Finding John Lennon's Lost Rolls-Royce

“We can confirm that the White Rolls Royce is owned by the Klein family and is undergoing a full restoration.”

--From an email from Valerie Collin, ABKCO Music & Records, New York, 21 June 2012

Guest blogger and relentless researcher Eric Roberts provides the anxiously awaited update on the search for John Lennon's white Rolls Royce!

After almost two years of searching for an answer to the  question, “Who owns John Lennon's white Rolls Royce?,” the single sentence above from Valerie Collin puts an end to any further speculation.

Finally, we can confidently state that Lennon's “lost” 1965 Phantom V Rolls-Royce, chassis No. 5VD63, is in the safe keeping of Jody Klein, son of former Beatles manager, the late Allen Klein. What is more, we are reliably informed that this icon of late 1960s music culture is currently being fully restored back to its original perfection. After having disappeared from the media spotlight in late 1985, once its restoration is complete, the happy prospect that Lennon's second Rolls-Royce may finally become accessible to the public now seems a distinct possibility. The first and more famous of his two '65 Phantom fives--the one covered in colorful hand-painted gypsy arabesques--has been a star attraction at the Royal British Columbia Museum in Victoria, Canada since 1993. Similarly, if the white Rolls-Royce was to be put on show any where in the world today, there can be little doubt that it would also attract large crowds of admirers. Although it lacks the fabulous eccentricity of Lennon's so-called “psychedelic” limousine, 5VD63 is closely associated with John and Yoko's political activism during the late 1960s. Indeed, it could be construed as one of their most public art works--a symbol of renewal in the aftermath of flower power and the “Summer of Love.”

To have come this far in our quest to trace the history of 5VD63, registration No. EUC 100C, and track down its current ownership and whereabouts, is a testament to the power of blogging. Collaboration is the very essence of the research blog, and the timely assistance of readers who possess otherwise unobtainable pieces of the puzzle one is attempting to solve, is an integral part of the process.

A number of readers of this blog have been generous enough to contribute their insights into the matter of the missing Rolls-Royce and are entitled to a share of the credit in the final solution to the mystery. Author and feature writer for the London Telegraph, Mick Brown, told us about his meetings with Phil Spector in 2003, putting paid to the notion that Spector's white Rolls once belonged to his friend, John Lennon, as claimed by Alan White. Mick was also good enough to ask former Apple executive and music publicist, Tony King, for his recollections of the white Rolls-Royce and what became of it. King recalled that it was left behind at Tittenhurst Park in the early 1970s in the care of Ringo Starr when John and Yoko relocated to New York. 

Leading us deeper into the labyrinth, in January 2011 we received several short emails from someone claiming (a) to know where the white Rolls-Royce currently is, and (b) to be responsible for its on-going restoration. This person, who must remain anonymous for professional reasons, was adamant that EUC 100C had never left the United Kingdom. A little further detective work revealed exactly where the authentic white Rolls-Royce is currently garaged. However, we were still completely in the dark as to the name of the current owner. Well, not quite.

A few weeks prior to receiving advice from our informant in the UK, an email arrived from Stephen Tebo, owner of the world renowned Tebo Auto Collection in Colorado, USA. The message simply stated: I purchased the car on January 24, 1999 at the Barrett-Jackson auction in Scottsdale, Arizona. It was lot #694. Hope this helps. Now, unfortunately, the beautiful white Phantom V in Tebo's collection is left-hand drive (LHD). Perhaps it did have some association with John Lennon, but it was definitely not 5VD63. This was confirmed by an article in the New York Times (see the earlier entry “Clues and Contradictions” on this blog) which reported on the results of the auction to which Stephen Tebo referred. The article contained a footnote stating that the white LHD Phantom V bought by Tebo was not the same Rolls-Royce (EUC 100C) associated with the Beatles during the late 1960s. The NY Times informed its readers that the current (1999) owner of John Lennon's white Rolls-Royce was in fact Allen Klein. At this point, we were getting tantalizingly close to the answer we were seeking, but at the same time we were frustratingly unable to confirm if 5VD63 has remained the property of the Klein family to this day. 

Then, a month ago, we received a quick succession of emails from a Rolls-Royce owner-enthusiast who, besides having a lifetime of acquired knowledge about all things Rolls-Royce, was also a Liverpudlian with an exceptional grasp of the details of John Lennon's life. He informed us:

5VD63 is a Phantom V seven seat limousine. Its engine number is D31PV. The coachbuilder is HJ Mulliner Park Ward and the body number is V327/20076. The HJ Mulliner Park Ward design number is 2003. As you note, the first owner was Patrick Barthropp Ltd. (UK), the car being delivered in May 1965.

Our helpful expert adviser confirmed that in the same year that Lennon purchased 5VD63 (1966) it had appeared prominently in the film Georgy Girl (see the earlier “Ballad of EUC 100C” entry in this blog). He then went on to tell us that he had referred the matter of the car's current ownership and location to an international authority who is very well known and respected in the RR world and stands among the “Rolls-Royce Gods” such as Martin Bennett in Australia who authored the “Bible” on the RR Phantoms.

The immediate reply from the expert's expert stated that he (Lennon) bought 5VD63 second hand (was black, then white). Car still owned by music producer Jody Klein. Currently in restoration.

So there we had it. To be absolutely certain, we wrote to Jody Klein in New York and, as we have seen, his assistant gave us the confirmation we needed.

We now call on any owners of white Rolls-Royces--we know of two in Pensacola, Florida, and one in Longmont, Colorado--who continue to perpetrate the cruel hoax on the unsuspecting public that they are the owners of John Lennon's famous Phantom V, 5VD63 to put an end to the charade. One of the three vehicles we refer to is not even a Phantom V, but is actually a Rolls-Royce Silver Cloud III. All three are LHD and so are fraudulently being exhibited as John Lennon's white Rolls.

Click on image to enlarge

In our next blog, we will contrast the histories of the two identical 1965 Rolls-Royces that John Lennon owned and consider their different private and social functions.

Lennon's Lost Rolls Royce: End of Year Review

Photo credit: http://kenwoodlennon.blogspot.com

Guest blogger Eric Roberts provides a year-end update on the search for John Lennon's white Rolls Royce.

It's been 18 months since we began researching the whereabouts of John Lennon's white Rolls Royce, registration EUC 100C, chassis 5VD63. Sifting fact from fiction, myth from misinformation, gradually the untold story of Lennon's second 1965 Phantom V, which came to epitomize his public love affair and social activism with Yoko Ono, began to emerge.

However, despite our best efforts, we have been unable to discover who currently owns EUC 100C and where it is located. Indeed, to the best or our knowledge, it has not been seen in public since 1985, when it was withdrawn from a charity auction at Christies in London.

The only clues we have to go on are as follows. According to a New York Times article in 1999, it was once owned by Alan Klein, possibly a part of the financial settlement when he successfully sued the Beatles in the early 1970s. Second, if we are to believe Alan Hobbs - who left a brief but tantalizing comment on this blog nearly 12 months ago - EUC 100C is still residing somewhere in England. Frustratingly, for the time being, the owner wishes to remain anonymous.

The fate of John and Yoko's famous white Rolls Royce could not be more different to that of his original black Phantom V, registration FJB 111C, chassis 5VD73. At one time “the most expensive car in the world”, today Lennon's so-called “psychedelic Rolls Royce” is proudly displayed in the Royal British Columbia Museum in Victoria, Canada. Given the anonymity and secrecy surrounding its present ownership and location, it is possible that we shall never know what became of EUC 100C. The information we have gathered below represents only fragments from the “life” of one of the most historically significant automobiles ever built. We can only hope that the world will not continue to be denied closure to the narrative of EUC 100C and that it may one day be put on permanent public display, like its twin in Canada.

In the meantime, no one should be taken in by false claims that Lennon's white Rolls Royce is on view in the town of Pensacola, Florida, or that it is part of the Tebo Auto Collection in Colorado. Both of these look-alikes are left hand drive, and there is no record to our knowledge of EUC 100C ever having been shipped to the United States.

We would welcome your contributions to this on-going research. Any reader's recollections or inside information, no matter how incidental, will be gratefully received and published. The same applies to any photographs of John Lennon's white Phantom V that you may have at your disposal.

Playing Tribute

The "ever popular tortured artist effect" is one of the foundational myths of modern celebrity journalism. Presumably, shiny, "happy" people don't produce art, because art must come from sickness and deprivation. The obituary notices and tributes that follow the death of a celebrity are always and inevitably premised on a Jekyll-Hyde split between the (public) artist and the "private" person. Always, genius is imagined as an autonomous power, something beyond the person's control, a gift but also a curse. Crucially, the appeal to genius serves as the alibi, the explanation (in the sense of apology) for the  "private" person's excesses. It's thoroughly Romantic in its origins, a variation of the powerful myth of the Byronic hero, the isolated, solitary figure who stands outside genteel culture but is nonetheless admired by it. This is the reason why celebrity obituaries and other forms of post-mortem hyperbole are always extraordinarily partisan, pleading the artist's case and making extravagant claims about the immensity of the artist's talent.

I've always imagined what it must have been like inside the Elvis Presley compound the last ninety days of the star's life. Surely everyone -- not only those closest to him -- knew the wheels were about to come off the gravy train. Why didn't someone do something? Why didn't someone try to help him? Perhaps the issue isn't that no one could do anything, but rather, no one wanted to do anything. Surely the issue of drug dependency was the proverbial "elephant in the room," which explains why it was ignored. By way of explanation, I turn to Montaigne's Apology for Raimond Sebond and his discussion of the relationship between the whale and the sea gudgeon:

It is said that the whale never goes abroad without being preceded by a small fish resembling the sea-gudgeon, which is for that reason called the Guide. The whale follows it, allowing itself to be turned and led as easily as a vessel is turned by its rudder; and in return for this service, whilst every other thing, whether animal or vessel, that enters the awful chasm of this monster's mouth is forthwith engulfed and lost, this little fish retires into in all security, and sleeps there. During its sleep the whale never stirs, but as soon as it issues forth, starts and follows it unceasingly; and if by chance the guide goes astray, the whale will go wandering about hither and thither, often knocking itself against the rocks, like ship without a rudder. (Montaigne, Essays, 1927)

The relationship between the guide fish and the whale is analogous to modern celebrity and the institutional apparatus that supports her (the handlers, the agents and secretaries, publicists, the bodyguards and their wives and children, the hangers-on, the sycophants, and so on). The trick is not to mistake the whale for the artist, for in fact the artist is the small guide fish leading the whale around, while the massive whale represents all those whose livelihoods depend upon the artist. The whale's dependency explains why it does nothing but allow the guide fish to do as it wants, even pursue a deadly course. Of course, once the guide fish goes astray, the whale is lost, but the whale is all too aware of its dependency, and therefore does nothing, hoping to stave off the inevitable.

Larry "Wild Man" Fischer, 1944-2011

Larry "Wild Man" Fischer, who died at age 66 of a heart ailment a little over a week ago, on Thursday, June 16, was an eccentric figure in the late-Sixties L. A. rock scene. A formal mental patient who apparently suffered from both manic depression and paranoid schizophrenia (according to his obituary in the L. A. Times), he spent much of his life living on the streets and in the low-rent motels of Los Angeles, eventually becoming a fixture of the growing hippie scene on the Sunset Strip, UCLA and Venice, offering to sing songs for a dime. If you took him up on his offer, you were rewarded with his pathetic songs, unintentional burlesques of the top hits of the day played on his broken guitar. Never especially subtle in his humor, and frequently unfunny as a consequence, Frank Zappa chose to record Wild Man Fischer in the late Sixties, issuing an album on Bizarre/Reprise titled An Evening With Wild Man Fisher (1969, not 1968 as is widely reported). It was a cruel joke on Larry Fischer. I tend to agree with Dave Marsh, who characterized An Evening With Wild Man Fischer as "a particularly vicious example of Zappa's penchant for sadistic social commentary." History has shown, however, that not everyone got the jape. Marsh would write about the album, "The results are brutal, not funny except to the emotionally immature and the socially callous, and would constitute a deleted embarrassment in recorded history if the record industry had any shame" (The Rolling Stone Record Guide, 1979). In other words, what impulse leads us to portray the otherness of the insane? If you think Marsh too harsh, remember that the attribution of "genius" is simply a marketing tool, and that music is a product like any other, manufactured, packaged, and sold. The mistake is to assume that madness is somehow a more "authentic" form of existence than the quotidian reality the rest of us normally inhabit. I should point out that the insane are marked as outsiders not through their music, but through their visual representation, as the album cover pictured above reveals.

I first heard "Merry-Go-Round," the opening track on An Evening With Wild Man Fischer, early in 1970 on Zappéd, a sampler issued on Bizarre of acts on the Bizarre and Straight labels. A year or so later, during a trip to Kansas City, I picked up in a record store a copy of An Evening With . . . in the cut-out bin for 44 cents. As I remember, I could have bought four or five copies for that price at the time. I should have bought them all, for now the album is rather expensive to purchase on eBay. Now primarily a nostalgic artifact, it is of interest to Zappa collectors and students of the outré. Copies on eBay are frequently advertised as mint or mint-, I suspect because those who have owned it seldom have played it (rather like the GTOs' album Permanent Damage, also issued by Zappa in 1969). Of interest only to the socially callous and those unfamiliar with living with those cursed with mental illness, the lesson of Wild Man Fischer is that albums may be consumed, but they are not nutritious.

Days Of Future Past

According to the OED, the word anthem is a corruption of the Old English word antefn, derived from the Greek word antiphon, meaning “A composition, in prose or verse, sung antiphonally, or by two voices or choirs, responsively.” Most current definitions of “anthem” say that an anthem is a song of celebration or praise, any song of devotion, praise, or patriotism, often used in English in the context of “national anthem.” But a national anthem, technically, is a hymn, or a song of praise and devotion. So what, precisely, is an anthem? The question becomes even more complicated when one allows for the so-called “rock anthem,” defined here as “a powerful, celebratory rock song with arena-rock sound often with lyrics celebrating rock music itself and simple sing-a-long choruses, chants, or hooks.” Thus the rock anthem is a song celebrating a way of life (or behavior), as national anthems also do. However, in this context, anthem again simply means hymn.

My wife Becky and I were discussing this question the other day, trying to arrive at a meaning of “anthem” that doesn't simply render it as a synonym for “hymn.” Interestingly, she suggested that an anthem should be considered as any song (or poem) that presents history as prophecy. What she means is that an event that has already occurred is presented in the context of the song or poem as something that is going to happen--the song informs our understanding of the future. It's prophetic in the sense that it uses history as a way to inform the future, but as prophecies often are, it is also often apocalyptic. While the American national anthem, “The Star-Spangled Banner,” is hardly apocalyptic, the history it recounts informs our understanding of the future: the nation will go on forever, continuously. A good example of what she means is The Original Caste's song “One Tin Soldier” (later covered perhaps more famously by the band Coven). In “One Tin Soldier,” the narrative is presented as a story that happened “long ago,” but obviously its purpose is to inform our understanding of the future (“Listen, children, to a story that was written long ago...”). The song rather explicitly serves as a moral imperative for the future: although the events happened in the past, they are nonetheless prophetic because, in parabolic fashion, they foretell what will happen (now/ future) if greed isn't held in check. I tend to think that songs such as Neil Young's “Southern Man” also serve as anthems as I've defined them here, because on the one hand, there are images drawn from the antebellum period (the “bullwhip cracking”), while on the other hand there are images drawn from the Reconstruction period and the Ku Klux Klan (“now your crosses are burning fast”). However, the lyric, “Southern change is gonna come at last,” invokes the Civil Rights-era South. This liquid exchange of past and future prompted Lynyrd Skynyrd, as revealed in “Sweet Home Alabama” for instance, to read the song as a condemnation of the present-day South, although Young's song would seem to be set in the frozen, remote past. In contrast, “Sweet Home Alabama” is not an anthem (although it is often referred to as such), but a defense of a way of life, that is to say, a hymn. No Southern man needs him, ol' NY, comin' round or about.

Perhaps because of the nuclear threat of the period as well as the impending ecological catastrophe Rachel Carson  had warned of in Silent Spring (1962), the poets and singers of the 1960s began to engage in apocalyptic expressions as anthems to brave new worlds to come. Just as movies of the early 1960s contained apocalyptic themes (The Seventh Seal, 1957; Four Horsemen of the Apocalypse, 1962; The World, the Flesh, and the Devil, 1962; Behold a Pale Horse, 1964) so, too, did the music. Harold Bloom once observed that Americans are obsessed with prophecies and omens because they are actually Gnostics without realizing it, and his insight is certainly true of the folk song when it became a form of prophesying. In the Sixties, musical prophesying caught on. However, perhaps it's well to remember Walter Benjamin's observation about allegory, "Any person, any thing, any relationship can mean absolutely anything else."

A Few Notable Anthems From The Sixties:
Bob Dylan - A Hard Rain's A-Gonna Fall (1962)
Bob Dylan - The Times They Are A-Changin' (1963)
Barry McGuire - Eve of Destruction (1965)
The 5th Dimension - Aquarius/Let The Sunshine In (1969)
The Original Caste - One Tin Soldier (1969)
Neil Young - After the Gold Rush (1970)
Neil Young - Southern Man (1970)

Olfactory

The so-called "Generation Gap" of the 1960s distinguished the new from the old not so much by ideological difference as by patterns of symbolic consumption, a polarization of taste by means of music, fashion, goods and services. What Thorstein Veblen identified at the end of the nineteenth century as "conspicuous consumption" had by the 1960s long permeated every aspect of American life, mass consumption playing an essential social and economic role in every dimension of the culture. It so happened there was a widespread presumption in the Sixties and Seventies that hippies wore patchouli oil to hide the smell of marijuana, based on the stereotype that all hippies smoked dope. It's true that hippies marked themselves as socially different through dramatic bodily display, but difference didn't consist only of the manipulation of hairstyle and clothing. Perfumes and aromatic oils are also forms of fashion, which is to say a means of symbolic consumption. Patchouli oil signified rebellion against social norms and class tastes: you couldn't buy it at Neiman Marcus or Saks Fifth Avenue. It was alien and strange at least so far as most Americans were concerned, Eastern as opposed to European in origin, and was derived from a plant as opposed to an animal. Its use identified one as bohemian in taste and temperament (and artistic hobbies), in contrast, say, to Old Spice cologne, which at the time identified one as hopelessly middle-class in taste (or perhaps tastelessness) and class adherence. The disposition of the body did play a symbolic role in denoting ideological adherence, of course, through notions of masculinity and femininity (with hippies coded as "feminine," patriots as "masculine") and also through metaphors of filth and cleanliness. In October 1969, for instance, General Earle Wheeler, then Chairman of the Joint Chiefs of Staff, referred to Vietnam War protesters as "vocal youngsters, strangers alike to soap and reason," the implication being that one could determine ideological adherence through the chemical senses: if they smell funny, don't trust 'em. Perhaps it's well to remember Kant's observation that smell is "taste at a distance" and is the means by which filth induces nausea, which "is even more intimate than through the absorptive vessels of mouth or gullet."

Pictures From Life's Other Side

The standard view of Hank Williams' Luke the Drifter recordings can be found in Barbara Ching's Wrong's What I Do Best: Hard Country Music and Contemporary Culture (Oxford UP, 2001), in which she claims that Luke the Drifter is Williams' "alter ego," an alias used to distinguish records that were "hellfire" from those that were "hell-raising" (p. 55). Since jukebox operators preferred the hard-drinking Williams with the "bad reputation" rather than the Williams who engaged in moralistic recitations and sanctimonious rebukes, Williams was urged to create the alter ego, a shadow self representing the fundamentalist side to his normal, hedonistic, pleasure-seeking self. But why would he adopt the alias in 1950 (the year of the first Luke the Drifter recordings) at the very height of his fame, by which time he had become the central figure in country music?

What if it's really the other way around, Luke the Drifter being the real "Hank Williams" while the one singing "Jambalaya" and "Kaw-Liga" is in fact wearing the mask? From this perspective, songs such as "I'm So Lonesome I Could Cry" and "Lost Highway" represent moments when the mask slips, when the real "Hank Williams" reveals himself, especially so since he is singing for a community to which he could never belong. As Greil Marcus observes, "Beneath the surface of his forced smiles and his light, easy sound, Hank Williams was kin to Robert Johnson in a way that the new black singers of his day were not" (Mystery Train, Third Revised Edition, p. 131). The Luke the Drifter records only make sense considered as an aggregate rather than individually; the mistake is to single out any particular one as "typical." It is true that the songs are moralistic in a way easily assimilable to the community, but that's beside the point. They are actually songs of loss, exclusion, and tragedy bordering on the nihilistic (hence Marcus's allusion to Robert Johnson), songs about abject figures who've inherited life's accursed share, too different or too grotesque or too scorned to fit in. "Drifter" is simply another name for someone without a home, without a community, and that is what the songs are about. (In the 1970s "drifter" was replaced by "outlaw," a key figure being Hank Williams, Jr.). "Hank Williams was a poet of limits, fear, and failure," writes Greil Marcus in Mystery Train (131), an important aspect of the country world to be sure. By the time of Hank Williams' death, though, the style had become so pervasive "that it had closed off the possibilities of breaking loose." The other side of the country world, the one consisting of "excitement, rage, fantasy, delight," emerged soon after in the music of Elvis Presley -- in the music known as "rockabilly" rather than "hillbilly."

Armageddon Days Are Here Again

On this Earth Day, what more appropriate topic than the Whole Earth Catalog? The Whole Earth Catalog was a thick, oversized paperback largely written by Stewart Brand. Issued twice yearly from 1968 to 1972, and sporadically thereafter, its purpose was to provide information and access to “tools” in order that a reader could “find his own inspiration, shape his own environment, and share his adventure with whoever is interested.” Widely associated with the counterculture movement of the 1960s as well as with the environmentalist movement, the Whole Earth Catalog actually contributed to the survivalist movement that began in the 1960s and gained momentum in the 1970s, appealing to libertarians and conservatives alike. The Whole Earth Catalog wasn't merely a handbook for hippies trying to live off the land; it was also a survivalist's bible, useful in making preparations for Armageddon.

Serendipitously, the first Whole Earth Catalog was issued just about the time George Romero's Night of the Living Dead was released in theaters (October 1968), a movie about a group of humans trying to avoid being eaten by zombies. The protagonists of Night of the Living Dead are, if you think about it, prototypical survivalists. Although they were completely unprepared for the social disruption caused by the rise of the living dead, they clearly understand the need for self-sufficiency, even if they are unable to obtain it. They also understand the need for self-defense, by fitting out an existing building in order to protect themselves against a zombie siege of uncertain duration.

I happened to screen last night the classic Twilight Zone episode “The Shelter” (September 1961), a Cold War-era adaptation of the fable about the ant and the grasshopper. The same fable was the inspiration for Philip Wylie's 1954 novel Tomorrow!, in which two fictional Midwest towns undergo a nuclear attack, but only one of them is prepared for it. (One version of the fable has it that the grasshopper idled away his summer hours doing nothing, while the wise, forward-looking ant stockpiled food for the winter. When winter inevitably arrived, the grasshopper found itself starving. Predictably, the grasshopper begged the ant for food and was rebuked for his indolence.) In "The Shelter," a wise doctor has spent months building a bomb shelter in preparation for a possible nuclear attack. When such an attack seems horribly imminent, the wise doctor installs his family in the shelter, refusing admittance to his friends and neighbors. Like the zombies of Night of the Living Dead, the doctor's neighbors and friends are reduced to frightened helpless creatures, viciously turning against themselves and the doctor for refusing to give them refuge. They begin an attack to smash down the door of the shelter in order to get inside to safety. Of course, prior to the "The Shelter," the theme of survivalism had been used by many science fiction writers, but I think it is interesting that between the airing of "The Shelter" and the publication of the Whole Earth Catalog seven years later appeared Don Stephens' Retreater's Bibliography (1967) containing instructions on how to build and equip a remote survival shelter. A 1968 supplement to the Retreater's Bibliography was later issued, and there were subsequent reissues of the book as well. I should make it clear that I'm not claiming any cause-and-effect influence between Don Stephens' book and the Whole Earth Catalog. Rather, it was a matter of convergence of ideas, a prevailing belief in imminent social collapse and a suspicion that modern industrial society was about to undergo a disaster of apocalyptic scale -- the fragility of the social contract.

While certainly not its intent by any means, the Whole Earth Catalog arguably gave rise to a number of associated publications, among them William Powell's The Anarchist Cookbook (1971), which contains instructions for the manufacture of homemade explosives, rudimentary telecommunications phreaking devices, and other things. A few years later, in 1975, Kurt Saxon started The Survivor, a newsletter urging subscribers to build fortified survival structures in rural or lightly populated areas where they might hold out against so-called "killer caravans" of looters from nearby urban centers -- that is, instructions to prepare themselves for the night of the living dead.

Ordinary People

The Rolling Stones' album Black and Blue (1976), a minor record in the Stones' vast oeuvre and the first made after the departure of guitarist Mick Taylor, was released 35 years ago today. This fact in itself is trivial and hardly worth mentioning. More interesting, historically speaking, is the controversy surrounding the manner in which the album was promoted (pictured, left). The Rolling Stones, one of the earliest rock bands to model itself consciously on the 1950s jazz subculture (or counterculture), successfully blurred any clear distinctions between being bohemian and being deviant.

The trend began, at least in terms of the band's album covers, with the graffiti-covered bathroom wall of Beggars Banquet (1968), which invoked the stereotypical site, in the popular imagination, of the male homosexual encounter. The origins of the S&M themed promotional image for Black and Blue came out of trends in fashion photography in the mid 70s, in particular the work of photographers such as Helmut Newton and Chris von Wangenheim. A year before Black and Blue's release, Newton had created a controversial May 1975 Vogue spread, "The Story of Ohhh…," which featured an image of a man sadistically grabbing hold of a woman's breast, linking sex, violence, and danger. On his part, Von Wagenheim had created a advertisement depicting a bejeweled model being bitten on the wrist by a Doberman pinscher. Although I no longer remember the moment when I first saw the promotional image for Black and Blue, studying it now it seems to be both a deliberate provocation as well as something of a put-on, perhaps another instance of Pop Art irony, possibly yet another illustration (for some) of art's fundamental donnée, to disturb. While the poster's visual pun on "black and blue" is hardly subtle -- a kid in junior high can get it -- that doesn't seem to be the real point. Album cover aside (in which the Stones seem strangely mannequin-like, alienated, and unfocused, perhaps to suggest the state of the band at the time), the poster for Black and Blue links sexual adventurism with S&M. The poster's self-conscious S&M theatricality, with its cuffs and ropes and its staging of violence and humiliation and the model's unambiguous sexual invitation, suggests domination and enslavement as well as outre´ sex as an exciting way of life. Hence the Stones represent everything hip and Modern--they are with it, man.

In her 1975 essay, Fascinating Fascism, Susan Sontag observed that this sort of imagery is "a logical extension of an affluent society's tendency to turn every part of people's lives into a taste, a choice; to invite them to regard their very lives as a (life) style. In all societies up to now, sex has mostly been an activity (something to do, without thinking about it). But once sex becomes a taste, it is perhaps already on its way to becoming a self-conscious form of theater, which is what sadomasochism is about: a form of gratification that is both violent and indirect, very mental." While Black and Blue's poster is perhaps stereotypical in the way it associates rock music with transgressive behavior, Sontag might argue that the poster's self-conscious imagery of sadomasochism acts as a sort of enticement, suggesting that while rock music to some is ultimately a harmless form of transgression (like driving through a red light at 3:00 a.m. when no cop is around), to the enlightened it is altogether more significant, promising the sort of extravagant life to which only Sade himself aspired, filled with dominance and submission, sex and humiliation, made even more exciting because "it is forbidden to ordinary people." In other words, to consume rock music (especially the Stones) is to surpass the limits of your dull, profane existence. In her essay, Sontag cites Leni Riefenstahl, who said, "What is purely realistic, slice of life, what is average, quotidian, doesn't interest me." Sontag writes, "As the social contract seems tame in comparison with war, so fucking and sucking come to seem merely nice, and therefore unexciting." In other words, Altamont was not the disaster that is usually depicted, but rather life at its most extreme, with all of its promise of excitement and danger. Anything but nice. Nice was Woodstock.

Which is also to say, rock itself is a form of gratification that is indirect and vicarious. But that is the way the Stones seem to want it: listen to the music and get your rocks off. The Stones, the dark double of the Beatles, the bad boys of rock, however they wanted to be perceived, certainly it was never as "nice." The Black and Blue poster is certainly not "nice." To be "nice" is to be civilized, which means to be alienated from, or deprived of, the savage experience the poster image promises -- even if that experience is theatrically staged.

History And Myth

According to This Day In Rock, on 15 April 1955 CBS talent scout Arthur Godfrey turned down the chance to sign Elvis Presley. However, according to several biographical sources, April 15 is not the date Elvis, Scotty, and Bill actually auditioned for the Arthur Godfrey's Talent Scouts show in New York City; the actual date was March 23. The April 15 date therefore may represent the date they received formal notification of their rejection. It would turn out that the audition for Arthur Godfrey was not an insignificant moment in Elvis Presley's career, primarily because of the widespread misperceptions of Elvis's career to which it later gave rise. For the March 1955 trip Elvis made to New York City later was used by Eileen Southern as evidence that Bo Diddley was the inspiration for Elvis's "diluted versions" of black music (The Music of Black Americans: A History, 1971). Southern claims that Elvis copied Diddley upon "many hours listening to and watching [his] stage shows produced at the Apollo Theater in Harlem" (p. 499). And yet, if the information over at On-This-Day.com is correct, it would have been impossible for Elvis to have seen Bo Diddley at the Apollo Theater in March 1955, as Diddley did not make his first appearance at the Apollo until August 20. That date may be incorrect, of course, just as This Day in Rock's date of April 15 inaccurately suggests the actual date of Elvis's audition for Arthur Godfrey. It is true that Diddley had recorded his first single, the eponymously titled “Bo Diddley,” early in March 1955, and it may have been released by the end of March (some sources indicate April), but it was Ed Sullivan who saw Diddley perform at the Apollo and booked him for his popular television show on November 20. I have been unable to determine precisely the date(s) when Sullivan saw him perform at the Apollo. Still, Eileen Southern's assertion that Elvis - who did not leave the South until achieving notice for his singular performance style - was merely an imitator of Bo Diddley has remained such a powerful myth that it was mentioned in this 2008 Bo Diddley obituary notice. Michael T. Bertrand, in his excellent book Race, Rock, and Elvis (University of Illinois Press, 2005), argues it may have been Bo Diddley himself who disseminated the story that Elvis had "appropriated his performance style."

"I think maybe Presley copied my dance steps," he said in [October] 1956. "I met him once about a year ago. He was just like any other kid coming backstage at the Apollo. I don't remember much about that meeting except that he asked me a few funny questions, but what the hell they were I don't remember. He said something about sitting out front for a bunch of shows. If he copied me, I don't care - more power to him. I'm not starving." (qtd. in Bertrand 192).

Assuming Bo Diddley was interviewed by Charles Gruenberg (for the 4 October 1956 New York Post story in which the above comment appeared) in September 1956, then Diddley's recollection that he'd met Presley "about a year ago" would seem to suggest that he was indeed performing at the Apollo in September 1955, that is, the August 20 date marking his first appearance may be correct. (The date could be determined by simply researching the archive; I haven't yet had the chance to do so. I'll get around to it; in the meantime, be my guest.) And yet, as Bertrand observes, Diddley's description is vague enough ("like any other kid," "I don't remember") to make it easily adaptable "to the subsequent conviction held by Bo Diddley and many others that Presley 'stole his act' from black artists, Diddley included" (192). It's possible that Elvis could have seen Bo Diddley in late August 1955, as this list of Elvis's live performances in 1955 reveals, but he would have had to make the drive to New York City on his own dime, not as a consequence of his concert schedule taking him there.

The factual accuracy of the matter is important, for to adhere to what might be called the "minstrelsy interpretation" of Elvis's career is really an attempt to undermine his legitimacy. The attempt to discredit and distort his accomplishment is not especially difficult to understand: to depict him as an uneducated white Southern redneck usurping black culture is to suggest his "crime" was becoming financially successful while performing, as Bertrand observes, "a music associated with working-class black culture. . . . He became rich and famous while more qualified black contemporaries remained poor and obscure" (195). Of course, the truth is far more interesting and complex than the one offered by the minstrelsy interpretation. Bertrand suggests that by examining Elvis's early life and career, "it is possible to see how rhythm and blues and rock 'n' roll became a shared vehicle of expression for various groups the mainstream had ignored, maligned, or rejected" (195). Bertrand's fine book explores how Elvis was drawn to black musical forms in order to forge an identity within an unfamiliar, post-war urban world, a far more interesting story than the Elvis-in-blackface myth.

The Music Box

I haven't yet had the time to explore thoroughly all of the contents included in The Danny Elfman & Tim Burton 25th Anniversary Music Box, but one pleasant discovery is the inclusion of several additional tracks, totaling 35m, on the specially-designed USB drive that comes with the set. The USB drive contains mp3 files (192 kbps) of every track on the 16 discs in the set on a program similar to iTunes, thus eliminating the need to rip every CD to iTunes (you can if you wish, obviously). The additional twenty-one tracks on the USB drive are mostly short demos, alternate takes, and outtakes. Also, the DVD included with the set, titled A Conversation With Danny Elfman & Tim Burton, has a running time of 67m 15s (65m 53s of interviews and a 1m 22s promotion trailer for Tim Burton's The Nightmare Before Christmas). The DVD carries a 2010 copyright.

Listed below are the bonus tracks included on the USB drive (WB Records, 2011):

Tim Burton's The Nightmare Before Christmas (1993)

28. Snakey (worktape) - 3:44
29. Reprise (early demo) - 1:16
30. Oogie Boogie - Alternate Melody (demo) - 1:50
31. Mayor's Theme (demo) - 1:26
32. Jingle Bells - 0:14
33. Here Comes Santa Claus – 0:25

Sleepy Hollow (1999)

34. Theme (demos) - 4:09
35. More Dreams (alternate version) - 1:20

Planet of the Apes (2001)

36. Ape Suite (orchestra only) - 2:44

Big Fish (2003)

37. The Hoe Down - 1:58

Charlie and the Chocolate Factory (2005)

38. Gloop Takes a Plunge (orchestral cue) - 1:29
39. Everlasting Gobstopper (orchestral cue) - 0:48
40. Eye on the Prize (orchestral cue) - 0:40
41. Augustus Gloop (early demo) - 2:03
42. Augustus Gloop (instrumental demo) - 2:28

Tim Burton's Corpse Bride (2005)

43. Erased (alternate vocal) - 1:56
44. Unused Bride Theme (worktape) - 1:00

Alice in Wonderland (2010)

45. Alternate Titles - 0:46
46. The Parapet – 1:21

Edward Scissorhands Ballet (2005)

47. Kim’s Music Box (unused score demo) – 0:37

The Danny Elfman & Tim Burton 25th Anniversary Music Box (2011)

48. Music Box Suite - 3:02

Anamorphosis

I'd never noticed the similarity before, but last night while watching the new Blu-ray release of Soylent Green (1973), I realized how its opening montage sequence provided the blueprint, or set of instructions, for Godfrey Reggio's later film Koyaanisqatsi (1982). The opening montage of Soylent Green begins with a series of late nineteenth-century photographs depicting rural, agrarian (pastoral) life in America, quickly displaced by images of growing industrialization, clogged superhighways, urban clutter, and a polluted environment—Eden despoiled. The entire logic of the montage of Koyaanisqatsi is sketched out in a conveniently truncated fashion. The opening of Soylent Green also employs the same rhythmic montage followed by the later film as well.

Moreover, like Soylent Green, the true focus of Koyaanisqatsi is what is usually the background: the background has become the foreground. The collapsed infrastructure, the streets in which people live in abandoned cars (an index of overpopulation), the oppressive heat caused by the so-called "greenhouse effect," the environmental catastrophe that eventually explains the terrible secret behind "soylent green," all point to the film's actual subject, ideological failure. In addition, both films address oppressive social conditions by means of a process that Slavoj Žižek calls the paradox of anamorphosis:

If you look at the thing too directly at the oppressive social dimension, you don’t see it. You can see it in an oblique way only if it remains in the background. . . . This fate of the individual here remains a kind of prism through which you see the background even more sharply.

Although Koyaanisqatsi was first released on the film festival circuit in 1982, like Soylent Green it is a Seventies film. Soylent Green was filmed the late fall of 1972 and released in May 1973. Koyaanisqatsi was created 1975-80, with virtually all of the footage shot for the film (excluding the found footage) done in the 1970s. Although both films depict the consequences of industrialization, arguably the event linking the films is the demolition of the Pruitt-Igoe housing complex, the destruction of which (pictured above) forms a key montage sequence in Koyaanisqatsi (one of the movements in Philip Glass's music is named Pruitt-Igoe). Pruitt-Igoe was a federal housing project built in St. Louis in the mid-50s intended for poor and low-income families, consisting of roughly 2,800 apartments in 33 eleven-story buildings. By the late 1960s, the crime and squalor associated with Pruitt-Igoe had become a national embarrassment, and the project was closed. In early 1972—only 16 years after construction was finished—the federal government began to demolish the complex, a process eventually completed by 1976. Pruitt-Igoe has lived on, symbolically, as an emblem of failure. It has been immortalized in documentary films and in fiction (J. G. Ballard's High Rise, 1975). Both Koyaanisqatsi and Soylent Green were made in the years following the ideological failure represented by Pruitt-Igoe. Moreover, both films employed technical advisors from the world of academia actively engaged in addressing social problems: Frank R. Bowerman (Soylent Green) and Langdon Winner (Koyaanisqatsi).

Žižek uses as an illustration of anamorphosis Holbein's famous painting The Ambassadors: if looked at straight on, there is a noticeable "stain" or blur in the lower center of the painting, but when looked at from from the proper lateral standpoint, that is, from an anamorphic perspective, the blur reveals itself to be a skull. In Koyaanisqatsi, the background becomes the foreground, allowing us to approach reality anamorphically. The time-lapse photography used in Koyaanisqatsi, for instance, in which an endless stream of automobiles is transformed into a stream of light, is an example of anamorphosis, allowing us to see contemporary life not in its actual form, but as it really is.

Of course, unlike Soylent Green, Koyaanisqatsi also draws on several cinematic traditions, some of them dating to the cinema’s origins in the late nineteenth century: its use of the phantom ride, for instance, and its use of photogénie. Nonetheless, while I haven't yet decided on the validity of the association, I was struck by how similar the viewer of Koyaanisqatsi is to Sol Roth during his assisted suicide, as he watches spectacular film clips of an Edenic Earth while listening to light classical music.