Night Movies

Bob Seger’s song “Night Moves” is so famous that it scarcely needs an introduction. Having heard the song on the radio yesterday while running errands, I realized I hadn’t listened to it for quite a long time. Returning home, I was compelled to find out what people have said about it over the years. A web search turned up dozens and dozens of references to the song, but I found myself amused by what I found on a website known as Songfacts. Here is the link to the Songfacts discussion of the song, but before I discuss the assertions to be found there, here are the lyrics:

I was a little too tall, could’ve used a few pounds
Tight pants, points, hardly renowned
She was a black-haired beauty with big dark eyes
And points all her own sittin’ way up high
Way up firm and high
Out past the cornfields where the woods got heavy
Out in the back seat of my ‘60 Chevy
Workin’ on mysteries without any clues
Workin’ on our night moves
Trying’ to make some front page drive-in news
Workin’ on our night moves . . . in the summertime
In the sweet summertime

We weren’t in love—oh no far from it
We weren’t searching for some pie in the sky summit
We were just young, and restless, and bored
Livin’ by the sword
And we’d steal away every chance we could
To the backroom, to the alley, or the trusty woods
I used her, she used me, but neither one cared
We were getting our share, workin’ on our night moves
Trying to lose the awkward teenage blues
Workin’ on our night moves
And it was summertime
Sweet summertime . . . summertime

And . . . oh, the wonder . . . I felt the lightning
Yeah, and I waited on the thunder
Waited on the thunder

I woke last night to the sound of thunder
How far off? I sat and wondered
Started humming a song from 1962
Ain’t it funny how the night moves
When you just don’t seem to have as much to lose
Strange how the night moves
With autumn closin’ in
Night moves . . . night moves
Night moves . . . night moves
Ain’t it funny how you remember
I remember, I remember, I remember . . .

Here are some of the assertions one can find on Songfacts, followed by my rebuttal:

“Fact”: Bob Seger revealed in an interview that the “song from 1962” he refers to in the lyrics is “Be My Baby” by the Ronettes.
PROBLEM: “Be My Baby” wasn’t released until August 1963. Assuming this interview with Bob Seger ever took place at all, one might conclude that Bob Seger is either lying or he has a bad memory, but there’s another way to interpret his claim, which is to interpret it as a proverbial “Freudian slip.” Since the song tries to invoke the nostalgic past, or at least a teenage nostalgic past, Seger’s revelation that he was inspired to write the song after seeing George Lucas’s American Graffiti, released in August 1973, may be true. The tagline on that film’s 1973 theatrical poster is, “Where were you in ’62?” Seger’s confusing the year of “Be My Baby” with the tagline of American Graffiti reveals the way the song draws from motion picture images, from re-presentations of the 1960s, to make sense of the past. What all this reveals, of course, is that the song is really about time, his alienation from the past of his youth (“summertime”) and the weight of age (“autumn”). This sort of high romanticism is characteristic of Seger’s best music.

“Fact”: The song is autobiographical. “The girl had a boyfriend away in the military, and when he came back, she married him, breaking Seger’s heart.”
PROBLEM: “We weren’t in love—oh no far from it . . . we were just young, and restless, and bored.” The lyrics operate at such a high level of generalization (“black-haired beauty with big dark eyes”) that any specific reference to a flesh-and-blood human female is impossible. Change the line to “raven-tressed beauty with pale skin and big dark eyes” and you have one of those dark, mysterious, and provocative women that populate the tales of Edgar Allan Poe. Moreover, the actual time period when these activities—by rather stereotyped teenagers, I might add—took place is as elusive as are the period settings in the stories of Poe. Because of the broad level of generalization, the time period could be the 1950s as easily as the 1960s—and that’s just the point. The images in the song are drawn from representations of the 1950s and 60s—that is, from later movies that are set during this historic time period. If the song is about the singer’s memory, curiously, it is a collective memory, not an individualized or specific one.

The problem with this autobiographical reading is that if he and the black-haired beauty with big dark eyes were “Trying to lose the awkward teenage blues” (the singer assumes we all know what he means by this, that we are all drawing from the same source of cultural knowledge), what is the age of the (unrepresentable) boyfriend away in the military? After all, teenagers having sex in the back seat of an automobile is painfully stereotyped teenage behavior. For teenagers, like most people, it was a whole lot easier then, as it is now, to have sex in bed, or on the living room floor for that matter. For some reason, however, the singer and the black-haired beauty with big dark eyes (according to the autobiographical reading, the proverbial mouse who played while the cat was away) preferred the back seat of a Chevy, an alley, or a backroom. Obviously the memory the song is about isn’t about “unrequited love” at all, but about the pleasures of transgression, of illicit sex. “Neither one cared” because they both equally relished the deliciousness of the illicit relationship. So the song is arguably about a memory that may have been, an erotic fantasy that occurred with a girl-who-never-was. The problem with those who prefer the autobiographical approach is that they mistakenly believe there exists a clear window with an unobstructed view of their subject. No such window exists, just as no memory exists apart from desire. The point is, the lyrics may be a representation of past experience, but that doesn’t mean they are literally autobiographical. It’s possible to argue that the song succeeds precisely because it captures a collective form of experience, not the experience of a single individual.

“Fact”: He really did screw the black-haired beauty with big dark eyes with the boyfriend away in the military in the back seat of his ‘62 Chevy. BUT . . . 62 (three syllables) didn’t fit lyrically, so he changed it to 60 (two syllables).
PROBLEM: How do we know it was actually a Chevy and not a Ford? After all, most biographical information about Bob Seger indicates he was born in Henry Ford Hospital in Detroit; Ford Motor Company is based in Dearborn, a suburb of Detroit. Why not sing “62 Ford,” since his birth took place in a hospital named after the automobile-making benefactor Henry Ford? “62 Ford” has the same number of syllables as “60 Chevy.” Why does he say a Chevy rather than a Ford? Well, because “Chevy” rhymes with “heavy,” as in, “where the woods got heavy.” But he could have written the lyrics as follows:

Out past the cornfields where the woods became dense
In the back seat of my ’62 Ford
We were just young, and restless, and bored
Workin’ on our night moves

If this revision doesn’t seem as poetic as the lyrics in the actual song, that’s because it isn’t, although Ford rhymes with bored, and who knows how many times he re-arranged the lyrics? The point is, does it make any difference whatsoever whether it was a Ford, Chevy, Dodge, Nash or Rambler? Apparently, “Chevy” has something more all-American about it than “Ford,” and we all know that Chevrolet later used Bob Seger’s song “Like A Rock” for an advertising campaign. Perhaps the Chevrolet division of General Motors appreciated his reference to “Chevy” in the multi-platinum selling “Night Moves,” and decided to repay the favor. So much for his allegiance to Ford Motor Company and the Henry Ford Hospital in which he was born.

A friend of mine, now retired, once told me an anecdote about going to the movies. He had just seen the James Dean film, Rebel Without a Cause (1955), and upon exiting the darkened theater was amused to notice that fellow male viewers of the film were standing in the lobby practicing their best James Dean imitation. His anecdote is illustrative of the power movies have over our imaginations and the construction of our identities. It is interesting that Night Moves is also the name of a 1975 film starring Gene Hackman—even the title of Bob Seger’s song is derived from a movie. The lesson: Artists are notorious liars (although perhaps not intentionally so), and therefore the last person you should trust to explain the meaning of an artwork is the artist himself.

On The Town

Raymond Williams observed in his classic, The Country and the City, “’Country’ and ‘city’ are very powerful words, and this is not surprising when we remember how much they seem to stand for in the experience of human communities.... In the long history of human settlements, this connection between the land from which directly or indirectly we all get our living and the achievements of human society has been deeply known. And one of these achievements has been the city: the capital, the large town, a distinctive form of civilisation. . . . On the city has gathered the idea of an achieved centre: of learning, communication, light. Powerful hostile associations have also developed: on the city as a place of noise, worldliness and ambition . . .”

F. W. Murnau’s justly famous film Sunrise (1927) realizes the contradictions Williams identifies in a rather revealing way: a (naïve) country bumpkin goes to the big city and his life is almost ruined by a wicked temptress. Only the last-minute realization of his deep love for his guileless wife prevents him from certain destruction at the hands of the city woman, the femme fatale. Hence while the city is associated with sophistication and learning, it is also associated with temptation and corruption–feminine guile. In Pretty Woman (1990), for instance, the film that made Julia Roberts into a Hollywood star, the city is also associated with corruption, its opening scenes set on Hollywood Boulevard, with its long parade of hookers and prostitutes. The city woman from Sunrise is among them somewhere.

The word town is derived from the Old English tūn, meaning enclosure, village, or town; the word city is generally used to designate a community of greater size, population, or importance than a town or village. By way of analogy, town is to city as creek is to river, or sea to ocean, although city and town are often used interchangeably, and in any case both actually refer to some geographic place of some indeterminate size. Since the size of the population is irrelevant, to refer to one’s town or hometown is to refer to a community in which one’s identity is remorselessly known and rigidly fixed, a place where one is “stereotyped” and boxed in. In his song, “Small Town,” John Mellencamp sings:

No I cannot forget where it is that I come from
I cannot forget the people who love me
Yeah, I can be myself here in this small town
And people let me be just what I want to be

But this is a myth, of course: since anonymity in a small town is impossible (unlike the liminal space opened up by the anonymity of New York City in Stanley Donen and Gene Kelly’s On the Town), people will never let you be just what you want to be. Here’s Gene Pitney:

If we stop to gaze upon a star
People talk about how bad we are
Ours is not an easy age
We’re like tigers in a cage
What a town without pity can do

He goes on to ask, “Why don’t they help us, try to help us/Before this clay and granite planet falls apart?” In a small town, as in a big city, the familiar “townspeople” can very easily transform into the members of a faceless and hostile crowd, as they do in, say, Invasion of the Body Snatchers (1956). The horror realized in that film isn’t that people are replaced by pods, but that anonymous crowds aren’t supposed to exist in small towns. It’s not surprising, then, that popular music expresses the same ambivalence toward the town and city: songs like “Downtown” may talk about the fun of being where the action is, but songs like “Poor Side of Town” talk about the hope of escaping rigid class distinctions.

Twenty Songs On The Town:
The Beach Boys – Leavin’ This Town
Petula Clark – Downtown
Rick Danko, Jonas Fjeld, Eric Andersen – Wrong Side Of Town
The Dream Academy – Life In A Northern Town
Steve Earle – Guitar Town
Billy Joel – Uptown Girl
Lipps, Inc. – Funkytown
Gene McDaniels – It’s A Lonely Town
John Mellencamp – Small Town
Roy Orbison – Uptown
Gene Pitney – Town Without Pity
Chris Rea – Windy Town
Stan Ridgway – Lonely Town
Johnny Rivers – Poor Side of Town
Southside Johnny and The Asbury Jukes – Love On The Wrong Side of Town
Bruce Springsteen – Darkness on the Edge of Town
The Stray Cats – Rock This Town
U2 – Red Hill Mining Town
The Vogues – Magic Town
Bill Withers – Lonely Town, Lonely Street

About Ten Perfect Pop Songs

Yesterday, I came across this list put together by guitarist Jay Ferguson, in which the artist has assembled what he considers as the ten perfect pop songs ever recorded. While I found the list and his accompanying discussions quite fascinating, I also found myself wanting to take issue with his choices, but then I remembered that the whole purpose of lists is to be provocative. Early punk rockers were fond of posting lists (I Like…/I Don’t Like…) for precisely the purpose of being provocative, and they were frequently successful. Since we live in an age of aphorisms (statements of personal taste) rather than one of axioms (universally accepted truths that are potentially falsifiable), it is impossible to post a list consisting of “the ten perfect pop songs” without the list appearing as capricious, nothing but a highly individualized statement of personal taste.

So what makes a perfect pop song? Rather than appeal to formal qualities only (melody or hook, for instance), I think the perfect pop song must 1) have achieved some degree of notoriety at inception (it was successful, controversial, provocative, etc.); and must 2) have transcended the historical moment in which it first appeared. These criteria thus allow for the inclusion of the “one-hit wonder,” many of which have remained remarkably persistent over the years, but also allow for a certain “timeless” quality in the song, in the sense that it has demonstrated an appeal to more than one generation. The real trick is to limit oneself to ten—why? Why pick only ten flavors of jellybeans when you’re in a store with literally dozens of flavors? Thus to limit oneself to ten is really just a parlor game, but that’s fine. I’ll play—but because I’m recalcitrant, I’ll list eleven instead. The following list tries to avoid naming only what I would consider my “personal favorites,” and also tends to avoid naming only rock ‘n’ roll songs.

One of the things that struck me about Jay Ferguson’s list of the ten perfect pop songs is that he did not list any songs by perhaps the most famous pop singers of all time (in America at least), figures such as—to name a very few—Louis Armstrong, Frank Sinatra, Elvis Presley, Aretha Franklin, and Patsy Cline. My list tries to acknowledge these figures. After all, Louis Armstrong created the image of the pop singer as artist in the first place, and without him establishing this image, the whole idea of “ten perfect pop songs” would be literally unthinkable. And how can you ignore Frank Sinatra, one of the most highly successful and popular singers America has known, and who created the idea of an album being a unified whole, not a haphazard assembly of 2-3 minute songs? Limiting a list to so very few is rife with problems, but nonetheless here is my list of eleven perfect pop songs:

1. What A Wonderful World, Louis Armstrong
Armstrong’s rough, gravelly voice is instantly recognizable and is known world-wide. Despite the limitations of his voice, he was a great singer, and “What A Wonderful World” has proved its durability by being a hit single several times over several decades—when it was first released in 1968, when it was re-released in the early 1970s following his death, and a hit again when it appeared on the soundtrack to Good Morning, Vietnam (1987). Remember that it was Armstrong’s version of “Hello, Dolly!” in 1964 that knocked the Beatles off the top of the Billboard chart, which they had so long dominated.

2. It Never Entered My Mind, Frank Sinatra
Frank Sinatra’s album In the Wee Small Hours (1955) is one of pop music’s finest records. Every song on the album is an expression of a different dramatic persona. Sinatra approached a song like an actor approaching a role, seeking to express not himself but a character, with the song being like an inner monologue. There is no singer today who hasn’t been influenced by Sinatra’s use of the microphone; whether he or she is conscious of this fact is irrelevant. I love this song for its dramatic idea and for his phrasing—pop music at its finest.

3. Yesterday, The Beatles
The success and durability of this pop ballad goes without saying. Certainly it is among the greatest of Lennon-McCartney’s pop songs. If the Guinness Book of Records is correct, “Yesterday” has the most cover versions of any song ever written. Most certainly it gave rise to the short-lived Sixties genre known as “Baroque rock.”

4. Smoke From A Distant Fire, The Sanford Townsend Band
Session players and songwriters Ed Sanford and John Townsend struck gold with this one huge hit, and what a song it is. Again, I love the idea of this song, in the same vein as the Righteous Brothers’ “You've Lost That Lovin’ Feeling,” except it is more raucous and less lugubrious. If one were to make a list of those pop songs ideally suited for Top 40 radio, most certainly this would be one of them.

5. Kentucky Rain, Elvis Presley
The music made by Elvis during and after his 1968 “comeback” has to be some of the finest music of his career. In this song—and every song on 1969’s From Elvis in Memphis for that matter—his singing was strong, dramatic, and heartfelt. I loved this song when I first heard it forty years ago, and I still do—it is impossible for me to turn off the radio if this song is playing. It features a great arrangement, a strong melody, and of course wonderfully emotive vocals.

6. (You Make Me Feel Like) A Natural Woman, Aretha Franklin
Former President Bill Clinton named Aretha Franklin “a national treasure,” and songs such as this flawless pop recording indicate why he did so. She of course has many hits and many fine albums, but this song is an ideal demonstration of her voice.

7. She’s Got You, Patsy Cline
Make no mistake: Patsy Cline was a pop singer, not a country singer, and man, could she sing. She recorded many fine songs, but I’ve always liked this one (this, and “Poor Man’s Roses”) the best. The song structure is very economical, to be sure, but the lyrical content is more about loneliness than heartbreak—and that’s what Patsy Cline’s voice could capture so very well—loneliness.

8. 867-5309/Jenny, Tommy Tutone
Perhaps it’s a “one-hit wonder,” but I think this is very nearly a perfect pop song: a great hook, chiming guitars, a driving rhythm, and a brilliant idea—improbably, a love song to a fallen woman the singer has never met.

9. Everybody Plays the Fool, The Main Ingredient
This is a pop song that is warm, genuine, melodic—and carries the sting of truth. Although by no means a group known primarily as being a one-hit wonder, “Everybody Plays the Fool” became The Main Ingredient’s biggest and best-known hit, and an auspicious beginning to the group’s Cuba Gooding, Sr. period. Gooding’s lead vocal has a humanness to it that the best pop singers have always had.

10. Blue Eyes Crying in the Rain, Willie Nelson
There’s no doubt in my mind that Willie Nelson’s Red Headed Stranger is one of the all-time best pop albums ever made—and no, it ain’t “country.” Willie Nelson is a great songwriter, not a great country songwriter. “Blue Eyes Crying in the Rain” is a sparse, haunting ballad that rests on the painful truth that love is either waxing or waning (in this case the latter), and features only Willie’s distinctive voice and his old, battered, Spanish guitar.

11. Rainy Night in Georgia, Brook Benton
Is it possible for a song to break your heart? If it is, this pop song from 1970 does it to me. “Rainy Night in Georgia” was written by Tony Joe White, but Brook Benton got the hit from it. Haunting, melancholic, impossible to turn off if it is playing on the radio, “Rainy Night in Georgia” is nothing less than perfect studio production coupled with superb pop songwriting. It is also a perfect realization of the so-called “sympathetic fallacy,” in which nature seemingly reflects one’s inner state of mind (psyche).

Teacher's Pet

The role of the teacher can be best understood as someone who provides the student with two kinds of knowledge. Following Gilbert Ryle, these kinds of knowledge are knowing how and knowing that. A teacher who “knows how” may teach a special form of craftsmanship (knowing how to make, build, play, design, or draw something), or may teach a specialized vocation (how to install, repair, rebuild, or fix something, for instance). But the form of knowledge of knowing that is different than knowing how: just because I know how to ride a bicycle, for instance, doesn’t mean that you know how to ride a bicycle, while on the other hand, you and I may both know that it is cold, rainy, and windy outside, and therefore not the best time to learn to ride a bicycle. Most teachers are entrusted with their students’ minds, to teach students the way to know that something is true or false (“practical reason” or rationality): mathematics and formal logic, for instance, but also history and politics (“political reason”), and so on.

Within the institution of schooling, teachers are the people entrusted with the minds of students. Hence teaching is, as Tracy Kidder has observed in Among Schoolchildren (1989), one of the few occupations in which any form of measurable success rests on the skill and inspiration of those people “at the bottom of the institutional pyramid” (p. 52). In this sense, teaching is much like police work, and perhaps it’s no wonder, therefore, that both types of people are depicted as virtuous and dedicated, on the one hand, or tyrannical and hypocritical authority figures on the other. These contradictory representations of the teacher are reflected in popular music, in which the male or female teacher often has a special form of attraction distinct from the (repressive) institution itself. The teacher has been the subject of erotic fantasies, in which the pupil desires the teacher to teach a form of knowing how that is not the academic subject itself (“Abigail Beecher,” “Teacher’s Pet”), a figure of hypocrisy (“Society’s Child”), a brutal authority figure instilling mindless submission to power (“Another Brick in the Wall”), or a highly idealized father figure (“To Sir With Love”). Books have been written exploring the depiction of teachers in the movies (see Ann C. Paietta, Teachers in the Movies; McFarland, 2007), and while I know of no book doing the same for popular music, no doubt the range of representations is quite similar. The first movie to link rock music, the school, and the teacher is, of course, Blackboard Jungle (released March 1955), the film that, as Thomas Doherty has observed (Teenagers and Teenpics, p. 76), was also the film that alerted Hollywood filmmakers to the way rock music could contribute to a movie’s appeal. No rock recordings could have represented the teacher in any fashion prior to 1955.

Songs About Teachers And The Lessons Learned:
Abba – “When I Kissed the Teacher”
Chuck Berry – “School Day”
Alice Cooper – “School’s Out”
Freddie Cannon – “Abigail Beecher”
Doris Day – “Teacher’s Pet”
Elton John – “Teacher I Need You”
Janis Ian – “Society’s Child”
Hall & Oates – “Adult Education”
Lulu – “To Sir With Love”
Pink Floyd – “Another Brick in the Wall”
The Police – “Don’t Stand So Close To Me”
Van Halen – “Hot For Teacher”

Kiss Kollectibles

An interesting comment left in response to my blog entry yesterday concerning popular musicians who have appeared in comic books indicated that the rock band Kiss also appeared in a comic from Marvel, issued around April 1977, written by the late Steve “Howard the Duck” Gerber. The comic was notorious at the time because the red ink used in the printing of the comic was mixed with blood taken from each Kiss band member, a story authenticated as true by snopes.com. Apparently Marvel published a second Kiss comic in 1979, but without the garish sensationalism that the marked the publication of the first, and in 1997 Image began publishing Todd McFarlane’s Kiss: Psycho Circus, obviously an attempt to revise Kiss’s cultural capital by avoiding the juvenilia that marked the band’s first appearances in the comics. Apparently Kiss comics have become a cottage industry of late, with Dark Horse publishing a Kiss comic book series authored by X-Men writer Joe Casey in 2002. I suspect that the sheer amount of Kiss-related merchandise probably rivals The Beatles; I couldn’t begin to name to vast number and kinds of product tie-ins and memorabilia available, but most certainly these products are distributed world-wide.

From Big Band To Rap

Moments after posting my entry on Jack Kirby and Paul McCartney this morning, my friend Dion Cautrell sent me an email with a link to today’s press release announcing that Marvel Comics has teamed up with Eminem to create a limited series comic featuring the famed rapper and Marvel’s provocative vigilante, The Punisher, in Eminem/Punisher: Kill You. Apparently Marvel discovered Eminem is a fan of The Punisher, and worked out an arrangement with the musician to issue a comic coinciding with the release of his new album. Click the link on my blog entry from earlier today (below) to go to my initial discussion of the relation between rock music and the comics. I admit to being hard-pressed to think of another popular musician appearing as himself in an original comic book story; I’ve previously cited Alice Cooper’s From the Inside, a comic featuring Alice as well as characters from his 1978 album of the same title. I don’t think the now defunct “Rock ‘N’ Roll Comics,” published by Revolutionary Comics, qualify, as they largely consisted of a rock star’s or rock band’s biography told in graphic novel form.

The only other popular musician I can think of who appeared as himself in a comic book with an original story is big band leader Kay Kyser, who appeared with Batman and Robin in DC’s Detective Comics #144 (February 1949; pictured), in an episode entitled “The Mystery Broadcast.” Kay Kyser’s band was one of the most popular of the big band era, and no other bandleader of the swing era can boast such an extensive filmography as Kyser. Although hugely popular during the late 1930s and the 1940s, especially with his “College of Musical Knowledge” radio show, Kyser permanently retired from the music business shortly after Detective Comics #144 appeared in 1949. He hosted a TV game show sponsored by Ford Motor Company in 1950, but retired by the end of that year, largely explaining why he is virtually unknown to “Baby Boomers.” The fact that he appeared as a character in a comic book suggests just how popular he was at the time.

Magneto and The Crimson Dynamo

Early last month I wrote about the connection between comics and popular music, observing that it’s unusual to see a reference to comics invoked in the context of popular music. I mentioned that one of the earliest explicit connections I remember between comics and music, revealing that the two could come into confluence, was Paul McCartney and Wings’ “Magneto and Titanium Man,” from VENUS AND MARS (1975), a song about two obscure villains from the Iron Man comics.

I have been told that a couple of days ago, over at The Cool Kids Table blogspot, “KP” posted a picture of famed comics artist and occasional Iron Man writer Jack Kirby with Paul McCartney, taken backstage at a Wings concert around 1976. As it turns out, KP found a link to a Beatles photo blog (the link to the photos is available by clicking on The Cool Kids Table blogspot link above) that has several pictures of the backstage meeting between Kirby and McCartney. KP also posted an excerpt from an interview he conducted with Lisa Kirby, daughter of the artist, in which she says the former Beatle introduced her father to the audience during the concert, then went into “Magneto and Titanium Man.”

Many thanks go to my friend Dion Cautrell for finding this information and sharing it with me.

400 Turns 50

The Criterion Collection newsletter I received this afternoon contained the startling piece of information that François Truffaut’s The 400 Blows turned 50 years old today, the date that also represents the unofficial beginning of the French Nouvelle Vague. The 400 Blows made its world premiere at the Cannes Film Festival on May 4, 1959, and contained “the shot heard round the world”: the final freeze-frame of Antoine Doinel (Jean-Pierre Léaud) standing alone at edge of the ocean, staring back at the camera, is one of the most famous freeze-frames in the history of cinema. The past 50 years have seen many pieces published on Truffaut’s fine film, but none of them can approach the elegance, the poignancy, and above all the inconclusiveness, of the film’s final, evocative image, of a vulnerable boy standing on the edge of troubled adolescence.

Ursonate

My previous post on the role of stuttering in music reminded me of Dadaist Kurt Schwitters (1887-1948) and his “primitive” sonata (sound poem), the Ursonate. The “Ur” principle (“early” or “primitive”) contributed to Schwitters’ creation of the Ursonate, a soundform from which the sonata might have come. Brian Eno includes a portion of one of Schwitters’ sound poems in “Kurt’s Rejoinder,” found on Before and After Science (1977). Eno’s interest in the Ursonate later influenced the Talking Heads during their Fear of Music (1979) period; Schwitters’ influence can be heard on that album’s opening track, “I Zimbra.”

Some Additional Recordings:
Marcel Duchamp, The Creative Act
Raoul Hausmann, Poèmes phonétiques (EP) (Paris 1958)
Kurt Schwitters, Ursonate (1922-32) (Wergo, pictured)
Cecil Taylor, Chinampas (Leo Records)
VA, Futurism & Dada Reviewed (Sub Rosa)

Stutter

One of the reasons The Who’s “My Generation” is so memorable is, of course, because of Roger Daltrey’s distinctive delivery—his stuttering: “Why don’t you all f-f-f-fade away!” I’ve read a few accounts as to why he stutters, one version averring the song began as a “talking blues” number without the stutter, but having been inspired by John Lee Hooker’s “Stuttering Blues” (1953), Pete Townshend was compelled to include it. A competing version is based on Daltrey’s claim that his stuttering came about as the result of his having failed to learn the lyrics prior to rehearsing it, and hence the stuttering was a consequence of his inability to read the lyrics on the lyric sheet correctly—in other words, the stuttering was a “happy accident.” Whatever the reason—now a part of rock legend—the stuttering is significant, and I suspect it is connected to the issue of “noise” in rock music that I’ve written about previously.

Most certainly “My Generation” wasn’t the first popular song featuring stuttering. “K-K-K-Katy,” a song featuring a stutter that was a huge hit during the First World War, was performed by Billy Murray, the most popular singer in America prior to Al Jolson. A few years later, in 1922, Murray recorded “You Tell Her, I Stutter,” about a young man who desperately wants to propose marriage, but because he stutters, he asks his sweetheart’s brother to do the proposing for him. Blues musician John Lee Hooker stuttered, the motive behind his recording of “Stuttering Blues.” Stuttering or stammering is commonly understood as a speech disorder in which speech is disrupted by involuntary repetitions and prolongations of sounds or syllables, and involuntary silent pauses—blocks—during which the stutterer is unable to make any sound at all. While stuttering in the popular imagination is associated with the involuntary repetition of sounds (as in “My Generation”), it is also characterized by long, involuntary pauses and the prolongation of certain sounds. Joseph Sheehan, a speech pathologist, compares stuttering to an iceberg—referred to here as the “iceberg theory”—with the manifest or phenomenal features of stuttering (speech) the part above the waterline, with the larger mass of negative emotions associated with stuttering remaining hidden:

. . . the majority of the behaviour associated it [stuttering] lies beneath the surface. What lies above the surface are the visible symptoms of stuttering: blocked speech, repetition of syllables, disjointed speech, facial grimaces, blushing, visible tension in the face and neck, etc. However, Sheehan sees the greater problem with the effects of stuttering that other people cannot see: this includes shame, embarrassment (in addition to that embarrassment which is physically visible), guilt, avoidance of situations, substitution of words and other tricks, etc. There can be some argument about what exactly these covert symptoms are, and they tend to vary from person to person, but it is quite evident that such behavioural symptoms do exist and they contribute significantly to the overall problem of stuttering.

Herman Melville’s Billy Budd stuttered and stammered, primarily when he was placed under stress, but he didn’t repeat syllables so much as suffer from blocked speech: in the face of gross injustice, he was mute. I think Ken Kesey had Billy Budd in mind when he created his character of Billy Bibbit in One Flew Over the Cuckoo’s Nest, who exhibited the same behavior when faced with injustice and flagrant misuse of power (Nurse Ratched). In these instances involuntary silence is metaphorically associated with the slave, as in Hegel’s asymmetrical power relationship represented by his famous master-slave dialectic.

What is interesting, however, is the fact that many of the individuals who stutter or stammer do not do so while singing—the aforementioned John Lee Hooker comes to mind, as does country singer Mel Tillis. At least one popular musician who stuttered as a child, Carly Simon, used musical rhythm to help overcome her disability (listen to her fascinating discussion here), explaining her love of music. Hence, while it would seem the predictable regularity that is characteristic of music helps certain individuals use a rhythmic pattern in order to help overcome their stuttering, popular music does just the opposite, (re)inscribing stuttering into the song itself, meaning that its use is an affectation, a form of artifice—a code. In “My Generation,” the stuttering is used as a coded substitution, signaling that the singer really means “fuck off” rather than “fade away,” the former usage proscribed by the apparatus of state censorship. In contrast, in George Thorogood’s “Bad to the Bone,” since the song is rather shamelessly lifted from Bo Diddley’s “I’m A Man,” the repetition of “b-b-b-b-bad” seems linked to the way Diddley emphasizes the “m” in the spelling of M-A-N by prolonging its sound, a code for masculine prowess.

I find this topic a subject for further research, particularly the use of stuttering in rock music, so I’m not in a position to present a fully formulated theory yet. And there’s at least one web site devoted to stuttering songs, revealing an interest in the connection between stuttering and popular music that long precedes my own.

Just A Few Of The Songs Featuring Stuttering and Stammering:
Bachman-Turner Overdrive – You Ain’t Seen Nothing Yet
The Beastie Boys – Ch-Check It Out
David Bowie – Changes
Elton John – Bennie And The Jets
Guns N’ Roses – Welcome to the Jungle
The Knack – My Sharona
Huey Lewis and The News – The Heart of Rock and Roll
Bob Seger – Katmandu
George Thorogood and the Destroyers – Bad to the Bone
The Who – My Generation

White Black Singers, Part II

Yesterday I discussed the way white male rockers have appropriated codes of black masculinity to define their identities. In the study I mentioned, Krin Gabbard’s Black Magic, Gabbard has relied in part on the work of Eric Lott, particularly an essay titled “Racial Cross-Dressing and the Construction of American Whiteness,” that can be found in Simon During, Ed., The Cultural Studies Reader, Second Edition. Lott argues that whites perform “whiteness” in many ways, and that these performances are addressed, not necessarily explicitly, to blacks. As part of his analysis, Lott explores one form of white impersonation of blackness, what is known historically as “blackface,” which Lott interprets as perhaps more significant than whites merely “pretending” to be black, but in fact an illustration of a deep desire in white performers to be black. My point yesterday simply was to observe that the most obvious cultural activity in which whites have expressed their fascination with black culture (at least since the rise of Elvis Presley) is rock ‘n’ roll.

I assume it is widely known, though perhaps the point needs to be reiterated, that Elvis was so “controversial” at the time he burst on the scene in the 1950s was because his stage persona was so obviously modeled on black codes of masculinity: his greased and oiled hair, for instance, and his vocal style, borrowed from Otis Blackwell and other rhythm and blues singers of the 1940s and 50s. Consider this information, taken from Greil Marcus’s book Dead Elvis, quoting Robert Henry, a Beale Street promoter: “…he [Elvis] would watch the colored singers, understand me, and then he got to doing it the same way as them. He got that shaking, that wiggle, from Charlie Burse, Ukelele Ike we called him, right there at the Gray Mule on Beale. Elvis, he wasn’t doing nothing but what the colored people had been doing for the last hundred years. But people . . . people went wild over him” (p. 57). Marcus also quotes Nat D. Williams, “the unofficial mayor of Beale Street”: “We had a lot of fun with him [Elvis]. Elvis Presley on Beale Street when he first started out was a favorite man. When they saw him coming out, the audience always gave him as much recognition as they gave any musician—black. He had a way of singing the blues that was distinctive. He could sing ‘em not necessarily like a Negro, but he didn’t sing ‘em altogether like a typical white musician. He had something in between that made the blues sort of different . . . . Always he had that certain humanness about him that Negroes like to put in their songs. So when he had a show down there at the Palace, everybody got ready for something good. Yeah. They were crazy about Presley” (p. 57). I should add that Henry and Williams are talking about events before Elvis ever showed up at Sam Phillips’s Sun Records, when Elvis, then a teenager, was also spending time in Memphis’s black neighborhoods having sex with young black girls. (See McKee and Chisenhall’s Beale Black & Blue: Life and Music on Black America’s Main Street (1981).

What I failed to mention in yesterday’s post, however, is that white rock ‘n’ roll performers may reflect the “withering-away” of blackface. As John Szwed has observed, “The fact that, say, a Mick Jagger can today perform in the [blackface] tradition without blackface simply marks the detachment of culture from race and the almost full absorption of a black tradition into white culture” (qtd. in Lott, “Racial Cross-Dressing,” p. 243). Perhaps there is no better way to illustrate the sort of performance of “whiteness” that is derived from black masculine codes than to see it. I’ve provided a link here to a performance of “Spill the Wine” by Eric Burdon and War, an interracial group that made some fine music integrating Latin rhythms, rhythm and blues, rock, and funk into a highly distinctive mixture. Eric Burdon is to be included among those white rockers (many of them from a working class background, as he is) that I mentioned yesterday, who always expressed great love of the blues; he also happened to be a good friend of the late blues great John Lee Hooker. I see a bit of Mick Jagger in Burdon’s performance as captured in this video, but then, as I mentioned above, Jagger himself has so thoroughly internalized blackface style that he is no longer even aware of it. I should also add that when I die and am reincarnated, I want to come back able to sing like Eric Burdon.

White Black Singers

Although the subject of his book, Black Magic: White Hollywood and African American Culture, is the racial appropriation of black culture in white American film, Krin Gabbard discusses the way white male performers of Rhythm & Blues (and the music derived from it, Rock ‘n’ Roll) have appropriated black masculinity to define their identities. Quoting John Gennari, Gabbard observes that white male appropriation of black masculinity

operates through gender displacement, i.e., sexual freedom and carefree abandon were expressed through feminized gestures (emotion, flamboyance, etc.) that, paradoxically, end up coded as masculine. I think here of Elvis’s hair styling, his obsession with pink, etc.; of Mick Jagger’s striptease; the spandex, long-hair, girlish torsos of the cock rockers. To try to get this point across to my students, I show footage of . . . Robert Plant and Jimmy Page talking about how everything they did came out of Willie Dixon and other macho black bluesmen. Then you see them aggressively pelvic thrusting through “Whole Lotta Love,” looking like Cher and Twiggy on speed. (Gabbard, p. 33)

Eric Lott has argued that Elvis imitators play out their fascination with black male sexuality (safely) by becoming a simulacrum of Elvis as he appeared in the 1950s, “as though such performance were a sort of second-order blackface, in which, blackface having for the most part disappeared, the figure of Elvis himself is now the apparently still necessary signifier of white ventures into black culture . . .” (p. 36). The appropriation of black masculinity by white performers, in which black masculinity is (paradoxically) displayed by androgynous display, in the form of sexual freedom and abandon, flamboyant dress (including the wearing of ornate jewelry), and also by feminine coding (long hair, make-up, etc.) can be seen in, for instance, Transformer-era Lou Reed; Alice Cooper; Tommy Bolin; the New York Dolls; Kiss; and figures such as the Cramps’ Lux Interior. Gennari’s insight, quoted above, also explains the seeming paradox of why so many cock rockers, all of whom had an expressed love of black blues records, have always had such girlish figures and feminized mannerisms: Brian Jones, Mick Jagger, Jimmy Page, Robert Plant, T. Rex, Allen Collins (of Lynyrd Skynyrd), and those “second generation” rockers who consciously inherited these mannerisms, such as Mötley Crüe (former band member Tommy Lee is pictured), Ratt, and Poison.