That Ol’ Professor of Swing

I’m extremely happy to report the publication of Steven Beasley’s biography of Big Band leader Kay Kyser, titled Kay Kyser: The Ol’ Professor of Swing! America’s Forgotten Superstar (Richland Creek Publishing, 2009), which I finished reading this morning. Steve Beasley, who owns one of the largest collections of Kyser memorabilia in the world, has worked on this project for twenty years, and the result is clearly evident. The book—remarkably, the first published full-length biography written on the once immensely popular band leader—in addition to its many fascinating biographical details, is loaded with rare and unpublished photographs and interviews, sheet music and magazine covers, and the definitive Kyser discography. I congratulate Steve for his achievement and thank him for his important contribution to our understanding of America’s Swing Era of the 1930s and 40s. The biography was long overdue, but thanks to Steve’s efforts, that problem has now been redressed.

During the course of his career, from the late 1920s until his retirement in 1950, Kay Kyser and His Orchestra had 11 “Number 1” records and 35 “Top 10” hits. In addition, Kyser had a top-rated radio show for eleven years on NBC, featuring the Ol’ Professor of Swing along with his show, “Kay Kyser’s College of Musical Knowledge.” No band leader of the Swing Era has a more extensive filmography than Kay Kyser, who starred in seven feature films and had appearances in several others. He frequently outdrew the Glenn Miller and Benny Goodman orchestras in live appearances; ballroom attendance records set by the Kyser orchestra during the Swing Era have never been toppled. In short, Kay Kyser was one of the most and popular and beloved entertainers in America from the late 1930s to the late 1940s.

Wearing wire-rim glasses, a mortarboard and an academic gown, the Ol’ Professor of Swing (a stage persona probably inspired by the 1937 comedy Swing It, Professor, starring the obscure comedian Pinky Tomlin) had surrounded himself with equally eccentric personalities, such as “Ish Kabibble,” who sported bangs to his mid-forehead and had a dead-pan demeanor modeled on Buster Keaton, and great talent, including the top-notch arranger and composer George Duning (during the years 1927-1944). In the late 1930s RKO invited Kay Kyser to Hollywood, where it produced his and the band’s first film, That’s Right—You’re Wrong (1939), featuring Lucille Ball in an early, major supporting role. The success of that film lead to Kyser’s second film, the haunted house mystery You’ll Find Out (released Thanksgiving weekend 1940), starring Boris Karloff, Bela Lugosi, and Peter Lorre, in their only film together. He would make three more films for RKO: Playmates (1941), My Favorite Spy (1942), produced by comedy legend Harold Lloyd, and Around the World (1943). Kyser also made features for Columbia and MGM. The viewing pleasure of these films now largely resides in their nostalgic value, as the films’ topical references and allusions, and the presence of a once hugely popular entertainer forgotten by all but a few today, makes them seem now to be woefully antiquated and déclassé. Although Kay Kyser died over twenty years ago, in 1985 at the age of 80, Kyser orchestra hits such as “Three Little Fishes,” “Who Wouldn’t Love You,” “Jingle, Jangle, Jingle,” and “Praise the Lord and Pass the Ammunition” have remained durable in the decades since they were first recorded. Serendipitously, just last weekend, my wife Becky and I were doing some Christmas shopping at a local department store when we happened to hear over the store’s stereo system the Kyser orchestra’s fine recording, “What Are You Doing New Year’s Eve?” Happily, I can report that Kay Kyser's widow, Georgia Carroll, who appeared in several of the aforementioned feature films, celebrated a birthday recently; she has lived in Chapel Hill, North Carolina since she and Kay retired there in 1950.

The book’s back cover asks the question, “How could one who accomplished so much be forgotten today?” The answer, to which Beasley dedicates several chapters, is that in 1950 Kyser disappeared from show business “without so much as a word.” Recognizing that the Swing Era had ended after the end of World War II, and tired of show business, Kyser returned home to his beloved state of North Carolina and became a very active statesman, helping bring Public TV to the state and raising millions of dollars for medical services for returning war veterans. He also became a religious leader later in life. A very private man with many contradictions, Beasley explores Kyser’s post-celebrity life in fascinating detail. Because Kyser retired from public life permanently in 1950, his career and accomplishments have gone largely unnoticed by the so-called “Baby Boom Generation,” by far the vast majority of which were born after Kyser had quietly retired, explaining why he is so rarely heard of today.

Almost twenty years ago, Image Entertainment issued on laser disc the films Kay Kyser made for RKO; these titles were also issued on VHS at the same time, and are now long OOP, although they occasionally show up for sale on eBay. These films, as well as the other films starring Kyser made in the 40s, also screen on Turner Classic Movies now and then. Recently, Warner Home Video issued on DVD You’ll Find Out as part of its Karloff & Lugosi Horror Classics set, which also included The Walking Dead, Frankenstein 1970, and Zombies on Broadway (You’ll Find Out, tellingly, has no audio commentary, as do two of the three other films).

Again, I must congratulate Steven for his outstanding accomplishment, and commend his tenacity. I should mention that he has, for years, also been working on a documentary film on Kyser, and hopefully the publication of this biography will help him realize that project as well. I spent a few pleasant and enjoyable hours with Steven a few years ago while in Los Angeles, when he shared with me some rare footage from the documentary, and I wish him the best of luck with that important project. Additional information on the book can be found at kaykyserbook.com, and I’ll also direct readers to the Kyser website Steven maintains, kaykyser.net. He can also be found at www.myspace.com/officialkaykyser.

The Wikipedia page for Kay Kyser can be found here, which contains several links to additional sources. C'mon chillen, yess'dance!

Going For Baroque

“Baroque pop,” commonly understood to refer to any ornate, or heavily arranged, pop song, seems to me to be a subgenre of what is sometimes referred to as “Art Songs,” meaning highly ambitious pop songs. Note that I say pop songs, not folk songs or rock songs. In contrast to folk music, the primary mode of which is ritualistic and participatory, that is, for singing and dancing, Art Songs are non-participatory, that is, they are primarily designed for consumption, as commodities to be purchased within the marketplace, not for singing and dancing (see Chris Cutler, “What Is Popular Music?,” in File Under Popular, Autonomedia, 1993, pp. 12-13). It is therefore unlikely, although not impossible, for a folk singer/songwriter (or a rock singer/songwriter for that matter) to find his or her songs referred to as “Art Songs,” a designation generally reserved for pop-based ones. Cutler explains the reason for this by claiming that the Art Song is always “wholly conscious of itself as an aesthetic exchange” (p. 12). The intrinsic aesthetic interest in the art song is the pop song form itself. Baroque pop emerged during the 1966-67 period, and its commercial zenith was probably most fully realized in albums such as the Beatles’ Sgt. Pepper’s Lonely Hearts Club Band (1967), The Moody Blues’ Days of Future Passed (1967), and in Love’s Forever Changes (1967).

Ten Baroque Pop Classics, 1966 – 67
The Association – Requiem For The Masses
The Beach Boys (with Van Dyke Parks) – Heroes and Villains
The Beatles – Eleanor Rigby
The Electric Prunes (with David Axelrod) – Kyrie Eleison
The Left Banke – Walk Away Renee
The Merry-Go-Round – You’re A Very Lovely Woman
The Moody Blues – Nights in White Satin
Procol Harum – A Whiter Shader of Pale
Love - Old Man
Nancy Sinatra and Lee Hazlewood – Some Velvet Morning

A Good Beginning To The Week

According to James R. Kincaid, when discussing the issue of laughter, “some degree of oversimplification is inevitable.” At the core of the debate about laughter is whether laughter is incompatible with sympathy or geniality, that is, with empathy. Kincaid identifies two camps, the “dark-laughter” theorists, deriving from Thomas Hobbes, and the “genial-laughter” theorists, deriving from Jean Paul Richter. As I understand it, at the heart of the debate is whether laughter is ever anything but disguised hostility and aggression. Laughter may be a consequence of so-called “civilized” behavior, in which one’s real attitudes and beliefs must constantly be disguised and hidden.

In one of the world’s great books, Jokes and Their Relation to the Unconscious (1905), Freud argues that the technique of the joke is similar to that of the “dream-work”: the latent content of the joke, like the latent content of the dream, is disguised through the operations of condensation, displacement, and so on. “Wit,” a means of producing laughter, originates in aggressive or “obscene” tendencies, but the aggressive (or obscene) content is activated in the unconscious but disguised by the joke-work so that the psychic energy aroused can be safely relieved. A successful joke results in what Freud describes as “the economy of psychic expenditure” - the psychic energy required to repress the dangerous or obscene content is released as laughter, which (presumably) nullifies the actual threat posed by the obscene material (e.g., the humor of scatological jokes). The so-called “pleasure” of a joke lies in the psychic release called laughter.

But in his essay “Humour” (1928), Freud says humor is also a way of dealing with pain. As an example, he uses a prisoner on the way to the gallows, who remarks, “Well, this is a good beginning to the week.” The prisoner’s humorous comment is a way of denying his existential pain, the ego declaring that it is invulnerable and indomitable. However, and more importantly, for the listener the humor in the condemned prisoner’s remark is derived from what Freud calls the “economized expenditure of affect,” by which he means that the energies associated with any strong emotion such as pity are aroused but then shown to be unnecessary. As a consequence, they are, happily, available for laughter instead.

Perhaps Smokey Robinson & The Miracles’ “The Tears Of A Clown” is good example of the “economized expenditure of affect”:

People say I’m the life of the party
Because I tell a joke or two
Although I might be laughing loud and hearty
Deep inside I’m blue
So take a good look at my face
You’ll see my smile looks out of place
If you look closer, it’s easy to trace
The tracks of my tears

By saying that his inner heartbreak is disguised by laughter, as listeners our empathy is aroused but shown to be unnecessary. That is, despite his situation, if the singer is able to muster a laugh, then our pity is not required. In the face of his self-described clownish behavior, we can repress the need for empathy. The song does not arouse laughter as such, but reveals the operation of the joke-work nonetheless.

Required Listening:
The Beau Brummels - Laugh, Laugh
Bob Dylan - It Takes A Lot To Laugh, It Takes A Train To Cry
The Guess Who - Laughing
Charles Jolly - The Laughing Policeman
Napoleon XIV - They’re Coming to Take Me Away, Ha-Haaa!
Randy Newman - Laughing Boy
The Residents - Laughing Song
Neil Sedaka - Laughter in the Rain
The Teardrop Explodes - Ha-ha I’m Drowning
Mary Wells - Laughing Boy

Free Range

Legend has it that the first Thanksgiving was celebrated by the Pilgrims and took place at Plymouth Plantation in 1621. Americans memorialize the Pilgrims’ deaths as sacrifices made on behalf of the nation, but they, the Pilgrims, could not have understood their deaths as such--the nation didn’t exist for another hundred-and-fifty years. Thus the values honored during Thanksgiving need not have been fully understood by the Pilgrims, those who sacrificed for the American nation. The living can, and do, speak for the dead, expressing for them their aspirations and desires.

Perhaps because the wild turkey is native to North America, roast turkey has graced the American table most commonly for Thanksgiving dinner, and has done so since before Abraham Lincoln nationalized the holiday in 1863. According to a recent statistic, 270 million turkeys were raised in the United States in 2006, representing roughly five billion pounds of turkey meat valued at around $8 billion. A ridiculous-looking creature, here where I live in Kearney, a polygamous male with four or five hens has spent the past few winters, beginning in early November, within the city limits, roaming through people’s yards, holding up in a wooded area near the baseball park. Because they are dwelling within the city limits, they cannot be hunted--pretty smart on their part. Becky and I have had them in our back yard on several occasions, scaring the daylights out of our outdoor-dwelling cats. We therefore consider those turkeys part of our neighbor family, but feel no guilt that one of their species will grace our table tomorrow for Thanksgiving dinner, to be celebrated with family and good friends.

Because it is the most common main dish, Thanksgiving is often colloquially called “turkey day.” In celebration of the turkey, and the bird in general (often seen as a figure of transcendence, and of resilience), I’ve compiled the following list of bird songs in honor of the North American turkey, so much a part of American identity.

Bird Songs (Bird Is The Word):
The Beatles - Blackbird
Jack Blanchard & Misty Morgan - Tennessee Bird Walk
Pat Boone - When the Swallows Come Back to Capistrano
Jimmy Buffett - Strange Bird
Bobby Day - Rockin’ Robin
“Little” Jimmy Dickens - May the Bird of Paradise Fly Up Your Nose
The Grateful Dead - Bird Song
The Holy Modal Rounders - If You Want To Be A Bird

It’s A Beautiful Day - White Bird
B. B. King - Hummingbird
Lynyrd Skynyrd - Free Bird
Bob Marley - Three Little Birds
Anne Murray - Snowbird
Patti Page - Mockin’ Bird Hill
Carly Simon and James Taylor - Mockingbird
The Trashmen - Surfin’ Bird (Bird is the Word)
XTC - My Bird Performs

Country Rock

Yesterday’s blog post on folk rock prompted me to give some serious thought to country rock, a rock form to which folk rock is a distant cousin. In contrast to folk rock, which during the short time of its existence produced some classic songs, country rock is yet another instance of a hyphenated rock form that has been only marginally successful, artistically speaking. I’m not using country rock as a synonym for rockabilly, hillbilly song forms sung with blues-gospel feeling (e.g., Elvis’s “Blue Moon of Kentucky”). Indeed, as the Sun recordings of Elvis suggest, rockabilly characterized the lives of working-class Southerners (pejoratively referred to as “white trash”) the way the blues characterized the lives of black Americans throughout the Delta. Country rock is neither rockabilly nor the blues, although it borrowed certain elements of rockabilly, certainly. Arising in the late 1960s, the earliest performers of country rock--the Byrds during the Sweetheart of the Rodeo period (1968), the Flying Burrito Brothers during Gram Parsons’s tenure (The Gilded Palace of Sin, 1969)--all had long hair, signaling they had at the very least borrowed the youthful insolence of rockabilly (that is, the threatening aspects of the Fifties Elvis). In short, country rock was country music played with loud electric guitars by musicians with long hair. Gram Parsons, the figure most associated with country rock, actually hated the designation country rock and referred to it as “plastic dry fuck,” meaning that as far as he was concerned, he played authentic country music. In this sense, country rock was to the arch-conservative country music establishment what folk rock was to the folk establishment: it largely considered electric instruments as “inauthentic,” especially so when played by a bunch of hippies. Of the form’s practitioners, the later Byrds and The Flying Burrito Brothers are arguably the best, although groups such as the Beatles and the Rolling Stones also recorded songs that might be considered country rock. Of the Beatles, Ringo Starr had the best feel for country, as exemplified by his singular solo album issued in 1970, Beaucoups of Blues, which I highly recommend.

Required Listening:
The International Submarine Band, Safe At Home (1968; recorded 1967)
The Byrds, Sweetheart of the Rodeo (1968)
The Flying Burrito Brothers, The Gilded Palace of Sin (1969)
The Flying Burrito Brothers, Burrito Deluxe (1970)
Ringo Starr, Beaucoups of Blues (1970)

Folk Rock

The designation “folk rock” rather obviously referred to rock derived from folk music sources. Bob Dylan’s controversial “electric” performance at the Newport Folk Festival on 25 July 1965 seems now to be a reaction against the arch-conservatism of the folk movement, for which electric instruments were considered “inauthentic.” The first major folk-rock hit, The Byrds’ “Mr. Tambourine Man,” was released in April 1965, quickly following the release of Dylan’s Bringing It All Back Home the previous month, on which the song had first appeared. Early on, folk rock managed to avoid charges of being meretricious by virtue of its lyrical content, which reflected the left-liberal bohemianism of the folk movement it largely supplanted. (The music of the folk revival prospered in the coffee houses and intimate clubs near college campuses and in the bigger cities.) The Byrds’ follow-up to “Mr. Tambourine Man,” “Turn! Turn! Turn!,” released later in 1965, with lyrics derived from Ecclesiastes and a melody by Pete Seeger, is a good example of folk rock, as musically it sounded similar to the Beatles, although lyrically speaking it was reasonably sophisticated--and the inspirational source of the lyrics gave it a certain prestige. It may be that folk rock sought to bridge the college campus and the general, popular culture, then in the throngs of Beatlemania. “Topical” songs, such as Barry McGuire’s “Eve of Destruction” (also 1965), betray the demand for “relevance” that sought to appeal to the campus and the coffee house. (As a “topical” song, McGuire’s hit has aged badly, unlike the music of the Byrds.) Why did the popularity of folk rock last only for a short time? Perhaps the reason lay in the influence of Modernist aesthetics, which demanded the singular perception of a discrete, that is solo, artist. Hence folk rock gave way to the “singer/songwriter” movement, revealed in the subsequent careers of certain members of folk rock bands such as The Lovin’ Spoonful and Buffalo Springfield: the former launched the career of John Sebastian, the latter Neil Young.