For the past 8 years the future of Anglia Square – a 1960’s-built shopping complex in Norwich’s north city – has been a contentious local concern. In 2018 Norwich City Council approved a £250 million development planning application submitted by asset management group Columbia Threadneedle, who bought the site in 2012, and property developers Weston Homes. The proposal included plans for a new shopping centre, hotel, cinema, and 20-storey apartment block. After receiving over 700 objections, which collectively led to a government inquiry, earlier this month Secretary of State Robert Jenrick officially rejected the plans, on the basis that they “did not protect and enhance the heritage assets of the city”.
In recent years the discussion of gentrification and globalisation has become almost unavoidable – and for the most part, these terms have now been resigned as popular buzzwords in pseudo-intellectual conversations. As glib as this may sound, I shall do my best to explain.
While many a piece has been written on this subject, this is in fact not my primary focus. My intention is not to deny the lived and consequential reality of western mobilisation, but rather look towards the supporters and benefactors of this growing socio-economic practice. In particular, a generation of young people who are forgoing academic careers in favour of acquired/inherited wealth and personal development. More specifically, I will focus on my experience in post-Brexit Germany.
by Hannah Rose
Director Tim Lane’s adaptation of Richard III is bone-chilling—and that’s not only down to the lack of heating in the Shoe Factory Social Club in Norwich. Shakespeare’s story of the wicked and rapacious King Richard is superbly located by Crude Apache in the disused factory space, which has been turned into a frightening vision of the future, an urban hinterland where people live in makeshift communities of cardboard boxes and behind wire fences. Exposed lights, metal girders and old sofas furbish the old factory; I could have been inside a modish bar in Hackney, or a punk squat in Berlin. The thumping techno beats made it all the more ethereal, and for a moment I was back at an illegal rave I once went to when I was twenty, except this one sold gin and tonics and cups of tea.
by Hannah Rose
Now is the winter of our discontent
Richard III reimagined by The Crude Apache Theatre Company
23rd Nov – 3 December
The Crude Apache Theatre Company will be performing a striking adaptation of Shakespeare’s bloodthirsty Richard III at the Shoe Factory Social Club in Norwich. A post-industrial dystopian world awaits audiences, as the Company prepares to throw them into this sinister tale of the power-mad and murderous.
by Liam Hawkes
Religion gets a pretty bad rep in the media, and some of the time it is justified. The following reflections are not intended to directly deal with the oppressive histories (and some present-days) of particular religious doctrines. Instead I want to reflect on the structure and nature of faith and spirituality, to investigate the effect it can have on our everyday lives. These reflections are in part inspired by my experiences of the faith of others, looking from the outside. This semi-voyeuristic experience of faith and spirituality led me to question the structure and direction of my own beliefs and how they could be grounded in a kind of blind faith.
I do not want to claim that religion is just a passive component of a believers’ personality, because a lot of the time it very much defines and shapes their understanding of themselves, and their world. No matter what history faith has had, or the extremes fundamentalists go to, or the religious violence which has permeated human history, there is something fundamentally fascinating, and ultimately useful, about faith and spirituality. I think that a knowledge of the comparative structures of religions and experiences of spirituality can enrich our lives, and we should not ridicule or dismiss those with strong faith in their religion.