Group therapy: The psychology of the Beatles

Although I love many musical groups and singers, the Beatles have always been (and always will be) my all-time favourite band. Being an obsessive fan of the group is not cheap because there is almost a never-ending supply of products that can be bought including records, CDs, DVDs, books, and other merchandise such as mugs, t-shirts, coasters, and games. I’m a sucker for it all and as a record collecting completist, I have to have every single track they have ever recorded on both official releases and bootlegs (my latest acquisition being the 6-disc collector’s edition of Sgt. Pepper’s Lonely Hearts Club Band). It’s both fun and expensive (but thankfully I have few vices) and the Beatles are one of the few artists that I have spent thousands and thousands of pounds indulging my passion for their music (others include David Bowie, Adam Ant, The Smiths [and Morrissey], Gary Numan, Velvet Underground [and Lou Reed and John Cale], John Foxx [and Ultravox], Art of Noise [and other ZTT bands], and Iggy Pop [and The Stooges]).

One of the reasons I chose to study psychology at university was because John Lennon underwent primal therapy (a trauma-based psychotherapy) in 1970 with its’ developer (US psychotherapist Dr. Arthur Janov). I read Janov’s first book (The Primal Scream) in 1983 just because of my love of Lennon’s work, and psychology sounded far more interesting than the ‘A’ levels I was doing at the time (maths, physics, chemistry and biology). As the Wikipedia entry on primal therapy notes:

“The musician John Lennon and his wife, Yoko Ono, went through primal therapy in 1970. A copy of the just-released The Primal Scream arrived in the mail at Lennon’s home, Tittenhurst Park (sources differ about who sent the book). Lennon was impressed, and he requested primal therapy to be started at Tittenhurst. Arthur Janov and his first wife, Vivian Janov, went to Tittenhurst in March 1970 to start the therapy, which continued in April in Los Angeles. Arthur Janov went to Tittenhurst after giving instructions in advance about the isolation period and giving instructions to Lennon to be separated from Ono. Lennon and Ono had three weeks of intensive treatment in England before Janov returned to Los Angeles, where they had four months of therapy. According to some sources, Lennon ended primal therapy after four months…Lennon commented after therapy, ‘I still think that Janov’s therapy is great, you know, but I do not want to make it a big Maharishi thing’ and ‘I just know myself better, that’s all. I can handle myself better. That Janov thing, the primal scream and so on, it does affect you, because you recognize yourself in there…It was very good for me. I am still ‘primal’ and it still works.’ and ‘I no longer have any need for drugs, the Maharishi or the Beatles. I am myself and I know why’”.

Lennon didn’t undergo primal therapy until just after the Beatles had split up and it was his 1970 solo LP (John Lennon/Plastic Ono Band) that included many songs that were rotted in his primal therapy experiences including ‘Mother’, ‘My Mummy’s Dead’, ‘God’, ‘Working Class Hero’, ‘Remember’, and ‘Well Well Well’. Many describe this LP as Lennon at his most raw and the album is all the better for it.

At university, one of my favourite topics was Gestalt psychology and its basic tenet that ‘the whole is more than the sum of its parts’ to me encapsulates The Beatles as a whole. John Lennon, Paul McCartney, George Harrison and Ringo Starr were all brilliant in their own musical sphere but little of their best solo work – with the odd exception – was ever as good as the best of their work with the Beatles. For whatever reason, the Beatles working as a foursome – even when the songs had been written individually – produced music as a group that was better than music on their solo LPs. The Beatles early solo recordings (1970-71) included songs that had typically been written while they were still in The Beatles. For instance, many of the songs on George Harrison’s brilliant (and best) album, All Things Must Pass, had been practiced and rehearsed during the making of the Beatles’ final LP Let It Be.

In previous blogs I have looked at celebrities’ use of illicit drugs (one on celebrities in general and whether they are more prone to addiction, one on David Bowie, The Beatles and addiction, and a third one looking at the use of psychoactive substance use on the process of creativity). My first awareness of illicit drugs was reading about the Beatles’ use of various substances in many biographies I read during my early adolescence. When it came to drugs, the Beatles appeared to have seen and done it all. In their pre-fame days in early 1960s Hamburg they all lived on a diet of pills, poppers, and stimulants just to get through their hours of playing every single day. Like many hard working musicians they used a combination of ‘uppers’ and ‘downers’ to regulate their day-to-day living. By the mid-1960s they were all smoking marijuana and taking LSD which may or may not have helped the creative juices to flow. By the end of the 1960s, Lennon was hooked on heroin and recorded one of his most infamous hits about its withdrawal symptoms (‘Cold Turkey’).

By the late 1960s, the Beatles (along with many of the big pop stars of the day) were also searching for other mind altering experiences and the ‘meaning of life’ which led them to the Maharishi Mahesh Yogi (‘Maharishi’ meaning ‘great seer’) and his teachings on transcendental meditation (TM). I myself dabbled in TM during the early 1990s, and over the last few years I have developed a new line of research on mindfulness meditation with my colleagues Edo Shonin and William Van Gordon (see ‘Further reading’). The Beatles (and George Harrison particularly) stimulated me to learn more about Buddhist philosophy. One of the Beatles most innovative songs ‘Tomorrow Never Knows’ – the final track on the 1966 Revolver album – was written by Lennon after reading The Psychedelic Experience: A Manual Based on The Tibetan Book of the Dead written by Timothy Leary, Ralph Metzner and Richard Alpert. However, it was Harrison who was most swayed and his spiritual beliefs rooted in Buddhism stayed with him until his dying day. Although I am not religious in the slightest, the lyrics to some of Harrison’s best songs while he was in The Beatles dealing with Buddhist philosophy are simply beautiful (‘Within You, Without You’ and ‘The Inner Light’ being the best examples; arguably you could add Lennon’s ‘Across The Universe’ to this list).

When I first started listening to The Beatles at the age of around 5 or 6 years of age, it was the music and the melodies that I loved (particularly the 1962-1965 period). By my late teens it was the later songs (1966-1969) and the more sophisticated musical layers that I loved (and still do). Now when I listen to their songs I am most interested in what the songs are trying to say and their philosophical or psychological underpinnings. Any analysis of their songs over time demonstrates that they went from a repertoire dominated by songs about love and relationships (‘Love Me Do’, ‘Please Please Me’, ‘From Me To You’, ‘She Loves You’, and ‘I Wanna Hold Your Hand’, ‘Eight Days A Week’) to a much wider range of topics many of which covered psychological topics such as childhood nostalgia (‘In My Life’, ‘Strawberry Fields Forever’, and ‘Penny Lane’), mind-wandering (‘Fixing A Hole’), domestic violence (‘Getting Better’), jealousy (‘Run For Your Life’, ‘You Can’t Do That’, ‘What Goes On’), casual sex/one-night stands (‘The Night Before’, ‘Day Tripper’), prostitution (‘Polythene Pam’, ‘Maggie Mae’), [alleged] drug use (‘Dr. Robert’, ‘A Day In The Life’, ‘Happiness Is A Warm Gun’, ‘What’s The New Mary Jane‘), running away from home (‘She’s Leaving Home’), homelessness (‘Mean Mr. Mustard’), insomnia (‘I’m So Tired’), depression due to relationship troubles (‘I’m Down’, ‘I’m A Loser’, ‘Help’, ‘Baby’s In Black’, ‘Yesterday’, ‘You’ve Got To Hide Your Love Away’, ‘Ticket To Ride’, ‘For No-One’), suicide (‘Yer Blues’), murder (‘Maxwell’s Silver Hammer’), and death (‘She Said She Said’, ‘Tomorrow Never Knows’).

There were also those songs that were overtly political (‘Taxman’, ‘Revolution’), self-referential (‘Glass Onion’), and autobiographical (‘The Ballad of John and Yoko’, ‘Julia’, ‘Dear Prudence’, ‘Norwegian Wood [This Bird Has Flown]) to songs that were rooted in surrealism (most notably ‘I Am The Walrus’, ‘Lucy In The Sky With Diamonds’, ‘What’s The New Mary Jane‘) and the experimental avant garde (‘Revolution 9’, ‘You Know My Name [Look Up The Number]‘, and – the yet to be released and holy grail for Beatles collectors – ‘Carnival of Light’).

In short, repeated listening to The Beatles’ output brings me continued pleasure. I feel good when I listen to the Beatles. I can listen to The Beatles and create playlists to reflect the mood I’m in. I can simply read the lyrics to their songs and look for meanings that probably weren’t intended by the songwriter. In short, I am constantly rewarded by listening to (and analysing the lyrics of) The Beatles. For me, listening to The Beatles is quite simply “group therapy”!

Dr. Mark Griffiths, Professor of Behavioural Addictions, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

The Beatles (1988). The Beatles Lyrics: The Songs of Lennon, McCartney, Harrison and Starr. London: Omnibus Press.

Davies, H. (2009). The Beatles: The Authorised Biography. London: Ebury.

Goldman, A. (1988). The Lives of John Lennon. W. Morrow.

Lewisohn, M. (1990). The Complete Beatles Chronicle. London: Harmony Books.

Janov, A. (1970). The Primal Scream. New York: Dell Books.

Janov A (1977). Towards a new consciousness. Journal of Psychosomatic Research, 21, 333–339.

Janov, A. (1980). Prisoners of Pain: Unlocking The Power Of The Mind To End Suffering. New York: Anchor Books.

Norman, P. (2011). Shout! the Beatles in their generation. New York: Simon and Schuster.

Sheff, D., & Golson, G. B. (1982). The Playboy Interviews with John Lennon and Yoko Ono. New York: Penguin Group.

Shonin, E., Van Gordon W., Compare, A., Zangeneh, M. & Griffiths M.D. (2015). Buddhist-derived loving-kindness and compassion meditation for the treatment of psychopathology: A systematic review. Mindfulness, 6, 1161–1180.

Shonin, E., Van Gordon W., & Griffiths, M.D. (2014). Current trends in mindfulness and mental health. International Journal of Mental Health and Addiction, 12, 113-115.

Shonin, E., Van Gordon W., & Griffiths M.D. (2014). The emerging role of Buddhism in clinical psychology: Towards effective integration. Psychology of Religion and Spirituality, 6, 123-137.

Shonin, E., Van Gordon, W. & Griffiths, M.D. (2015). Does mindfulness work? Reasonably convincing evidence in depression and anxiety. British Medical Journal, 351, h6919 doi: 10.1136/bmj.h6919.

Shonin, E., Van Gordon, W., & Griffiths, M.D. (2016). Mindfulness and Buddhist-derived Approaches in Mental Health and Addiction. New York: Springer.

Van Gordon, W., Shonin, E., & Griffiths, M.D. (2017). Buddhist emptiness theory: Implications for the self and psychology. Psychology of Religion and Spirituality, in press.

Van Gordon W., Shonin, E., Griffiths M.D. & Singh, N. (2015). There is only one mindfulness: Why science and Buddhism need to work together. Mindfulness, 6, 49-56.

Wenner, J. (2001). Lennon Remembers. Verso.

Wikipedia (2017). Arthur Janov. Located at: http://en.wikipedia.org/wiki/Arthur_Janov

Wikipedia (2017). Primal therapy. Located at: http://en.wikipedia.org/wiki/Primal_therapy

The words and the we’s: When is a new addiction scale not a new addiction scale?

“The words you use should be your own/Don’t plagiarize or take on loans/There’s always someone, somewhere/With a big nose, who knows” (Lyrics written by Morrissey from ‘Cemetry Gates’ (sic) by The Smiths)

Over the last few decades, research into ‘shopping addiction’ and ‘compulsive buying’ has greatly increased. In 2015, I along with my colleagues, developed and subsequently published (in the journal Frontiers in Psychology) a new scale to assess shopping addiction – the 7-item Bergen Shopping Addiction Scale (BSAS) which I wrote about in one of my previous blogs.

We noted in our Frontiers in Psychology paper that two scales had already been developed in the 2000s (i.e., one by Dr. George Christo and colleagues in 2003, and one by Dr. Nancy Ridgway and colleagues in 2008 – see ‘Further reading’ below), but that neither of these two instruments approached problematic shopping behaviour as an addiction in terms of core addiction criteria that are often used in the behavioural addiction field including salience, mood modification, tolerance, withdrawal, conflict, relapse, and problems. We also made the point that new Internet-related technologies have now greatly facilitated the emergence of problematic shopping behaviour because of factors such as accessibility, affordability, anonymity, convenience, and disinhibition, and that there was a need for a psychometrically robust instrument that assessed problematic shopping across all platforms (i.e., both online and offline). We concluded that the BSAS has good psychometrics, structure, content, convergent validity, and discriminative validity, and that researchers should consider using it in epidemiological studies and treatment settings concerning shopping addiction.

More recently, Srikant Amrut Manchiraju, Sadachar and Jessica Ridgway developed something they called the Compulsive Online Shopping Scale (COSS) in the International Journal of Mental Health and Addiction (IJMHA). Given that we had just developed a new shopping addiction scale that covered shopping across all media, we were interested to read about the new scale. The scale was a 28-item scale and was based on the 28 items included in the first step of BSAS development (i.e., initial 28-item pool). As the authors noted:

“First, to measure compulsive online shopping, we adopted the Bergen Shopping Addiction Scale (BSAS; Andreassen, 2015). The BSAS developed by Andreassen et al. (2015), was adapted for this study because it meets the addiction criteria (e.g., salience, mood modification, etc.) established in the DSM-5. In total, 28 items from the BSAS were modified to reflect compulsive online shopping. For example, the original item – ‘Shopping/buying is the most important thing in my life’ was modified as ‘Online shopping/buying is the most important thing in my life’… It is important to note that we are proposing a new behavioral addiction scale, specifically compulsive online shopping … In conclusion, the scale developed in this study demonstrated strong psychometric, structure, convergent, and discriminant validity, which is consistent with Andreassen et al.’s (2015) findings”.

Apart from the addition of the word ‘online’ to every item, all initial 28 items of the BSAS were used identically in the COSS. Therefore, I sought the opinion of several research colleagues about the ‘new’ scale. Nearly all were very surprised that an almost identical scale had been published. Some even questioned whether such wholescale use might constitute plagiarism (particularly as none of the developers of the COSS sought permission to adapt our scale).

According to the plagiarism.org website, several forms of plagiarism have been described including: “Copying so many words or ideas from a source that it makes up the majority of your work, whether you give credit or not” (p.1). Given the word-for-word reproduction of the 28 item–pool, an argument could be made that the COSS plagiarizes the BSAS, even though the authors acknowledge the source of their scale items. According to Katrina Korb’s 2012 article on adopting or adapting psychometric instruments:

“Adapting an instrument requires more substantial changes than adopting an instrument. In this situation, the researcher follows the general design of another instrument but adds items, removes items, and/or substantially changes the content of each item. Because adapting an instrument is similar to developing a new instrument, it is important that a researcher understands the key principles of developing an instrument…When adapting an instrument, the researcher should report the same information in the Instruments section as when adopting the instrument, but should also include what changes were made to the instrument and why” (p.1).

Dr. Manchiraju and his colleagues didn’t add or remove any of the original seven items, and did not substantially change the content of any of the 28 items on which the BSAS was based. They simply added the word ‘online’ to each existing item. Given that the BSAS was specifically developed to take into account the different ways in which people now shop and to include both online and offline shopping, there doesn’t seem to be a good rationale for developing an online version of the BSAS. Even if there was a good rationale, the scale could have made reference to the Bergen Shopping Addiction Scale in the name of the ‘new’ instrument. In a 2005 book chapter ‘Selected Ethical Issues Relevant to Test Adaptations’ by Dr. Thomas Oakland (2005), he noted the following in relation to plagiarism and psychometric test development:

“Psychologists do not present portions of another’s work or data as their own, even if the other work or data source is cited … Plagiarism occurs commonly in test adaptation work (Oakland & Hu, 1991), especially when a test is adapted without the approval of its authors and publisher. Those who adapt a test by utilizing items from other tests without the approval of authors and publishers are likely to be violating ethical standards. This practice should not be condoned. Furthermore, this practice may violate laws in those countries that provide copyright protection to intellectual property. In terms of scale development, a measure that has the same original items with only one word added to each item (which only adds information on the context but does not change the meaning of the item) does not really constitute a new scale. They would find it really hard to demonstrate discriminant validity between the two measures”.

Again, according to Oakland’s description of plagiarism specifically in relation to the development of psychometric tests (rather than plagiarism more generally), the COSS appears to have plagiarized the BSAS particularly as Oakland makes specific reference to the adding of one word to each item (“In terms of scale development, a measure that has the same original items with only one word added to each item … does not really constitute a new scale”).

Still, it is important to point that I have no reason to think that this use of the BSAS was carried out maliciously. Indeed, it may well be that the only wrongdoing was lack of familiarity with the conventions of psychometric scale development. It may be that the authors took one line in our original Frontiers in Psychology paper too literally (“the BSAS may be freely used by researchers in their future studies in this field”). However, the purpose of this sentence was to give fellow researchers permission to use the validated scale in their own studies and to avoid the inconvenience of having to request permission to use the BSAS and then waiting for an answer. Another important aspect here is that the BSAS (which may be freely used) consists of seven items only, not 28. The seven BSAS items were extracted from an initial item pool in accordance with our intent to create a brief shopping addiction scale. Consequently, there exists only one version of BSAS, the 7-item version. Here, Dr. Manchiraju and his colleagues seem to have misinterpreted this when referring to a 28-item BSAS.

(Please note: This blog is adapted using material from the following paper: Griffiths, M.D., Andreassen, C.S., Pallesen, S., Bilder, R.M., Torsheim, T. Aboujaoude, E.N. (2016). When is a new scale not a new scale? The case of the Bergen Shopping Addiction Scale and the Compulsive Online Shopping Scale. International Journal of Mental Health and Addiction, 14, 1107-1110).

Dr. Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Aboujaoude, E. (2014). Compulsive buying disorder: a review and update. Current Pharmaceutical Design, 20, 4021–4025.

Andreassen, C. S., Griffiths, M. D., Pallesen, S., Bilder, R. M., Torsheim, T., & Aboujaoude, E. (2015). The Bergen Shopping Addiction Scale: reliability and validity of a brief screening test. Frontiers in Psychology, 6, 1374. doi: 10.3389/fpsyg.2015.01374

Christo, G., Jones, S., Haylett, S., Stephenson, G., Lefever, R. M., & Lefever, R. (2003). The shorter PROMIS questionnaire: further validation of a tool for simultaneous assessment of multiple addictive behaviors. Addictive Behaviors, 28, 225–248.

Griffiths, M.D.  (2005). A ‘components’ model of addiction within a biopsychosocial framework. Journal of Substance Use, 10, 191-197.

Griffiths, M.D., Andreassen, C.S., Pallesen, S., Bilder, R.M., Torsheim, T. Aboujaoude, E.N. (2016). When is a new scale not a new scale? The case of the Bergen Shopping Addiction Scale and the Compulsive Online Shopping Scale. International Journal of Mental Health and Addiction, 14, 1107-1110.

Korb, K. (2012). Adopting or adapting an instrument. Retrieved September 12, 2016, from: http://korbedpsych.com/R09aAdopt.html

Manchiraju, S., Sadachar, A., & Ridgway, J. L. (2016). The Compulsive Online Shopping Scale (COSS): Development and Validation Using Panel Data. International Journal of Mental Health and Addiction, 1-15. doi: 10.1007/s11469-016-9662-6.

Maraz, A., Eisinger, A., Hende, Urbán, R., Paksi, B., Kun, B., Kökönyei, G., Griffiths, M.D. & Demetrovics, Z. (2015). Measuring compulsive buying behaviour: Psychometric validity of three different scales and prevalence in the general population and in shopping centres. Psychiatry Research, 225, 326–334.

Maraz, A., Griffiths, M. D., & Demetrovics, Z. (2016). The prevalence of compulsive buying in non-clinical populations: A systematic review and meta-analysis. Addiction, 111, 408-419.

Oakland, T. (2005). Selected ethical issues relevant to test adaptations. In Hambleton, R., Spielberger, C. & Meranda, P. (Eds.). Adapting educational and psychological tests for cross-cultural assessment (pp. 65-92). Mahwah, NY: Erlbaum Press.

Oakland, T., & Hu, S. (1991). Professionals who administer tests with children and youth: An international survey. Journal of Psychoeducational Assessment, 9(2), 108-120.

Plagiarism.org (2016). What is plagiarism? Retrieved September 12, 2016, from: http://www.plagiarism.org/plagiarism-101/what-is-plagiarism

Ridgway, N., Kukar-Kinney, M., & Monroe, K. (2008). An expanded conceptualization and a new measure of compulsive buying. Journal of Consumer Research, 35, 622–639.

Weinstein, A., Maraz, A., Griffiths, M.D., Lejoyeux, M. & Demetrovics, Z. (2016). Shopping addiction and compulsive buying: Features and characteristics of addiction. In V. Preedy (Ed.), The Neuropathology Of Drug Addictions And Substance Misuse (Vol. 3). (pp. 993-1008). London: Academic Press.

Mack, the life: The psychology of Billy Mackenzie and The Associates

For the past month, the only music I have listened to on my iPod is all the albums by The Associates (along with the solo albums by their lead singer Billy Mackenzie), and have just finished reading Tom Doyle’s excellent biography of Mackenzie The Glamour Chase – also the title of their 1988 LP but remained unreleased until 2002). Mackenzie committed suicide in 1997, a few months before his 40th birthday. Following the death of his mother in the summer of 1996 (who he was very close to), Mackenzie became clinically depressed and took his on January 22nd, 1997 (following a previous suicide attempt on New Year’s Eve 1996).

I have loved The Associates since the early 1980s and became hooked on their music following the 1981 singles ‘White Car in Germany’ and ‘Message Oblique Speech’ (two of the great six singles they released that year and all available on their second LP, Fourth Drawer Down). Even if people don’t like Mackenzie’s recorded outputs, I doubt many people who have heard him sing would dispute how good his multi-octave voice was.

Most people will know The Associates for their classic 1982 top ten album Sulk and the three British hit singles that year – ‘Party Fears Two’ (No.9), ‘Club Country’ (No.13), and ’18 Carat Love Affair’ (No. 21) but I’ve followed their whole career through thick and thin and have every one of their six albums (seven if you include the partial re-recording/remixing of their first album The Affectionate Punch) as well as the three BBC Radio 1 session LPs, the three compilation ‘greatest hits’ collections (Popera, Singles, and The Very Best of Associates), the rarities LP Double Hipness, and their only live album (Billy Mackenzie and The Associates In Concert).

Hailing from Dundee (Scotland), The Associates (Billy Mackenzie and Alan Rankine the two lynch-pin members) formed as punk exploded in 1976. Before changing their name to The Associates in 1979 they used the moniker Mental Torture (a name that biographer Doyle described as “biographically embarrassing”) but as a psychologist a choice of name that I find interesting. The ‘classic’ line-up of The Associates ended at the height of their commercial success in 1982 when Rankine left the band. Following that, many view the next three Associates’ LPs as Billy Mackenzie solo albums in all but name and that he never reached such critical acclaim ever again. That’s a viewpoint I share (despite there being many other great songs in his post-1982 catalogue). The creative and artistic chemistry he shared with Rankine was never bettered in the last 15 years of his life, and even the handful of demos he recorded with Rankine in a short-lived reunion in 1993 (available on the Double Hipness album and on the latest The Very Best of Associates compilation) clearly demonstrated Gestalt psychology’s underlying maxim that the whole was greater than the sum of its parts.

So what was it in Mackenzie’s psyche that killed the goose that laid the golden egg? Rankine didn’t leave the band because of clichéd “creative differences” but left after Mackenzie refused to go on a lucrative US tour (and Rankine knew that touring to promote their music was the only viable option to maintain a successful national and international profile). There appeared to be a combination of factors that led to Mackenzie’s decision including stage fright (i.e., performance anxiety which surfaced throughout his career) and the fact Mackenzie didn’t want to do the usual cycles of making an album, doing the obligatory media circuit, followed by the big tour. In short he didn’t want to play by the accepted rules and conventions – something the underpinned his whole persona. He wanted to be a ‘studio band’ – something that Rankine thought would never work.

My blog had always focused on life’s extremities and much of what Mackenzie did was about living life at the extreme. The liner notes of The Associates most recent CD compilation by Martin Aston neatly sums it up:

“In some ways, The Associates music mirrored their behavioural excess, pioneered by the naughty boy that was Billy Mackenzie, music both lush and visceral, abrasive and ravishing, pure pop and reckless adventurism, devoured and sprayed over an unsuspecting audience”.

(The “sprayed over an unsuspecting audience” was more in reference to the fact that Mackenzie had an unusual ‘gift’ of being able to projective vomit and something he demonstrated on fans in the front row in an early gig where The Associates supported Siouxsie and the Banshees). When it came to music, most of Mackenzie’s collaborators (musicians, singers, producers) describe him as obsessive and a perfectionist. Michael Dempsey, a founding member of The Cure and bass guitarist with The Associates in the early 1980s said: “He was obsessive, always on top of every detail. It was even down to whether you were wearing the right shoes because that was part of the composition and the production to him”. Tom Doyle’s biography is full of stories about Mackenzie taking hours in the studio to get the sound of one right or taking 40 takes to do one song (almost the opposite of David Bowie – one of Mackenzie’s musical heroes – who often recorded songs in one or two takes). Musical collaborators also talk about Mackenzie’s ability to “see” music in his head (which is perhaps not as strange as it sounds as there are countless reports in the psychological and neurological literature of synaesthesia (a “neurological phenomenon in which stimulation of one sensory or cognitive pathway leads to automatic, involuntary experiences in a second sensory or cognitive pathway” – for example, some people can see specific colours when they hear a particular piece of music). His obsessiveness was not just restricted to music. His flatmates described his “mildly obsessive hygiene and beauty routines: using an entire tube of toothpaste in one single brushing, spending an eternity rubbing lotions into his skin before he would shave”.

Mackenzie arguably had only three passions in his life – his music, his family, and his love of dogs (and more specifically whippets). He never had any significant romantic relationship in his life (although had a very brief marriage in his teens to American Chloe Dummar when he briefly lived in California). Like Morrissey, Mackenzie was fiercely private about his sexuality and rarely talked about his personal life to the press. It was only in a 1994 interview in Time Out magazine that he first spoke publicly of his bisexuality. I mention Morrissey because it was rumoured that Mackenzie had a brief relationship with him and that Mackenzie was the subject of The Smiths‘ British (No.17) hit single ‘William, It Was Really Nothing’. This appeared to have some legitimacy when during the Associates brief 1993 re-union, Mackenzie wrote a song called ‘Stephen, You’re Really Something’ (Stephen, of course, being Morrissey’s first name).

In both Doyle’s biography (and in a profile piece on The Associates in the latest issue of Mojo magazine by Tom Sheehan), it is noted that Mackenzie had a “particular idea of his own sexuality” and that it was “beyond male and female, beyond sexuality”. Martha Ladly (of one-hit wonders Martha and the Muffins, and backing singer in The Associates in the 1980s) describes him as being “omnisexual…he didn’t see sexuality in people, he saw it in situations and in all things”. The online Urban Dictionary says that omnisexual is “generally interchangeable with pansexual, one whose romantic, emotional, or sexual attractions are geared towards others regardless of sex and/or gender expression” – check out my previous blog on pandrogyny in relation to Throbbing Gristle’s lead ‘singer’ Genesis P. Orridge). In the Mojo article, Rankine said Mackenzie was “very compartmentalised. All the way through [The Associates] it never occurred to me that Bill was having affairs. Everyone he came across he was shagging”. He was arguably a little vain (and overly conscious of his receding hairline in the last decade of his life) and always sought reassuring compliments from those around him about his looks. His obsessive grooming habits appear to provide a good indication of how important his look was to him but I’ve read nothing to suggest that he was narcissistic (although perfectionism is known to be a trait associated with narcissism).

The other personal characteristic that Mackenkie was infamous for was spending money and loved life’s luxuries. One of my research areas is shopping addiction and compulsive buying but on reading Doyle’s biography I don’t think Mackenzie would be classed as a shopaholic or compulsive spender by my own criteria (but did end up bankrupt so was a problematic spender at the very least). Like many people, Mackenzie believed that money was for spending and he spent loads of other people’s money (usually the record company’s) on everything from clothes and daily taxis (including many a black cab ride from London to Dundee), to the best hotel rooms. My view is that he was much more of an impulsive (rather than compulsive) spender.

Many people were surprised (including me) that he was clinically depressed during the last few months of his life because up to the point of his mother’s death, he appeared was always outgoing and extraverted. In his earlier life he was hedonistic and engaged in heavy alcohol drinking and recreational drug use but as he matured the use of psychoactive substances all but disappeared from his life. No-one around him thought he would be the type of person to commit suicide (although it’s worth noting there appears to be an association between perfectionism and depression, and depression is one of the major risk factors for suicide along with stress caused by severe financial difficulties).

One of Mackenzie’s best known songs in The Associates back catalogue is Rezső Seress’ Hungarian suicide song ‘Gloomy Sunday’ (from their 1982 masterpiece Sulk). The Wikipedia entry about the song has a dedicated sub-section on urban legends connected to the song and Doyle’s biography also discussed it:

“While Mackenzie had first encountered ‘Gloomy Sunday’ through the version recorded by Billie Holiday in 1941 that – along with ‘Strange Fruit‘ – remained one of the dark show-stoppers forming a significant element of her repertoire, the song has a morbid history that stretches back to pre-war Hungary. Rezro [sic] Seress composed the mournful song in 1933, the lyric expressing a feeling of futility and helplessness following the death of a loved one, unusual in that it is directed at the person, the narrator detailing numberless shadows and conveying thoughts of suicide”.

Doyle goes on to tell some of the stories that came to be associated with the song being cursed:

“The first reported death associated with ‘Gloomy Sunday’ was that of Joseph Keller, a Budapest shoemaker whose suicide note in 1936 quoted the lyric. In the Hungarian capital alone, seventeen other similar deaths apparently followed, bearing some connection with the song: a couple were said to have shot themselves while a gypsy band performed ‘Gloomy Sunday’; there was talk that a fourteen-year-old girl had thrown herself into a river clutching the sheet music. The song was eventually banned in Hungary, although even these days the occasional piano rendition is performed in the Kis Papa restaurant in Budapest where Seres first aired the song. The legend of ‘Gloomy Sunday’ grew as its apparent effects became further reaching. In New York in the [1940s], there were reports that a typist gassed herself, leaving instructions for the song to be played at her funeral. In London, a policeman was alerted to the fact that a recorded instrumental of the song was being repeatedly played by an unseen female neighbour who, when her flat was entered, was discovered to have overdosed on barbiturates while an automatic phonograph played the song over and over again. Doubtful these tales have been embellished over the years in an effort to emphasize the myth surrounding ‘Gloomy Sunday’, but certain facts remain: the BBC ban imposed on the song in the [1940s] has not been lifted to this day: Holiday suffered a tragic premature death at forty-three form heroin-related liver cirrhosis in 1959; Seress, the song’s composer, himself committed suicide in 1968”.

The Wikipedia entry on ‘Gloomy Sunday’ covers similar ground but is a bit more sceptical. It also references an article on the myth-busting website Snopes.com and notes the BBC ban on the song was lifted in 2002:

“Press reports in the 1930s associated at least nineteen suicides, both in Hungary and the United States, with ‘Gloomy Sunday’, but most of the deaths supposedly linked to it are difficult to verify. The urban legend appears to be, for the most part, simply an embellishment of the high number of Hungarian suicides that occurred in the decade when the song was composed due to other factors such as famine and poverty. No studies have drawn a clear link between the song and suicide. In January 1968, some thirty-five years after writing the song, its composer did commit suicide. The BBC banned Billie Holiday’s version of the song from being broadcast, as being detrimental to wartime morale, but allowed performances of instrumental versions. However, there is little evidence of any other radio bans; the BBC’s ban was lifted by 2002”.

Here is Doyle’s take in relation to Mackenzie in the months after Mackenzie’s mother had died where Mackenzie was having a ‘house leaving’ party:

“The personal grief at the time imbues the song’s lyrics an uneasy resonance that could not have escaped [Mackenzie]. As he lay there singing in the early hours of the Sunday morning following the party, Billy alternated the line ‘Let them not weep, let them know that I’m glad to go’ with his own lamenting alternative: ‘Let them not weep, let them know that I’m sad to go’”.

Arguably his life was a paradox personified. It took him years to get noticed but when he finally made the limelight, he appeared to shun the fame. He lived life his own way on his own terms. Thankfully, while Mackenzie is no longer with us, his music – and his legacy – lives on.

Dr. Mark Griffiths, Professor of Behavioural Addiction, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Dalton, S. (2016). 18-carat love affair. Electronic Sound, 2.0, 70-75.

Doyle, T. (2011). The Glamour Chase: The Maverick Life of Billy Mackenzie (Revised Edition). Edinburgh: Bloomsbury Publishing.

Mikkelson, D. (2007). Gloomy Sunday: Was the song ‘Gloomy Sunday’ banned because it led to too many suicides? Snopes.com, May 23. Located at: http://www.snopes.com/music/songs/gloomy.asp

Reynolds, S. (2006). Rip It Up and Start Again: Postpunk, 1978–1984. New York: Penguin.

Sheehan, T. (2016). Beautiful dreamer. Mojo, 272, 50-55.

Vive Le Rock (2016). A rough guide to…The Associates, Vive Le Rock, 35, 84-85.

Wikipedia (2016). Alan Rankine. Located at: https://en.wikipedia.org/wiki/Alan_Rankine

Wikipedia (2016). Billy Mackenzie. Located at: https://en.wikipedia.org/wiki/Billy_Mackenzie

Wikipedia (2016). Gloomy Sunday. Located at: https://en.wikipedia.org/wiki/Gloomy_Sunday

Wikipedia (2016). Martha Ladly. Located at: https://en.wikipedia.org/wiki/Martha_Ladly

Wikipedia (2016). Michael Dempsey. Located at: https://en.wikipedia.org/wiki/Michael_Dempsey

Wikipedia (2016). The Associates (band). Located at: https://en.wikipedia.org/wiki/The_Associates_(band)

A battle of Witts: A brief look at ‘Taboos’ and the work of The Passage

“If music be the food of love, play on. Give me excess of it” (Duke Orsino in Twelfth Night by William Shakespeare)

Today’s blog is not academic but it’s about an academic (but I’ll come to that later). Back in the early 1980s when I was in my early teenage years, my obsession for music was fed by listening to the John Peel show every weekday night. I still have dozens of cassettes of the songs that I taped off the show that I still cannot throw away (and before you ask, yes I am a hoarder when it comes to anything music-related). It was 1981 when I first heard a song that has become one of my all-time favourites – ‘Taboos’ by post-punk band The Passage. From the opening verse I was transfixed. Here was a group writing songs about sexual dysfunction in both a cerebral and humorous way. Around this time I was also a massive fan of Adam and the Ants, particularly their songs on sexual perversions and paraphilias (which I have already documented in two previous blogs on the psychology of Adam Ant, and Ant as a portrait in pop perversion)

The Passage formed March 1978 in Manchester and the band was led by Richard ‘Dick’ Witts (formerly a percussionist in the Halle Orchestra) and the only ever present member until they split up in 1983. Their early material as been likened to The Fall (not totally a surprise given that The Passage’s first bassist Tony Friel also played bass in The Fall), and like The Fall there was a constant change of line-ups with Witts being the equivalent of The Fall’s lead singer Mark E. Smith. Witts was also an occasional television presenter of music programmes (such as The Oxford Road Show). Witts also recalled the story of Morrissey auditioning for them before he formed The Smiths (“‘As we were spineless about singing we once auditioned a bunch of hopefuls, including a certain Steve Morrissey, who we thought a bit too glum for the likes of us”).

Between November 1980 and March 1983, The Passage released four great albums (Pindrop; For All And None; Degenerates; and Enflame) on three different record labels (first Object Music, then Virgin subsidiary label Night & Day, and finally with legendary indie label Cherry Red). The LPs were all re-released in 2003 on the LTM label along with a compilation album (BBC Sessions). There’s also a ‘best of’ CD collection with the homophonically titled Seedy (geddit? A prime example of Witts’ wit) which is well worth getting as a primer to their later recorded output. Much of their music was critically lauded including (then NME critic and later a member of the band Art of Noise) Paul Morley who compared them to Joy Division (a band that was actually the support act at one of The Passage’s early gigs). Morley’s review of their debut LP noted:

‘With the disquieting Pindrop, The Passage can be accepted as major even by the cowardly, cautious and cynical: it’s a work of disciplined intellectual aggression, frantic emotions and powerfully idiomatic musicality. Pindrop is densely shaded, erratically mixed (which often works in its favour), rough edged, heavy in an unloveable sense of the word…It’s as shocking a beautiful nightmare, as stormy and aware a debut LP as [Joy Division’s] Unknown Pleasures. Where you gasp a lot. Comparisons will harm. Their sound is their own. It’s the shock of the new – new shades, textures, noises, pulses, atmospheres, energies, the opening up of new realms of feeling.’

One of the things I loved about The Passage was they were never afraid to write songs that were lyrically intellectually political and/or sexual (e.g., ‘Troops Out’, ‘Carnal’, ‘Taboos’, ‘XoYo’). Their ‘love songs’ (to use a quote from the Soft Cell’s song ‘Perversity‘) are “deliciously twisted” (e.g., ’16 Hours’. Love Is As’, ‘Revelation’, ‘Time Will Tell’). In fact, a number of music critics would talk about Witts’ “rigorously intellectual approach” to music and lyric writing. Their second album (For All and None) even took its title from the four-part philosophical novel by German philosopher Friedrich Nietzsche (i.e., Thus Spoke Zarathustra: A Book for All and None). In the song ‘My One Request’, Witts refrain “Love, fear, power, hope” appears to be his manifesto on life. In a lengthy interview with Johnny Black for indie fanzine Masterbag about his continued fascination with form and structure:

“‘We’ve done 53 songs now and they’re all based on just three words,’ says Witts, beginning to illustrate his musical triangle on a paper napkin. At the corners of the triangle he writes the words and speaks them as he does so. ‘Fear, power and…love.’ ‘Another triangle takes shape while he tells me about power. ‘Power is ambiguous, it depends on how it’s used. In the same way, a knife can be used to cut bread, or to slit a throat.’ ‘The second triangle is ready, and at each corner he writes, semitone, minor third, major third, then pushes the napkin over to me. ‘Within these triangles you can sum up everything about Western music.’ The Witts fixation with structure (and triangles) is reflected even in the design of their album covers. ‘We use only black, red and white, which are symbolic colours. The red flag, the black flag for anarchy, black and white united fight – all these things…There are three people in the group and I associate those colours with us. I’m red, Andrew [Wilson] blue, and Paul [Mahoney] is white.”

I should also note that the track ‘Love Song’ from their New Love Songs EP was the first song I ever heard that featured the word ‘c**t’ in a rhyming couplet (‘I love you/Cos I need a c**t/I love you/To use you back and front’). (As a possibly amusing aside, I was the first ever academic to get the word ‘f**kwit’ into the British Journal of Psychology in a study examining the role of cognitive bias in slot machine gambling – see ‘Further reading’ below). The same song also referred to fellatio (but Adam and the Ants had already covered the topic in the song Cleopatra on their 1980 debut LP Dirk Wears White Sox). The Passage are arguably one of the most unsung bands of the 1980s. Perhaps the best tribute to the band was from Nick Currie (aka the musician Momus) who said:

“[The Passage were] one of the greatest, yet least known of 80s groups. I bought ‘Pindrop’ after hearing a track on [the John Peel show]. The album (slightly murkier, more introverted and mysterious sounding than later releases) was like nothing else being made at the time. Totally electronic, spooky, intelligent, political, passionate as hell, like Laurie Anderson crossed with The Fall. ‘Degenerates’ and ‘Enflame’ are also great records, Brechtian politics melded to angular, caustic lyrics. The Passage were very un-English in their willingness to write about sex and politics. I think you’d have to see them as libertarians in a peculiarly Protestant mode, like Quakers or Methodist radicals or something”.

Which brings me to arguably their two greatest songs – ‘Taboos’ and ‘XoYo’ – both about sex but both very different both musically and lyrically (sexual dysfunction versus sexual liberation). Both songs are on the 2003 CD reissue of the Degenerates LP and most people that have heard of The Passage probably prefer ‘XoYo’ because they are likely to be one of the 100,000+ music lovers (like myself) that bought the Cherry Red indie classic sampler album Pillows and Prayers on which it also appeared. The opening quote by Shakespeare is actually the first lyric on ‘XoYo’ (which you can listen to here) and it fits perfectly with the lyrical content of the song (you can read all the lyrics here as they also work as prose).

The ‘Taboos’ single (which you can listen to here) was recorded at Stockport’s Strawberry Studio in August 1981. Witts was apparently unhappy with the mix (although I think it’s great) as he was quoted as saying: “I drowned the drumming with timpani and other percussion, in particular Taboos which now sounds more like an Orange Order marching band than the [Phil] Spector ‘Wall of Sound‘ I had in mind”. Lyrically, I just loved the whole song. Below are the lyrics to the whole song that I transcribed myself as (unlike ‘XoYo’), they don’t appear to be published anywhere online:

“I use this magazine that gives instructions/It tells me many things about seduction/It comes in monthly parts, there’s 16 sections/I need nine more for the complete collection

In Number 6 there’s chapters on disorders/And Number 7’s all about withdrawal/In Number 8 there’s pictures of positions/I’m stuck till I receive the ninth edition

Whoever hopes to dance with me/Must abandon all such guides and schemes/And measure up a million ways and means/Take to heart strange choreography

We have to wait until we’ve read them through/With things like this we’re better safe than sorry/I have it written here, four things to do/Each one a cornerstone of carnal knowledge

It makes you go blind/By closing your mind/Obstructing the view/Too many taboos/Too many taboos

We really should wait till we’ve read them through/You know we’re/always better safe than sorry/You see it written here a thousand rules/Certain regulations should be followed

Perhaps these studies on cassette are wisest/While they play you try the exercises/Just one of 15 minutes would be plenty/My body can’t take all five C-120s

Whoever hopes to dance with me/Must leave behind what’s being heard and seen/And stepping through a thousand routes and dreams/Take to heart new choreography

It makes you go blind/Disclosing the mind/A little taboos/Two million taboos

Let’s wait until we’ve seen the TV series/A programme titled ‘All Your Bedroom Queries’/You may will think I’m making lame excuses/I just don’t like, you know it more than I do

My only option is to write about/A verse or two of hollow lies about you/So you’d be flattered by my sharp deception/And words were made to exercise deception

Whoever wants to dance with me/Must abandon traps and trickery/Take to heart new choreography/Take by storm strange choreography

It makes you go blind/By closing the mind/Obstructing the view/Too many taboos/Too many taboos”

‘Taboos’ (words and music: Dick Witts and Andy Wilson)

Since The Passage disbanded, Witts has put his musical talents to good use. He became an academic and university lecturer in modern music and has taught at Edinburgh University, Goldsmiths University (London) and Edge Hill University (Ormskirk, Lancashire). He’s also written some great books including ones on Nico and The Velvet Underground (that you can download at his academic website). Hopefully after reading this, a few more people will delve into The Passage’s back catalogue and discover one of the great cult bands of the 1980s.

Note: I would like to thank both Dick Witts and Keith Nuttall (at http://www.thepassage.co.uk) for their help in compiling this article.

Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Griffiths, M.D. (1994). The role of cognitive bias and skill in fruit machine gambling. British Journal of Psychology, 85, 351-369.

Nice, J. (2003). The Passage\Biography. LTM Recordings. Located at: http://www.ltmrecordings.com/the_passage.html

Reynolds, S. (2006). Rip It Up and Start Again: Postpunk, 1978–1984. New York: Penguin.

Wikipedia (2015). Richard Witts. Located at: https://en.wikipedia.org/wiki/Richard_Witts

Wikipedia (2015). The Passage (band). Located at: https://en.wikipedia.org/wiki/The_Passage_(band)

Graveheart: A very brief look at coimetrophilia

“A dreaded sunny day/So let’s go where we’re happy

And I meet you at the cemetry gates/Oh, Keats and Yeats are on your side

A dreaded sunny day/So let’s go where we’re wanted

And I meet you at the cemetry gates/Keats and Yeats are on your side

But you lose /’Cause weird lover Wilde is on mine”

I’m sure some of you reading this will have immediately spotted these deliberately misspelled lyrics by Morrissey are from the song ‘Cemetry Gates’ on arguably The Smiths’ best album The Queen Is Dead. I’m a massive fan of The Smiths (almost to the point of obsession) and have a bulging collection of books, magazines, vinyl, and CDs. They would be one of my specialist subjects should I ever appear on BBC television programme Mastermind. Anyway, I’ve started today’s blog with these lyrics because in his youth, one of Morrissey’s self-confessed hobbies was to visit the cemeteries in Manchester with his lifelong friend Linder Sterling (artist and singer with the band Ludus, and sleeve designer of the single ‘Orgasm Addict’ by the Buzzcocks). 

Anyway, this rambling introduction is by way of introducing the topic of coimetromania (aka koimetromania) and coimetrophilia (aka koimetrophilia). Coimetromania (according to the English Word Information website) is defined as (i) an abnormal attraction to and desire to visit cemeteries, (ii) a compulsion to examine the various graves and other burial aspects of cemeteries, and/or (iii) in some situations in psychiatry, someone who has a morbid attraction to graves and cemeteries. The name comes from the Greek word ‘koimeterion’ which roughly translates to “sleeping-room, burial-place; grave, grave yard; final resting place”.

If you’ve read any of the biographies of The Smiths and Morrissey (by Johnny Rogan, Simon Goddard and Tony Fletcher), all of them make reference to the cemetery walks by Morrissey and Sterling, and Morrissey appears to have had a morbid fascination with gravestones and cemeteries (at least in his early 20s), so much so that he penned one of his most (in)famous songs about them. This appears to be a close cousin of the sexual paraphilia coimetrophilia that the English Word Information website defines as (i) a special fondness and interest in cemeteries or graveyards; especially, in collecting epitaphs that are written on the tombstones, and/or (ii) a fascination with seeing gravestones and sarcophagi (plural of sarcophagus). The Centre for Sexual Pleasure and Health (an organization that provides adults with a safe, space to learn medically accurate, sex positive information about sexual pleasure, health, and advocacy issues) also has a small entry on coimetrophilia:

“Love getting it on in spooky places? Think graveyards are pretty sweet? Perhaps you get turned on by things that are dead, but not actually to things are dead. Not to be confused with necrophilia, coimetrophilia is the love of cemeteries. Aside from there being a lot of history in cemeteries, some are downright beautiful. Throughout history cemeteries have been spiritual places, and that might help!”

Given that coimetrophilia doesn’t make an appearance in either Dr. Anil Aggrawal’s Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices or Dr. Brenda Love’s Encyclopedia of Unusual Sex Practices suggests that if such a sexual paraphilia exists, it is incredibly rare. It would also seem to be related to placophilia (which I briefly mentioned in a previous blog on non-researched sexual paraphilias). Placophilia is where individuals derive sexual pleasure and arousal from tombstones (which does make it into Dr. Aggrawal’s book but not Brenda Love’s encyclopedia). As I mentioned in a previous blog, after finding out what placophobia was, the musician and author Julian Cope claimed he must be a placophile on a post at his Head Heritage website (although my guess is that his love for tombstones is not sexual).

Literature on coimetrophilia (and placophilia) is almost non-existent and there had certainly been no academic or clinical research on the topic. Given that coimetrophilia is yet another word that was derived from the opposite phobia (i.e., coimetrophobia, a morbid fear of cemeteries and graveyards), it could well be that coimetrophilia is a hypothetical paraphilia rather than a real one. My online search for articles on coimetrophilia threw up only one article on the Are We There Yet?? website entitled ‘I’m a coimetrophiliac – who knew?’ However, none of this first person account was sexually based but just someone (called Linda) talking about their love and fascination of graveyards and tombstones”

“So there we have it, I’m a Coimetrophiliac and now that I know that I guess it’s easy to understand why I go to so many cemeteries and take pictures!  And here all these years I thought I was just slightly morbid or something!  Truth be told, there are some absolutely gorgeous cemeteries with wonderful tributes to loved ones who have passed on as well as some cemeteries with a lot of interesting history in them so who wouldn’t find them fascinating?”

In a previous blog on human fascination with death, I wrote about Luis Squarisi a Brazilian man who claimed he was ‘addicted to funerals’. Many newspaper stories claimed that Squarisi (who was 42-years old at the time) had attended every funeral in his hometown of Batatais for more than 20 years. The story also claimed that in order to attend every funeral, Squarisi had given up his job to “feed his addiction to funerals”. It probably won’t surprise you to learn that I don’t consider Mr. Squarisi’s activity an addiction at all (although the habitual daily ringing of the hospitals and funeral parlour combined with the giving up of his job might potentially be indicators for some types of addiction or compulsion), but from the little I have read about him, I wouldn’t be surprised if he’s now developed coimetromania.

Dr Mark Griffiths, Professor of Gambling Studies, International Gaming Research Unit, Nottingham Trent University, Nottingham, UK

Further reading

Aggrawal A. (2009). Forensic and Medico-legal Aspects of Sexual Crimes and Unusual Sexual Practices. Boca Raton: CRC Press.

Fletcher, T. (2013). A Light That Never Goes Out: The Enduring Saga of the Smiths. London: William Heinemann.

Goddard, S. (2009). Mozipedia: The Encyclopedia of Morrissey and The Smiths. London: Ebury Press.

Goddard, S. (2004). The Smiths: Songs That Saved Your Life (Revised & Expanded Edition). Reynolds & Hearn Ltd

Rogan, J. (1992). Morrissey and Marr: The Severed Alliance. London: Omnibus.