The Pogues and Irish Cultural Continuity

The Pogues (formerly Pogue Mahone — Irish Gaelic for “kiss my arse”) were formed in 1982 by a group of London Irish musicians eager to drag Irish folk into a musical world that had been changed and redefined by the advent of punk. This mission was to be marked by success and failure, but by 1996 when they officially disbanded, they had permanently left their mark on both folk and mainstream music.

One of the most fascinating aspects of the band through those years was the extensive influence literature had on their lyrics. Rather than simply drawing on certain works for inspiration, almost every lyric in the Pogues’ extensive repertoire can be traced to a certain area of the written word.

Leading this literary charge was main songwriter and ideologue Shane MacGowan, who’d come through punk emboldened by its ideals, but distraught by its mainstream assimilation. The catalogue of songs penned by MacGowan regularly evokes previous writers and styles, often twisted and placed in new frameworks. Indeed, most of his lyrics are as intellectually stimulating when read as poems and stories as when performed as full songs.

From the moment he began penning songs, MacGowan was artistically indebted to his Irish homeland, a fact reflected in both music and lyrics. Literary touchstones spanned the Irish spectrum — Brendan Behan, James Joyce, Edna O’Brien, Flann O’Brien, Sean O’Casey, Frank O’Connor, and James Stephens were drawn from and their influence incorporated into his burgeoning songbook. While the idea of the songwriter-as-poet is often evoked in a clichéd (even insulting) manner to give certain artists ‘credibility’, MacGowan’s awareness and adaptation of trends in the literary world, along with the narrative quality and structural experimentation of his work, should cement his status as both a musical and literary figure.

As the band gained further success and the other members began to substantially contribute to the lyrics, concerted attempts were made to avoid stagnancy. Eventually, the collective focus fundamentally changed in ways that would have massive effects on the group. Extraneous reference points began to dominate, with the music switching to a menagerie of world music styles, and the lyrics drawing from non-Irish, less literary sources. This fragmentation would afterward be cited by MacGowan as one of the biggest reasons for his estrangement from the other members of the band.

Tradition Reanimated

Going back to the band’s formative years, an important reason for the band’s very existence was a fervent desire to reiterate the aspects of Irish folk music that ran contrary to the sophisticate persona espoused by the dominant elements of ’80s music. From the stale by-products of ’70s AOR who had somehow got through the post-punk safety net (Phil Collins, Peter Gabriel) to the New Romantics with their synthetic music and lifestyle, the Pogues sought to challenge the status quo by injecting a sense of danger into Irish folk, thereby returning Irish folk to the mainstream. This was to be achieved through a heady mix of punk and folk, filtered through a coarse, unrefined aesthetic. And with virtually no electric instruments (Cait O’Riordan’s bass guitar was a notable exception) and a minimalist bass/snare drum kit, the contrast with mainstream instrumentation was glaring.

Despite this, perhaps the freshest aspect of the re-named Pogues was the literary quality of their original songs. Amongst volatile renditions of traditional standards nestled originals composed in the same style, infused with a punk-derived radicalism that brought the band beyond mere rehashed folk. The London-Irish composition of the group meant that its Irish influences were viewed through the lens of cosmopolitan London, and the city would go on to be the focus of numerous songs by the band.

Gaining a reputation through relentless touring, they signed to the independent Stiff Records in 1984. The first album, Red Roses for Me, was released in October of that year, and was an underground success despite its poor mainstream showing. Critical attention focused on the burgeoning lyrical talents of Shane MacGowan as much as on the music. Taking its title from a late-era Sean O’Casey play, the album offered a demonstration of MacGowan’s continuity with Irish writers past. The Irish identification was even carried onto the album art: A portrait of the band members seated around a painting of John F. Kennedy, a symbol of solidarity with the Irish diaspora across the world.

O’Casey & Socialism

Aside from bestowing the album with a name, O’Casey was influential stylistically. The lyrics on Red Roses for Me focused on the lives of the 1980s working class in the same way O’Casey portrayed the proletariat of the early 1900s. A lifelong communist and Republican dissident, his portrayals were combined with his socialist beliefs to demonstrate the inherently political nature of working class life. Similarly, the debut Pogues LP illustrates the impact of wider political processes on mundane reality.

While avoiding overt left-wing sloganeering, the anti-authoritarian approach evident in certain tracks was intensified by the experience of Thatcherite Britain, where harsh monetarism had led to the working class feeling persecuted by the ruling Conservative Party. This sense of injustice was given credence by the Miner’s Strike occurring the same year the album was released, an event that embodied opposition to the implementation of profit-driven neo-liberalism. Under such circumstances, the sense of anger present in Red Roses for Me is easily read as a reflection of the labour class’s embittered undercurrent, manifesting itself in several songs on the album.

The opening song, “Transmetropolitan”, is a conspicuous example of this attitude. Both tribute to and attack on the city of London, the composition is a contradiction. The music is frenetically gleeful, while the lyrics veer from a celebration of London life to a bitter attack on the pillars of the British establishment:

There’s lechers up in Whitehall

And queers in the GLC

And when we’ve done those bastards in

We’ll storm the BBC.

Whitehall (a metonym for the British government), the GLC (Greater London Council), and the BBC (British Broadcasting Corporation) represented the stale powers-that-be, a focus for bitter resentment. That the enemy was the suitably vague “establishment” was a by-product of the band’s punk roots, a recurring and pervasive influence that sat comfortably alongside the anti-authority stance of the writers inspiring the group.

Behan & Black Comedy

Despite the O’Casey reference in the title and the similarities shared in the portrayal of working class existence, it is clear that Brendan Behan is the dominant influence on Red Roses for Me. “The Auld Triangle”, an Irish standard adapted from the introduction to the Behan play The Quare Fellow, is the third track on the album and a marked contrast to the rest of what is an ultimately raucous record. It’s stark, skeletal, and relies primarily on MacGowan’s vocals. The mood is despondent and the lyrics wistful, but lightened by occasionally humourous lines (a literary technique MacGowan adopted in his own writing, which often includes comedic moments in the midst of squalor). This aspect of his songcraft would later be explored and refined on Rum, Sodomy & the Lash.

“The Boys from the County Hell” is the most precise example of punk’s influence on the album. Upping the ante on “Transmetropolitan”, it’s a vicious exploration of the alcohol-fuelled violence of the urban London lifestyle (the city termed “County Hell” in a translation bearing the mark of Irish geographical terminology), and a further fleshing out of MacGowan’s songwriting, recalling the unflinching portrayal of violence in Irish tradition. Coming from that lineage, it contains one of his most blackly humourous couplets:

My daddy was a Blueshirt and my mother a madam.

My brother earned his medals at My Lai in Vietnam.

“Streams of Whiskey” carries the Behan obsession to new heights, encapsulating MacGowan’s adoration of the man in one song. The lyrics depict a conversation held with Behan in a dream. When asked about his views on the “crux of life’s philosophies”, he answers: “I am going where streams of whiskey are flowing”. This “philosophy” manages to make alcoholism sound almost idealistic — after all, it concerns a person who once quipped “I’m a drinker with a writing problem.”

“Streams of Whiskey” is also a buried reference to Flann O’Brien — a pseudonym for Brian O’Nolan, who MacGowan cited as one of his favourite authors in A Drink with Shane MacGowan. O’Brien’s The Poor Mouth (originally published in Gaelic as An Beal Bocht) includes a story regarding a mountain with two streams of whiskey flowing at its summit. A brilliant satire of Ireland’s victim mentality, the novel is built on — as with most of O’Brien’s works — an absurdly funny plot and writing style that Shane MacGowan emulated throughout his time in the Pogues.

New Structures

New Structures

Red Roses for Me may have received praise for its literate lyrics, but the following year’s Rum, Sodomy & the Lash was the moment where the Pogues’ songcraft truly blossomed. From post-modern character realignment to minutely-detailed narratives, the many facets of Irish literature are explored and amalgamated into a work that reads like an overview of the canon.

As the opening track for the album, “Sickbed of Cúchulainn” is a significant song in more than one respect. Not only does it demonstrate the cleaner production and more thought-out arrangements of the record as a whole, but most importantly the progression of MacGowan’s songwriting. As a character, Cúchulainn (a legendary Celtic warrior and son of the god Lugh) was a towering figure in Irish storytelling, regularly recurring in stories up to and including the Celtic Revival of the late 19th century. While The Pogues stick to this tradition, the song that bears his name is a sober modernisation of the monolith; a demonstration of the continuity held with preceding Irish literature, but a strong statement of realist rather than mythic characterisation.

This approach to the protagonist is similar to the proto-postmodernism of Flann O’Brien in novels such as The Third Policeman and At Swim-Two-Birds, which dragged characters such as the mythic Fionn MacCumhaill into a contemporary setting. Thus “Sickbed of Cúchulainn” styles the character not as a demi-god, but in the flawed guise of the socialist IRA leader Frank Ryan. Appearing alongside the singers John McCormack and Richard Tauber, Cuchulainn is an unacknowledged hero, a participant on the losing side of the Spanish Civil War (as was Frank Ryan in reality.) Cuchulainn’s illustrious status in Celtic folklore is contrasted with the more human heroism of the unacknowledged Ryan, an anti-fascist who later faced the ignominy of death in a Nazi submarine. “You decked some fucking blackshirt who was cursing all the Yids” and “We’ll sing a song of liberty for blacks and paks and jocks” serve as MacGowan’s tribute to a man whose heroism was to stand against the fascist tide in an Irish nation still in thrall to the Catholic Church, which had displayed blatant pro-Fascist sympathies in regard to the war in Spain.

That this depiction is in complete contrast to the Cúchulainn of William Butler Yeats may not be coincidental. MacGowan’s opinion of Yeats is derisory at best: “[Yeats wrote] a few classics…but there’s a mammoth amount of work…there’s like books and books and books of his stuff, and there’s about three or four good poems.” (A Drink with Shane MacGowan) The negative sentiments might also be inspired by Yeats’s championing of aristocratic ideas and (later retracted, as the Second World War approached) support for Irish and European fascism, something that was later also criticised by George Orwell.

First Person Narrative & Autobiography

Eerily slow-burning after the preceding frenzy, “The Old Main Drag” is a torrid narrative recounting the struggles of a male prostitute in seedy London. MacGowan’s evolution as a lyricist may have been obvious on “The Sickbed of Cúchulainn”, but only a truly adept wordsmith could forge the themes of drugs, prostitution, and police brutality into such an easily engrossing story. Accompanied by almost hypnotic musical repetitions, “The Old Main Drag” is replete with characteristic attention to detail:

One evening as I was lying down by Leicester Square

I was picked up by the coppers and kicked in the balls

Between the metal doors at Vine Street I was beaten and mauled

And they ruined my good looks for the old main drag.

In later years, this song would be offered as “evidence” that MacGowan had worked as a hustler. Although it may be a common assumption that realist first person narratives must be based on something experienced by the author, in MacGowan’s case the supposition could have been caused by the debt his style owed to writers like Frank O’Connor. A short story author of great magnitude, O’Connor wrote essentially autobiographical stories in the guise of characters like Larry Delaney, recounting childhood events rich in detail and evocative of the conservative Ireland of the early 20th century.

MacGowan similarly recounted stories heavy on minutia, but as far removed from bucolic rural Ireland as could be possible. When people read the lyrics of songs like “The Old Main Drag”, the easy interpretation was that due to the attention to detail inherited from writers like O’Connor, MacGowan was channelling his real life experiences through the characters in his writing. As with many issues surrounding the Pogues, though, there is no firm answer regarding the truth of these rumours. The sheer number of contradictions is similar to the fog around MacGowan’s eventual dismissal by the group.

Building an Identity

Another highlight from the album is the quixotic ballad “A Pair of Brown Eyes”, one of the more sentimental songs performed by the band. However, like everything MacGowan wrote in this period, it is laced with the typical dark elements that prevent it from becoming merely saccharine. Therefore, while the song laments the “streams, the rolling hills, where his brown eyes were waiting” or “The birds whistling in the trees / Where the wind was gently laughing”, the protagonist is also “drunk to hell”, the setting filled with men who “prayed, cursed, and bled some more”.

In this moment, Shane MacGowan established an identity — one adapted from past writers (the contrast between sweet sentimentality and darker elements, humour intercepting both, a hallmark of Irish writing from Behan to Beckett), but an identity nonetheless. This proved a blessing and a curse, for while the positive comparisons were no doubt welcome, others were beginning to wonder if the Pogues, and Shane MacGowan in particular, had inherited the predisposition for alcohol held by the writers they admired. Press attention would lead to the stereotyping of the band as alcoholic Irishmen (particularly in an infamous Sounds article written around the release of “A Pair of Brown Eyes” as a single), a perception made even more believable by other songs, including “Sally MacLennane”. Similar to older folk songs about the return of a person to their hometown (a theme also touched upon in “The Boys Are Back in Town”, written by the Irish literature-influenced Phil Lynott), the song is an ode to the joys of alcohol with nearly every verse containing a reference to drinking.

Much of the band’s catalogue is the same, and with their love for writers who also enjoyed a drink (not forgetting their Irish background), it was inevitable that they would be included in the “drunken Irish artist” stratum. In the Sounds article mentioned above, Spider Stacy remarked, “I drink to blot out drunkenness”. A quick retort to an over-bearing journalist it may have been, but in the years to come such excesses would prove to be the undoing of the band. But before that point, there was much glory and still more ignominy to come.

Rum, Sodomy & the Lash was a crucial step forward for the group. Moving on from the lyrically-constrained Red Roses for Me, which had been somewhat straightforward in its subject matter, the incorporation of differing stylistic approaches made this album a milestone for the incorporation of literary methods into modern Irish folk music. Over the coming years, the subjects would become more expansive, the music more extravagant. Here, the Pogues would achieve the perfect balance of tradition and innovation in their songwriting, the democratic ideal prominent since the beginning would finally flourish, and commercial success would be assured.

New Departures

New Departures

This phase began with the release of the Poguetry in Motion EP in 1986. Comprised of 4 wildly varying tracks, the EP worked as a bridge between the boisterous folk of before and a new, heavily-orchestrated style embodied by “A Rainy Night in Soho” (significantly, in all respects a masterpiece). Both styles would be followed up on proceeding albums, but the EP is interesting as a microcosm of the band’s musical past and future — and their sense of humour, with the instrumental “Planxty Noel Hill” a swipe at the eponymous musician and member of the folk aristocracy in Ireland.

Taking part in a radio debate with the Pogues, Hill had referred to their music as a “terrible abortion” and as disrespectful to traditional norms. The “planxty” in the title is a traditionally honourific prefix dating back to the 1600s, and serves as a rejoinder to Hill, a tongue-in-cheek espousal of the ultimate traditionalist form. “London Girl” and “Body of an American” rounded off the release and are notable because of their respective connotations of Red Roses for Me and Rum, Sodomy & the Lash-era material. Clamorous, intelligent, romantic, iconoclastic — the EP was a bookend for what had come before, and a torch-bearer for what was to come next.

Two years later, 1988 saw the release of If I Should Fall from Grace with God, a new departure in several areas. The lyrics are more far-reaching than Rum, Sodomy, & the Lash, yet remain within the realms of Irish tradition. From the pleasures of a win at the dog tracks to the laments of the Irish diaspora in America, and even the first overtly political songs of the band’s discography, the subjects expand far beyond the character studies and narratives of the first two releases. It even sounds more sprawling, the appearance of a full drum kit and session accompaniment seeming like sheer opulence compared to the thriftiness of before. Two new members make their debuts: multi-instrumentalist Terry Woods (formerly of the legendary folk-rock bands Sweeney’s Men and Steeleye Span) and Daryl Hunt (replacing the outgoing Cait O’Riordan). The inclusion of jazz and indigenous Spanish and Middle-Eastern folk would sound more shocking had they not been woven so brilliantly into Irish music forms — the mock-sitars of “Turkish Song of the Damned” countered by “The Lark in the Morning”, a traditional jig that ended the song, and the faux-jazz “Metropolis” and its prominent horns disarmed by mid-tempo folk verses.

Commercial success was confirmed with the release of “Fairytale of New York”. Written by MacGowan and Jem Finer, it shares both a title and subject with J.P. Donleavy’s novel A Fairytale of New York, both works regarding the pursuit of the American dream and, tentatively, the experiences of the Irish diaspora. The merits of the song lie in its exploration of relationships and their intricacies, how they span place and era and how external bickering can mask deep affection. MacGowan is accompanied on the track by Kirsty MacColl, in the guise of a woman whose hopes for a life of prosperity lie dead, shattered by the very person who embodied them. The duet examines the dreams, the shattering, and finally the redemption, like a short story where a monumental topic is condensed, and benefits as a result. A technicolour version of “A Pair of Brown Eyes”, a romantic song that remains solidly realist (as the input of MacGowan ensured), the song was only kept off the top spot by the poor “Always on My Mind” cover by the Pet Shop Boys. It has since become a Christmas standard, and the most well-known demonstration of the Pogues’ songwriting skill.

Political Militancy

The subject of Irish Republicanism and the conflict in Ireland was a popular focus for folk groups during the ’80s, a contemporary issue of great importance socially and culturally. The Pogues explicitly explored this for the first time on If I Should Fall. Grounded in personal conviction and a long literary tradition, the Pogues were unashamedly Republican, and indeed at an early stage held the moniker the New Republicans. These beliefs manifest themselves in the medley “Streets of Sorrow/Birmingham Six”. Musically, little links the two songs, but the subject matter is related through its exploration of the ongoing war between the IRA and British forces in Ireland.

“Streets of Sorrow”, a stark, emotional lament for the war-torn streets of cities like Belfast and Derry, urban areas scarred by the trauma of ongoing war, is immediately followed by the passionate anger of “Birmingham Six”, despondency exploding into rage against a Government viewed as oppressive and racist:

There were six men in Birmingham

In Guildford there’s four,

They were picked up and tortured

And framed by the law.

And the filth got promotion,

But they’re still doing time

For being Irish in the wrong place

And at the wrong time.

Naturally enough, the song was banned by the BBC, continuing a torrid relationship between the band and the corporation. As a medley, the song works perfectly: A distillation of the anguish caused by the Irish conflict and the unbridled anger at a British Government the Republicans viewed as the cause of their problems. That the Pogues held controversial opinions was not in doubt. At the time, the only mainstream voices were those of outright condemnation of the IRA on the one hand, or outright silence on the other. In that spirit, there is more than mere protest in “Birmingham Six”, with the final verse containing a reference to the Loughgall Martyrs, eight IRA volunteers killed while attacking a Royal Ulster Constabulary police barracks:

May the whores of the empire lie awake in their beds

And sweat as they count out the sins on their heads,

While over in Ireland eight more men lie dead

Kicked down and shot in the back of the head.

Again, there was a literary precedent for the group’s political views, with Brendan Behan, Frank O’Connor, and Ernie O’Malley among the writers who had actively participated in the IRA and expounded upon their views in writing. The theme would be taken up again in later songs like “Young Ned of the Hill” and “Rainbow Man”.

Postmodern Mythology

Another new topic for the band was the role of mythology in Irish life. “Sit Down by the Fire” is a comic take on this tradition:

Sit down by the fire, and I’ll tell you a story

To send you away to your bed.

Of the things you hear creeping

When everyone’s sleeping

And you wish you were out here instead.

Lyrically, the focus is on the fairies, or sidhe, that haunted Irish imagination for centuries, and still persist in popular superstition. MacGowan has long found the idea of parents telling these terrifying stories to children at bedtime as comical, an absurdity built into Irish life for centuries.

The song’s subject matter is interesting because it shows the group exploring the area of folklore (despite its monolithic status pre-20th century, folklore had never been a big concern for the band) while also stepping back from it. This separates such an exploration from the misty-eyed renderings of other more literal folk-rock acts like the Horslips, who had created concept albums based around Celtic mythology. It also continues the motif of postmodernism from MacGowan, the song being a meta-narrative about the telling of a folk tale rather than a simple rendition.

Beyond Ireland

While it may have been expected that the band would bask in the critical acclaim of If I Should Fall from Grace with God, this wasn’t to be the case. MacGowan’s alcoholism had progressed beyond being a mere nuisance, and the other members were becoming disgruntled. Worried that MacGowan was hitting the gutter, just as Behan had before, and more willing to take advantage of the democratic songwriting ideals the band had been founded upon, the songwriting representation from the rest of the band would increase on future albums.

This process was immediately visible on 1989’s Peace & Love. MacGowan’s declining influence was indicated by the (comparatively) paltry six songs he contributed to the 14-track record. The new songwriting arrangements made for instant change, the first surprise coming with the introductory instrumental “Gridlock”. An exploration of hard bop jazz and an uncompromising repudiation of folk, the song differs thematically from anything performed by the band before. However, the song that defines the negative side of this experimentation best is the bizarre Celtic-Caribbean fusion of “Blue Heaven” — a reprehensible song with the Calypso pretensions suffocating any melodic inventiveness; a situation that occurs with saddening periodicity in the band’s later catalogue. Even the Irish folk songs sound bland and enervated — an alarming regression from the band’s original desire to invigorate the style.

Despite portraying himself as the arch traditionalist during this era, Shane MacGowan was not, in fact, conducting a one man crusade against the pretentious designs of his fellow band members. He had likewise introduced extraneous influences into the pure folk of before. As noted by Simon Reynolds in Generation Ecstasy, rumors abound that, having become immersed in the acid house scene, he wished to include a 20-minute appropriation of the genre (titled “You’ve Got to Contact Yourself”) onto Peace & Love. Whether there is any truth to this is again unknown, but what is audible fact is the bizarre Motown stomp of “Yeah Yeah Yeah Yeah Yeah”, released as an EP following Peace & Love. While two collaborations with the legendary Dubliners are included, this appears to be an almost apologetic move. Unfortunately, the cover of “Honky Tonk Women” would require much greater atonement than that.

Engrossed in Europe

Hell’s Ditch seemed like the final break with the Pogues of before. Although containing some fine songs grounded in the same folk stylings (“Sunnyside of the Street”, “Hell’s Ditch”), it sounds uninspiring and even conventional in parts — as pedestrian as the “Celtic fusion” peddled by acts like the Saw Doctors or the Waterboys, and not helped by the sterile production courtesy of Joe Strummer. Most substantially, the Irish element was downplayed massively; it was simply another amongst the other myriad styles of ‘world music’.

This extended to the lyrical elements, too, but in a vastly more positive way. MacGowan’s contributions were fresh and informed by a different aesthetic from the Irish folk of before, transporting the narrative style to exotic characters and locales from further afield on the European continent. The title track’s debt to Jean Genet manifested itself in a snapshot narrative, stark prison imagery wrapped in an overtly-sexual veneer:

The killer’s hands are bound with chains

At six o’clock it starts to rain

He’ll never see the dawn again

Our lady of the flowers

Verses describing death and squalor (like those above) are juxtaposed with others like:

Genet’s feeling Ramon’s dick

The guy in the bunk above gets sick

This is a structural trick that jars the listener and underlines the debt to the novel Our Lady of the Flowers. In common with the Irish influences of before, Genet celebrated the lowlife, the disenfranchised, and those who refused to conform to societal norms, but in a more explicit manner that questioned the values society encouraged and celebrated.

Aside from Jean Genet, the spectre of Federico Garcia Lorca also informed the album. Like “Sickbed of Cuchulainn”, “Lorca’s Novena” deals with modern heroism against the backdrop of the Spanish Civil War. Backed by an eerie, dread-inducing combination of heavy bass and martial drums, the song tells of how the homosexual poet met his death at the hands of Franco’s nationalists. It’s not only the horrific circumstances of the poet’s death that justify the sinister vibes, but the wider context of a fascist victory that would ensure the legitimisation of such reprehensible deeds.

The final song of Hell’s Ditch, “Six to Go”, is an aural tombstone to the MacGowan Pogues, a condensed form of all the musical and conceptual contradictions that would contribute to its demise. Concerned with the six counties of Ireland which remain under the political control of Britain, it includes what sounds alarmingly like clichéd tribal chanting, an Africa found by way of The Lion King rather than anti-colonial solidarity. In common with other songs of this era (“Blue Heaven”, “Summer in Siam”, “Five Green Queens & Jean”), the solid core ends up ruined rather than enhanced by its exotic trappings.

The positive impact of the international influences on Hell’s Ditch is confined solely to the lyrics, which flourish and give the Hibernian focus of the first three albums a sense of context, placing Ireland amongst the other great literary nations of the world, rather than resorting to the Irish chauvinism jokingly played up (particularly by MacGowan) in interviews. If the music had gone the same way, perhaps the culmination of stylistic disparity and substance abuse wouldn’t have led to the decision to kick MacGowan from the band as a whole.

After the disintegration of the original line up, the remaining members regrouped to make two further albums: 1993’s Waiting for Herb and 1996’s Pogue Mahone). Yet without MacGowan at the lyrical helm, the collective lacked the cutting edge they had once possessed. Hence, while the two discs have their moments, they lack charisma and the sense of energy that defines the earlier albums — not to mention that they continue the terrible world music flirtations that marred the last two MacGowan albums. However, by the time of the band’s official demise in 1996, their influence was beginning to be felt in a big way.

Language & Class

Language & Class

When evaluating their overall influence, the Pogues’ use of language cannot be ignored, and it betrayed more than a small debt to Irish literature. In his essay regarding Yeats, George Orwell points out the difficulty of equating ideology with a writer’s style. He notes that Yeats’s attempts at simplistic writing appear convoluted, giving the example of the following verse from “An Acre of Grass”:

Grant me an old man’s frenzy,

Myself must I remake

Till I am Timon and Lear

Or that William Blake

Who beat upon the wall

Till Truth obeyed his call.

Orwell calls attention to the word “that” before William Blake’s name as an attempt at conveying familiarity by utilising forced prosody — a co-option of the language of the lower classes negated by the poet’s aristocratic tendencies. When the Pogues’ lyrics are analysed in a similar way, the opposite conclusion is clear: the lyrics are unforced and authentic, intelligent but unpretentious. “Dark Streets of London” is an effortlessly figurative example of this:

I like to walk in the summer breeze

Down Dalling Road by the dead old trees

And drink with my friends

In the Hammersmith Broadway

Dear dirty delightful old drunken old days.

The quality of such writing is that it makes the quotidian seem otherworldly through common poetic methods like alliteration. The tongue-twisting last line reads like something written by Gerard Manley Hopkins rather than an extract from a popular music song. Coming at the dawn of their career, such examples would become commonplace for the band, a musical fulfilment of Orwell’s proletarian artistic vision.

Irish Post-colonialism

Interpreted through the lens of post-colonialism, the band offer an intriguing range of interpretations, and indeed contradictions. Firstly, the very fact that they were composed primarily of London-born musicians would seem to render their status as Irish music icons quite hollow — an easy target as “musical imperialists” plundering the vaults of a rich tradition. This allegation is easily refuted, however — the band’s members were all of Irish heritage, some even born there and with strong connections to the island.

In a more elaborate sense, the very foundations of the group immunise them from such attacks. By attempting to modernise folk — adhering to its roots but emphasising areas neglected by other artists, such as attitude and literary merit — the Pogues (in their early stages at least) helped save Irish folk from becoming a marginal strand of the ‘world music’ scene. This was in marked contrast to other groups, such as Moving Hearts, who from the beginning merged folk with jazz and rock styles. If this interpretation is accepted, then consequently Shane MacGowan’s criticism of the post-If I Should Fall… immersion in world music becomes easier to accept as well. After all, when the theoretical grounding they had started with began to dissolve, the songs became less distinguished and more conventional — consumed within the quagmire of the cultural buffet of world music and generic folk-rock.

Another barrier against such attacks is to take the opposite conclusion: the Pogues as the products of an Ireland that has throughout its history assimilated invaders and immigrants into the native society. While historically there had been fierce resistance to such absorption, at certain points the cultures of the native and colonial Irish inevitably coalesced. The greatest manifestation of this was in the Celtic dawn of the late 19th century, when a vast re-discovery of Gaelic Ireland was expressed through modern literary and performance techniques. Writers like Yeats and Lady Augusta Gregory (despite the mockery afforded them from MacGowan) worked to create a distinctly Irish literature, not dependant on wider developments within Britain for inspiration.

Important as an explicitly nationalist rejection of cultural imperialism, the Irish literary revival’s reverberations continued throughout the 20th century. As the 21st century approached, there were intimations that the cultural dependency had been reversed to a certain extent. The post-colonial literary theorist Declan Kiberd writes: “When Daniel Day-Lewis pronounced his win at the Oscars [for his portrayal of Christy Brown in My Left Foot] a triumph for Ireland, he effectively dismantled the English-when-they-win, Irish-when-they-lose equation. But he chose Irishness just as much as the Anglo-Normans did before him: in neither case was it forced upon a hapless victim.”

This was but one example of the increasing prevalence of Irish (or faux-Irish) content in popular culture in the late ’80s and into the ’90s, alongside films like The Commitments and productions including Riverdance. The Pogues’ role in this reversal is interesting, because while in terms of location they were primarily English, they were possibly the most fervent purveyors of “Irishness” amongst their Celtic cultural contemporaries, musically and in content. That it took a band located in England to re-assert Irish music’s place in popular music (rather than confined to the folk sidelines) says a lot about Ireland’s unusual place along the path of post-colonialism — the mass emigration that occurred mainly as a consequence of colonial exploitation has rendered its culture stronger in areas other than its origin. Following their artistic forebears, the Pogues contribution to post-colonialism has been to re-establish Irish identity (in the form of music and text) as having something to offer beyond novelty or the margins, as a vibrant player on the international stage.

Celtic Punk and a Wider Influence

The mid-’90s saw the emergence of a host of (primarily American) bands largely influenced by the Pogues’ musical, lyrical and conceptual qualities. The fact that this scene has grown so vast as to require an article (or a book) of its own is testament to the inspiration legions of acts have taken from the band, but the two most popular acts, critically and commercially, are undoubtedly Flogging Molly and Dropkick Murphys.

The former takes their cue from all eras of the Pogues, while including conventional instrumentation like the electric guitar (“Another Bag of Bricks” even usurps the Middle-Eastern influences of “Turkish Song of the Damned” in a garishly conspicuous way.) Albums including Swagger and Drunken Lullabies share thematic subjects with the Pogues, abundant in references to Irish history and politics, including the important role of the Catholic Church. Dropkick Murphys differ from Flogging Molly by mixing their folk with prominent ‘oi’ influences. This has led to a blatant espousal of working class socialism more explicit than that ever referred to in Pogues songs. Making visible their debt to the Pogues, the band even had MacGowan appear as a guest vocalist on “Good Rats” from 2001’s Sing Loud, Sing Proud.

While Flogging Molly and Dropkick Murphys may be the most important bands deriving stylistic influences from the Pogues, they’re only the tip of the iceberg. The “celtic punk” scene has spread from its main base in America all around the world, a common motif of the hybrid being Pogues covers, homages, and references — a musical movement equivalent to the Irish diaspora’s diffusion on a global scale. Beyond this scene, the group’s influence has extended to areas more mainstream than the largely underground punk circuit.

On a global level, Irish folk became a visible presence in popular culture by the early ’90s, albeit in watered-down forms like Riverdance and the Corrs, which bore scant relation to the music or ethos of the Pogues. It’s hard to say whether such acts can even be considered as musically influenced by the Pogues, but it is certain that the Pogues’ chart success the laid the foundations for mainstream assimilation of Celtic music by popularising it in the first place. So while songs like “Fairytale of New York” and “The Irish Rover” can’t be counted as direct influences upon mainstream exports, they can be considered torchbearers for their cultural phenomena.

MacGowan’s Current Standing

So where do the Pogues stand today? While other members of the band made vast contributions to the group and Irish folk, it is MacGowan who remains famous in the mainstream. Portrayed in the press as a stereotypical drunken Irish poet, a boozed-up bohemian associated with other artists known for their excesses (especially Pete Doherty of the Libertines and Babyshambles), he is also increasingly lauded as a genius songwriter by sources as mainstream as the NME and The Guardian.

Since the full reformation of the band in 2001, these laudatory sentiments have only increased, a result of the now-legendary status afforded to the band’s performances. Inevitably, the media has commented on the continuity between his “ literary drunk” status and artists of the same vintage who preceded him. MacGowan even doggedly champions Coleridge over Wordsworth — believing the latter’s work to be inferior on an artistic level, but his fondness for Coleridge also lies in the Romantic’s famous use of opium.

It’s a pattern that remains a constant through all the Pogues’ albums — the championing of the underdog cast aside by society — and that is the role MacGowan has taken for himself. Whether writing in the guise of a person experiencing the euphoria of winning a bet, the solitary child terrified by ghouls of their parent’s making, or the railway workers toiling and dying without recognition, he imparts a personal touch that is ultimately the real affinity he shares with the writers he admires. Frank O’Connor, Brendan Behan, Flann O’Brien, Edna O’Brien, Mannix Flynn — authors MacGowan maintains have lived; the same underclass he immortalises in his own writing. Ultimately, he has emulated them in his own life and gained similar recognition, hailed not only as a musician, but as a legitimate and important contributor to the continuing evolution of Irish writing.