Psychedelic Psounds

Yesterday's blog entry on late guitarist Jerry Cole prompted me to revisit the issue of the popularization of psychedelic music. I say psychedelic music because to be perfectly accurate I think the word "psychedelia" names a larger movement than simply a musical one, that is, "psychedelia" would refer to trends not only in music but in the popular arts (such as poster-making), live concert performance (synaethesia), and so on. Since posting yesterday's blog, my thoughts have been preoccupied not only with how we have gone about defining psychedelic music but with how and in what way it came to be recognized as a distinctive kind of (serious) music in the first place. I've come to the conclusion that our own desires have much to do in forming the musical form we have come to call "psychedelic."

I raise these questions because in yesterday's blog I mentioned that Jerry Cole's MySpace page indicates that the musician was "an architect of psychedelia," citing his "proto-psych albums" The Inner Sounds of the Id and The Animated Egg as indications of his contributions to the popularization of this form of music. But the more I have thought about it, the less satisfied I am with this claim, not because I wish to diminish his contributions to popular music, but because to my knowledge these albums were not recognized as seminal contributions at the time of their release. The problem is that we tend to piece together a history comprised of figures and works which largely reflect our own desires--and little else. Numerous websites exist extolling the virtues of rock albums--perhaps unfairly--that have been neglected in popular musical history, but we should remind ourselves that when we write our own history as a "corrective," we do not resurrect a "pure" past, but a past composed of imperfect memories, both on an individual level and on a collective level. Rewriting history to fit our own desires does not, alas, correct what is already an imperfectly written history.

Surely there must be something more distinctive and more singular about what we call "psychedelic music" than the kinds of sounds resulting from "non-linear amplification," meaning that the sounds that come out of the speaker are not the sounds that go in. I'd suggested that Jerry Cole represented an important link between the West Coast surf/hot rod "reverb" guitar and the distorted (“fuzz”) guitar characteristic of early psychedelic music, but surely, I thought, there must be more to it than the role of the guitar. Obviously, developments in non-linear amplification contributed to the development of psychedelic music--the Leslie speaker and the ring modulator being examples of such technology--but there has to be more to its invention in the 1960s than the role of technology. Personally, I often find it hard to distinguish between what some enthusiasts name "garage band" music and what some name "psychedelic"; if "garage" and "psychedelic" both refer to a sort of recording engineered in a particular fashion, containing lots of guitar feedback, fuzz tones, and reverb, then we're inexorably entangled in a daunting language game in which our words are, literally, meaningless.

It also occurred to me that psychedelic music itself was not immediately accepted (as in, "became popular overnight"); the audience for it had to be developed. Despite the great reverence we have for the music now--and the high prices some of these "historic" albums now fetch on eBay and elsewhere--early instances of so-called psychedelic music failed, largely explaining why so much early psychedelic music can only be found on obscure 45s, issued by independent labels, and budget LPs issued by Crown, Custom, and Alshire, to name a few such labels. In the 1960s, just as now, the major labels were only interested in the sort of product that adhered to the wall--the economics driving this procedure being to throw a lot of stuff at the wall and see what sticks, then package and sell the kind that sticks--and, frankly, very few early albums putatively containing psychedelic music sold very well at all. Why else are they now so hard to find and why else were they issued on minor or budget labels?

According to wikipedia.org (by no means definitive), the first use of the word "psychedelic" in popular music was on the Holy Modal Rounders' single "Hesitation Blues" (1964), hardly a best seller. The harsh fact is, if it weren't for the soundtrack to Easy Rider (1969), the music of the Holy Modal Rounders would never have been known beyond a small coterie of enthusiasts and musicologists and students of the arcane. Of course, simply because the word "psychedelic" is used in a piece of music doesn't make the music itself "psychedelic," which is certainly the case with this song. I strongly suspect that Stampfel and Weber encountered the word as a result of the publication, earlier that year, of Timothy Leary's, Ralph Metzner's, and Richard Alpert's book, The Psychedelic Experience (New Hyde Park: University Press, 1964); whether they took its insights seriously is beside the point. A couple of years later, in 1966, excerpts from Leary et al.'s The Psychedelic Experience were issued on LP as a spoken word album by Folkways/Broadside Records (album cover pictured), which I suspect was the first use of the word "psychedelic" on an LP record. Although it is of trivial significance, the first use of the word "psychedelic" on a rock/pop record was probably on the Deep's Psychedelic Moods, apparently issued in October 1966 (according the CD re-issue's liner notes) on Cameo-Parkway, just a week or two before the Blues Magoos' Psychedelic Lollipop (Mercury), and about a month before the 13th Floor Elevators' The Psychedelic Sounds of the 13th Floor Elevators (International Artists). Mercury is perhaps the only "major" label represented here.

Gregory L. Ulmer has observed that any form of unconventional or radically new knowledge is at first perceived to be a bad joke--Freud's theory of psychoanalysis, for instance, and Darwin's theory of human beings evolving from monkeys were, in fact, both considered bad jokes. It is clear that popular music's initial appropriation of Leary et al.'s drug-enabled psychedelic experience--somewhat derisively referred to as "mind-expanding"--took the idea of a "psychedelic experience" as a joke: the deliberate mis-pronunciation of the word psychedelic as "psycho-delic" in "Hesitation Blues," for instance, or as evidenced by the titling of the Blues Magoos album as "Psychedelic Lollipop." Even referring to music as psychedelic (as in "psychedelic sounds") is a joke. Likewise, the records didn't sell well because they, too, were perceived as jokes. Indeed, the idea of the joke permeates early albums claiming to be psychedelic, for instance, Friar Tuck and His Psychedelic Guitar (1967), The Animated Egg (1967), Hal Blaine's Psychedelic Percussion (1967), and so on.

It is clear that there are widespread misperceptions about what is often called "psychedelic music": how it was initially perceived, both by its audience and its practitioners, and about its subsequent influence. I find it strange that the psychedelic era is now popularly associated with San Francisco, even though the Deep's Psychedelic Moods was recorded in Philadelphia (and its brainchild, Rusty Evans--a pseudonym for artist Marcus Uzilevsky--was from New York), the Blues Magoos were from the Bronx, and the 13th Floor Elevators were from Texas. Moreover, I wonder if a majority of the members of the so-called "counterculture" ever perceived Timothy Leary as anything but a joke. I'm reasonably certain that "psychedelic," as a term used to described a certain type of rock music, had no credibility in 1967; in fact, at the time it was probably only used pejoratively. The word probably did not have any positive connotations in 1968 or 1969, either. Was it ever used positively at the time? Certainly not until it began to be used as a term through which individuals expressed their own desires, and began to identify themselves with the music and the culture surrounding it. In previous entries I've argued that what is called "Bubblegum" music emerged out of psychedelic music, and I think this is correct, but one has to remember that "Bubblegum" was not a term invented by those who liked and listened to the music, but those who disliked, and perhaps even despised it.

Space-Age Surf Guitar And Hot Rod Inner Id Music

Jerry Cole (born Jerry Coletta in 1939), the so-called “King of the Hot Rod Guitar” and allegedly one of most frequently recorded session guitarists in American popular music, died on Wednesday, June 4 at his home in Corona, California, at age 68. In the Sixties Cole was a highly sought-after session player, lending his talents to records by the Byrds (“Mr. Tambourine Man”), Nancy Sinatra (“Boots”), the Beach Boys (Pet Sounds; one of the Leslie'd guitars on the instrumental "Pet Sounds" track was Cole's) and Paul Revere & the Raiders (“Kicks”) among others. With his own group, the Spacemen, Cole released four albums of “space-age surf music” beginning with Outer Limits (1963). More often, though, Jerry Cole was an anonymous member of a faux band, playing on numerous hot rod, drag strip, surf, go-go, rockabilly, and psychedelic albums for Capitol and Liberty but more often for budget labels such as Crown, Cornet, Custom, and Alshire. I did a rather quick web search and apparently all of the following one-offs were either Jerry Cole using a pseudonym or Jerry Cole as a member of the band. Many of these records are instrumental albums, dating 1960-67.

The Scramblers, Cycle Psychos
Billy Boyd, Twangy Guitars
The Blasters, Sounds of the Drag
Eddy Wayne, The Ping Pong Sound of Guitars in Percussion
The Winners, Checkered Flag
The Hot Rodders, Big Hot Rod
The Deuce Coupes, The Shutdowns
Mike Adams and the Red Jackets, Surfers Beat
The Id, The Inner Sounds of the Id (RCA)
The Animated Egg
The Mustang, Organ Freakout! (apparently Jerry Cole and the Id backing keyboardist Paul Griffin aka “The Mustang”)

Cole’s Myspace page avers that he “was an architect of psychedelia with his proto-psych albums The Id and The Animated Egg." If so, he represents an important link between the West Coast surf/hot rod "reverb" guitar and the distorted (“fuzz”) guitar so characteristic of early psychedelia. According to the Acid Archives at lysergia.com, Jerry Cole indicated that "the original tracks [used on The Animated Egg] were laid down during sessions for the Id Inner Sounds LP on RCA in 1966, then later sold to Alshire." Collectors and musicologists have identified these tracks, and others from the same sessions, as appearing on several LPs credited to different artists: Young Sound '68; 101 Strings, Astro-Sounds From Beyond the Year 2000; Bebe Bardon & 101 Strings, The Sounds of Love; The Haircuts and The Impossibles, Call it Soul; Black Diamonds, A Tribute to Jimi Hendrix [re-titled Animated Egg album with songs re-titled in order to invoke Hendrix song titles]; The Generation Gap, Up Up and Away; The Projection Company, Give Me Some Loving; and other budget label LPs. One critic referred to these tracks as "B movie trash psych with fuzz, reverb, and cheesy go-go organ." If you're interested, “Ah Cid" (get it?) from The Animated Egg can be found here.

Sundazed has re-issued on CD the albums by Jerry Cole and the Spacemen, but according to Cole's Myspace page, Sundazed also plans to re-issue The Animated Egg, Astro-Sounds From Beyond the Year 2000, The Inner Sounds of the Id, and other recordings.

Memory and Forgetting

Forty years ago today was one of those days that I remember all too well. In the early morning of Wednesday, 5 June 1968, Robert F. Kennedy was shot by an assassin shortly after finishing the victory speech he gave upon winning the California Democratic Presidential primary. He survived the day, but would die the next, on June 6. I say I remember the day (bits and pieces), although I don't remember the moment itself. The funny thing is, I remember watching the news report about his primary victory and privately celebrating it, but in those days television stations signed off at midnight, and hence I'd gone to bed a couple hours before the shooting happened (Central Time). At the time, my parents owned a business, a bowling alley, and normally they weren't able to close much before 1 or 2 a.m.--very late. I remember my father waking me up when he and my mother arrived home after closing the place, and told me the terrible news (apparently hearing about it on the radio). Although it was highly unlikely that my father would have voted for Robert Kennedy--he was a "staunch" Republican--I think he and my mother (who probably would have voted for RFK) were both very upset by the event. The memory of John F. Kennedy's assassination was not all that far distant in the past, and two months earlier, of course, Martin Luther King, Jr. had been assassinated; although King's and Kennedy's assassinations were two months apart, my memory has collapsed the time between them into contiguous events, one right after the other.

I was just a teenager at the time, but I remember the summer of 1968 being a terrible one--the Democratic Convention in Chicago, likewise a disaster, was just two months away. For reasons I no longer remember, Robert Kennedy was a very powerful figure for me (the figure of the martyred JFK perhaps a reason, but certainly not the only one), and hence I cannot explain the reason for it, but I do remember how badly I took the news of RFK's death. I remember the day after he died, I was sitting by myself at the front counter of the bowling alley--it was open for business, but there wasn't a soul in the place except for me--and sobbing over the news of his death. Again, I can't tell you precisely why. I no longer remember. Youth, naïvete, the historical moment, the power of the media.

The location of his assassination, the Ambassador Hotel in Los Angeles, is now gone, and with it, of course, the pantry off the Embassy Room, where the actual shooting took place. The Ambassador Hotel opened in 1921, designed by renowned architect Myron Hunt, who also designed the Rose Bowl Stadium, among other famous buildings in L.A. Located at 3400 Wilshire Boulevard, it was about four miles south and east of Sunset and Vine in Hollywood. Six Academy Award ceremonies were held there--including the ceremony the year Gone with the Wind swept the Awards. The Hotel’s Cocoanut Grove became famous for live entertainment on the West Coast for decades. Amid controversy, the Ambassador Hotel was pulled down in 2006.

One can't imagine the Texas School Book Depository in Dallas being pulled down, but then Robert F. Kennedy, despite his popularity at the time, hasn't captured the public memory like John F. Kennedy. The location of one assassination is memorialized--become part of the official cultural memory, while the location of the other has been erased. These disparities reveal the writing of history itself, which is always both an act of remembering, and forgetting.

Gunslingers and Guitarschlongers

Last time I wrote about the significance of the album cover to Bo Diddley's Bo Diddley is a Gunslinger (Checker, 1960; pictured in the blog entry below). I observed that Bo Diddley wasn’t the first black musician to appropriate the iconography of the American West for an album cover; as Michael Jarrett has pointed out, jazz great Sonny Rollins did that, with Way Out West (Contemporary, 1957). Subsequently, the association of the popular musician with the myths of the American West--in particular, the musician as outlaw hero--became a significant one in the 1960s. I suggested that by appropriating the image of the outlaw hero for a generation of rock ‘n’ roll musicians, Bo Diddley became an iconic figure of rock 'n' roll, not simply a musical inspiration. Bo Diddley's album was released at the beginning of the 1960s. During the decade of the 60s, through a process that Robert Christgau calls a "barstool-macho equation of gunslinger and guitarschlonger," the musician as outlaw was formed, and his image, formerly associated with the values of the bohemian subculture, became, according to Michael Jarrett, "an icon recognized by all and embraced by many" (200). According to Robert Ray, the musician as outlaw stood for "freedom from restraint, a preference for intuition as the source of conduct, a distrust of the law, bureaucracies, and urban life" (255).

Outlaw iconography became a metaphor for individuality, integrity, and self-reliance. In addition to albums such as The Byrds' Sweetheart of the Rodeo (1968) and the Eagles' Desperado (1972) that I mentioned last time, we can also add the following albums and songs. Perhaps a key album in the development of the popular musician as outlaw hero was Bob Dylan's John Wesley Harding (1967), in which he merged his own biographical details with the figure of the notorious Texas outlaw. Hence Jimi Hendrix's decision to cover "All Along the Watchtower" is much more deliberate than it at first may seem. The following list of albums with frontier imagery is not intended to be an exhaustive list, merely an indication of how widespread was the appropriation of the imagery of the American West.

Duane Eddy - Have 'Twangy' Guitar, Will Travel (1958)
Bo Diddley - Have Guitar, Will Travel (1959)
Duane Eddy - Songs of Our Heritage (1960)
Bob Dylan - John Wesley Hardin (1967)
Quicksilver Messenger Service - Happy Trails (1968)
The Flying Burrito Brothers - The Gilded Palace of Sin (1969)
The Jimi Hendrix Experience - Smash Hits (1969) (back cover; pictured)
Mason Proffit - Wanted! Mason Proffit (1969)
The James Gang - Rides Again (1970) (and numerous other album titles)
Mason Proffit - Movin' Toward Happiness (1971)
War - The World is a Ghetto (with "The Cisco Kid") (1972)
Bob Dylan - Pat Garrett & Billy the Kid (1973)
Willie Nelson - Red-Headed Stranger (1975)
Waylon Jennings, Willie Nelson, Tompall Glaser, and Jessi Colter - Wanted! The Outlaws (1976)

Reggae musicians adopted the image of the outlaw hero as well: the late Jimmy Cliff with The Harder They Come (1972) and The Wailers with "I Shot the Sheriff" (1973). The so-called "Outlaw" movement in country music picked adherents as well, such as David Allan Coe, with his album Rides Again (1977). And, eventually, even a rock band from the American South named itself the Outlaws. The eponymous first album of the Outlaws was released in 1975, by which time the musician as outlaw was well over a decade old.

Bo Diddley: Outlaw Hero, 1928-2008

And so Bo Diddley, author of the so-called “Bo Diddley Beat,” one of the foundational figures in rock ‘n’ roll, is dead at age 79. There is a comprehensive obituary here, a fine appreciation by Iggy Pop (written some years ago for Rolling Stone Magazine) here, and a post-mortem tribute to Bo by Dave Alvin, once of The Blasters, here. I cannot add anything substantial to what others have astutely observed about his contributions to American popular music, but I do think that his influence on rock ‘n’ roll is more than simply musical. Although, ironically, he later became a law enforcement official, I think a great part of his allure was his image as an outlaw hero.

Pictured above is the album cover to Bo Diddley is a Gunslinger (Checker, 1960), in which Bo anticipated the black cowboy, and hired sheriff of Rock Ridge, Cleavon Little, in Blazing Saddles (1974) by some fourteen years. (The Count Basie Orchestra, incidentally, was featured in Mel Brooks' film playing jazz in the wide-open desert.) Bo Diddley wasn’t the first black musician to appropriate the iconography of the American West for an album cover—jazz great Sonny Rollins did that, with Way Out West (Contemporary, 1957)—and Herb Jeffries, who once sang with Duke Ellington’s band, had played a black cowboy in the 1930s, in Harlem on the Prairie (1937), Bronze Buckaroo (1938) and Harlem Rides the Range (1939). I choose to think that Bo Diddley saw these films as a kid, later inspiring him to conceive of this album cover.

But if the album cover of Sonny Rollins’ Way Out West, as Michael Jarrett observes, associated the jazz musician with the myths of the American West—“the musician as outlaw hero; the music as a movement or push outward” (p. 197)—Bo Diddley appropriated the image of the outlaw hero for a generation of rock ‘n’ roll musicians, and in doing so became an iconic figure of rock 'n' roll, not simply a musical inspiration. Bo Diddley's album was released at the beginning of the 1960s, and during the 1960s, notes Robert Ray, the Radical Left became obsessed with the iconography of the American frontier:

Clothes (jeans, boots, buckskins) and hairstyles (long and unkempt, moustaches) derived from daguerrotypes of nineteenth-century gunfighters; and pop music returned repeatedly to frontier images: The Buffalo Springfield's "Broken Arrow," The Grateful Dead's "Casey Jones," The Band's "Across the Great Divide," James Taylor's "Sweet Baby James," Neil Young's "Cowgirl in the Sand," Creedence Clearwater Revival's "Proud Mary," The Byrds' Sweetheart of the Rodeo, and the Eagles' Desperado. (pp. 255-56)

His musical influence on subsequent figures such as Jimi Hendrix is widely acknowledged, but no one has acknowledged his power as an iconic western figure, as one can see by the pictures found on the back cover of the Jimi Hendrix Experience' Smash Hits, released in 1969. While most certainly a foundational figure in rock music terms of his music, perhaps we ought to think of Bo Diddley's influence in inspiring any number of outlaw rockers as well.

Digital Divide

A few weeks ago, I wrote about my weekly (more or less) visit to the local Goodwill Store, where one can, occasionally, find something interesting. I stopped by the store yesterday, and as usual perused the record albums (why are there always so many damned gospel records?), 8-Tracks, and cassettes. The numbers of CDs are increasing (replaced by digital downloads?) but usually the CDs themselves are not in the greatest shape. I also noticed a new trend: the growing number of VHS tapes. I saw many dozens of VHS tapes, so many in fact that the managers had to construct a new bin just to handle them. I didn't find anything interesting yesterday, but that's not why I'm writing.

I also noticed four older model televisions, ranging from 13”-26”, one an old black & white, sitting next to each on a shelf, but each of the sets had a bold yellow disclaimer pasted to it stating that after February 18, 2009, the antenna would not work unless it was attached to a converter box: in other words, buy at your own risk, because come next February 18, analog signals will be turned off forever.

Seeing those old TV sets served as a reminder that in fewer than nine months, old-fashioned (analogue) broadcast television will go the way of the vinyl LP, 78s, 45s, 8-Tracks, music cassettes, VHS tapes, and so on. I suspect that many Goodwill stores around the country will find themselves inundated with old television sets within the year. It occurred to me the Goodwill store is a repository of déclassé technology—typewriters, record turntables, 8-Track players, for instance—even old DOS computers. Essentially, the function of the Goodwill Store is in part to serve as a waiting room for discarded technology, until these inert objects, perhaps, someday end up in a dusty museum or in the hands of collectors with enough disposable income to restore the things to their original glory.

Of course, the store's bins also serve to hold other discarded things as well: T-shirts emblazoned with bowl games won or lost, old toys included with Happy Meals, bestselling paperbacks with yellowing pages, gauche lamps, clunky radios, scads of coffee cups emblazoned with arcane organizations, old bed frames which once supported lovers embracing in desire. Was it Walter Pater who said he hated museums because they always inevitably gave him the impression that no one was ever young?

I read an article the other day stating that roughly 20% of U.S. households still rely on antennas to receive TV signals, which for some reason I found astonishing. And if these households don’t have sets with digital tuners, they won’t be able to pick up a digital signal--in other words, come February 18, or about nine months from now, no more television. Moreover, households with new digital TVs or special converter boxes for older sets also may need to upgrade their antennas because of a unique aspect of digital television: the signals that produce digital images can be more difficult to pick up than the old analog waves. In other words, it is quite clear that the digital transition will be more costly to people than at first anticipated. I read that the National Association of Broadcasters and the Consumer Electronics Association have a website, Antennaweb.org, that shows which stations’ signals you can get where you live and also offers help choosing an antenna. Goodwill Stores around the country better start now constructing additions, because I suspect there will be lots of TV sets showing up a few months from now. How many, instead, will show up in landfills?

Just as the Western Union Company—a company that became synonymous with the telegram—sent its last telegram in January 2006 because it could not compete with emails and cell phones, so too do the old analogue airwaves give way to digital transmission. One technology replaceth another.

Time, Peace, And A Saucerful of Friends

In my blog entry of May 16 I discussed my experiment of trying to listen to all the rock and R&B albums released in the year of 1968 in the order, as best as I could determine, in which they were released. Why 1968? I'll refer readers to the earlier blog for an explanation of the motivation for such an unusual project. At any rate, I promised I would post a June listening schedule, which can be found below. Since posting that earlier blog entry, however, I've discovered additional information which has prompted me to emend that earlier list, both adding and removing albums to more accurately reflect the current state of my knowledge. For instance, I'd listed Nilsson's Aerial Ballet as being released in March--at the time, an educated guess on my part. Information in the liner notes to the 2-CD BMG/Camden Deluxe 2000 reissue indicate July as the release date, which I accept as accurate, so I removed the album from the March set of albums and will include it as part of the July list. I still cannot claim that my list is infallible, but I continue to work on it. What I've found is that there were dozens of albums released in July and August, so those months' lists will be rather long (assuming the information I've come across is accurate). Perhaps record companies heavily slated album releases for the summer months, or, alternatively, some of the albums many sources indicate as being released in July were in fact released a bit earlier, that is, June. At any rate, here is what I currently have on tap for June, if anyone would care to listen along:

The Rascals, Time Peace: The Rascals’ Greatest Hits
The New York Rock & Roll Ensemble, The New York Rock & Roll Ensemble
The Beach Boys, Friends
Pink Floyd, A Saucerful of Secrets
Fairport Convention, Fairport Convention
Manfred Mann, Mighty Garvey! (6/28)
Otis Redding, The Immortal Otis Redding
Vanilla Fudge, Renaissance

List emended 7/22/68

Man of 1000 Voices at 100

Perhaps the most talented voice actor of the twentieth century, Mel Blanc, nicknamed "Man of 1000 Voices," was born 100 years ago today. Blanc died in 1989, but his memorable vocal creations live on in Warner Brothers cartoons and elsewhere. We all instantly recognize the images of Bugs Bunny, Daffy Duck, Sylvester Pussycat, Porky Pig, and Elmer Fudd--but rarely do we conceive of them separately from their distinctive voices. Indeed, these 'toon characters' bodily movements seem irrevocably sutured to their voice: if they couldn't move, they couldn't speak, and vice versa. In a sense, their voices animate them. Among his other vocal characterizations were Pepe le Pew, Foghorn Leghorn, Wile E. Coyote (when he spoke--rarely), Marvin the Martian, Barney Rubble, Woody Woodpecker (initially), the Tasmanian Devil, Speedy Gonzalez, and Yosemite Sam, the diminutive but feisty cowboy who was "the blood-thirstiest, shoot-'em firstiest, goshdarn worstiest bandit North, South, East and West of the Pecos!"

Because Mel Blanc is so strongly associated with his vocal characterizations, one doesn't immediately think of the few feature motion pictures in which he had supporting roles--Neptune's Daughter (1949) and Kiss Me Stupid (1964)--for instance; if not classics, they are still well worth seeking out simply to see the man as an actor. Although there are many websites devoted to Mel Blanc, a good overview of the "Man of 1000 Voices," by Kim Newman (find his link to the right), is available here.

That's all, folks!

Joseph Pevney, 1911-2008

The Los Angeles Times has reported that Joseph Pevney, the film and television director who directed some of the most memorable episodes of the original Star Trek TV series, died on May 18 at the venerable age of 96.

Pevney was a former Broadway actor who played supporting roles in several notable films noir—always inevitably the “sidekick”—in the late 1940s before turning his talents to directing feature films. If the Internet Movie Database is correct, I count he directed 32 feature films during the period 1950-1961, many of these B pictures with short shooting schedules, to be sure, but a remarkable stretch in any case. He made his debut as a director with Shakedown (1950), a film noir with Howard Duff, Brian Donlevy and the inimitable Lawrence Tierney. I seem to be one of the few who admire Pevney's atmospheric The Strange Door (1951), featuring two fine performances by Boris Karloff and Charles Laughton. And although the film was made late in the actor's career, the Errol Flynn-starring Instanbul (1957) has a lot to recommend it, including a reasonably good role for Nat King Cole. The James Cagney-starring Man of a Thousand Faces (1957), about the silent film star Lon Chaney, is also widely admired, while Torpedo Run (1958) is a classic of the subgenre (pun intended). Other films Pevney directed during that prolific decade include Meet Danny Wilson (1951), starring Frank Sinatra and Shelley Winters; 3 Ring Circus (1954), starring Dean Martin and Jerry Lewis; Female on the Beach (1955), starring Joan Crawford; and Twilight for the Gods (1958), starring Rock Hudson and Cyd Charisse.

Beginning in 1961, he turned to television, directing episodes of numerous series such as Wagon Train, The Munsters, The Fugitive, Bonanza, The Virginian, Adam-12, Marcus Welby, M.D., Emergency, The Incredible Hulk, and Fantasy Island—all of which are television shows that are as familiar, to me anyway, as old friends. But it was, of course, Star Trek (TOS) that became Pevney’s most enduring television credit as a director and made him a familiar name to Star Trek fans.

Since his death, several Star Trek fan sites have noted that Pevney directed fourteen episodes of the original series—many of them fan favorites—tying with the late Marc Daniels as the credited director of the most episodes. He directed those favored episodes over the course of 1967, averaging slightly over one show a month:

Arena – 1/19/67
The Return of the Archons – 2/9/67
A Taste of Armageddon – 2/23/67
The Devil in the Dark – 3/9/67
The City on the Edge of Forever – 4/6/67
Amok Time – 9/15/67
The Apple – 10/13/67
Catspaw – 10/27/67
Journey to Babel – 11/17/67
Friday’s Child – 12/1/67
The Deadly Years – 12/8/67
Wolf in the Fold – 12/22/67
The Trouble with Tribbles – 12/29/67
The Immunity Syndrome – 1/19/68

The episodes he directed exhibit a wide range of subject matter, from some of the strongest dramatic episodes to comedy. “The City on the Edge of Forever,” from a script by Harlan Ellison, is generally considered to be the best episode of the original series by virtue of its compelling moral drama, although “Arena,” in which Captain Kirk battles the nasty, thuggish, and devious Gorn (pictured), is perhaps more famous episode among “non-Trekkies.” But there are some very good episodes in the above list: the Robert Bloch authored “Catspaw” featuring two byzantine aliens named Korob and Sylvia; “Journey to Babel,” in which Mr. Spock’s parents were featured, played by Jane Wyatt and Mark Lenard; "Wolf in the Fold" (also written by Robert Bloch), in which the soul of Jack the Ripper (Red Jack, or “Redjac”) has managed to transmigrate from planet to planet through outer space; and, of course, the inevitable “The Trouble with Tribbles,” a comedy in which the Enterprise gets infested with a gaggle of little furry creatures. (I've always loved the bit at the end of the show when Captain Kirk prepares to sit in the Captain's Chair and stops himself, thinking he might be crushing a Tribble.) I was barely a teenager when I first saw these episodes, and they have remained indelibly etched in my mind ever since. They are classic television.

Not a director ever likely to be championed by auteur critics, the films of Joseph Pevney have nonetheless formed a part of my identity every bit as significant as those made by more celebrated names, those of the putative "Great Tradition."

The Name Game

Part 3 of The Squonk

At the conclusion of my discussion of the Buoys’ “Timothy” the day before yesterday, I observed that some readers might take issue with my interpretation of that somewhat obscure pop song, thinking it to be an aberrant decoding of the song’s meaning. An aberrant reading is simply a way of remotivating an artistic object, the switching of the external context surrounding it. Perhaps the most famous illustration of a remotivated art object is Marcel Duchamp’s goateed Mona Lisa, retitled “L.H.O.O.Q.” (1919; pictured).

Duchamp later said that the new name of his remotivated art work was a phonetic game. The most common claim is that L.H.O.O.Q., when said out loud in French, sounds like “Elle a chaud au cul,” meaning “she has a hot ass" (or is "hot in the ass"), suggesting that the famous subject of the painting was not only in a state of sexual arousal, but sexually available as well. In a 1966 interview, Duchamp said, “I really like this kind of game, because I find that you can do a lot of them. By simply reading the letters in French, even in any language, some astonishing things happen” (see Pierre Cabanne, p. 63).

The androgynized, goateed figure of Duchamp’s L.H.O.O.Q is the visual equivalent of the androgynous figure of "Rikki" in Steely Dan’s "Rikki Don’t Loose That Number," a song title that proves Duchamp's insight that with any series of letters, some astonishing things can happen. Like Duchamp’s letters, L.H.O.O.Q, the name RIKKI likewise invites us to play a phonetic game. While spelled Rikki, phonetically speaking, of course, it is the diminutive form of that most familiar of American nicknames, Rick—Ricky. For instance, Ricky Ricardo of I Love Lucy; in Casablanca, Ricky is what Captain Renault (Claude Rains) calls Richard Blaine (Humphrey Bogart), rather than the more formal “Mr. Richard” that Sam uses, or the “Richard” Ilsa uses (at least in Paris). Rikki shares the same unusual spelling as the titular figure of Rudyard Kipling’s children’s story, Rikki-Tikki-Tavi. And yet, the lyrics of “Rikki Don’t Loose That Number” suggest not a world of innocence, but rather a sophisticated world in which people play sophisticated games:

We hear you’re leaving, that’s okay
I thought our little wild time had just begun
I guess you kind of scared yourself, you turn and run
But if you have a change of heart

CHORUS:
Rikki don’t lose that number
You don’t want to call nobody else
Send it off in a letter to yourself
Rikki don’t lose that number
It’s the only one you own
You might use it if you feel better
When you get home

I have a friend in town, he’s heard your name
We can go out driving on Slow Hand Row
We could stay inside and play games I don’t know
And you could have a change of heart

CHORUS

You tell yourself you’re not my kind
But you don't even know your mind
And you could have a change of heart

CHORUS

I assume the "you" referred to is Rikki. Although initially the singer says he hears Rikki is "leaving," in fact Rikki is a coward ("you turn and run"). Rikki is a coward because he is "scared," scared of himself, that is, scared of what he is doing and what he has done. What is he doing, what has he done? We're not told, just that he was having a "little wild time" with the singer, a "little wild time" that had just started. Rikki has a number, the singer's phone number, and he's invited to phone (call) once he feels better about himself. Rikki is invited to "send it off in a letter to yourself," which I take to mean, "look at it to remind yourself who you are," the number in the letter serving as a reminder to himself of who he really is.

In the song, "Any Major Dude Will Tell You," also on the same Steely Dan album, Pretzel Logic, the singer tells the unnamed you (Rikki?), "You can try to run but you can't hide from what's inside of you," a virtual restatement of what is being said, in this song, to Rikki. "We could stay inside and play games," the singer says, meaning hide away and pretend, but again, the implication is that Rikki can try to run, but can't hide avoid the truth about himself, despite what he pretends to be true. Rikki's "change of heart" I take to mean the moment when he comes to terms with who and what he is, when he eventually can "feel better" about his true self. I've said "himself" because the rather inescapable implication is that singer is trying to make Rikki come to terms with his homosexuality, to feel comfortable about it, to stop denying it. "You tell yourself you're not my kind," a highly ambiguous phrase susceptible to many meanings, but its meaning in this context is highly suggestive of the similarity between the singer and Rikki. ("But honey, he's not our kind," is used in Janis Ian's "Society's Child" as a sign of racial difference, but in light of Janis Ian's subsequent outing, the song takes on an added level of meaning. Racial (external) difference is not the issue in Steely Dan's song.) That the relationship between the two is sexual can be inferred from the meaning of "our little wild time," "wild" a word in English having the same colloquial meaning as Duchamp's "chaud au cul," hot ass, or hot in the ass. I should point out that there's nothing to prevent my decoding of the song in this way, as I've simply expanded the meaningful context of the possible meanings of the deliberately ambiguous spelling of "Rikki." It seems to me I'm being invited to play this name game.

In my discussion of "Any Major Dude Will Tell You" of a couple blog entries ago, I linked that song with "Timothy" and "Rikki Don't Lose That Number," and subsequently I've queered all three songs. Initially, the key figure for me was the figure of the Squonk, invoked in the context of an unnamed figure in the midst of a personal crisis. In that song, the singer asks, "Have you ever seen a squonk's tears? Well, look at mine," the use of a fantastic creature suggesting some fundamental difference, an otherness, that the singer and the unnamed "you" share. The same idea is used in "Rikki Don't Lose That Number," although obviously without the figure of the Squonk.

I also earlier mentioned the song titled "The Squonk" on the Genesis album, Trick of the Tail (1976), made a couple years after Pretzel Logic. The song is used in that album as part of its general concept, songs about realities or things that no longer exist, are imaginary.

Sydney Pollack, 1934-2008

Although highly feted during his lifetime, Sydney Pollack (pictured, with award), who died yesterday, May 26, at age 73, was never a director championed among auteur critics, and probably never shall be. While he had a long career in both television and the movies, as a director he was not as prolific as, say, Robert Altman (1925-2006), a director of his generation whose work ultimately is more significant and, overall, more interesting. But like Robert Altman, Sam Peckinpah, John Frankenheimer, and many other directors born during the decade 1925-1935, he is one of a select group of film directors who began in television in the 1950s and later moved to a distinguished career in motion pictures.

According to the Internet Movie Database, Sydney Pollack began acting in television in 1959 and directing in 1961. His first feature motion picture, A Slender Thread, starring Sidney Poitier and Anne Bancroft, was released in 1965, but most certainly it was They Shoot Horses, Don't They? (1969), based on Horace McCoy's excellent depression-era Hollywood novel, that was his first significant work, and one widely admired by the critics. And despite the hesitations of its writer, John Milius, I still find Jeremiah Johnson (1972) a highly compelling, very watchable Western. However, nothing Sydney Pollack directed in the decade after much interested me--until Tootsie (1982), a fine comedy, in which Pollack himself acted and was excellent.

For me, though, his best film shall always be Out of Africa (1985), based on the remarkable memoir of Isak Dinesen, an old-fashioned screen romance to be sure, but which for reasons I cannot completely explain, I find the story of Karen Blixen at turns disturbing, compelling--and devastating. It was a film in development for at least a decade--in the early 1970s, for instance, Nicolas Roeg was attached to direct--but somehow, Pollack managed to get the film made, and won an Academy Award as Best Director in the process. I note that his audio commentary for the 2000 DVD release of the film release is excellent, and it remains one of my favorite films.

Perhaps that Best Director award was enough, for afterwards, he directed only five features in the next twenty years. I remember most vividly his acting appearance in Stanley Kubrick's Eyes Wide Shut (1999), but I saw none of the pictures he directed after the mediocre Havana (1990). I found a very good obituary of Pollack here, in which critic Jeanine Basinger is quoted as saying, "Sydney Pollack has made some of the most influential and best-remembered films of the last three decades." I'm not deeply convinced of this alleged truth, but that he made at least one of my favorite films is quite enough for me.

The Anthrophagic Killer

Part 2 of The Squonk

The linking of homosexuality and cannibalism in literature and art has been noted by both gay and straight critics. Critics have found the linkage of homosexuality and cannibalism in the work of Freud, Herman Melville, Yukio Mishima, and, as we shall see, Tobias Schneebaum. Rupert Holmes, songwriter of the Buoys’ “Timothy” (1971) claims to have been inspired to write the song as a result of the serendipitous juxtaposition of working on an arrangement of Tennessee Ernie Ford’s “16 Tons” (“...a coal man's made out of muscle and blood”) while watching a gourmet cooking show on TV, shortly after seeing the film version of Tennessee Williams’ Suddenly Last Summer (1959) on television. I should point out that Williams’ play also links homosexuality and cannibalism, a feature of the story which Holmes doesn't mention but which would have been hard for him to have missed. A remarkable serendipity, to be sure, although most certainly the lyrics to "Timothy" support his claim about the song's diegetic action:

Trapped in a mine that had caved in
And everyone knows the only ones left
Was Joe and me and Tim
When they broke through to pull us free
The only ones left to tell the tale
Was Joe and me

Timothy, Timothy, where on earth did you go?
Timothy, Timothy, God why don’t I know?

Hungry as hell no food to eat
And Joe said that he would sell his soul
For just a piece of meat
Water enough to drink for two
And Joe said to me, “I”ll take a swig
And then there’s some for you”

Timothy, Timothy, Joe was looking at you
Timothy, Timothy, God what did we do?

I must have blacked out just around then
Cause the very next thing that I could see
Was the light of the day again
My stomach was full as it could be
And nobody ever got around
To finding Timothy

Timothy, Timothy, where on earth did you go
Timothy, Timothy, God why don’t I know?

If the act of cannibalism in the song is hard to miss, so, too, is the act of homosexuality, although both events are repressed by the traumatic blackout, hence the amnesia ("God why don't I know?"). A traumatic blackout, remember, also occurs in Ode to Billy Joe (1976), the film based on the song by Bobbie Gentry, in which a young man commits suicide after a homosexual encounter with an older man.

While Rupert Holmes, perhaps best known for the song “Escape (The Pina Colada Song),” cites Tennessee Williams’ Suddenly Last Summer as part of the inspiration for "Timothy," there was a more sensational event linking homosexuality and cannibalism that Holmes might well have known about by 1971: the publication in 1969, by Grove Press, of Tobias Schneebaum’s memoir, Keep the River on Your Right. The memoir by Schneebaum (1922-2005) has become something of a cult classic, an early exploration into the question of embracing otherness (although an anthropologist might say it is instance of someone arguing for the principle of cultural relativism). In it, Schneebaum told how he, a gay New York painter, wound up living for about seven months among the Arakmbut (also spelled Harakumbut), cannibalistic people living in the rainforest of Peru.

In 1955, Schneebaum was awarded a Fulbright scholarship to study art in Peru. Shortly after his arrival, he vanished into the Peruvian jungle and was presumed dead. Several months later, he emerged, naked and covered in body paint. He later said the experience had transformed him, although in a way he hardly could have imagined.

He wrote in Keep the River on Your Right:

...I knew that out there in the forest were other peoples more primitive, other jungles wilder, other worlds that existed that needed my eyes to look at them. A flash of real terror came over me.... My first thought was: I’m going; the second thought: I’ll stay there. No coming back ever. Death or life, it’s all the same. (Grove Press, 1994, p. 50)

The Arakmbut, however, welcomed him. Moreover, he discovered that homosexuality was not stigmatized there. Apparently Arakmbut men routinely had sex with women and with other men, a practice Schneebaum himself soon adopted. At any rate, perhaps the most profound experience for him was the day he accompanied the men on what he thought was a hunting trip, but which turned out to be a raid on a nearby village. The men of the nearby village were massacred by the Arakmbut (so much for the idea of "the noble savage"), and in the ensuing celebration, parts of the men were cooked and eaten. While not precisely offered a pound of flesh, Schneebaum was indeed offered a portion of a roasted human male, which he ate. Later during the celebration, he said, he ate part of a man’s heart (hence he was, for a time, an anthrophage, like the narrator of "Timothy"). Although some have found Schneebaum’s story very dubious, the author maintained the story was true to the end of his life. The documentary film, Keep the River on Your Right: A Modern Cannibal Tale (2000), corroborates his claim that he indeed lived among the Arakmbut, although the issue of cannibalism remains unconfirmed.

Nonetheless, the important point is that the linkage of homosexuality and cannibalism is well established, allowing us to explore the meaning of a pop song such as "Timothy." While some may see my reading of the song as an aberrant decoding of the song, I'll point out that "Timothy" is not about cannibalism--that is the diegetic action we are encouraged to construct based on the clues the narrator gives us. To say what the narrative action consists of is not to say anything about what it means.