The Family Moth Head Confesses

Previously, in my entries of May 16, May 31, July 1, July 22, August 18, September 8, and October 8, I have discussed at length my experiment of trying to listen to all the rock and R&B albums released in the calendar year 1968 in the order in which they were released. Please refer to these earlier blog entries for the explanation for such an unusual project (and all many pitfalls). Listed below is the December 1968 listening schedule, for anyone wishing to duplicate my experiment. I’ve reiterated many times that I cannot claim my list is infallible, but I continue to work to improve it. If you look back over the previous postings, you'll notice that I have continued to add to, and revise, them once I've received new or updated information. Here's the list I have assembled for December 1968, as well as a list of albums I refer to as "the remainder," those albums for which I could not determine a month of release. Hopefully that list will be diminished as I continue to work on this project.

13th Floor Elevators, Bull of the Woods
The Animals, Love Is
Blood, Sweat & Tears, Blood, Sweat & Tears
Al Kooper and Mike Bloomfield, [The Lost Concert Tapes] 12/13/68 [2003]
The Monkees, Head
The Neon Philharmonic, The Moth Confesses
Harry Nilsson, Skidoo
The Pretty Things, S. F. Sorrow
The Rolling Stones, [Rock and Roll Circus] 12/11/68 [VHS 1996; DVD 2004]
The Rolling Stones, Beggars Banquet
Tom Rush, The Circle Game
Santana, [Live at the Fillmore] 12/19-22 [1997]
The Soft Machine, The Soft Machine
Spirit, The Family That Plays Together
James Taylor, James Taylor
Stevie Wonder, For Once in My Life
Neil Young, Neil Young

The Remainder:
American Blues, American Blues Is Here
Aphrodite’s Child, Aphrodite’s Child
Aphrodite’s Child, Rain & Tears
Asylum Choir, Look Inside
Arthur Brown, The Crazy World of Arthur Brown
Can, [Delay 1968]
The Fraternity of Man, The Fraternity of Man
The Great Society, Conspicuous Only in its Absence
Richard Harris, A Tramp Shining
The Idle Race, The Birthday Party
Albert King, Live Wire/Blues Power
Melanie, Born to Be
The Millennium, Begin
The Moving Sidewalks, Flash
The Pacific Gas & Electric Blues Band, Get It On
Pearls Before Swine, Balaklava
Shocking Blue, Beat With Us
Silver Apples, Silver Apples
Steppenwolf, Steppenwolf The Second
The Sundowners, Captain Nemo
The Troggs, Mixed Bag

X The Unknown

X is typically used as the variable (the unknown quantity) in algebraic equations. According to this post by Dr. Ali Khounsary of the Argonne National Laboratory in Argonne, Illinois, one possible reason why the letter X is used to denote the unknown factor in algebraic equations dates back to the origins of algebra itself in Arabic civilization. Dr. Khounsary writes:

Algebra has its roots in the Middle East where sciences including mathematics and astronomy flourished in the Islamic world in the 700-1450 period. Muhammad al-Khwarizmi (780­-850) was one of the major mathematicians of his time and the author of a number of influential books. One of his major books is on arithmetic and another on algebra. In fact, it is his transmuted name ‘algorithm’ which we now use to refer to the step-by-step procedures for solving a problem. His algebra book is titled Kitab al-jabr wal-muqabala which translates to “the book of calculation by completion and reduction.” The Arabic word “al-jabr” is the origin of the word “algebra” which describes the process of moving terms from one side of an algebraic equation to the other to find the value of an unknown. . . .

In algebraic equations, one solves equations to obtain the value(s) of one or more unknown(s). The word for “thing” or “object” (presumably unknown thing or object) in Arabic—which was the principal language of sciences during the Islamic civilization—is “shei” which was translated into Green as xei, and shortened to x, and is considered by some to be the reason for using x. It is also noteworthy that “xenos” is the Greek word for unknown, stranger, guest, or foreigner, and that might explain the reasons Europeans used the letter x to denote the “unknown” in algebraic equations.

Xenos, of course, is the root of the word xenophobia: the fear of foreigners or strangers. Interestingly, as it happened, the call letters of all Mexican radio stations—also referred to as “border radio”—begin with an X. The first Mexican radio station, located in Reynosa, started broadcasting in 1930, with the call letters XED, possibly a pun on “crossed [Xed] out,” a reference to the marginalized and dispossessed. Only one major company uses X in its name—Xerox—and very few bands have used X in the group’s proper name—X-ray Spex (a play on "X-ray Specs," ads for which used to appear in comic books, pictured), the L. A. punk band X, and XTC come to mind—and very few albums and songs have used X in the title. One should perhaps remember that X is also an abbreviation for Christ, as in “Xmas,” and that once John Lennon named an album Shaved Fish, perhaps a play on ICTHUS, the Greek word for “fish”—ICTHUS being an acrostic referring to Jesus Christ, the Son of God.

Some Albums:
Electric Light Orchestra, Xanadu
David Lindley, El Rayo-X
Iron Maiden, The X Factor
Olivia Newton-John, Xanadu
Def Leppard, X
Mushroomhead, XX
Toto, XX (1977-97)
ZZ Top, XXX

Some Songs:
Blondie, “X Offender”
Coldplay, “X & Y”
John Lennon, “Happy Xmas (War Is Over)”
Mushroomhead, “Xeroxed”
Olivia Newton-John, “Xanadu”
Rush, “Xanadu”
System Of A Down, “X”
U2, “Xanax and Wine”
Frank Zappa, “Project X”
ZZ Top, “Heard It On The X”

Fiber Y

According to an article that can be found in the Time magazine on-line archives, the synthetic fabric Qiana (“kee-ah-nah”)—the name the result of a computer generating random combinations of letters—was introduced by Du Pont Laboratories in June 1968. Apparently the fabric took twenty years to develop. Thus research on the fabric that was eventually named Qiana—a light-weight, nylon-like fabric intended to be a simulacrum of silk—dates back to the years that comprised the collapse of Swing music in post-World War II America (in 1948, Du Pont's nylon was then a decade old). The Time magazine article, dated 5 July 1968, also contains the following information:

Boasting qualities that are superior to the most luxurious silk fabrics, Qiana gives all the appearance of silk. . . . It took 20 years and $75 million to develop (compared with $27 million for nylon). Thus it was no wonder that the security at Du Pont’s Chattanooga, Tenn., pilot plant took on Pentagon proportions. To the trade, it was known simply as “Fiber Y.” Even at the press preview, Du Pont took no chances of leaking the process before it hits the market at year’s end. Six models wearing Qiana garments were escorted by armed guards to prevent any overanxious competitor from the common practice of snipping a sample swatch. The versatile new fabric, which sells for about $5 to $8 per pound (versus $9.30 for silk), will be found initially only in women’s fine apparel, but eventually will be used in all types of clothing. For Du Pont . . . costly Qiana is not expected to mean an overnight boom.

Indeed, clothing made of Qiana was not “an overnight boom,” just as the Time article predicted—it took a few years. But . . . when Qiana caught on, a few years later, it had become the disco fabric of choice. Qiana is to 1970s disco music what flannel is to grunge, what the tie-died cotton shirt is to Sixties psychedelic rock. In Saturday Night Fever (1977)—the film that is to the disco era what Woodstock is to the 1960s—whenever Tony Manero (John Travolta), a member of the vast working class of America used to the sweat that comes from hard labor, took to the discotheque dance floor, he wore a cool, light-weight, faux-silk Qiana shirt.

Eventually, though, this synthetic fabric became an emblem of the tawdry artifice that many saw in disco music (a form of urban pop). Subsequently, as disco music fell from favor, so too did Qiana. Clothing made of Qiana, inexpensive but trendy, became the style of clothing that for many represented the plasticity (artifice) of disco music. Conversely, by the late 1980s—by which time Qiana shirts numbering in the scores could be found in Goodwill stores throughout the United States—flannel came to represent the putative working-class “authenticity” of grunge. Thus it happened that Du Pont’s Qiana gave way to L. L. Bean.

Blue Yodel

An update on my post from yesterday titled “Yodel”: Bent Sørensen (find the link to his blog on the right) kindly shared the URL for a short blog entry he wrote a few weeks back on his Tumblr, Ordinary Finds, about Jimmie Rodgers, which in turn contains a link to an article titled “America’s Blue Yodel” on the possible black origins of Jimmie Rodgers’ “blue yodel.” The serendipity of our both posting on Jimmie Rodgers within a short period of time suggests another remarkable way in which our interests overlap; as usual I thank Bent very much for sharing this fascinating piece of information.

Strictly Commercial?

Earlier this month I posted a blog entry on Continuum’s 33 & 1/3 series of books examining classic albums of the rock era. A couple of weeks ago, the editor of the 33 & 1/3 series, David Barker, posted a list of the first ten proposals he’s received so far for new books in the series, none of which—so he avers—he’s yet read. While it is a little too early yet to get any real sense of the range of groups and albums that will be submitted, my own view, for what it’s worth, is that it is a little too early yet in the series’ publishing history to give up on albums of the classic rock era. As Mr. Barker has made clear, Continuum is looking to sell books, and I have no problem with this policy as long as it doesn’t prevent albums that have proved their durability through time from being neglected for the sake of potential book sales. Case in point: Nirvana’s Nevermind (1991) sold six million copies in its first six months, but sold fewer than two million in the next twelve years. The question is whether the commercial success of an album (at least in its first year) qualifies it for consideration as a "classic" album. I suppose he would say that he might be convinced if the proposal were good enough. At any rate, the proposals he’s received so far are for books on albums by:

The Fall
The Jam
Danzig
Van Halen
The Zombies
Against Me!
Run-D.M.C.
Jefferson Airplane
Mary Margaret O’Hara
Yo La Tengo

In my earlier entry I stated that an album ripe for discussion would be The Zombies’ Odessey & Oracle, and while I have no idea if the book proposal is for this album specifically, I strongly suspect it is. I would welcome a book on that album, and depending upon the particular album, the books on The Jam, Van Halen, and Jefferson Airplane interest me, while the other groups on the list only marginally so.

On a different note, Mr. Barker posted a fascinating excerpt from the forthcoming 33 & 1/3 book by Bruce Eaton on Big Star’s Radio City, another installment in the 33 & 1/3 series that I look forward to reading (click on the above link to Mr. Barker's blog to read the excerpt). I have not yet submitted my book proposal to Mr. Barker, but I hope to do so by December 1, well before the deadline of December 31st. The last time such a call for proposals was posted, I think the proposals numbered around 400, with about 20 of those being accepted for publication. As I mentioned earlier, my proposal on Wall of Voodoo’s Call of the West was rejected, but I intend to submit another proposal this time as well.

Yodel

According to the OED, the English word “yodel” is derived from the German jodeln, meaning, “to sing or warble with interchange of the ordinary and falsetto voice, in the manner of Swiss and Tyrolese mountaineers.” But while strongly associated with these mountaineers, the yodel is a form of singing known throughout the world. According to Bart Plantenga, author of Yodel-Ay-Ee-Oooo: The Secret History of Yodeling Around the World, “the law of yodeling” is written in the epiglottis, an elastic band of cartilage located at the root of the tongue that folds over the glottis (trachea) in order to prevent food and liquid from entering the trachea during the act of swallowing (13). Initially a form of singing confined to the mountains of Kentucky—that is, a feature of “hillbilly” music—eventually the yodel helped to define “western,” as in “country western,” music. According to Michael Jarrett, it was Jimmie Rodgers’ “Yodeling Cowboy,” recorded on 22 October 1929, that designated the “shift in the connotations that would eventually redefine country music as mythically “western,” not “hillbilly” (182). And while you practice your yodel, you might want to wear a Nudie suit while listening, first, to Jimmie Rodgers’ “Blue Yodel” series of recordings. A-DEE-oh-lay-EE-tee.

Reading:
Bart Plantenga, Yodel-Ay-Ee-Oooo: The Secret History of Yodeling Around the World (Routledge, 2003)

A Good Yodeler Is Hard To Find, But Here Are Some Essential Recordings:
Eddy Arnold, “Cattle Call” The Essential Eddy Arnold (RCA)
Focus, “Hocus Pocus” Moving Waves (Capitol)
Merle Haggard, “Blue Yodel No. 4 (California Blues)” Same Train, A Different Time: Merle Haggard Sings the Great Songs of Jimme Rodgers (Koch)
Dr. Hook & the Medicine Show, “The Yodel Song” Alive in America (Renaissance)
Emmett Miller, “Lovesick Blues” The Minstrel Man From Georgia (Columbia/Legacy)
Jimmie Rodgers, The Essential Jimmie Rodgers (RCA)
Roy Rogers, “The Devil’s Great Grandson” The King of the Cowboys (Living Era)
Sly and the Family Stone, “Spaced Cowboy” There’s a Riot Going On (Epic)
Don Walser, Rolling Stone From Texas (Watermelon)
Slim Whitman, Greatest Hits (Curb)
Hank Williams, 40 Greatest Hits (Polydor)
Various Artists, American Yodeling, 1911—1946 (Living Era)
Various Artists, Cattle Call, Early Cowboy Music and Its Roots (Rounder)
Various Artists, The Ultimate Yodelling Collection (Castle/Pulse)

The Watusi

The name of the early Sixties popular dance called the “watusi” is obviously African (for instructions on how to dance it, go here), and while there was a film released in 1959 titled Watusi (a remake of King Solomon’s Mines [1950]), the name was widely popularized in America in 1962. In June 1962, a United Nations General Assembly resolution terminated the Belgian trusteeship of Rwanda (then spelled Ruanda), and granted full independence both to Rwanda and Burundi effective 1 July, 1962, to be governed by Tutsi (Batutsi) leadership. Hearing the name in early 1962 and liking the sound of it, Kal Mann, a songwriter at Cameo-Parkway Records, subsequently wrote “The Wah-Watusi,” eventually recorded by The Orlons, a vocal quartet from Philadelphia. “The Wah-Watusi” debuted on the Billboard Hot 100 singles chart on 9 June 1962 and remained on the Hot 100 chart for over three months. That same year, Chris Kenner recorded perhaps his most famous hit, “Land of 1000 Dances,” containing the lyric, “Do the watusi like my little Lucy.” “Land of 1000 Dances” was later covered by Cannibal & the Headhunters (1965), Wilson Pickett (1966), and Patti Smith (1975). Wilson Pickett’s version is perhaps the most well-known of the many versions of the song recorded over the years.

And while the dance known as the watusi sustained its popularity at least through 1962, the next year Puerto Rico jazz musician Ray Barretto’s recording titled “El Watusi” debuted on the Billboard Hot 100 singles chart on 27 April 1963 (in other words, about a year after “The Wah-Watusi”) and remained on the Hot 100 chart for over two months. Apparently filmmaker Martin Scorsese was a fan of “El Watusi,” as he included it on the soundtrack to his film Who’s That Knocking at My Door (1967). Later, Brian De Palma used Barretto’s “El Watusi” in Carlito’s Way (1993). Meanwhile, the watusi—although by then the dance craze had long faded away—appears in the Sidney Poitier-starring film The Slender Thread (released December 1965), and two years later, having transformed into a signifier no longer referring simply to a form of benign dance, but to the possibility of miscengenation, the watusi is invoked in another Sidney Poitier-starring film, Guess Who’s Coming to Dinner? (1967), in which Poitier tells Spencer Tracy and Katherine Hepburn, “You folks dance the watusi; we are the watusi.”

Suggested Reading:
Garza, Oscar. 2005. “Land of a Thousand Dances: An R&B Fable.” Popular Music 24.3: 429-437.

Recordings:
Chris Kenner, “Land of 1000 Dances” Land of 1000 Dances (Collector’s Choice)
Cannibal & the Headhunters, “Land of 1000 Dances” Land of 1000 Dances: The Complete Rampart Recordings (Varese Fontana)
Wilson Pickett, “Land of 1000 Dances” Wilson Pickett’s Greatest Hits (Atlantic/WEA)
Patti Smith, “Land” Horses (Arista)
Mud Boy & the Neutrons, “Land of 1000 Shotguns (Part 2)” They Walk Among Us (Koch)
The Orlons, “The Wah-Watusi” The Best of the Orlons Cameo Parkway 1961-1966 (Abkco)
The Ventures, “The Wah-Watusi” Mashed Potatoes and Gravy/Going to the Ventures Dance Party (One Way)

The Ictus and the Remiss

The word ictus is derived from the Latin icere, to hit with a stroke, the stress placed upon an accentuated syllable. Etymologically speaking, therefore, ictus means accent or emphasis, and in the language of music, ictus means an accented or marked tone. In the study of prosody, dum, for instance, is a metrically strong syllable—the ictus. In contrast, de is a metrically weak syllable—the remiss. The ictus and the remiss together constitute the foot (dum-de), and hence the foot and the ictus make up the rhythmic elements of music. For music theorists, the moment prior to the initiation of the ictus represents the downbeat: the critical moment when the conductor lowers his baton. To understand fully the function of the ictus is to understand funk, with its accentuation of the downbeat (as opposed to R&B’s emphasis on the backbeat), meaning the One, the first (and occasionally third) beat of every measure (foot). George Clinton, Stevie Wonder, Sly Stone, and James Brown all contributed to the invention of the funk “groove”—that is, they all understood the function of the ictus.

A Baker’s Dozen Of Funky Grooves (Guaranteed To Tear The Roof Off):

David Bowie, “Fame” Young Americans
The Brothers Johnson, “Get the Funk Out Ma Face” Look Out For #1
James Brown, “Papa’s Got a Brand New Bag” 20 All-Time Greatest Hits
Chic, “Le Freak” Dance, Dance, Dance: The Best of Chic
Curtis Mayfield, “Superfly” Superfly
Funkadelic, “(Not Just) Knee Deep (Part I)” The Best of Funkadelic, 1976—1981
The Meters, “Africa” Funkify Your Life: The Meters Anthology
The Ohio Players, “Fire” Funk on Fire: The Mercury Anthology
Parliament, “Give Up the Funk (Tear the Roof Off the Sucker)” Parliament’s Greatest Hits
Sly and the Family Stone, “Thank You (Falettinme Be Mice Elf Again)” Greatest Hits
Steely Dan, “Black Cow” Aja
War, “Low Rider” Anthology, 1970-1994
Stevie Wonder, “You Haven’t Done Nothin’” Fulfillingness First Finale

Mitch Mitchell, 1947-2008

News reports indicate that Mitch Mitchell (at the right in the picture, with Hendrix and Noel Redding, left), the drummer for the Jimi Hendrix Experience, was found dead yesterday morning in his Oregon hotel room. He was 61 years old. Reports say Mitchell was found dead shortly after 3 a.m. Wednesday in his room at the Benson Hotel in downtown Portland. He apparently died of natural causes. The article reporting his death from the L. A. Times can be found here. Mitchell was the last the trio to live; they are all gone now.

The Sound of Money

There is an oft-repeated story that once when Chet Atkins, at the time the country & western music producer at RCA Victor, was asked to describe the so-called “Nashville sound” he helped to create, he shook the loose change in his pocket and replied, “It’s the sound of money.” His response was not so much evasive as it was a statement of fact, for the post-World War II rise of the Nashville or “countrypolitan” sound was in fact a way to address the general problem of how to make money. Essentially the “Nashville sound” was pop production (studio engineering) applied to country songs. As Michael Jarrett observes, the Nashville sound was an attempt to refashion country & western as “pop music for adults” (p. 256). The two primary architects of the Nashville sound were Chet Atkins at RCA Victor and Owen Bradley at Decca. The Nashville sound might be best understood by looking at the following set of structural oppositions, the features characterizing the “Honky Tonk” sound—the pre-war sound of c&w that continued through the mid-50s or so—on the left, with the features of the Nashville sound on the right:

• Raw/Cooked
• Found/Made
• Folk/Pop
• Fiddles/Strings
• Volume/Crooning
• Kitty Wells/Patsy Cline
• Jimmie Rodgers/Jim Reeves
• "T For Texas"/"He’ll Have to Go"

Faced with the competition of rock ‘n’ roll (or “rockabilly”), the country & western industry reinvented itself as a pop music industry, adapting pop music song structures and pop music production (studio engineering). Hence early examples of rock musicians making country albums (e.g., The Byrds’ Sweetheart of the Rodeo, 1968) can be understood not so much as “country rock” but as attempts to recover a rawer, more “authentic” form of country & western music, one that hearkened back to a time prior to the invention of the "slick" Nashville sound.

Spider Dreams

The tarantula is clearly the favored arachnid both in music and the movies. Not only does the tarantula have a movie named in its honor (the John Agar-starring Tarantula, 1955), but also a dance. According to the Dictionary of Dance, the tarantella is an Italian folk dance executed in accelerating 3/8 or 6/8 time that takes its name from the Italian seaport of Taranto where, legend has it, in the fourteenth century people who had been bitten by a tarantula contracted tarantism, a peculiar disorder characterized by an uncontrollable need to dance. The supposed cure for tarantism was to dance the tarantella, which was to be performed until the spider’s poison (not deadly, but quite painful) was sweated out of one’s system. There have been ballets based on the tarantella, including Coralli’s La Tarentule (1839), but Swan Lake contains an even more famous instance of the tarantella. Nino Rota drew on Italian folk music to compose a tarantella for The Godfather, while Mario Lanza performs “Tarantella” in For the First Time (1959), his last movie.

A Few Representative Recordings:

Al Caiola, “Sicilian Tarantella,” Italian Guitars
Charlie Haden Quartet West, “Tarantella +,” In Angel City
Mario Lanza, “Tarantella,” For the First Time/Mario Lanza Sings Caruso Favorites
The Lounge Lizards, “Tarantella,” Voice of Chunk
Evan Lurie, “Tarantella,” Selling Water by the Side of the River
Turtle Island String Quartet, “Texas Tarantella,” Spider Dreams
Squirrel Nut Zippers, “La Grippe,” The Inevitable Squirrel Nut Zippers
Various, “Tarantella,” The Alan Lomax Collection: Folk Music and Song of Italy
Various, “Tarantella,” Music for an Italian Wedding

Jukebox

A “juke” or “juke joint,” according to answers.com, is “a roadside or rural establishment offering liquor, dancing, and often gambling and prostitution.” “Jookin’” means to play dance music, especially in a juke. The word is derived from the Gullah word juke or jook, meaning “disorderly, wicked,” and is of West African origin; it is akin to the Wolof word dzug, “to live wickedly,” and the Bambara word dzugu, meaning “wicked.” While the multiselection, coin-operated phonograph was invented in the early twentieth century, this particular form of technology was not referred to as a “jukebox” until after the repeal of Prohibition in 1933. Afterwards, companies such as Seeburg, Rowe International (then known as Automated Musical Instruments, or AMI), and Wurlitzer were able to install thousands of these automated, random access machines in various establishments, not only in juke joints but in drugstores furnished with small dance floors. For various reasons, after World War II, teenagers were not as inclined to dance but stand and listen, and jukeboxes were relegated to bars and beauty parlors. In the 1950s, with the rise of the portable phonograph and the vast popularity of the 45-rpm record, teenagers were more inclined to dance at home or at private parties, and the Golden Age of the jukebox was over. Nowadays, these machines have been remotivated as found objects, and hence artworks, and are highly prized by collectors. What was junk to an earlier generation is art to the next, having undergone the transformation into a found object.

Selected Reading:

William Bunch. Jukebox America: Down Back Streets and Blue Highways in Search of the Country's Greatest Jukebox. St. Martin's, 1994.

Katrina Hazzard-Gordon. Jookin': The Rise of Social Dance Formations in African-American Culture. Temple University Press, 1992.

Frank. W. Hoffman, The Cash Box Singles Charts, 1950-1981. Scarecrow, 1983.

Vincent Lynch. Jukebox: The Golden Age. Lancaster-Miller, 1981.

David W. Stowe, Swing Changes: Big-Band Jazz in New Deal America. Harvard University Press, 1994.