If, as Nietzsche assures us, wit is the epitaph of an emotion, what then is the crisp if not the apotheosis of hunger? The crisp promises so much – yet delivers nothing at all. Vladimir Putin disdains the alcohol that transmogrifies his countrymen and women into slobbering, soulful wretches but I’d wager he forgoes crisps as well. When I consider the amount of time I’ve wasted eating crisps – let alone the money I’ve spent on these fried and friable folderols – it occurs to me that, sans crunch, I might easily have gained control of the Russian Federation and turned it into my own personal fiefdom.

With almost any snack food, no matter how grimly artificial, there is still meaningful discrimination to be made. You can look back to a better sausage roll – conceivably even a finer cheese football or Twiglet – but when it comes to the crisp, “Où sont les neiges d’antan?” is not a question worth posing. The paradox is this: each and every crisp leaves bag or bowl with a sort of nimbus of individuality surrounding it. “I,” it rustles to you, “am the one and only crisp, the crisp you’ve waited for all your life. Only I can satisfy you and I can do it because of my unique characteristics: I am the most flavoursome! I am the very epitome of crispiness itself!” And despite having been taken in a hundred thousand times or more by such salty nothings, we still bite down expecting things to be different, only for our true love, within a couple of spasms, to become subsumed to the goo constituting its predecessors.

Yes, yes, I know. You protest that you remember the bags of Smith’s or Golden Wonder that, as a child, you were handed through the back door of the pub with great affection. But that’s just it: note the plural. These werebags that you enjoyed, probably bags and bags and bags; for, even more than chewing gum, the crisp is the food that brings us closest to the ruminants and you wouldn’t expect a cow to discourse too meaningfully on the greatest mouthful of grass she ever chewed. I, too, enjoyed those bags of crisps but I recognise now that these were only the flimsy gateways I shouldered my way through into a lifetime of addiction.

Yes, addiction. I don’t use the word lightly in its traditional sense – we’re not addicted to crisps in the way a minor cleric in the Church of England might be addicted to reading the novels of Anthony Trollope. I’m talking about full-blown, vein-clogging, pavement-scouring, down-and-outing pathological addiction – the kind usually associated with crack cocaine or the novels of George R R Martin. The only reason we don’t acknowledge our addiction to crisps to be such is that we have ordered things so our supply can never be interrupted and warped our social conventions so their use (note I don’t say “consumption”) is almost always acceptable. Even in circumstances where to munch would be completely beyond the pale – for example, listening to András Schiff play the Goldberg Variations at Wigmore Hall – you’re still allowed (nay, encouraged) to rush out in the interval and crunch up a storm.

And bite down on this: crisps are incredibly unhealthy. Full of salt and sugar and seemingly designed to inflict dental caries, since the spatula-like forms they assume during their pitifully short half-lives thrust all that salt and sugar up between root and gum. Don’t take my word for it. Ask any cardiologist or dentist: crisps are the enemy. But if everything I’ve said so far isn’t enough to convince you, then here’s the clencher: the artisan crisp. Just as evil drug barons employ chemists to synthesise new and more addictive narcotics to enslave our vulnerable youth, so small potato growers in Shropshire band together, sousing crisps in cider vinegar and sprinkling them with rosemary in order to do the same to our feckless bourgeoisie.

Is there anything – and I mean anything – more useless and destructive than an artisan crisp? At least your common-or-garden crisp is, no matter how pernicious, an established feature in our culinary landscape. But the artisan variety? Cardamom and fenugreek, garlic and chilli, black pepper and sea salt: these are just some of thegrotesque additives these “artisans” coat their death discs with! It almost makes me yearn for the landlocked prawn cocktail flavourings of yore.

Then there are crinkle-cut and skin-on crisps, thick-cut and Kettle – all of which exhibit the same homicidal inclinations, stabbing at cheek and tongue with their tooth-tooled daggers. Last summer, my son and I walked almost the length of England and nearly every pub we came to was serving up some new take on this beastliness. After about a week of it, his poor little mouth almost cut to ribbons by these “snacks”, he was begging me for relief. “No more artisan crisps, Dad,” he moaned. “Please.”

But, poor child, he was ignorant of the psychological horror of crisp addiction, of how it takes only a few minutes for the memory of both crisp hit and devilish crisp comedown to be washed away by God-given saliva. Come the next pub, he would be clamouring for more of the wretched things. I identify: I mean, I am writing an entire column on the subject but once I’ve finished I’m heading straight to the corner shop. I’m feeling a little peckish and there’s a bag of crisps there with my name written on it.

I was hungover and jittery in St Louis, and there was a blizzard raging across the Midwest. As I looked at the departures board in the airport it riffled into DELAYED, DELAYED, DELAYED . . . the only exception being the New York flight: my own. Cursing this glitch that was sending me to my doom, I tramped down the companionway, reflecting ruefully on how my last moments on earth were to be spent noting, yet again, the bizarre habit air transport infrastructure designers have of fitting odd vertical surfaces with carpet.

On board the plane, things got worse: it was virtually empty, confirming my worst suspicion – to fly in this maelstrom was suicide and the other passengers had all checked in to the airport Sofitel to watch reruns of Friends. I have heard it said often enough that you should be worried on a plane only when the flight crew start to look anxious – but I couldn’t even see any stewards to assess, and we were still on the tarmac.

I plonked myself down beside the only other passenger. It’s a tactic I had used in the past to ameliorate my fear: because I’m at least demi-English, not keeping a moderately rigid upper lip can strike me as a greater solecism than dying quite pointlessly. “Nervous?” my neighbour enquired. He was youngish, casually dressed, and the picture of sang-froid. I explained that I felt I’d every right to be, given this was the only flight taking off into the kind of weather that did for Captain Oates. “You shouldn’t be,” he said. “These planes are flown on a wire – that’s the expression we use – and it’s effectively impossible for weather to bring them down.” Realising that my companion had a professional interest in such things, I began pumping him. It transpired he was a cockpit fascia designer heading home from the Boeing plant in Seattle.

Over the next hour or so he patiently explained to me a great deal about how commercial airliners are designed and built. I remember that at one point – in response to my pathetic whine, “But they’re so heavy. How can they stay in the air?” – he said: “On the contrary, given the laws of physics it’s impossible for them not to stay in the air – and you believe in the laws of physics, don’t you?”

Whether I believed in the laws of physics, I believed in him, and had been pretty much oblivious to the humping, bumping and shuddering as we surfed the jet stream. As we made our approach in to Newark, I thanked my airborne life coach and firmly resolved never to succumb to such irrational idiocy ever again.

That was almost 20 years ago, and by and large I’ve managed it; from time to time I’ll have a little babbling relapse, but mostly I behave myself, sitting there motionless in deep-vein-thrombosis-inducing thought as the big titanium tube thunders through the sky. In the days when I was seriously scared of flying, I’d look around at my fellow passengers and marvel at their detachment. How could they go on reading Jeffrey Archer or scanning spreadsheets while we were hurtling towards our destruction? But after the St Louis blues I began to understand: flying itself may require no magic, but fearless flying relies on a collective delusion of occult proportions. For to sit calmly with only a bit of carpet and some tinplate underlay between you and the void, you must not only be a believer in the laws of physics, but a believer in progress, a believer in growth, a believer in connectivity, a believer in tourism, a believer – in the final analysis – in the whole crazy carnival of so-called globalisation.

That is my fundamental problem. Not having a proper job of my own, I labour under a different delusion – that I’m free; and when I find myself strapped into a chair and being sold plastic sandwiches at €7 a pop, the delusion is punctured and I start brooding on the utter weirdness of my predicament. After all, mass jet travel is only a very recent phenomenon and people have been plummeting out of the sky since Icarus Airlines operated the low-cost route from Minos.

Only contact with people whose work consists of flying can act as a prophylactic against this inability of mine to suspend disbelief in the raw mechanics of late capitalism. The only flights on which I’ve ever felt at complete ease are the ones where I’ve been in the cockpit with the pilot; and since the 9/11 attacks that’s difficult to organise on commercial flights.

A fortnight ago when the Malaysian Airlines flight went missing over the South China Sea all my feelings about the madness of international air travellers came screaming back to me. Consider this: had the plane crashed in a comprehensible way – due to mechanical or human error, or even terrorism – people might have been upset for a few seconds or hours, but soon enough they’d have got on with it (whatever “it” is). However, the mystery of the plane’s disappearance sent a shiver through the collective psyche, because, I’d argue, it darkly shaded the enigma of all our lives: why, in the final analysis, do we get out of bed in the morning at all, let alone get on a plane?

Harvey Woolfe, a regular consumer of Real Meals, writes to suggest that I tackle the vexed question of cinema food. He observes that whereas there are tintinnabulating warnings in advance of every screening that patrons should put their mobile phones on silent, there is nothing done about the clash of their jaws, the gargling of their gullets, or – my favourite, this – that peculiarly gravelly noise the last few centilitres of a fizzy beverage makes as it is sucked up a straw from a waxed paper cup. Indeed, the policy of film-house management is positively to encourage comestibles (the noisier the better) by flogging them in the foyer. Harvey speculates that it’s all about profit, Statesmanlike socialist that he presumably is, but the horror show that is screen snacking is actually rather zeitgeisty. I heard a DJ on the radio the other day saying that he’s set up a pressure group to campaign for better viewing behaviour, following an incident in which his subtitled enjoyment was compromised by other patrons munching and chewing the fat on their dog-and-bones.

Well, good luck to them all but I’m afraid I can’t lend my shoulder to this particular wheel of processed cheese. Don’t get me wrong, I’m as incensed by inconsiderate eating as the next intolerant middle-aged cinemagoer; in fact, probably a great deal more so. I’ve been known to offer to meet these swine in the lobby and serve them a knuckle sandwich if they don’t desist, but on balance I accept it as part of the rough and tumble of popular entertainment. The thing is that films and food are a gestalt that’s been fully formed since the Keystone Kops were slinging custard pies; to go to the cinema and not shell out £3.50 for a bag of chocolate-coated peanuts that you could – with even infinitesimal foresight – have got around the corner at a fraction of the price would be a paradoxically impoverishing experience.

The same goes for those evilly glowing hot dogs that birl on their metal rollers; and for great, glistening heaps of buttery popcorn; and not to top off such a rotten repast with a demijohn of carbonated corn syrup would be a solecism on a par with loudly demanding ketchup at a state banquet. Besides, the artier cinemas usually offer quieter food – flapjacks, ham croissants, chai lattes – and the artier films attract thinner spectators. You’re unlikely to find yourself at a late-night screening of, say, Ingmar Bergman’s Seventh Seal with someone behind you lustily squelching wine gums. True, there is the occasional nightmarish crossover situation when what should be a famished cinematic road gets hopelessly jammed. My own enjoyment (if that is the appropriate term) of 12 Years a Slave was rather undercut by being surrounded by wage slaves who happily troughed their way through every excoriation.

Still, it made me see the film in a different light – by the end I was interrogating Chiwetel Ejiofor with my eyes, and thinking: “Hmm, you’re looking a little porky for a man in bondage . . .”

Ignoble thoughts, certainly, but it makes me suspect that instead of a blanket ban on cinema eating, we require appropriate dishes. After all, what was it that the Italian futurist Marinetti demanded for his fascist banquet: raw meat torn by trumpet blasts. So, for 12 Years, punters should be offered hominy grits, rice and beans; for Shame, Steve McQueen’s superb anatomising of sex addiction, they should be given flavoured condoms to lick, Viagra to snack on and pubic hairs to thread between their teeth; and for his debut feature as a director, Hunger, there should indeed be not so much as a melt-melded bag of Revels on sale.

All of which reminds me of a photograph I was emailed a few years ago that showed the seat occupied by a Very Big Movie Producer during a screening of an epic tale of starving polar explorers. This producer is both fiscally big and morbidly obese, and he had munched his way through the film in the most egregious fashion. There, forming a sort of blast pattern on the carpet, was the evidence of his insane appetite: half-chewed candy bars and hot dogs had been cast aside, litres of soda spurted skyward, and the finger-fumbled popcorn lay as thick and white as pack ice.

This is the dietary nightmare that underpins the whipped cream of the dream factory, and it is – as the mogul would no doubt concur – non-negotiable: snacking belongs to passive forms of entertainment as Pearl does to Dean.

I went to the theatre this week to see Francesca Annis in Peter Gill’s new play, Versailles. It’s an oxymoronically modern period piece, set in a late-Edwardian country house during the Paris peace conference of 1919, that gratifies playgoers with the unearned but amusing right of hindsight. At one point a character says of the lower middle class: “They have a capacity for single-mindedness that could lead them anywhere,” at which everyone laughed knowingly. In the interval I chatted amiably with Melvyn Bragg, another reader of this column. We both had ice creams – mine was Belgian chocolate, his stem ginger flavour. Both cost a reassuring £4.50.

I say to Harvey Woolfe, what’s good enough for His Lordship is good enough for everyone; surely that’s what men died for at Ypres and Passchendaele?

On the cover of the Daily Mail the other day, there was an aerial photograph of the Thameside town of Shepperton, its achingly dull semis and prosaic garage forecourts submerged in the muddy brown effluvium. The editor of the New Statesman emailed me: “Your pal Jim wouldn’t have been surprised.” This reference to the late JG Ballard, for many years Shepperton’s most notorious resident, got me thinking about the strange conceptual flotsam that the current deluges are dumping on the floodplain of our collective psyche.

Ballard’s fiction brought into sharp relief many of the jagged realities submerged beneath our comforting sense of homeliness. His world was at once relentlessly anthropic – a sodium-lit landscape of motorway fly­overs and concretised modernism – and subject to largely inexplicable environmental disasters. In his novels and stories, he drowned the world, parched it, crystallised it and blew it to pieces with a wind from nowhere. Neither the riverside residents of Wraysbury nor the seafront ones of Aberystwyth would find his oeuvre remotely escapist at the moment.

Ballard said of these odd juxtapositions between the banal and the extreme that they, in part, reflected the impact of the Japanese occupation of Shanghai, which he had witnessed as a child. Growing up in the comfortable European concession, the son of a wealthy manufacturer, Ballard learned from the war that, “Reality as we mostly perceive it is a social construct”; the skull always lies beneath the skin, whether it’s the human capacity for evil or the weather’s for wanton destruction. You would have to have a very stony heart not to sympathise with the victims of the current flooding: encouraged by successive governments and by uncritical neoliberalism to place their faith and their savings in bricks and mortar, they now have to face the truth that a property bubble won’t keep them afloat.

Ballard found in the landscape around Shepperton strange echoes of the Shanghai of his childhood. In place of the flooded paddy fields, there were the vast reservoirs that rear up out of Staines Moor to the west of Heathrow Airport. If you walk from Shepperton to Heathrow – which I have done, partly in homage to Ballard – you pick your way between the grassy flanks of these leviathans, oddly conscious that like a unitary tribe of Israel you are in a man-made defile created in an artificial sea held in suspension above your head. Then, when your flight takes off, you see these acres of drinking-water-in-waiting glistening beneath you, with the Thames worming alongside, a natural flourish signed beneath the marks of man.

Our geography, for all that we valorise “areas of outstanding natural beauty”, is overwhelmingly a human construct: we understand places in terms of the economic imperatives associated with them. We drive to work, or to buy stuff, or to paid-for leisure activities – even our relationships are mediated by mileage costs and time constraints. And Britain, being the first industrialised nation and a smallish land mass to boot, bears the impress of the human foot more heavily than almost anywhere else. Even in the middle of Rannoch Moor in the Scottish Highlands, you are surrounded by a wilderness that is the product of Iron Age clearance.

The British unconscious registers this, while our daily go-round is tightly circumscribed by concrete and clay brick; so is it any wonder that when Bide-a-Wee gets resolutely pissed on, its inhabitants look to Cameron, that anagrammatic Cnut, to stem the tide? The practice of psychogeography owes its origins to the French surrealists and after them it was crystallised by the situationists; both these quasi-Marxist groupuscules looked to the dérive – or aimless drift – through the city as a means of freeing the individual from the physical constraints imposed on her by the nexus of late capitalism. I should imagine the last thing the washed-out householders of Surrey, Berkshire, Somerset, Worcestershire, Gloucestershire et al want to do is drift anywhere but that shouldn’t stop the rest of us from going against the prevailing current. To undertake psychogeography is to experience place in a transcendent and unbounded way – to feel the reality of things peeling from the social construction of location, location, location.

In the months to come, I will be writing columns that recount my psychogeographic practice – which I took up in my forties when I began to find this anthropic home of ours almost suffocating in its claustrophobia. Put another way, I could no longer bear to look at the three plaster ducks flying on the wall – I wanted to experience animated ones, paddling in a real brook. But this is not about nature worship – it is about resiling from the dominant consumerist culture that makes a place just a fungible commodity to be traded in the global market: you’ve done Prague, why not have a bit of Bratislava?

No doubt in a few weeks Shepperton will be high and dry once more but perhaps its residents’ biblical experience will lead them to seek out the sort of gnosis the one-time inhabitant of 36 Old Charlton Road excelled in producing. The art of living to the full consists not in securing a place for your home in this ever-inconstant and turbulent world, but in being at home in it even when the apocalyptic horsemen are stabled next door.

If motorway service centres with their sweaty agglomerations of Burger King, KFC and Costa are the brothels of fast food, then garages are its knocking shops: the places where stressed-out people commit unspeakable and degrading acts with Peperami. No one in their right mind would ever visit a garage for the love of gastronomy, yet everybody who’s passing through seizes the opportunity to put something in their mouth. Why, when the combination of foods that are necessarily high in salt and preservatives with the tension of driving almost always results in flatulence, heartburn, or – a meal deal – both?

My theory is that garage food feeds that portion of our psyche that, through long association, has begun to mutate into a car’s on-board computer. Every habitual driver knows the strange melding that occurs between them and their wheels: feet rubberise, eyes acquire two semicircles of clarity and girth expands to fit the carriageway available. After hours in this altered state, when the fuel gauge indicates that you’re hungry, you pull on to the forecourt and ram the nozzle in, only to discover that nothing is glugging into your stomach.

The human-car chimera next enters the kiosk. Once upon a time, this was just that – a small booth in which a man in an oil-stained boiler suit counted out half-crowns while sucking Spangles – but now this has prolapsed into a supermarket-sized zone of commerce, offering everything from foldaway barbecues and lottery tickets to hormone supplements for pre-op transsexuals … and stupid amounts of food.

There’s a garage at the Woodstock Road roundabout on the outskirts of Oxford where I regularly stop. On heading in to swipe the plastic, I am freaked anew every time by finding myself inside a fully functioning M&S Simply Food outlet, complete with north-Oxford yummy mummies wandering around putting duck à l’orange in their baskets while little Tansy kicks off in her Maclaren buggy. The gathering pace with which supermarkets have gone into coalition with petrol stations suggests that complete mutation is not far off and that soon consumers will fill buckets with a mixture of Strongbow and V-Power unleaded, add Cadbury Mini Eggs and a tube of Zovirax, then knock the whole cocktail back. There’s still a Wild Bean Café tucked into the far corner of this giant garage but once you’ve ploughed your way along furrows full of porcini and cod in miso sauce, will you feel like putting a flaccid, microwaved sausage roll between your lips?

Yes, of course you will! You’ll also drink the piss-poor crappuccino and buy lots and lots and lots of crisps. After all, there are the kids to consider (even if you’ve never had any or they’re grown-up) and everyone likes different flavours, so you’d better get at least three bags of Walkers and one of those big, white ones of Kettle Chips seasoned with sea salt, because they’re sort of healthy, aren’t they? And they suggest to you – subliminally, at least – that modern Britain is a sophisticated sort of place where, for a modest outlay, you can stab your gums until they bleed with spears of deep-fried potato and at the same time rub salt in those wounds. Oh, and then there are Jelly Babies and Bisodol and two folding chairs for a tenner and a bottle of vintage Taittinger, which you buy simply because it’s so bizarre to see such a thing – and, what with the petrol, the cash register doesn’t stop sticking its paper tongue out at you for quite a long time.

I was in the local garage at lunchtime today and a man in pale jeans and trainers was holding a “light” chicken teriyaki sandwich and a package of two “individual” Melton Mowbray pork pies while he filled out his form on one of those National Lottery stands that looks like a giant, upended, blue turd. I considered the croissants and pastries that had been “baked in-store throughout the day” and meditated on the “savoury eggs”, neither of which seemed any more appetising than Go-Cat, which was also available in bulk. I’m not trying to pretend I’m some sort of hardened ascetic, I can assure you. I’d have been sucking on that ageing breakfast muffin full of warm bacteria like it was my mammy’s teat if it weren’t for one limiting constraint: I’d walked to the garage, rather than driven there. Try doing this and I guarantee you won’t buy any garage food at all – except for crisps.

I hope some of you, after you finish reading this column, will go straight to urbaneat.co.uk, where you can find out all about such “real food” as the “hand-crafted” red Thai chicken wrap I saw advertised in my local Costa clone yesterday. (Costa clones are coffee shops so lacking in self-esteem that they’re “proud to serve Costa coffee”.) This particular wrap was pictured apparently lying in the roadway of Benefits Street – or at any rate, somewhere gritty and urban – with a disproportionately small sign by it that had been amended to read “a tasty DIVERSION”. The wrap got me to wondering: is it only me who’s noticed the way that wraps have stealthily and relentlessly infiltrated our fast-food culture? I asked my wife when she was first aware of wraps and she said, “Oh, the early 1990s, I suppose – I mean, they came in with Pret a Manger, didn’t they?”

I found her answer admirable, twining together as it did two equally hazy recent timelines into one uchronic vision of happy Labour party activists wolfing down wraps while they waved Union Jacks and watched Tony and Cherie skip up the steps of No 10. I don’t buy it: there may have been a few wraps around in the mid-Nineties but this was only a small and unleavened beachhead: the main invasion force came later.

It’s much the same sort of phenomenon as rap. There was some rap music and related phenomena (hip-hopping, crack-smoking, ho-bashing, bling-flashing) around as early as the beginning of the 1980s but it wasn’t until this millennium that rap was completely wefted through the wider cultural warp.

The more I thought about this, the more it seemed to me that the coincidence between wraps and rap was nothing of the sort; both are, after all, syncretic phenomena. In rap’s case, this is a fusion of African-American soul and funk with the turntable-created percussive breaks and other sound effects pioneered by Jamaican dub musicians such as Lee “Scratch” Perry. The wrap, on the other hand, comes from the Mexican burrito, by way of other flatbread snacks long present in the Turkish, Kurdish and Iranian cuisines, to name but three.

And while rap music is made by black working-class men and largely listened to by white middle-class boys, wraps are mostly made by economic migrants on zero-hours contracts and eaten by middle-class office workers on the hoof. You can see what I’m driving at here: it was only a matter of time before the red Thai chicken wrap came into being; even if no one had ever made one, such is its culturally overdetermined character that it would have had to self-assemble. That it should also be “halal approved” goes without saying – but should instead be shouted, like the muezzin’s call, from the rooftops of mud-brick houses.

The wrap is still more fundamental to western Judaeo-Christian and Islamic culture than we perhaps care to acknowledge: beside its great antiquity, the sandwich is a mere parvenu, the hamburger a mayfly that’s soon to … die. In Exodus, the Lord pelts the Israelites first with quail (yum!) and then with flatbread (or “manna”, as they perversely name it). It’s not recorded whether any Bronze Age Heston Blumenthal had the smart idea of boning the quail and wrapping it in the manna together with a few herby sprigs but how else can we explain the sacerdotal role that manna henceforth had? No one’s going to place a few manky bits of bread in the Ark of the Covenant alongside the Mosaic tablets – but a quail wrap makes perfect sense.

This also explains why the latter-day wraps have had such an easy time converting our dyspeptically secular society: they slot right into the atavistic hunger that torments us when, like the Israelites, we find ourselves wandering for 40 minutes in some desert part of town devoid of fast-food outlets. We see, perhaps, the oasis of a petrol station and, stumbling in, heave a sigh of relief, for the Lord in his infinite wisdom has seen fit to stock the shelves with wraps – wraps such as the chicken Caesar, another of Urban Eat’s “real foods”; hand-crafted with xanthan gum, sorbic acid, diphosphates, acidity regulator, modified maize starch, sodium carbonates, malic acid, mono and diglycerides of fatty acids and – in case your appetite isn’t fully whetted – that ingredient beloved of the people of the book, locust bean gum. Thanks be to God.

It must have been in the late spring of 1982. I went down to London from Oxford, where I was at university, to buy a bag of marijuana from a friend of a friend who had a room in a squat immediately behind Brixton police station. “It’s a great gaff to deal out of,” the bespectacled little fellow said. “I mean, this is the last place they’d come looking – right by their back door.” Maybe he was right; after all, it was only a year since Brixton had been up in flames, the railway bridge was still black with soot and the premises to either side of the squat were boarded up. It seemed reasonable to think that the police might have had more serious things on their mind.

We took our bag – it was a big green dustbin one and contained about half a pound of weed – and sauntered off into the city. Even with this plastic-wrapped potential jail sentence dangling from my hand, I didn’t feel particularly paranoid – but then some things don’t change and, statistically speaking, we were the wrong colour to get stopped and searched by the Met.

My friend, who is now a thoroughly respectable provincial solicitor, suggested that we go up to Clapham Common and have a snooze with our grass on the grass, which we did. We then sauntered back down Clapham High Street, took the Tube to Victoria and got the coach back up to Oxford. The reason I vividly recall that day has nothing to do with the marijuana at all – obviously – and everything to do with Clapham High Street, because I remember thinking, as we trolled down it in the late afternoon sunlight, what a benighted and miserable stretch of road it was. It had none of the vigour and buzz of Brixton Road and on the way from the common to Clapham North Tube – where the commercial zone ends and the residential one begins – there can’t have been more than one or two restaurants and cafés and perhaps a boozer or two. As in Brixton, quite a few premises were boarded up, or their windows were fly-posted, and overall there was such an atmosphere of psychic despair that the rubbish drifting across the roadway reminded me of tumbleweed blowing through a western ghost town.

Fast-forward 32 years and here I am on Clapham High Street again. It’s not terribly surprising – I live down the road in Stockwell – and at least once a week I find myself metonymically riding the 88 bus and having all sorts of rather conventional opinions. On this occasion, it was the night bus, because we’d been to a late screening at the Picturehouse, and the opinion was . . . well, it wasn’t so much an opinion as an experience of profound shock: who the hell were all these people?! And what the devil were they doing – many of them half-naked – on Clapham High Street at 12.30am on a Sunday morning in January?!

I’m not so blinkered that I haven’t noticed the rising commercial tempo of Clapham – where there used to be a brace of hostelries, there are now scores of them. Indeed, along the stretch where once I toted my bag, it’s pretty much a continuous strip of tapas bars, pizza parlours, Belgian mussel shacks and Brazilian steakhouses; there are assorted themed bars and several clubs, including Infernos, which – rather suitably – suffered a fire a few years ago. I knew all that but what I couldn’t quite credit was that come Saturday night all these joints really would be jumping – but they were and there was no room on the pavements, either, so that the crowds spilled out into the road.

London barely went into recession after the 2007-2008 crash; last year, house prices in the capital rose by an average of £50,000, so that people who own property are, once again, earning more off it than they are from their employment. The visible evidence of this bunce is the crowds whooping it up in Clapham – Clapham!

While they swill their property bubbles and dance the night away, there are many other Londoners living in a permanent hangover. I’m not in the business of inciting revolution but a society that can become so crazed and decadent that it seriously considers Clapham a fit destination for a wild night out is clearly in need of a savage reality check. What next, the Balham carnival? Mardi Gras in Mitcham? As I sat on the top deck of the bus, it occurred to me that I’d become a one-man constabulary – after all, while I knew there was criminality like this going on, it had never occurred to me to look for it by my own back door.