms of love, yet it alone, is never enough. It burns brightly, but too quickly. It needs help. It needs something to fill its (many) gaps. It needs parameters. It needs, Lewis argues, to be ruled. And this is where he and Shon Faye are in surprising alignment.

So strong is romantic love, that we can over-trust it, over-honour it, we can strip it of any kind of self-giving-ness and make it some kind of agent of our own salvation. It can make us selfish, tempt us to use it as a tool of redemption. Instead of pointing toward God, it tricks us into treating it as if it is God. This is precisely what Shon Faye warns her readers of: if you don’t have something to rule over this super-charged form of love, it will rule over you.

We must, both Shon Faye and C.S. Lewis argue, re-imbue romance with spiritual meaning. 

We must not fool ourselves into thinking that it is everything, nor should we kid ourselves into regarding it as nothing. We must consider it a glimpse of the love that is God and treat it accordingly.

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