On The 60th Anniversary Of Jack Kerouac's "On The Road"(1957)- "A Confederate General From Big Sur"-A Book Review

On The 60th Anniversary Of Jack Kerouac's "On The Road"(1957)- "A Confederate General From Big Sur"-A Book Review

Book Review

A Confederate General From Big Sur, Richard Brautigan, Grove Press, 1964

Recently, in reviewing another more well-known book, “Trout Fishing In America”, by the 1960s counterculture writer, Richard Brautigan, I wrote the following paragraph that applies to the book under review here, “A Confederate General From Big Sur”, as well:

“I noted in a recent review of a film documentary about the literary exploits and influences of the “beat” generation of the 1950s on my generation, the “Generation of ‘68”, that we were a less literary generation. That was one of the things that drew me to the beat literary figures like Jack Kerouac, Allen Ginsberg, and William Burroughs, among others. Our generation was driven more by the sound of music and fury. Although I believe that statement holds up over time it is not true that there were no literary figures who tried to express for us what the landscape of mainstream American was like, and why it desperately needed to be changed. Enter one Richard Brautigan and his exploration on that theme, “Trout Fishing In America”.”

As I also pointed out there I was drawn to “Trout Fishing” originally based on the photograph on the cover, of all things. Once inside, however, it was clear that Brautigan had the “gift”, the madman’s gift for telling some truths about mainstream American society that the “beat” writers also tried to make us “hip” to. And, as is my wont, once I have “discovered” a writer I tend to want read everything else of value that they have written. This brings us to “Confederate General”.

The plot here centers on one Lee Mellon who is searching, in this case literally, for a Confederate general form Big Sur who may be a forbear. Along the way he has a series of adventures trying to get to the truth of the matter and also finds that others are interested in seeking the truth surrounding this figure. The hard truth is that no real records exist for this general, although then, as now, that is hardly cause for disqualification. This one is quirkier than “Trout Fishing” and in the end less satisfying. Sometimes a writer “speaks” to me more than once with his work, and sometimes not. The latter applies here.

The 50th Anniversary Of The Summer Of Love-"To Be Young Was Very Heaven"-NPR Report

The 50th Anniversary Of The Summer Of Love-To Be Young Was Very Heaven-NPR Report 

link to NPR report on the Summer of Love, 1967


http://www.npr.org/2017/07/01/535131186/the-impact-of-the-summer-of-love-still-reverberates

For The Late Rosalie Sorrels-Labor’s Untold Story- A Personal View Of The Class Wars In The Kentucky Hills And Hollows-"The Children Of The Coal"-The Music Of Kathy Mattea

For The Late Rosalie Sorrels-Labor’s Untold Story- A Personal View Of The Class Wars In The Kentucky Hills And Hollows-"The Children Of The Coal"-The Music Of Kathy Mattea

The Children Of The Coal- The Music Of Kathy Mattea

CD REVIEW

By Fritz Taylor


Coal, Kathy Mattea, Captain Potato Records, 2008

Several time over the past year or so I have mentioned in this space, as part of my remembrances of my youth and of my political and familial background, that my father was a coal miner and the son of a coal miner in the hills of Hazard, Kentucky in the heart of Appalachia. I have also mentioned that he was a child of the Great Depression and of World War II. He often joked that in a choice between digging the coal and taking his chances in war he much preferred the latter. Thus, it was no accident that when war came he volunteered for the Marines and, as fate would have it despite a hard, hard life after the war, he never looked back to the mines.

All of this is by way of an introduction to this unusual tribute album. Of all the subjects that one could think of in the year 2008 fit for a full exposition the unsung life, trials and tribulations, and grit of those who, for generations, mined the coal (and other minerals) and passed unnoticed in the hollows and hills of Appalachia (and the West) does not readily come to mind. Even for this long time labor militant. But Ms. Mattea, who has her own roots to the coal, has done a great service here. Kudos are in order.

Now politically the coal story is today a very disturbing one. For one, the strip-mining of significant portions of places like Kentucky and West Virginia goes on unabated and essentially unchecked. For another, the number of miners has dwindled to a very few and are getting fewer. As a labor militant I have feasted on the heroics of the Harlan and Hazard miners, the exploits of Big Big Haywood and the Western Federation of Miners, and the class-war battles from any number of isolated locales where men (mainly) dug the coal and fought for some sense of dignity. The dignity and sense of social solidarity may still remain but the virtues of the lessons of the class struggle- picket lines mean don’t cross and class solidarity is essential- have clearly been eroded. That is the political part that cannot be separated from the musical part of this story. Why?

The songs selected for inclusion here spell out the condition of life for the miners, in short, as the English political theorist Thomas Hobbes put it centuries ago- life is "short, nasty and brutish" in the mines and the mining communities. The songs like You’ll Never Leave Harlan Alive and the choice of material by well-known mountain music songwriters Jean Ritchie, Billy Edd Wheeler, and Hazel Dickens reflect that. Theses simple mountain tunes, as performed by Ms. Mattea and her fellow musicians, spell out the story with soft guitar, fiddle, mandolin and other instruments that create the proper mood. Probably it is very hard for those not familiar with the coal, the isolated communities, and the sorrow of the mountains to listen to this compilation in one sitting. For that it probably takes the children of the coal. For the rest please bear with it and learn about an important part of American history and music.

“You'll Never Leave Harlan Alive”

In the deep dark hills of eastern Kentucky
That's the place where I trace my bloodline
And it's there I read on a hillside gravestone
You will never leave Harlan alive

Oh, my granddad's dad walked down
Katahrins Mountain
And he asked Tillie Helton to be his bride
Said, won't you walk with me out of the mouth
Of this holler
Or we'll never leave Harlan alive

Where the sun comes up about ten in the morning
And the sun goes down about three in the day
And you fill your cup with whatever bitter brew you're drinking
And you spend your life just thinkin' of how to get away

No one ever knew there was coal in them mountains
'Til a man from the Northeast arrived
Waving hundred dollar bills he said I'll pay ya for your minerals
But he never left Harlan alive

Granny sold out cheap and they moved out west
Of Pineville
To a farm where big Richland River winds
I bet they danced them a jig, laughed and sang a new song
Who said we'd never leave Harlan alive

But the times got hard and tobacco wasn't selling
And ole granddad knew what he'd do to survive
He went and dug for Harlan coal
And sent the money back to granny
But he never left Harlan alive

Where the sun comes up about ten in the morning
And the sun goes down about three in the day
And you fill your cup with whatever bitter brew you're drinking
And you spend your life just thinkin' of how to get away

Where the sun comes up about ten in the morning
And the sun goes down about three in the day
And you fill your cup with whatever bitter brew you're drinking
And you spend your life digging coal from the bottom of your grave

In the deep dark hills of eastern Kentucky
That's the place where I trace my bloodline
And it's there I read on a hillside gravestone
You will never leave Harlan alive

"The L & N Don't Stop Here Anymore"

When I was a curly headed baby
My daddy sat me down on his knee
He said, "son, go to school and get your letters,
Don't you be a dusty coal miner, boy, like me."

[Chorus:]
I was born and raised at the mouth of hazard hollow
The coal cars rolled and rumbled past my door
But now they stand in a rusty row all empty
Because the l & n don't stop here anymore

I used to think my daddy was a black man
With script enough to buy the company store
But now he goes to town with empty pockets
And his face is white as a February snow

[Chorus]

I never thought I'd learn to love the coal dust
I never thought I'd pray to hear that whistle roar
Oh, god, I wish the grass would turn to money
And those green backs would fill my pockets once more

[Chorus]

Last night I dreamed I went down to the office
To get my pay like a had done before
But them ol' kudzu vines were coverin' the door
And there were leaves and grass growin' right up through the floor

[Chorus]
Labels: Big Bill Haywood, COALMINERS, HarLan County, Hazel Dickens, IWW, mountain music, United Mine Workers, UTAH PHILLIPS

From the Archives of Marxism-Friedrich Engels' “From the Kingdom of Necessity to the Kingdom of Freedom”

From the Archives of Marxism-Friedrich Engels' “From the Kingdom of Necessity to the Kingdom of Freedom” Workers Vanguard No. 1096	23 September 2016

From the Archives of Marxism-Friedrich Engels' “From the Kingdom of Necessity to the Kingdom of Freedom”

We publish below excerpts from Friedrich Engels’ 1880 work Socialism: Utopian and Scientific. In explaining scientific socialism, Engels makes clear that only through the conquest of power by the working class and the expropriation of the capitalist class can the benefits of science, technology and education be available to all, laying the material basis for the full liberation of humanity. The excerpts below are taken from the Marx and Engels Selected Works (Progress Publishers, 1976).

The materialist conception of history starts from the proposition that the production of the means to support human life and, next to production, the exchange of things produced, is the basis of all social structure; that in every society that has appeared in history, the manner in which wealth is distributed and society divided into classes or orders is dependent upon what is produced, how it is produced, and how the products are exchanged. From this point of view the final causes of all social changes and political revolutions are to be sought, not in men’s brains, not in men’s better insight into eternal truth and justice, but in changes in the modes of production and exchange. They are to be sought not in the philosophy, but in the economics of each particular epoch. The growing perception that existing social institutions are unreasonable and unjust, that reason has become unreason and right wrong, is only proof that in the modes of production and exchange changes have silently taken place with which the social order, adapted to earlier economic conditions, is no longer in keeping. From this it also follows that the means of getting rid of the incongruities that have been brought to light must also be present, in a more or less developed condition, within the changed modes of production themselves. These means are not to be invented by deduction from fundamental principles, but are to be discovered in the stubborn facts of the existing system of production.

What is, then, the position of modern socialism in this connection?

The present structure of society—this is now pretty generally conceded—is the creation of the ruling class of today, of the bourgeoisie. The mode of production peculiar to the bourgeoisie, known, since Marx, as the capitalist mode of production, was incompatible with the feudal system, with the privileges it conferred upon individuals, entire social ranks and local corporations, as well as with the hereditary ties of subordination which constituted the framework of its social organisation. The bourgeoisie broke up the feudal system and built upon its ruins the capitalist order of society, the kingdom of free competition, of personal liberty, of the equality, before the law, of all commodity owners, of all the rest of the capitalist blessings. Thenceforward the capitalist mode of production could develop in freedom. Since steam, machinery, and the making of machines by machinery transformed the older manufacture into modern industry, the productive forces evolved under the guidance of the bourgeoisie developed with a rapidity and in degree unheard of before. But just as the older manufacture, in its time, and handicraft, becoming more developed under its influence, had come into collision with the feudal trammels of the guilds, so now modern industry, in its more complete development, comes into collision with the bounds within which the capitalistic mode of production holds it confined. The new productive forces have already outgrown the capitalistic mode of using them. And this conflict between productive forces and modes of production is not a conflict engendered in the mind of man, like that between original sin and divine justice. It exists, in fact, objectively, outside us, independently of the will and actions even of the men that have brought it on. Modern socialism is nothing but the reflex, in thought, of this conflict in fact; its ideal reflection in the minds, first, of the class directly suffering under it, the working class....

The perfecting of machinery is making human labour superfluous. If the introduction and increase of machinery means the displacement of millions of manual by a few machine-workers, improvement in machinery means the displacement of more and more of the machine-workers themselves. It means, in the last instance, the production of a number of available wage-workers in excess of the average needs of capital, the formation of a complete industrial reserve army, as I called it in 1845, available at the times when industry is working at high pressure, to be cast out upon the street when the inevitable crash comes, a constant dead weight upon the limbs of the working class in its struggle for existence with capital, a regulator for the keeping of wages down to the low level that suits the interests of capital. Thus it comes about, to quote Marx, that machinery becomes the most powerful weapon in the war of capital against the working class; that the instruments of labour constantly tear the means of subsistence out of the hands of the labourer; that the very product of the worker is turned into an instrument for his subjugation. Thus it comes about that the economising of the instruments of labour becomes at the same time, from the outset, the most reckless waste of labour power, and robbery based upon the normal conditions under which labour functions; that machinery, the most powerful instrument for shortening labour time, becomes the most unfailing means for placing every moment of the labourer’s time and that of his family at the disposal of the capitalist for the purpose of expanding the value of his capital. Thus it comes about that the overwork of some becomes the preliminary condition for the idleness of others, and that modern industry, which hunts after new consumers over the whole world, forces the consumption of the masses at home down to a starvation minimum, and in doing thus destroys its own home market. “The law that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time, accumulation of misery, agony of toil, slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.” (Marx’s Capital, p. 671)....

The modern state, no matter what its form, is essentially a capitalist machine, the state of the capitalists, the ideal personification of the total national capital. The more it proceeds to the taking over of productive forces, the more does it actually become the national capitalist, the more citizens does it exploit. The workers remain wage-workers—proletarians. The capitalist relation is not done away with. It is rather brought to a head. But, brought to a head, it topples over. State ownership of the productive forces is not the solution of the conflict, but concealed within it are the technical conditions that form the elements of that solution.

This solution can only consist in the practical recognition of the social nature of the modern forces of production, and therefore in the harmonising of the modes of production, appropriation, and exchange with the socialised character of the means of production. And this can only come about by society openly and directly taking possession of the productive forces which have outgrown all control except that of society as a whole. The social character of the means of production and of the products today reacts against the producers, periodically disrupts all production and exchange, acts only like a law of Nature working blindly, forcibly, destructively. But with the taking over by society of the productive forces, the social character of the means of production and of the products will be utilised by the producers with a perfect understanding of its nature, and instead of being a source of disturbance and periodical collapse, will become the most powerful lever of production itself....

Since the historical appearance of the capitalist mode of production, the appropriation by society of all the means of production has often been dreamed of, more or less vaguely, by individuals, as well as by sects, as the ideal of the future. But it could become possible, could become a historical necessity, only when the actual conditions for its realisation were there. Like every other social advance, it becomes practicable, not by men understanding that the existence of classes is in contradiction to justice, equality, etc., not by the mere willingness to abolish these classes, but by virtue of certain new economic conditions. The separation of society into an exploiting and an exploited class, a ruling and an oppressed class, was the necessary consequence of the deficient and restricted development of production in former times....

Division into classes has a certain historical justification, it has this only for a given period, only under given social conditions. It was based upon the insufficiency of production. It will be swept away by the complete development of modern productive forces. And, in fact, the abolition of classes in society presupposes a degree of historical evolution at which the existence, not simply of this or that particular ruling class, but of any ruling class at all, and, therefore, the existence of class distinction itself has become an obsolete anachronism. It presupposes, therefore, the development of production carried out to a degree at which appropriation of the means of production and of the products, and, with this, of political domination, of the monopoly of culture, and of intellectual leadership by a particular class of society, has become not only superfluous but economically, politically, intellectually, a hindrance to development.

This point is now reached. Their political and intellectual bankruptcy is scarcely any longer a secret to the bourgeoisie themselves. Their economic bankruptcy recurs regularly every ten years. In every crisis, society is suffocated beneath the weight of its own productive forces and products, which it cannot use, and stands helpless, face to face with the absurd contradiction that the producers have nothing to consume, because consumers are wanting. The expansive force of the means of production bursts the bonds that the capitalist mode of production had imposed upon them. Their deliverance from these bonds is the one precondition for an unbroken, constantly accelerated development of the productive forces, and therewith for a practically unlimited increase of production itself. Nor is this all. The socialised appropriation of the means of production does away, not only with the present artificial restrictions upon production, but also with the positive waste and devastation of productive forces and products that are at the present time the inevitable concomitants of production, and that reach their height in the crises. Further, it sets free for the community at large a mass of means of production and of products, by doing away with the senseless extravagance of the ruling classes of today and their political representatives. The possibility of securing for every member of society, by means of socialised production, an existence not only fully sufficient materially, and becoming day by day more full, but an existence guaranteeing to all the free development and exercise of their physical and mental faculties—this possibility is now for the first time here, but it is here.

With the seizing of the means of production by society, production of commodities is done away with, and, simultaneously, the mastery of the product over the producer. Anarchy in social production is replaced by systematic, definite organisation. The struggle for individual existence disappears. Then for the first time man, in a certain sense, is finally marked off from the rest of the animal kingdom, and emerges from mere animal conditions of existence into really human ones. The whole sphere of the conditions of life which environ man, and which have hitherto ruled man, now comes under the dominion and control of man, who for the first time becomes the real, conscious lord of Nature, because he has now become master of his own social organisation. The laws of his own social action, hitherto standing face to face with man as laws of Nature foreign to, and dominating him, will then be used with full understanding, and so mastered by him. Man’s own social organisation, hitherto confronting him as a necessity imposed by Nature and history, now becomes the result of his own free action. The extraneous objective forces that have hitherto governed history pass under the control of man himself. Only from that time will man himself, more and more consciously, make his own history—only from that time will the social causes set in movement by him have, in the main and in a constantly growing measure, the results intended by him. It is the ascent of man from the kingdom of necessity to the kingdom of freedom....

To accomplish this act of universal emancipation is the historical mission of the modern proletariat. To thoroughly comprehend the historical conditions and thus the very nature of this act, to impart to the now oppressed proletarian class a full knowledge of the conditions and of the meaning of the momentous act it is called upon to accomplish, this is the task of the theoretical expression of the proletarian movement, scientific socialism.

The 50th Anniversary Of The Summer Of Love- Botticelli’s 115th Dream-With Botticelli’s “Venus” In Mind

The 50^th Anniversary Of The Summer Of Love- Botticelli’s 115^th Dream-With Botticelli’s “Venus” In Mind

By Special Guest Alex James

[Frankly my oldest brother Alex, who after all is over ten years older than I am, and I have never been all that close. Maybe that is natural due our age differences and of his decided and vocally not wanting to have an unruly younger brother tagging along while he and his vaunted corner boys did their thing. Later the gap widened as his lawyerly pursues were far removed as a rule from my own social and cultural concerns. A few weeks ago though, knowing that I write for a number of blogs, including here at American Left History, and in various smaller print journals he approached me on behalf of he and his “corner boys,” at least the ones still standing some fifty years later, to help organize and write a small tribute booklet in honor of their fallen comrade and fellow corner boy, Peter Paul Markin, who led them west in the great Summer of Love, San Francisco, 1967 explosion. I took on the tasks after Alex explained to me that he had been smitten with a nostalgia bug when he had gone to a legal conference out there by an exhibit at the deYoung Museum out in Frisco town, The Summer of Love Experience, being presented to honor the 50^th anniversary of the events of that summer.

Fair enough. I was glad to help out since I only knew the events second-hand and have always been interested in writing about and have written extensively about that period. As a result I had thought that the experience of putting out a small publication where we had to maybe for the first time in our lives work closely together “bonded” Alex and me somewhat. Fair enough again. Now though the guy is all hopped up, maybe showing signs of senility for all I know, about an exhibition he had seen at the Boston Museum of Fine Arts where they have Botticelli’s Venus on display. As far as I know Alex could have given a rat’s ass about art, about the Renaissance back in the day or anything since not connected with his law practice. But the other day he asked me for some space here to talk about how that Botticelli painting at the exhibition reminded him about some love interest he had had during that summer of love period. What can I say. He is after all my brother.  Zack James]       

   

[I had written the basics of the small piece I wished to present here about a young girl that I had met out in San Francisco, Jewel Night Star, when I was out there after the Scribe [Peter Paul Markin] got a bunch of us to head out west in late summer 1967. (I will explain that whole moniker business, that serious need to “reinvent” ourselves below but just know now that I was always known out there as Cowboy, or Cowboy Angel, depending on my mood, the day, hell maybe the drug intake) That was before I read my youngest brother Zack’s introduction. I felt compelled to add a note here to announce to what he always likes to call a “candid world” that I am neither senile nor have I been in the past, a past Zack, tied up with his various writing projects about times that he has only lived through vicariously totally oblivious to the call of culture, to the call of art and artifact. What more can I say though as he is my host here. Oh, yes, he is also after all my brother. Alex James.]

I would be the last person in the world to deny that memories, good and bad, creep up on a person sometimes in unusual ways. (Of course in my law practice I have had to pay short shrift in general to anything to do with memory on behalf of my clients but that is out of professional necessity to keep the buggers from huge jail time or cash outlays.) Recently this came home to me in a very odd way. I had been out in San Francisco to attend a law conference which I do periodically to confer with other lawyers in my special areas of concern when as I was entering the BART transit station on Powell Street I noticed on a passing bus an advertisement for an exhibition called The Summer of Love Experience being put on at the deYoung Museum in Golden Gate Park to commemorate the 50^th anniversary of that wild west experiment. That set off the first series of memory bells which forced me to take some time out to go see what they had produced about those long ago times.                    

See, strange as it may seem given my subsequent total emergence into my law practice (at times just to keep afloat with three unhappy ex-wives and a parcel of kids, some happy some not, to support which almost killed me about ten years ago with a crush of college tuitions) I had been one of those tens of thousands of young people who drifted west to see what the whole thing was all about in San Francisco in the summer of love, 1967. Zack has probably told you that when I came back from this recent Frisco trip I gathered those of my old hometown corner boys from the Acre section of North Adamsville who as Zack stated were “still standing” to put together a small tribute book in honor of the event dedicated to the memory of the late Peter Paul Markin, the guiding spirit who led us out West like some latter day prophet.  

Mad monk Markin (and he really was we all called him the Scribe after our leader Frankie Riley gave him that moniker  in junior high school after Markin once had written some total bullshit homage to him and it hit the school newspaper and ever after the Scribe was his “flak” writing some stuff that was totally unbelievable about the real Frankie Riley whom we knew was seven kinds of a bastard even then) had gone out in the spring of 1967 after dropping out of Boston University in his sophomore year and had come back in late summer telling us the “newer world” he was always yakking about (and which we previously had given a rat’s ass about) was “happening” out there. He conned, connived, and begged but six of us beside him (and ever after also including Josh Breslin from up in Olde Sacco, Maine whom the Scribe met out in Frisco who was not a North Adamsville corner boy but whom we made one since he was clearly a kindred spirit)   went out and stayed for various lengths of time. I had gone back out with Markin after his “conversion” plea and stayed for about a year, mostly, as with all of us one way or another riding Captain Crunch’s “merry prankster” converted yellow brick road bus (the latter Markin’s term).     

While out there I had many good sexual and social experiences but the best was with a young gal whom I stuck with most of the time who went by the name Jewel Night Star as I went by the names Cowboy or Cowboy Angel depending on my mood. I make no pretense to know all of the psychological and sociological reasons at the time or thereafter but these monikers we hung on ourselves were an attempt to “reinvent” ourselves. Break out of the then conventional nine to five, beat the commies, and buy lots of stuff world our parents tried to drive a nail in our hearts about. Some people changed their monikers, their personas every other week but I stuck with my based on the simple love that I had had for Westerns growing up and since we were in the West it seemed right. Markin’s Be-Bop Kid was an overlay from his hearty interest in the “beats” who by 1967 were passe, who were being superseded by what was beginning to be called the “hippies.” Such were the times. The Jewel Night Star moniker when she told me about it one night was based on her eyes which in a certain light looked like diamonds, like twinkling stars. As long as I knew her she stuck with that moniker as well.            

Funny when I was out in Frisco for the conference and went to the museum I didn’t think anything about her. Had been through a small succession of women after she left the bus and as I have mentioned have had a whole raft of women since then, married and unmarried. I just mainly “dug” the scene at the museum and thought about the great music we heard (when they played White Bird by It’s a Beautiful Day I freaked out since I had not heard that song in ages), about the plentiful and mostly safe dope we did (we had an unwritten pact among the North Adamsville corner boys not to do LSD, “acid” after Markin explained his “bad trip” on the substance and after we had seen more than a few people going crazy at concerts and need medical attention), and about how we could “outrage” bourgeois society by our dress, our free spirits and, well, our goofiness if it came right down to it. (Tweaking those who were trying to drive those nails into our hearts.)

Then last week, or the week before, I got this postcard advertisement from the Museum of Fine Arts in Boston asking me to join their membership. (I assume somehow that having paid my admission to the deYoung on-line I had become a prime target for every museum from Portland East to Portland West). The ‘hook” on the other side of the postcard was that with a paid up membership I could see Botticelli’s Venus up close and personal. A view of that image on that postcard lead me directly, I say straight line directly, to my first memories of Jewel Night Star in maybe the fifty years since that summer of 1967 time.         

In the early fall of 1967 Markin and I had hitchhiked out across the whole country to Frisco. (I can see every mother grimace at that idea now, or then for that matter.) I won’t go into the details about how we got out there which I have written about in that tribute book the guys and I put together and Zack edited. Besides this is about Jewel not about some Jack Kerouac On The Road -influenced fling on our parts. Markin had had some contact with this guy, this wild man, Captain Crunch, who had somehow, most people who knew anything about it agreed that it was through a dope deal, gotten a yellow brick road converted school bus which he was travelling on up and down the West Coast picking up kindred spirits and letting them stay in and around the bus. (The attrition rate was pretty high most people staying a few weeks and then getting off or told to find another way to travel by Mustang Sally, the Captain’s sort of girlfriend, I never did figure out their actual relationship in all the time I was on the bus, if they stole stuff, didn’t keep fairly decent personal hygiene or let the drugs make them too weird and in need of some medical help.) When we got out West the Captain’s bus was stationed in Golden Gate Park and after the Scribe (then going under the moniker the Be-Bop kid-no more Scribe okay) introduced us and the Captain thought I was cool (and I thought he was as well) I was “on the bus.”              

A couple of weeks later the Captain was talking about taking a slow trip south to a place in La Jolla for the winter where he had a friend. The idea was that we would “house-sit” what turned out to be a mansion since that friend was one of the first serious high distribution drug dealers getting his product directly from south of the border only thirty or forty miles away in Tijuana.  We were all for it (me since every place was a new place for me in California and I was curious). It was on that trip as we headed toward Big Sur down the Pacific Coast Highway, a place called Todo el Mundo that I met Gail Harrington, Jewel Night Star.

We had stopped at a campsite where there was a party that was still going after about the six days before we got there so everybody was, using a term of art from those days “wasted.” I was grabbing a joint from somebody when this young woman came up to me and asked for a hit, for a “toke” for some grass. Her look. Well just check out the Botticelli Venus above that accompanies this piece and you get an idea. Tall, thin, hair braided, as was the style when a lot of young woman were on the road and didn’t want to, or couldn’t hassle with that daily chore to look beautiful stuff. Just as we guys grew our hair long and grew beards to avoid having the hassle of shaving. She had on a diaphanous kind of granny dress that showed her shape in detail. Nice. The granny dresses also a question of convenience and an expression that a woman’s shape was not as important as whether she was “cool” or not. But the best thing about her beyond being a Botticelli vision, a dream, what did I call it in the title to this piece. Yes, his 115^th dream, was that she was very friendly, and a little flirty, in a nice way unlike all the girls from North Adamsville that I knew who might be nice but who thought sex was a mortal sin before marriage, maybe ever.

At first I was a little disoriented when we hit Frisco and joined up with the bus since the girls were really without much guile friendly in a way that it was easier talking to them than the Bible between the knees girls I was used to. By the time we got to Todo el Mundo I had had a few dalliances, a few what we called back in the neighborhood, “one night stands” which didn’t go anywhere and nobody worried about it but I was still unsure about what to expect from the young women who were travelling that same “road” we were travelling. So I was kind of shy a little around Jewel at first since she struck me as something out of the Renaissance, something out a painting by Botticelli who before he “got religion” later in his life under the influence of Savonarola which I had seen in an art book when I was taking an art course in high school (and have been unable to find in recent Internet searches looking for that exact painting). They were mostly young countesses and merchants’ daughters who had time on their hands and whom Botticelli was interested in painting for profit and for a different look than the inevitable Holy Family, Jesus, religious paintings that were becoming overdone and passe. (I thought it was funny how many of his young women looked like Northern European women since I had a fixed idea of dark-eyed, dark haired, dark complexion Italian women who I saw at school or in the Little Italy neighborhood that started about ten blocks from the Irish-dominated Acre.)              

Well Jewel was not from Renaissance Italy but from Grand Rapids in Michigan. Had come west when she finished her first year at Michigan after she had heard one night on a date what the folk singer at the club she was attending talked about the music explosion going on out there. She had been out for several months and had headed south to Todo el Mundo when she thought things had gotten too weird in San Francisco. She had hitchhiked down with a guy who was heading further south to Los Angles but she was just then content to stay along the rugged rural coast for a while. Which she would have done for longer she said except when I asked to travel south on the bus she agreed. But that was a few weeks later.           

I suppose I have been somewhat beaten down in the women department because I had forgotten how easy to be with. Jewel was, I guess, thinking back she was one of those “flower children” that we kept hearing about. Meaning nothing more than she was whimsical, was relatively hassle-free and liked nothing better than to roam the hills around Todo el Mundo and the hardscrabble beaches in the area. With me in tow.  All of this may sound kind of simple-minded, kind of what is the big deal about his woman. But look at the look of Venus above, look at that faraway look and that twisting of her braids and you will get an idea of what Jewel was like. Look at Botticelli’s Venus eyes and you will see the same night star that I finally saw in Jewel’s.     

Like I said we stayed together more or less for most of that year I was out there until in the spring of 1968 Jewel said she was getting tired of the road and wanted to either settle down out in the desert, out in Joshua Tree where several communal groups were being formed or head back home to school. I didn’t like either idea although a few months later I would head back east to finish college. We agreed that our paths were going in different directions and one day she told me that she had purchased a bus ticket to Joshua Tree (actually when I went out there many years later Twenty-nine Palms the nearest bus stop then). The next day was the last day I saw her. Although we had agreed to keep in touch that like a lot of things in those days it never happened.  I wonder if she is still alive wherever she is if those eyes of hers still sparkle in a certain angle like a night star. I hope so.  

On The 50th Anniversary Of The Summer Of Love, 1967 -Jim Morrison and The Doors- WE WANT THE WORLD AND WE WANT IT NOW! Zack James comment: My oldest brother, Alex, who was in the thick of the Summer of Love along with his corner boys from North Adamsville above all the later Peter Paul Markin who led them out to the Wild West said that the few times that he/they saw The Doors either in Golden Gate Park at free, I repeat, free outdoor concerts or at the Avalon or Fillmore which were a great deal more expensive, say two or three dollars, I repeat two or three dollars that The Doors when they were on, meaning when Jim Morrison was in high dungeon, was in a drug-induced trance and acted the shaman for the audience nobody was better. Having been about a decade behind and having never seen Morrison in high dungeon or as a drug-induced shaman but having listened to various Doors compilations I think for once old Alex was onto something. Listen up. CD REVIEW THE BEST OF THE DOORS, ELECTRA ASYLUM RECORDS, 1985 In my jaded youth I developed an ear for roots music, whether I was conscious of that fact or not. The origin of that interest first centered on the blues, country and city with the likes of Son House , Skip James, Mississippi John Hurt, Muddy Waters, Howlin’ Wolf and Elmore James, then early rock and roll, you know the rockabillies and R&B crowd, Elvis, Jerry Lee, Chuck, Roy, Big Joe and Ike, and later, with the folk revival of the early 1960’s, folk music, especially the protest to high heaven sort, Bob Dylan, Dave Von Ronk, Joan Baez, etc. I have often wondered about the source of this interest. I am, and have always been a city boy, and an Eastern city boy at that. Meaning rootless or not meaningfully rooted in any of the niches mentioned above. Nevertheless, over time I have come to appreciate many more forms of roots music than in my youth. Cajun, Tex-Mex, old time dust bowl ballads a la Woody Guthrie, cowboy stuff with the likes of Bob Wills and Milton Brown, Carter Family-etched mountain music and so on. The subject of the following review, Jim Morrison and the Doors, is an example. The Doors are roots music? Well, yes, in the sense that one of the branches of rock and roll derives from early rhythm and blues and in the special case of Jim Morrison, leader of the Doors, the attempt to musically explore the shamanic elements in the Western American Native American culture that drove the beat of many of his trance-like songs like The End. Some of that influence is apparent here in this essentially greatest hits album. More than one rock critic has argued that on their good nights when the dope and booze were flowing, Morrison was in high trance, and they were fired up the Doors were the best rock and roll band ever created. Those critics will get no argument here. What a reviewer with that opinion has to do is determine whether any particular CD captures the Doors at their best. This reviewer advises that if you want to buy only one Doors CD that would be The Best of the Doors. If you want to trace their evolution more broadly, or chronologically, other CDs do an adequate job but they are helter-skelter. This CD edition has, with maybe one or two exceptions, all the stuff rock critics in one hundred years will be dusting off when they want to examine what it was like when men (and women, think Bonnie Raitt, Wanda Jackson, et. al) played rock and roll for keeps. A note on Jim Morrison as an icon of the 1960’s. He was part of the trinity – Morrison, Janis Joplin, and Jimi Hendrix who lived fast, lived way too fast, and died young. The slogan of the day (or hour)- Drugs, sex, and rock and roll. And we liked that idea however you wanted to mix it up. Then. Their deaths were part of the price we felt we had to pay if we were going to be free. And be creative. Even the most political among us, including this writer, felt those cultural winds blowing across the continent and counted those who espoused this alternative vision as part of the chosen. The righteous headed to the “promise land.” Unfortunately those who believed that we could have a far-reaching positive cultural change via music or “dropping out” without a huge societal political change proved to be wrong long ago. But, these were still our people. Know this as well. Whatever excesses were committed by the generation of ’68, and there were many, were mainly made out of ignorance and foolishness. Our opponents, exemplified by one Richard Milhous Nixon, President of the United States and common criminal, spent every day of their lives as a matter of conscious, deliberate policy raining hell down on the peoples of the world, the minorities in this country, and anyone else who got in their way. Forty years of “cultural wars” in revenge by his protégés, hangers-on and their descendants has been a heavy price to pay for our youthful errors. Enough.

On The 50th Anniversary Of The Summer Of Love, 1967 -Jim Morrison and The Doors- WE WANT THE WORLD AND WE WANT IT NOW!

Zack James comment: My oldest brother, Alex, who was in the thick of the Summer of Love along with his corner boys from North Adamsville above all the later Peter Paul Markin who led them out to the Wild West said that the few times that he/they saw The Doors either in Golden Gate Park at free, I repeat, free outdoor concerts or at the Avalon or Fillmore which were a great deal more expensive, say two or three dollars, I repeat two or three dollars that The Doors when they were on, meaning when Jim Morrison was in high dungeon, was in a drug-induced trance and acted the shaman for the audience nobody was better. Having been about a decade behind and having never seen Morrison in high dungeon or as a drug-induced shaman but having listened to various Doors compilations I think for once old Alex was onto something. Listen up.         

CD REVIEW

THE BEST OF THE DOORS, ELECTRA ASYLUM RECORDS, 1985


In my jaded youth I developed an ear for roots music, whether I was conscious of that fact or not. The origin of that interest first centered on the blues, country and city with the likes of Son House , Skip James, Mississippi John Hurt, Muddy Waters, Howlin’ Wolf and Elmore James, then early rock and roll, you know the rockabillies and R&B crowd, Elvis, Jerry Lee, Chuck, Roy, Big Joe and Ike, and later, with the folk revival of the early 1960’s, folk music, especially the protest to high heaven sort, Bob Dylan, Dave Von Ronk, Joan Baez, etc. I have often wondered about the source of this interest. I am, and have always been a city boy, and an Eastern city boy at that. Meaning rootless or not meaningfully rooted in any of the niches mentioned above. Nevertheless, over time I have come to appreciate many more forms of roots music than in my youth. Cajun, Tex-Mex, old time dust bowl ballads a la Woody Guthrie, cowboy stuff with the likes of Bob Wills and Milton Brown, Carter Family-etched mountain music and so on. The subject of the following review, Jim Morrison and the Doors, is an example.

The Doors are roots music? Well, yes, in the sense that one of the branches of rock and roll derives from early rhythm and blues and in the special case of Jim Morrison, leader of the Doors, the attempt to musically explore the shamanic elements in the Western American Native American culture that drove the beat of many of his trance-like songs like The End. Some of that influence is apparent here in this essentially greatest hits album.

More than one rock critic has argued that on their good nights when the dope and booze were flowing, Morrison was in high trance, and they were fired up the Doors were the best rock and roll band ever created. Those critics will get no argument here. What a reviewer with that opinion has to do is determine whether any particular CD captures the Doors at their best. This reviewer advises that if you want to buy only one Doors CD that would be The Best of the Doors. If you want to trace their evolution more broadly, or chronologically, other CDs do an adequate job but they are helter-skelter. This CD edition has, with maybe one or two exceptions, all the stuff rock critics in one hundred years will be dusting off when they want to examine what it was like when men (and women, think Bonnie Raitt, Wanda Jackson, et. al) played rock and roll for keeps.

A note on Jim Morrison as an icon of the 1960’s. He was part of the trinity – Morrison, Janis Joplin, and Jimi Hendrix who lived fast, lived way too fast, and died young. The slogan of the day (or hour)- Drugs, sex, and rock and roll. And we liked that idea however you wanted to mix it up. Then. Their deaths were part of the price we felt we had to pay if we were going to be free. And be creative. Even the most political among us, including this writer, felt those cultural winds blowing across the continent and counted those who espoused this alternative vision as part of the chosen. The righteous headed to the “promise land.” Unfortunately those who believed that we could have a far-reaching positive cultural change via music or “dropping out” without a huge societal political change proved to be wrong long ago. But, these were still our people.

Know this as well. Whatever excesses were committed by the generation of ’68, and there were many, were mainly made out of ignorance and foolishness. Our opponents, exemplified by one Richard Milhous Nixon, President of the United States and common criminal, spent every day of their lives as a matter of conscious, deliberate policy raining hell down on the peoples of the world, the minorities in this country, and anyone else who got in their way. Forty years of “cultural wars” in revenge by his protégés, hangers-on and their descendants has been a heavy price to pay for our youthful errors. Enough.

On The 60th Anniversary Of Jack Kerouac's "On The Road"- Allen Ginsberg's "America"

On The 60th Anniversary Of Jack Kerouac's "On The Road"- Allen Ginsberg's "America"

In Honor Of Jean Bon Kerouac On The 60^th Anniversary Of “On The Road” (1957)

By Book Critic Zack James

To be honest I know about On The Road Jack Kerouac’s epic tale of his generation’s search for something, maybe the truth, maybe just kicks, stuff, important stuff has happened or some such happening strictly second-hand. His generation’s search looking for a name, found what he, or someone associated with him, maybe the bandit poet Gregory Corso, king of the mean New York streets, mean, very mean indeed in a junkie-hang-out world around Times Square when that place was up to its neck in flea-bit hotels, all night Joe and Nemo’s and the trail of the “fixer” man on every corner, con men coming out your ass too, called the “beat” generation.  Beat, beat of the jazzed up drum line backing some sax player searching for the high white note, what somebody told me, maybe my older brother Alex thy called “blowing to the China seas” out in West Coast jazz and blues circles, dead beat, run out on money, women, life, leaving, and this is important no forwarding address for the desolate repo man to hang onto, dread beat, nine to five, 24/7/365 that you will get caught back up in the spire wind up like your freaking staid, stay at home parents, beaten down, ground down like dust puffed away just for being, hell, let’s just call it being, beatified beat like saintly and all high holy Catholic incense and a story goes with it about a young man caught up in a dream, like there were not ten thousand other religions in the world to feast on- you can take your pick of the meanings, beat time meanings. Hell, join the club they all did, the guys, and it was mostly guys who hung out on the mean streets of New York, Chi town, North Beach in Frisco town cadging twenty-five cents a night flea-bag sleeps, half stirred left on corner coffees and cigarette stubs when the Bull Durham ran out).

I was too young to have had anything but a vague passing reference to the thing, to that “beat” thing since I was probably just pulling out of diapers then, maybe a shade bit older but not much. I got my fill, my brim fill later through my oldest brother Alex. Alex, and his crowd, more about that in a minute, but even he was only washed clean by the “beat” experiment at a very low level, mostly through reading the book (need I say the book was On The Road) and having his mandatory two years of living on the road around the time of the Summer of Love, 1967 an event whose 50^th anniversary is being commemorated this year as well. So even Alex and his crowd were really too young to have been washed by the beat wave that crashed the continent toward the end of the 1950s on the wings of Allan Ginsburg’s Howl and Jack’s travel book of a different kind. The kind that moves generations, or I like to think the best parts of those cohorts. These were the creation documents the latter which would drive Alex west before he finally settled down to his career life (and to my sorrow and anger never looked back).              

Of course anytime you talk about books and poetry and then add my brother Alex’s name into the mix that automatically brings up memories of another name, the name of the late Peter Paul Markin. Markin, for whom Alex and the rest of the North Adamsville corner boys, Jack, Jimmy, Si, Josh, and a few others still alive recently had me put together a tribute book for in connection with that Summer of Love, 1967 just mentioned.  Markin was the vanguard guy, the volunteer odd-ball unkempt mad monk seeker who got several of them off their asses and out to the West Coast to see what there was to see. To see some stuff that Markin had been speaking of for a number of years before (and which nobody in the crowd paid attention to, or dismissed out of hand what they called “could give a rat’s ass” about in the local jargon which I also inherited in those cold, hungry bleak 1950s cultural days in America) and which can be indirectly attributed to the activities of Jack, Allen Ginsburg, Gregory Corso, that aforementioned bandit poet who ran wild on the mean streets among the hustlers, conmen and whores of the major towns of the continent, William Burroughs, the Harvard-trained junkie  and a bunch of other guys who took a very different route for our parents who were of the same generation as them but of a very different world.

But it was above all Jack’s book, Jack’s book which had caused a big splash in 1957, and had ripple effects into the early 1960s (and even now certain “hip” kids acknowledge the power of attraction that book had for their own developments, especially that living simple, fast and hard part). Made the young, some of them anyway have to spend some time thinking through the path of life ahead by hitting the vagrant dusty sweaty road. Maybe not hitchhiking, maybe not going high speed high through the ocean, plains, mountain desert night but staying unsettled for a while anyway.     

Like I said above Alex was out two years and other guys, other corner boys for whatever else you wanted to call them that was their niche back in those days and were recognized as such in the town not always to their benefit, from a few months to a few years. Markin started first back in the spring of 1967 but was interrupted by his fateful induction into the Army and service, if you can call it that, in Vietnam and then several more years upon his return before his untimely end. With maybe this difference from today’s young who are seeking alternative roads away from what is frankly bourgeois society and was when Jack wrote although nobody except commies and pinkos called it that. Alex, Frankie Riley the acknowledged leader, Jack Callahan and the rest, Markin included, were strictly from hunger working class kids who when they hung around Tonio Pizza Parlor were as likely to be thinking up ways to grab money fast any way they could or of getting into some   hot chick’s pants as anything else. Down at the base of society when you don’t have enough of life’s goods or have to struggle too much to get even that little “from hunger” takes a big toll on your life. I can testify to that part because Alex was not the only one in the James family to go toe to toe with the law, it was a close thing for all us boys as it had been with Jack when all is said and done. But back then dough and sex after all was what was what for corner boys, maybe now too although you don’t see many guys hanging on forlorn Friday night corners anymore.

What made this tribe different, the Tonio Pizza Parlor corner boys, was mad monk Markin. Markin called by Frankie Riley the “Scribe” from the time he came to North Adamsville from across town in junior high school and that stuck all through high school. The name stuck because although Markin was as larcenous and lovesick as the rest of them he was also crazy for books and poetry. Christ according to Alex, Markin was the guy who planned most of the “midnight creeps” they called then. Although nobody in their right minds would have the inept Markin actually execute the plan that was for smooth as silk Frankie to lead. That operational sense was why Frankie was the leader then (and maybe why he was a locally famous lawyer later who you definitely did not want to be on the other side against him). Markin was also the guy who all the girls for some strange reason would confide in and thus was the source of intelligence about who was who in the social pecking order, in other words, who was available, sexually or otherwise. That sexually much more important than otherwise. See Markin always had about ten billion facts running around his head in case anybody, boy or girl, asked him about anything so he was ready to do battle, for or against take your pick.

The books and the poetry is where Jack Kerouac and On The Road come into the corner boy life of the Tonio’s Pizza Parlor life. Markin was something like an antennae for anything that seemed like it might help create a jailbreak, help them get out from under. Later he would be the guy who introduced some of the guys to folk music when that was a big thing. (Alex never bought into that genre, still doesn’t, despite Markin’s desperate pleas for him to check it out. Hated whinny Dylan above all else) Others too like Kerouac’s friend Allen Ginsburg and his wooly homo poem Howl from 1956 which Markin would read sections out loud from on lowdown dough-less, girl-less Friday nights. And drive the strictly hetero guys crazy when he insisted that they read the poem, read what he called a new breeze was coming down the road. They could, using that term from the times again, have given a rat’s ass about some fucking homo faggot poem from some whacko Jewish guy who belonged in a mental hospital. (That is a direct quote from Frankie Riley at the time via my brother Alex’s memory bank.)

Markin flipped out when he found out that Kerouac had grown up in Lowell, a working class town very much like North Adamsville, and that he had broken out of the mold that had been set for him and gave the world some grand literature and something to spark the imagination of guys down at the base of society like his crowd with little chance of grabbing the brass ring. So Markin force-marched the crowd to read the book, especially putting pressure on my brother who was his closest friend then. Alex read it, read it several times and left the dog- eared copy around which I picked up one day when I was having one of my high school summertime blues. Read it through without stopping almost like he wrote the final version of the thing on a damn newspaper scroll. So it was through Markin via Alex that I got the Kerouac bug. And now on the 60^th anniversary I am passing on the bug to you.           

Commentary

There was a time when Allen Ginsberg's poetry 'spoke' to me and, and I am sure, to others from the "Generation of '68". His 'beat'/pacifist take on the struggle for power- heal thyself- rang through many heads-until the beasts got serious at the Democratic Convention in Chicago in 1968, and in other locales, before and after, as well. Still Ginsberg's mid-1950's poetry shook things up for lots of people. Here's why.

"America" by Allen Ginsberg, 1956

America I've given you all and now I'm nothing.
America two dollars and twenty-seven cents January 17, 1956.
I can't stand my own mind.
America when will we end the human war?
Go fuck yourself with your atom bomb
I don't feel good don't bother me.
I won't write my poem till I'm in my right mind.
America when will you be angelic?
When will you take off your clothes?
When will you look at yourself through the grave?
When will you be worthy of your million Trotskyites?
America why are your libraries full of tears?
America when will you send your eggs to India?
I'm sick of your insane demands.
When can I go into the supermarket and buy what I need with my good looks?
America after all it is you and I who are perfect not the next world.
Your machinery is too much for me.
You made me want to be a saint.
There must be some other way to settle this argument.
Burroughs is in Tangiers I don't think he'll come back it's sinister.
Are you being sinister or is this some form of practical joke?
I'm trying to come to the point.
I refuse to give up my obsession.
America stop pushing I know what I'm doing.
America the plum blossoms are falling.
I haven't read the newspapers for months, everyday somebody goes on trial for
murder.
America I feel sentimental about the Wobblies.
America I used to be a communist when I was a kid and I'm not sorry.
I smoke marijuana every chance I get.
I sit in my house for days on end and stare at the roses in the closet. 
When I go to Chinatown I get drunk and never get laid.
My mind is made up there's going to be trouble.
You should have seen me reading Marx.
My psychoanalyst thinks I'm perfectly right.
I won't say the Lord's Prayer.
I have mystical visions and cosmic vibrations.
America I still haven't told you what you did to Uncle Max after he came over
from Russia.

I'm addressing you.
Are you going to let our emotional life be run by Time Magazine?
I'm obsessed by Time Magazine.
I read it every week.
Its cover stares at me every time I slink past the corner candystore.
I read it in the basement of the Berkeley Public Library.
It's always telling me about responsibility. Businessmen are serious. Movie
producers are serious. Everybody's serious but me.
It occurs to me that I am America.
I am talking to myself again.

Asia is rising against me.
I haven't got a chinaman's chance.
I'd better consider my national resources.
My national resources consist of two joints of marijuana millions of genitals
an unpublishable private literature that goes 1400 miles and hour and
twentyfivethousand mental institutions.
I say nothing about my prisons nor the millions of underpriviliged who live in
my flowerpots under the light of five hundred suns.
I have abolished the whorehouses of France, Tangiers is the next to go.
My ambition is to be President despite the fact that I'm a Catholic.

America how can I write a holy litany in your silly mood?
I will continue like Henry Ford my strophes are as individual as his
automobiles more so they're all different sexes
America I will sell you strophes $2500 apiece $500 down on your old strophe
America free Tom Mooney
America save the Spanish Loyalists
America Sacco & Vanzetti must not die
America I am the Scottsboro boys.
America when I was seven momma took me to Communist Cell meetings they
sold us garbanzos a handful per ticket a ticket costs a nickel and the 
speeches were free everybody was angelic and sentimental about the
workers it was all so sincere you have no idea what a good thing the party
was in 1935 Scott Nearing was a grand old man a real mensch Mother
Bloor made me cry I once saw Israel Amter plain. Everybody must have
been a spy.
America you don're really want to go to war.
America it's them bad Russians.
Them Russians them Russians and them Chinamen. And them Russians.
The Russia wants to eat us alive. The Russia's power mad. She wants to take
our cars from out our garages.
Her wants to grab Chicago. Her needs a Red Reader's Digest. her wants our
auto plants in Siberia. Him big bureaucracy running our fillingstations.
That no good. Ugh. Him makes Indians learn read. Him need big black niggers.
Hah. Her make us all work sixteen hours a day. Help.
America this is quite serious.
America this is the impression I get from looking in the television set.
America is this correct?
I'd better get right down to the job.
It's true I don't want to join the Army or turn lathes in precision parts
factories, I'm nearsighted and psychopathic anyway.
America I'm putting my queer shoulder to the wheel.

For The Late Rosalie Sorrels--In Pete Seeger’s House- The Real “Walk The Line” Couple, Johnny Cash and June Carter Cash

For The Late Rosalie Sorrels--In Pete Seeger’s House- The Real “Walk The Line” Couple, Johnny Cash and June Carter Cash

DVD Review

Rainbow Quest, Pete Seeger, Johnny Cash, June Carter Cash, Roscoe Holcomb, Jean Redpath, Shanachie, 2005

In a year that has featured various 90th birthday celebrations it is very appropriate to review some of the 1960’s television work of Pete Seeger, one of the premier folk anthologists, singers, transmitters of the tradition and “keeper” of the folk flame. This DVD is a “must see” for anyone who is interested in the history of the folk revival of the 1960’s, the earnest, folksy style of Pete Seeger or the work of the also tradition-oriented , although that fact was previously unknown to me, Johnny Cash and June Carter Cash (she of the famous Carter Family tribe. How is that for traditional bloodlines?). This is not only a musical treat seeing the real subjects of the hit movie of a few years ago, “Walk The Line” that got me interested, at least somewhat, in Johnny Cash’s music but filled with information about the Carter Family that I have been interested in for a long time. Pete, by the way, couldn’t be more pleased in working with this pair and they regale us with some old Carter Family songs like “Worried Man Blues”.


Also included on this DVD is a performance by the legendary Kentucky mountain music man Roscoe Holcombe that John Cohen, a previously reviewed performer on this series with the New Lost City Ramblers, did great service to the folk revival by bringing out of the Kentucky hills in the early 1960s to the wilds of ….. Greenwich Village. Pete wears his “world music” hat in this segment as well as he also brings in Scottish folksinger Jean Redpath in to link up the music of the Scotch-Irish immigrant Kentucky hills and the old country. A nice folk history moment.

This DVD contains some very interesting and, perhaps, rare television film footage from two of Pete Seeger shows, packaged in one DVD, entitled “Rainbow Quest” (the whole series consists of six DVDs). Each show is introduced (and ends, as well) by Pete singing his old classic “If I Had A Golden Threat” and then he proceeds to introduce, play guitar and banjo and sing along with the above-mentioned artists.

One final note: This is a piece of folk history. Pete Seeger is a folk legend. However, the production values here are a bit primitive and low budget. Moreover, for all his stature as a leading member of the folk pantheon Pete was far from the ideal host. His halting speaking style and almost bashful manner did not draw his guests out. Let’s just put it this way the production concept used then would embarrass a high school television production class today. But, Pete, thanks for the history lesson.

Notes From The Jazz Age- F. Scott Fitzgerald’s This Side Of Paradise (1920)-A Book Review

Notes From The Jazz Age- F. Scott Fitzgerald’s This Side Of Paradise (1920)-A Book Review

Book Review

By Zack James   

This Side of Paradise, F. Scott Fitzgerald, Scribner, New York, 1920     

Josh Breslin, the old time cultural critic, mostly in the music and film milieu but occasionally with an adventurous foray into the printed word which had caused him more anguish from angry authors, had to laugh a couple of years back when approaching retirement after many years of free-lance journalism for publishing houses, small presses and an occasional off-beat journal he decided that he would review a wide selection of books by authors long dead. As one might expect he would therefore not have to deal with those troublesome and irate authors since they would have been long in the grave and beyond care for what some early 21^st century adventurer might have to say, or not say, about some literary gem. Or so he thought when he attempted to do a short review of F. Scott Fitzgerald’s early coming of age novel, This Side Of Paradise.     

Now everybody, everybody that counted for Josh anyway, mostly other reviewers and their hangers-on knew that The Great Gatsby was Fitzgerald’s masterwork, knew that it was one of the great classics of the old-time “dead white men” pantheon. He would not when reviewing Paradise try to take that masterpiece away from its proper place in the literary pantheon but instead to tweak a few laconic noses he decided to argue that Paradise was on a level with Gatsby, that it should book-end the classic. Published such deliberate effrontery in several small literary journals and more importantly the literary blog, American Musings, a blog which several well-paid professional book reviewers, college professors, semi-literate high school English teachers, a smattering of graduate students in American Literature and most importantly a cohort of doctoral and post-doctoral literary lights out to make a reputation as gunslingers in the mad dash of that lightless world read and wrote for. Naturally the damn thing caused something of a fire storm as a result. Maybe you did not hear about it if you are not a devotee of such endeavors and just went about your life in ignorance of such earth-shattering blazes. But in that good night circle guns were drawn and ready, acid was added to the pen of many who saw that they could take down a two-bit has-been reviewer who obviously had not read anything since about age twelve-except maybe comic books.

That was the exact reaction that Josh had expected, had savored the prospect of igniting on fire. Had worried, worried to perdition that when he wrote the review nobody, no sensible person could, give a rat’s ass (his corner boy expression never entirely dismissed from his adult vocabulary) a couple of books almost one hundred years old from a guy who was on that “dead white men” extinction list mentioned above. He smiled with secret glee when the first review by a lonely undergraduate student who was trying to muscle herself up the food-chain by condemning Josh to East of Eden took him to task for even mentioning both books in the same universe much less in the same small breathe. Dared Josh to come up with one paragraph, one which she put in bold-face for emphasis as if Josh was some errant schoolboy that came up to that last couple of paragraph when voice Nick talks after Gatsby’s bloody demise about the feeling of those long ago Dutch sailors who came upon the “fresh, green breast of land” that would later become Long Island and had upon viewing had inflamed their sense of wonder. A paragraph she had written her freshman term paper on for American Literature which the professor had given her an A on-so there.

Josh, again acting as the provocateur, in return cited the dance scene in the club in Minneapolis with Amory and his prey, Isabelle, as he attempted against all convention to grab a small kiss from her sweet lips. Argued that after all Paradise was about the roamings and doings a young adult trying to figure out his place in the world and who was finding it not easy to find his niche. Josh contrasted that with the too uppity habits of a small-time hood from nowhere USA hustling whatever there was to hustle trying to step up in class out with the big boys and got pushed back down the heap once he got in over his head with Daisy and what she stood for-wealth, conformity and letting the servants clean up the mess.        

That comment seemed to have put that earnest undergraduate in her place since she went mute before Josh’s logic but no sooner had that dust-up settled down that Professor Lord, the big-time retired English teacher from Harvard whose books of literary criticism set many a wannabe writers’ hearts a-flutter took up the cudgels in defense of Gatsby. Pointed out that  the novel was an authentic slice of life about the American scene in the scattershot post-World War I scene and that Paradise was nothing but the well-written but almost non-literary efforts of an aspiring young author telling, retailing was the word the good professor used, his rather pedestrian and totally conventional youth-based comments. Those sentiments in turn got Professor Jamison, the well-known Fitzgerald scholar from Princeton, Scott’s old school, in a huff about how the novel represented the Jazz Age from a younger more innocent perspective as well as Gatsby had done for the older free-falling set who had graduated from proms and social dances. So the battle raged.    

Josh laughed as the heavy-weights from the academy went slamming into the night and into each other’s bailiwicks and stepped right to the sidelines once he had started his little fireball rolling. Laughed harder when he, having had a few too many scotches at his favorite watering hole, Jack’s outside Harvard Square, thought about the uproar he would create when he tweaked a few noses declaring Hemingway’s The Sun Also Rises as the definite Jazz Age novel and put Gatsby in the bereft dime store novel category by comparison. Let the sparks fly.