'White Tears' Is A Mystery, A History, A Coming-Of-Age Story
Heard on Weekend Edition Sunday
A Brooklyn hipster, old blues music, cultural appropriation, a ghost story: these are ingredients in Hari Kunzru's new novel, White Tears. He talks with NPR's Lulu Garcia-Navarro.
LOURDES GARCIA-NAVARRO, HOST:
Early on in Hari Kunzru's new novel, the narrator, Seth, a white Brooklyn hipster, makes this statement about his love of quintessentially black, old blues music. Speaking of his fellow hipster and wealthy college buddy, Carter, he says, we really did feel that our love of the music bought us something, some right to blackness. What Seth and Carter find, as the story unfolds, isn't what they bought but what they owe.
Hari Kunzru's novel is called "White Tears." It's a mystery, a coming-of-age story, a history, and Hari Kunzru joins me now from New York. Welcome.
HARI KUNZRU: Hello.
GARCIA-NAVARRO: Your main characters are these bedroom music collectors and DJs, and they're called Carter and Seth. And I think they are recognizable to anybody that's seen a beard in Park Slope. Can you tell us about who they are when we meet them?
KUNZRU: Yeah. They meet at a liberal arts college somewhere upstate in New York. And Carter is - he's the heir to one of America's great fortunes. He's an extremely wealthy young man, and he's kind of the coolest guy on campus. He's - he has money to do whatever he wants, if he wants to throw a party or whatever. And Seth is exactly the opposite. He is a loner. He's a very introverted young man who has a fascination with music technology and kind of geeking out on various kinds of music things. And the love of music is what draws these two very unlikely friends together.
They are sort of obsessive collectors of black music. And Carter, in particular, who, I think, feels that for all his money, his life is rather weightless and the things you do doesn't - don't have substance, he feels that there's something real and true and authentic that he can get from this music and from this culture that he doesn't have himself.
GARCIA-NAVARRO: The central event that propels the mystery in this novel is an act of theft. Explain what happens.
KUNZRU: Essentially, Seth and Carter, these two young, white men, fake a 1920s blues record. They take a few words of a blues song that Seth has heard traveling around the city, and they put it together with a guitar figure. They bury the whole thing in crackle and hiss, and they present it as if it's a very old 1920s blues record.
Now, they put this out on the internet as a sort of calling card for their production house, and people get very excited about it. And they're contacted by an old blues collector who asks them where they found this record, and they're very smug and amused. You know, they say - ha ha ha, we made it up. And he says, well, no, you didn't. I haven't heard this record since 1959, and there is a story attached.
And this collector, who's a character called JumpJim, once went down to the South with an older and very obsessive collector called Chester Bly. And the story follows from the present, falling back into the past and follows these guys as they go around the South looking for old records.
GARCIA-NAVARRO: Is there a similarity to this character in, let's say, Alan Lomax and the other early white collectors? You know, they saved this music for posterity. But did they also kind of steal it?
KUNZRU: Well, I think that this is a fascinating area, and it's one of the questions that really drew me to the blues and to the history of blues collecting and the story of the Lomaxes because these collectors were certainly - and many are now - elite white men. But it's not a simple question of nasty white people stealing from authentic black people. They did do real cultural work in rescuing things that otherwise would have been cast into oblivion. But at the same time, they interpreted that in a certain way. They had certain views about what was good and what was bad, and they kind of remade the story of the blues in an image that suited them.
You know, the Lomaxes, father and son, John Lomax was a particularly - I suppose he would be thought of as quite a problematic character in our days. And in the '30s, he was a folk song collector. And what he loved was the most authentic - he was looking for the roots of music. And he asked himself where he could find the most authentic black music that was untouched by contact with white people. And the answer he came up with was in the penitentiary.
(SOUNDBITE OF SONG, "ROCK ISLAND LINE")
KELLY PACE: (Singing) I said the Rock Island Line.
UNIDENTIFIED CUMMINS STATE FARM INMATES: (Singing) Is a mighty good road.
PACE: (Singing) I said the Rock Island Line.
UNIDENTIFIED CUMMINS STATE FARM INMATES: (Singing) Is the road to ride.
PACE: (Singing) I said the Rock Island Line.
KUNZRU: He got access to various penitentiaries in the South, and he recorded the people that he found there. And it seemed not to really touch him, the actual condition of the people that he was recording, the situation in which they found themselves. And eventually he discovered Lead Belly, the very famous blues musician and a while later, secured his release and took him on a sort of circuit of lecture demonstrations. And Lead Belly would play at parties on the Upper West Side to sort of left-leaning, liberal types.
(SOUNDBITE OF ARCHIVED RECORDING)
LEAD BELLY: (Singing) Good night, Irene. Good night, Irene. I'll get you in my dreams.
JOHN LOMAX: That's fine, Lead Belly. You're a fine songster. I never heard so many good nigra songs.
LEAD BELLY: Thank you, sir, boss.
KUNZRU: So there were these very complex power relations, I suppose, that are going on there.
GARCIA-NAVARRO: Would I be right in saying that your book is an indictment of the infatuation with blackness and black culture by white people?
KUNZRU: I think an indictment might be a bit too straightforward a word. I mean, I think that America is a country that is haunted by its racial history. And it is very hard for black and white Americans to look at each other in an uncomplicated way and to understand each other in an uncomplicated way. And often in the realm of culture, and especially in the realm of music, there is this possibility of connection but actually it becomes very fraught.
And I'm not saying that white people, or any people, shouldn't listen to any kind of music they wish to listen to but that there's a difference between loving something and trying to own it or control it.
GARCIA-NAVARRO: Your characters are collectors, but they don't make art themselves. So what do you think the responsibility of the curator is?
KUNZRU: I think you have to be very alive to the possibility that you're using these objects to tell a story that's your story rather than the story that actually is there. When you think about the blues, the taste for the blues that we have now is really largely formed by a group of collectors in New York in the '40s and '50s.
And these guys had a particular feeling about what was good about this music, and it was all about outsiders, and it was all about the slightly mythical, diabolical figure who goes down to the crossroads and sells his soul to the devil to play guitar. And actually, that has a lot to do with their own desires and their own feelings about otherness, perhaps. So as a curator, I think you need to be alive to the possibility that you're actually distorting things sometimes with your love and passion.
GARCIA-NAVARRO: Is that a responsibility that you feel as well? Should there be a limit to what writers write about if they're not directly connected to that specific history?
KUNZRU: Well, I think that's a dangerous route to go down because I think, a priori, no writer should be limited in any way like that. But you have to understand that you can do things well or badly. The question of rights is often brought up when it comes to, should writers be able to write different kinds of characters or people who are distant from them? But - and if you take that to its logical conclusion, everybody would have to just write characters who are exactly like them. I would be in a sort of strange world populated exclusively by mixed race British-Asian guys. And so, you know...
GARCIA-NAVARRO: (Laughter) Sounds like a fun world.
KUNZRU: It's a crazy world, but it's a world of, you know, Eccles. It's a solipsistic world. So what all writers have to try and occupy positions distant from their own. You know, you have to occupy a position of different genders, different ages, different races. You know, in this book, I clearly don't own any of these positions. But also I've tried to approach it, I suppose, with humility. That seems to be a good word. The writers should approach their material with a degree of humility.
GARCIA-NAVARRO: Hari Kunzru's book is called "White Tears." Thank you so much for being with us.
KUNZRU: Well, thank you for having me.
(SOUNDBITE OF SONG, "FUTURE BLUES")
WILLIE BROWN: (Singing) Can't tell my future, and I can't tell my past.
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And Then Some
Has He Got His Mojo Workin'? - The Blues Harmonica Of James Cotton
CD REVIEW
Got My Mojo Workin’, James Cotton and his band, Blu Mountain Records, 2003
I have, over the past year or so, spent some time tracing the roots of the blues from its southern country home, mainly on the plantations, farms and small towns that surround them, through its transition into the larger cities of the South where the crowds and hence the lyrics got more sophisticated and, ultimately, to the blues Mecca, Chicago, and other Northern cities where blacks migrated en masse between the two world wars and in the immediate post World War II period. As part of that exposition I have discussed not only the differences in the lyrics reflecting the changeover from the moaning and groaning of the plantation life to the hyper-intensity of city life. I have also mentioned the key change in the guitar going from some old acoustic instrument to the electric guitar of the cities.
Along the way I have failed to mention, or not mentioned enough, some of the other changes in instrumentation. For one, and this is relevant here, the harmonica. This instrument, as an accompanying sound, has a long history beyond its key place in the blues saga. However, with the citification of the blues its role in a blues band as back up to those electric guitars and drums became more central. In short, a strong harmonica player became necessary to fill in the spaces left by the reverberating guitar. Correspondingly, virtuosity on the harmonica brought its own rewards. I would argue that Sonny Boy Williamson's role in this change was key in the 1920's and 1930's followed by Lil' Walter of the early Muddy Waters Band. And who followed Walter - well, the artist under review here, James Cotton.
Like all talented musicians with any sense of leadership James Cotton, after serving his long apprenticeship with Muddy Waters, went on to form his own band. This CD is one of the results of those efforts. James, as always, plays the bejesus out of the harmonica. His backup band is a little more than adequate. The gruff-voiced Cotton does so-so a job on the vocals. However, this album left me drifting in and out. Some tracks are very fine like "Fanny Mae", "Good Morning Little Schoolgirl" and the title track "Got My Mojo Workin'". However, such numbers as "Goodbye My Lady", "Teenie Weenie Bit" and Help Me" seemed forced. I confess this is the only CD of Cotton's that I have reviewed but off of this performance I sure wish he had been back with Muddy wailing out on something like "Hootchie Gootchie Man".
Got My Mojo Working
by Preston Foster / McKinley Morganfield a.k.a. Muddy Waters
Got my mojo working, but it just won't work on you
Got my mojo working, but it just won't work on you
I wanna love you so bad till I don't know what to do
I'm going down to Louisiana to get me a mojo hand
I'm going down to Louisiana to get me a mojo hand
I'm gonna have all you women right here at my command
Got my mojo working
Got my mojo working
Got my mojo working
Got my mojo working
Got my mojo working, but it just won't work on you
Play on!
Got my mojo working
Got my mojo working
Got my mojo working
Got my mojo working
Got my mojo working, but it - uh uh - just won't work on you
__________
Note: the original version of Got My Mojo Working was sung in a jump blues style by Ann Cole. She performed the song on stage in 1956, which was how Muddy Waters found the song!. Muddy Waters adapted it to his style but the bassline is still the same. The song can be found on the 1999 Rhino Records anthology album Jump, Jive & Swing. These are the lyrics to the original version as sung by Ann Cole and written by Preston Foster:
FANNIE MAE
Well I want somebody to tell me what's wrong with me
I want somebody to tell me what's wrong with me
Oh I ain't in any trouble and so much misery
Now Fannie Mae, baby won't you please come home
Fannie Mae ae ae, baby won't you please come home
Yeah I ain't been in debt baby since you been gone
I can hear your name a ringin on down the line
I can hear your name a ringin on down the line
I want to know pretty love how do I win my time
MUSICAL INTERLUDE
I no o o o for me, I no-o-o-o for me
Well I ain't been in trouble and so much misery
Song Lyrics: Good Morning Little School Girl
Written and Recorded by: Sonny Boy Williamson II (1937)
Written and Recorded by: Sonny Boy Williamson II (1937)
--------------------------------------------------------------------------------
Good mornin' 'lil school girl,
can I go home, can I go home with you?
Tell your mother and your father,
I'm a little school boy too
Woke up this mornin',
woke up this mornin',
I didn't know what to,
I didn't know what to do
I didn't have no blues,
baby, bit I couldn't be satisfied
I'm gettin' me an airplane,
I'm gettin' me an airplane,
get in my airplane
Gon' fly all oh-oh, gon' fly all over this land
I'm gonna find my little school girl,
find her in the world somewhere
Good mornin' 'lil school girl,
good mornin' 'lil school girl
Can I go home with, can I go home with,
can I go home with you?
Tell your mother and your father,
Johnny little school boy too
Come be my baby, come be my baby,
I buy you a diamond, I buy you a diamond ring
You don't be my little baby,
I ain't gonna buy you a doggone ring
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