Reviews by C and D (Arthur No. 7/Nov. 2003)

Originally published in Arthur No. 7 (Nov. 2003)

REVIEWS BY C and D

The Hidden Hand
Divine Propaganda
(Meteor City)
C: This is Wino’s new band…
D: From St. Vitus! And the mighty Spirit Caravan!
C: This is prime Wino. Very focused. Full-on Sabbath power trio. Political eco-stoner stuff. “I feel the sky cracking/I feel the ice melting/I feel the world dying.”
D: Track 8 is an unstoppable beast!
C: “The Hidden Hand [theme].” Yeah, this is solid shit. Kinda conspiracy-minded. I mean, just look at the name of the band—
D: As we said in the days of old, these guys can carpet a good chair!
C: He put a suggested reading list in the CD tray, you don‘t see that too often with metalish bands. Edmund O. Wilson, The Future of Life… Greg Palast, The Best Democracy Money Can Buy… Wait a sec. David Icke?!?
D: Who is this guy?
C: That’s the British dude who sez that the world’s political and economic leaders are not humans, they’re actually reptiles from outer space working in a conspiracy together. Very V. I think he’s saying that 9/11 and its consequences were predicted in the pages of Alice in Wonderland. Obviously he’s onto something.
D: ?
C: I’m joking. But I wonder if Wino is in on the Icke joke. Seems like he’s taking it seriously…?
D: Wino is the best. But he looks totally different with a beard. I don’t know if I approve.

The Raveonettes
Chain Gang of Love
(Columbia)
D: Is this the new Jesus and Mary Chain album?
C: No, it’s this Swedish band called the Raveonettes.
D: Why don’t they just call themselves the Raveisionists?
C: Who do you think you would win in a rumble between these guys and the Black Rebel Motorcycle Club?
D: Agh! I hate those Black Rebel guys! So boring live.
C: Their second album is terrible. I think it could be the end of the road for them. But who cares. The Raveonettes have a six-foot chick singer, I think she could take them out.
D: Swedish precision! There’s a Spector back beat jangle here.
C: Melodies and distortion, it always sounds good. You gotta cop to it, there’s some good stuff on here.
D: Yes, this song [“That Great Love Sound”] is good. But it’s nothing that will make you spill your ice cream on the floor.
C: …?

Ween
Quebec
(Sanctuary)
D: Incredible. Who is this?
C: Ween.
D: Each song? No, it can’t be. They are all so different
C: Yes. That’s what they do! I’ve been trying to get you to listen to them for years—
D: Every song is a population of musical influences of the last 20 years. It all sounds familiar but beautifully deranged. You don’t know where the sound comes from, it’s written down in the backpages of your brain and heart but you can’t locate it.
C: This song “Zoloft” is fantastic.
D: Zoloft—that’s some good stuff there. The doctor’s medicine is working. I’m seeing different colors in a different way. Yellow even is starting to look good.
C: Listen to this one [“Transdermal Celebration”]: it’s like an Oasis song except it’s really good.
D: None of those Anglo-Saxons can rock like Americans! [Listening to “So Many People In the Nieghborhood”] These guys are like the Residents, some of this stuff. But it’s also very melancholic. This song [“Among His Tribe”] cuts straight to the bone.
C: This one “Captain” is my favorite. Very Pink Floyd. Listen to those drums. He’s stuck on a spaceship and they WON’T GO BACK!
D: “Tried and True”—this is middle American melancholy. Another weightless psychedelic Byrds song. Record store clerks rejoice. They’re the best. They’re too good for me. It’s like Ian Curtis said, I looked behind the doors of time, there was nothing there to see.
C: ???
D: [still listening to “Tried and True”] …Is that a sitar?!? No.
C: Yes it is.
D: It cannot be.
C: They’re putting the India in Indiana.
D: Ween are a jukebox. One way not to disappear up your own ass is to disappear up others’.
C: Right… I guess that’s one way of looking at it.

Terry Hall & Mushtaq
The Hour of Two Lights
(Astralwerks)
C: This should be the soundtrack for that hookah place on Sunset’s sound system.
D: Yes! Exactly!
C: It’s the Specials guy. They sound like melancholy gypsies.
D: Dignified, beautiful.
C: Class, yeah? Two cultures, maybe three.
D: I like it! Let me look at the box.
C: It’s like a new kind of traditional music.
D: Yes… [thoughtful] Can we order some Indian food now?

Brant Bjork
Keep Your Cool
(Duna Records)
C: Brant Bjork from Kyuss and Fu Manchu and Mondo Generator’s new record.
D: Is that him singing?
C: [Nods ‘Yes.’] He’s playing all of the instruments too.
D: [Thumbs up.] Vintage ‘70s rock! And Thin Lizzy too! Wow. The reggae bass on “Searchin’”… scary. Reminds me of David Bowie. Or Blondie.
C: This is kinda Foghat, yeah? Plus the Cars… Here he is in falsetto… “Sister’s got the inside infoooooh!” He should do that more. Michael Jackson, almost. Very cool. This is really good, such a good feel, laidback. Compare this to that new Nebula album, ech. This is the good shit here.
D: I always liked him, Brant Bjork! Thanks for the Red Sun, Mr. Bjork.
C: Check this out: dude is putting the album out only on 12-inch vinyl. No CDs!

PFFR
United We Doth
(Birdman)
C: Bad Ween.
D: Sick.
C: I dunno, dude.
D: I love it. How did they get Snoop Dogg for this?
C: I think one of the PFFR guys is a South Park guy or something, that’s the word on the street. I don’t what street that is, but whatever, there you go. This sound like bad acid trip music. Very bad acid trip.
D: I love it.

The Rapture
Echoes
(Universal)
D: I know this. This is the Moving Units.
C: No, this is the Rapture.
D: They do the same thing.
C: Yeah, well… The Rapture have been going for a while longer, but yep it’s the same influences… Gotta say this is kinda disappointing. That one single on here from two years ago [“House of Jealous Lovers”] is cool but after a while…
D: It’s good but COMPLETELY unoriginal. Birthday Party. Pop Group. Gang of Four. They love that music.

Erase Errata
At Crystal Palace
(Troubleman Unlimited)
D: Same thing! I’m already sick of this. All of these people love the Pop Group. They love this music to DEATH.
C: It does seem pretty little limited on record. But you gotta admit it’s well done. This reminds me a whole lot of that amazing band Lilliput, you remember them? From Switzerland. Some of this stuff seems almost directly ripped. Well maybe they’ll get more interesting on the next record…
D: Lilliput, call your Swiss lawyers!!!

Pretty Girls Make Graves
The New Romance
(Matador)
D: (sighs) More of this stuff? Everybody likes the Pop Group. They like them too much.
C: I dunno, I think this is pretty good. I’d be curious to hear the next record, to see where they go.
D: Whatever. Can we listen to the new Kraftwerk again?

High Llamas
Beet, Maize & Corn
(Drag City)
C: [singing] “Orange crate art/is where it starts.” Oh wait, wrong album. This is pretty shameless Brian Wilson/Van Dyke Parks, sheesh.
D: Take it off the CD player now.
C: All arrangement, no hooks… Beach Boys without harmonies or melodies–what’s the point? Nice wallpaper stuff, though. I think he could do good soundtrack music. Maybe with Alison Anders, this is her type of shit.
D: This guy should move to Nashville or go back in time to the Brill Building. ENOUGH! Turn it off NOW or I’m leaving.

Festival in the Desert
(World Village/Triban Union/Harmonia Mundi)
C: This is my favorite album out of the whole bunch.
D: This is Malian stuff, right?
C: Yes. This whole CD was recorded live at this festival in the desert, as you might’ve gathered from the title. Pretty amazing stuff.
D: [Listening to “Buri Baalal” by Afel Bocoum] So beautiful. Listen to how the women sing!
C: Yeah, see? This music has everything: melodies, chants…incredible rhythms… all those stringed instruments, I don’t even know what they are. Guitars, I guess.
D: Beautiful.
C: They’re doing a DVD of this, that should be amazing. Sand and candles and this music: what a setting. Tinariwen are on here, they’re amazing.
D: Those are the guys who sound like Junior Kimbrough right?
C: Exactly—the electric guitars are just like his, but I bet they never heard each other’s music. Makes you wonder how far back Junior’s music really goes… Ali Farke Toure’s on here too. And this Native American rock group Blackfire, they have this old guy singing all through it. The Robert Plant song is great.
D: [Listening to Tartit’s “Tihar Bayatin”] So hypnotic… This is the deep stuff, man. The deepest stuff. I’m serious.

House of Low Culture
Edward’s Lament
(Neurot)
D: Dark night music.
C: Yeah, this is really good stuff. Desolate. Subtitled “An Account of Salvation and Redemption in 9 Movements.” So there you go.
D: No moon!
C: Just an electric hum.
D: And vampires!
C: It is pretty spooky. This first track reminds me a lot of Thomas Koner, in a bat sanctuary. The second reminds me of Begotten…
D: So good, so good.
C: This third, with the guitar? Very Gira. Also reminds me of that one vampire film, actually. The Addiction? The Abel Ferrara one. This whole album is soooo evocative. Dark, trippy, but not silly—there’s no stupid trance beats.
D: You better get the candles ready!
C: File next to Coil. I’m definitely gonna be spending some late winter nights listening to this…
D: Do you know that artist Ernst Ffolks? His sense of apocalypse I identified with totally. I have incredible books at my house.

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PERFECT SOUND FOREVER: Kevin Shields of My Bloody Valentine, interviewed by Hua Hsu (Arthur, 2003)

Originally published in Arthur No. 7 (Nov. 2003)

Perfect Sound Forever
My Bloody Valentine’s fluff-on-the-needle sound changed rock music forever. Then they disappeared. Ten years later, MBV’s Kevin Shields explains almost everything.
by Hua Hsu

The story is not uncommon: someone—too old to have done so accidentally, too young to have known any better—creates something truly great but panics at the burden of what that greatness means. As singer, guitarist and producer for My Bloody Valentine, Kevin Shields was instrumental in defining the sound of a generation. Breathy vocal washes clashed with brittle walls of noise on the band’s two classic albums, Isn’t Anything (1988) and Loveless (1991), and though MBV’s dense, otherworldly sound was described as “dreampop” or “shoegazer,” it was always meant to conjure up much more imaginative spaces. “When you hear something and you don’t know where it’s beginning or ending, suddenly your imagination is fifty percent of what’s happening,” Shields explains. “The person listening is playing a huge role in what they’re perceiving, cause they’re allowing that part of their mind to be open.”

Saddled with the enormous expectations that Loveless brought, the shy, nerdish Shields seemed to dissolve into thin air. Was he apprehended by his own legendary perfectionism, sitting alone behind a console of knobs and sounds, striving for something unimaginably pure and beautiful? Had he soured from music altogether, or were the rumors about his drum-n-bass obsession true? Or, had he lost himself in the logical end of his hyper-inward music and found retreat in his own mind? The rare moments he would appear as an onstage guest or as a remixer only added to his disheveled legend.

In 1997, Shields joined bratty Scottish rockers Primal Scream and though he still remained reclusive, he at least seemed alive and well. This year, Shields contributed several new tracks to the soundtrack of Sofia Coppola’s Lost in Translation and he’s in the midst of remastering and re-releasing two discs of My Bloody Valentine rarities. Disarmingly charming, Shields sat down with Arthur and a plate of fries to talk about all of it.

Arthur: Can you describe your childhood?
Kevin Shields: I was born in New York, in Queens. I grew up in Long Island (until I was ten) in this place called Commack, your typical suburb-y kind of whatever, and I went to this horrible school called Christ the King—an absolute nightmare, I’m still suffering the scars from that! Then we moved to Ireland—my parents were from there originally. They had immigrated when they were young, they were teenagers (and) they just wanted to come to America. Then they wound up with five kids in the early ’70s and they decided to go back to Ireland.

Were your folks pretty Americanized at that point?
My dad became an American citizen, he was quite Americanized because he’d spent thirteen years or something here. He spent his whole young adult life in America. I lived here ‘til I was ten, so I had the same upbringing as any American. You see the same TV shows and Godzilla movies and read Eerie and Creepy and worry about evil kids with B.B. guns.

Was there culture shock when you got to Ireland?
Mmm, yeah. That was in 1973 and America was truly about 20 years ahead of the rest of the world. In some ways, Europe had things that were more…like they had the glam rock movement. I remember that summer here (in America) it was Three Dog Night—they were the big popular bands with the kids…at school it was that or people were into Led Zeppelin or whatever. Then we got to England and it was Wizard and Slade and Sweet and all these guys in makeup. That was quite radical, that was a huge inspiration to me. In the first few weeks of being in the country, I was already obsessed with pop music. I was always into music—even in America we had our own little fake band, playing cushions and miming.

What inspired you about glam? The theatrics?
There was a whole style of producing that music that was really quite otherworldly at the time. They all used the double-tracking vocal effect and big slap-back on the drums and everything was slightly mutated-sounding. It was all very John Lennon-ized, nearly all the glam records had that double-tracked effect. Suzi Quatro had this song called “Cat on the Can” or something and there were bits where she was screaming with the double-tracked vocals and I remember as a kid believing that she was really doing that with her voice and just thinking, “These people are amazing!” and my brother going, “No it’s all studio trickery” and I was just going, “No it’s not, it’s all real they’re really doing it!”

And so you started playing music around this time?
I started playing guitar when I was 16. I was asked specifically to play guitar to be in this punk band. I hadn’t really thought about guitar so much; I was thinking of bass the summer before. I was basically told, “If you get a guitar you can join the band.” So I got a guitar for Christmas and joined the band. We did our first gig six months later doing Sex Pistols, Ramones, Motorhead…those kinds of songs. That band broke up by the end of that year and we were in this classic post-punky Joy Division-kind-of…actually quite like The Rapture. Weirdly enough, our ‘81 band was insanely similar [giggles] ‘cause that was the thing that was going on then, everyone playing sorta-funky bass, play the guitar with an echo unit—but use the echo unit in a percussive way—and you’ve got this singer who does this thing over the top… that was what was going on then. I spent all of that ‘81-‘82 period being in that world somewhere between Joy Division and…not Gang of Four, I wasn’t really that into them myself. And then from there we just went to doing this Birthday Party/Cramps thing in 1983. Einsturzende Neubauten were a big influence. I got a (Tascam) Portastudio and the first My Bloody Valentine was based around the Portastudio, making tapes at home and then playing them and then jamming over the top of them live.

So you would jam over your own rhythm tracks?
Not drums….we would just have drone-y sounds, weird sounds. Colm [O’Ciosoig, who is still in the band] would drum and I’d play guitar and Dave [Conway, who is not] would sing.

In The Story of Creation, the video about Creation Records [see Endnote 1] that came about ten years ago, Alan McGee jokes about seeing My Bloody Valentine for the first time in the mid-1980s and describing you as a “crap anorak band”—is this the period he was referencing?
Oh, that came a bit later. That came in ‘86. We moved from the Cramps to…I discovered the Byrds and a lot of the British bands that were into that light sort of thing. But all of them, whenever they would play live, it was always quite tough. It wasn’t quite that Talulah Gosh…what do you call it?

“C-86”? [2]
Yes, it was like a real twee thing came out. But around ‘85 and early-‘86 in London…I went to see Primal Scream and they were in their very Byrds-y kind of…but really loud and very aggressive version of it. Not noisy, but hard. Not angry, but a fuck-you attitude. That was kind of cool. Then we went through our shit anorak/indie phase. All our lyrics and live gigs at the time were always quite intense. We had a concept—we used to pick very harsh frequencies on the guitar and make them really loud and people would be like “Oooh,” but we had these haircuts and sparkly tops. It was too conceptual, basically, which is why it was kinda not very good. It wasn’t until Dave left that we relaxed a bit and stopped being so conceptual. We were still crap for another six months but then we suddenly got good. We just dropped the concepts and did music in a more generalized way.

Do you remember the moment when you finally thought you were good? Did you suddenly just think, “Wow, we’re good!”
Yeah. Literally yeah! [Smiles] It was literally one moment to the next. We were touring and Alan McGee had seen us the year before and didn’t really like us and then he saw us again and was really surprised at how we’d changed. He was like, “Would you guys be interested in making a record?” He gave us four or five days studio time, we recorded five tracks, mixed them and just went “Shit. This is good, actually, for a change!” We realized something. It was good because we were letting ourselves be more Sonic Youth-y, more of our influences in a way. And somehow out of that came an original quality. And I think it was just the relaxing quality of it.

Which five songs were these?
You Made Me Realise (originally issued in 1988 on Creation). That was the EP we made after doing the gig with Biff Bang Pow! [3]

You once said “Johnny Ramone’s playing on ‘Leave Home’ is somewhere between stupid and genius. Johnny Ramone was the first guitarist who blew me away—he showed me that maybe I could do something with the guitar…After getting into the Ramones, my attitude became one of using that guitar as simply a noise generator. I didn’t have any ambition to learn the guitar; I just wanted to generate noise like he did.”
Oh that “stupid/genius” thing! I’m so embarrassed by that… But yeah, the Ramones for me were THE revelation. I was into punk but in Britain punk wasn’t such a huge leap…even though it was invented in New York it couldn’t be absorbed culturally in the ‘70s in America. Whereas in Britain—since we’d had all the glam rock bands, which in a way was kind of punky—the punk bands were immediately on TV. The Buzzcocks were always on TV, every band you would read about you would see on TV every week. Punk rock was a mainstream event from the very beginning. It wasn’t an underground thing, even though if you were a punk rock kid you would risk being beaten up, but as a musical thing it was quite mainstream…So I was into all that but then I saw a video for two Ramones songs. And suddenly I understood. This was in 1978. Suddenly I realized he wasn’t playing guitar—he was generating the sound. He was doing what he had to do to make that, but there was no “playing guitar” involved. My ultimate hated image was the ‘70s rock guy just whittling away [strikes pose of consternated guitarist tapping fingerboard] with his too-tight trousers.

So the noise generator—did it influence how you practiced?
I actually consciously didn’t want to learn how to play anything other than the two basic bar chords, so I just learned the two positions Johnny Ramone used and that was it. I absolutely didn’t want to become a guitarist in the traditional sense. In ‘81 this bass player came on the scene and he was basically playing funky, strange bass-lines…melodically it was impossible to play a chord with it. So suddenly I couldn’t play. So I would find a note and then another note and I played a very fractured style. And then I did these percussive things and I suppose that’s when I left that attitude of generating a noise, and I only really came back to it around the time of the Isn’t Anything period because the way I played the tremolo arm…it only sounds good if you have quite a clear track. If you have a lot of overdubs it actually doesn’t sound good, so you can only do it with one main, good sound, and it has to be really loud to hear properly. So I came back to that stage of cranking sound like this. [Pretends to strum while gripping the tremolo arm]. As opposed to playing guitar I was just cranking the sound. And that’s what happened—that’s the Ramones connection. What I did that was any good in the end came from the mentality that Johnny wasn’t playing guitar. Even though now I’ve learned that he was playing a lot more than I thought.

You also said something in that video where you describe My Bloody Valentine as having this “fluff on the needle” sound where things are a bit dulled rather than bright. You described it as music you had to look into, as opposed to coming out at you. [4]
Well yeah. In the ‘80s the production values got to the point where every record was basically: really loud snare drum with a lot of reverb on it, the guitars were clear and separated. It was kind of…it was…your imagination didn’t play a big role in what you were hearing. When you hear something and you don’t know where it’s beginning or ending, suddenly your imagination is 50 percent of what’s happening. So the person listening is playing a huge role in what they’re perceiving, cause they’re allowing that part of their mind to be open. But if you give something to somebody in a way that says this is where it begins and this is where it ends, people go, “Okay, now what?” Whereas, if you don’t say anything people start to think…it’s like if you were to see the brain in a brain scan, it’s moving differently. So by blurring the edges—or not trying to make them clear, cause people go through an awful lot of effort to make that really clear sound—basically it just made the person listening to the music half the experience. I think what the ‘80s were about was killing that. What we were doing was reintroducing it. I think that mentality was very popular in the ‘60s—Phil Spector’s approach, a lot of the Stones’ records were quite grungy, a lot of the Beatles stuff…all the best popular music of that era, there was a lot of depth to it. It just disappeared into this horrible flat…bass exists here, snare drum is here, bass drum is very clicky there. It was, I suppose, a really right-wing way of making music in a way. It was very, this is right and that is wrong.

Do you keep tabs on My Bloody Valentine’s legacy?
I think the main thing is, in Britain and Europe because of dance music, a lot of things we did got discovered by themselves. People in the dance world discovered the pitch wheel and learned how to use it. There’s millions of dance records that, if they came out in ‘92 or ‘93, people would say they just ripped us off. And now people know they’re not ripping us off, it’s just that people have discovered the pitch wheel and they’re experimenting with it. There’s this great hit by Royksopp and it’s all “byuuuu” [makes high-pitched drop sound], it’s all twisted and melted. But it’s not from us, you know? It’s just because it had to get discovered—that’s human nature to go, “What does this do?” and then do it to every possible thing.

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“Charles Bronson, Dark Buddha” by Joe Carducci (Arthur, 2003)

Originally published in Arthur No. 7 (November 2003). Adapted from the forthcoming book, Stone Male – Requiem for a Style.


Charles Bronson, Dark Buddha
1921-2003
by Joe Carducci

Charles Buchinsky was following his brothers and father down the coalmine when WWII drafted him out from under the company town of Ehrenfeld, Pennsylvania. After the war he drifted and found pickup work to avoid getting locked down into the life of his family, and to protect and pursue his interest in painting. A job painting sets for a theater led to acting and marriage to actress Harriet Tendler. By 1949 he’d done bit parts on New York stages, and they moved to L.A. where he trained at the Pasadena Playhouse, which led to his first bit part in a Gary Cooper film, You’re in the Navy Now (1951).

Buchinsky (often Buchinski), with his stocky ‘30s action-style body and toughguy face, was first just another uglyman character actor—not as mean as Neville Brand, not as nice as Ernest Borgnine. American film audiences after the war were no longer obsessed with pretty boy leads, but it was older actors who took advantage of this new appetite for realism—Robert Taylor, James Stewart, Gary Cooper, Henry Fonda—many of whom in fact had been those slim, unmarked romantic leads of twenty years earlier. Others who got the interesting B film leads were actors like Aldo Ray, Rod Steiger, Broderick Crawford; Buchinsky coveted these roles. He changed his name to Bronson in 1954 to sound less suspicious during the Hollywood red scare—his parents were both Lithuanian.

He was in the Hollywood system though not as a contract player with a studio. Still, he was soon getting third or fourth billed roles in westerns such as Apache (1954), Drum Beat (1954), Jubal (1956), and Run of the Arrow (1957). But he was ambitious and remained frustrated. He took lead roles in three great 1958 B-films, Showdown at Boot Hill, Machine Gun Kelly and Gang War, did dozens of television one-off roles from 1953 to 1967, and starred in a cheapjack series, Man with a Camera (1958-60). 1960s A-films for Bronson meant playing in the action ensembles of Never So Few (1959), The Magnificent Seven (1960), The Great Escape (1963), and The Dirty Dozen (1967). It was progress, a career, but he’d expected more. Bronson was the eleventh of 15 children of immigrants; his father was dead of black lung disease by the time Charles was 12. Several of his siblings died young. Once out of Ehrenfeld he’d been taken for an immigrant himself and he worked hard to leave his accent and naiveté behind. (Bronson used this accent for the character Velinski in The Great Escape.)

He bounced from agent to agent, divorced his wife, fell in love with his best friend’s wife and found himself ready for lightning to strike. Bronson turned down a script from Italy called “The Magnificent Stranger.” Richard Harrison, an American actor who had found work and fame in Europe, was busy and told Sergio Leone about Clint Eastwood. The idea was to have an American star in a German financed, Italian directed western based on a Japanese film (Yojimbo) inspired by a Budd Boetticher/Randolph Scott western (Buchanan Rides Alone); it would be shot in Spain. Eastwood was younger, and had less to lose; he was looking forward to the end of the TV series Rawhide wherein he’d played a character he’s referred to as ‘trail flunky.’ Eastwood simply threw out his character’s and most of the others’ dialogue and as luck had it Leone had an eye for the rest; the film became A Fistful of Dollars (1964). Bronson then rejected For a Few Dollars More (1965) and that part went to Lee Van Cleef, a marginal heavy in lots of westerns through the ‘50s. Van Cleef became an overseas star too; he looked great but never threw out enough of his dialogue. Bronson would have done The Good, the Bad and the Ugly because by then he’d seen Fistful, but he was committed to The Dirty Dozen (1967).

Meanwhile, Bronson was getting his own international action. He had married the English actress Jill Ireland after she’d divorced actor David McCallum. (It was apparently all very civilized and will someday make a nice little TV movie.) McCallum, who was quite a pop star due to his role in The Man from U.N.C.L.E., had turned his agent Paul Kohner onto Bronson, and Ireland pushed him to France to do Adieu L’Ami (a.k.a., Farewell Friend, or Honor Among Thieves, 1968) and Rider on the Rain (1970). These arty messes were huge hits throughout Europe and Asia but are most interesting for being the first to really frame and linger on Bronson’s potential for violence in its cool, calm potential phase. Following such stillness with his natural aptitude with guns and fists became his formula. Bronson made ten films in five years for European production companies. And Leone finally got Bronson for Once Upon a Time in the West (1969) where he played opposite Henry Fonda.

After five years dominating the overseas box office, Bronson returned to Hollywood, though by now the studios were mere distributors of the productions of smaller, hipper companies—companies who knew the value of Charles Bronson. Dino De Laurentiis Productions signed him for three pictures at a million dollars each. The third of these was Death Wish, a film that became the zeitgeist’s skyrocket in the summer of 1974. And so, as the ‘60s youth culture crested and curdled in 1974, a deeply scarred 52-year-old immigrant’s son found himself the number one box office attraction in America, and the world.

Producer-director Michael Winner who worked with Bronson in this period said, “He had a chance when he could have broken through, and I know the pictures he didn’t do and it’s a pity.” But when the personal and professional pressures finally let up on Bronson, film had become to him merely a professional means to personal ends. He always knew his lines and hit his marks on the set. More often in Hollywood, actors were contemptuous of their craft and so drank or whored or subverted characterizations as written with a kind of performance striptease often hinting at closeted homosexuality. Bronson instead respected the work, but from hereon he considered himself a family man first, a painter second, and only then an actor. Bronson, the Dark Buddha, had reached his personal-professional goal or dharma and it earned him the following or sangha that further freed him.

He loved Jill Ireland; they were a Beauty and the Beast couple. She loved children as he did; more so perhaps for enduring repeated miscarriages to have them. His and her children from both previous marriages as well as their daughter were often together in the rural Vermont Bronson household and after Death Wish’s success Bronson and Ireland made films together. He gladly forced her on producers, and snubbed Hollywood by working primarily with Brit directors (Michael Winner, J. Lee Thompson, Peter Hunt). The best of these films are Chato’s Land (1971), Stone Killer (1973), Death Wish (1974), Death Hunt (1981) and maybe even Murphy’s Law (1986).

Three fortunate exceptions to this Brit preference are among the best films of Bronson in his prime: Mr. Majestyk (1974) directed by Hollywood veteran Richard Fleischer from a script by Elmore Leonard, Breakout (1975) directed by Tom Gries, and Hard Times (1975), Walter Hill’s directorial debut. Telefon (1977), though directed by Don Siegel and written by Stirling Silliphant, is less than it ought to be (see Siegel’s chapter on the film in his autobiography for details).

Late Bronson deteriorates but remains interesting. The Death Wish series (five in all; the last direct-to-video), 10 to Midnight (1983), The Evil That Men Do (1984), and Kinjite: Forbidden Subjects (1989) are lurid collisions of an aging puritan-avenger Bronson with some of the sleaziest settings any box office champ ever got near. Here the sexual neuroses and Fleet Street cynicism of the Brits and Bronson’s professional detachment yielded strikingly perverse films. Bronson’s Beauty was dying of cancer through these years and when she succumbed in 1990 his career changed as well. He did one last great support role (fifth billed and without hairpiece) in Sean Penn’s The Indian Runner (1991) and then moved to network television where he did some good wholesome work that was likely closer to his true taste: Yes Virginia, There Is a Santa Claus (1991), The Sea Wolf (1993), Donato and Daughter (1993), and the three Family of Cops films (1995, 1997, 1999).

Today, Bronson’s catalog has drifted off of the shelves of videostores with the phasing out of videotape, and interest hasn’t yet demanded restocking in the DVD format. A failed career then, one might say, but surely a successful life—a complete kalpa. In Hollywood the reverse is more often true, though it’s generally work from failed careers that endures. A Buchinsky autobiography is to be published.

Margin quotes:

“The star, to me, is not an actor. He doesn’t do a scene. An actor in that kind of role just wanders through the action. He doesn’t impose himself on the action.” —Bronson to Curtis Lee Hanson, Cinema, Vol. 3, No. 1, December 1965

“The most frustrating element is to try to protect the performance you know you gave, to get it up on the screen. This is the most difficult thing when you are a supporting actor, because the leading credits get all of the consideration…. You’ve got to work, you’ve got to live. I’m in a supporting category right now. The only solution is to get the hell out of this category, and prove that you can draw the box office as well as anybody else.” —Bronson to Curtis Lee Hanson, Cinema, Vol. 3, No. 1, December 1965

“Brando’s walking around dressed like a bum and telling how tough life is. How does he know? It was never tough for him. And it wasn’t tough for most of those ‘angry’ guys. What have any of them got to be ‘angry’ about?” —Bronson!, W.A. Harbinson, Pinnacle Books, New York

“It was the biggest ‘plug’ show in the history of television. The sponsor was a manufacturer of cameras and photography products. I was the hero, a news cameraman, but the director had to keep stopping the action to make sure the label on the equipment was visible. By the tenth week I realized I was playing second banana to a flashbulb. In the twentieth week, our flashbulb became obsolete when another company marketed one that could be used over and over again. So we got canceled after the twenty-sixth week.”—Bronson!, W.A. Harbinson, Pinnacle Books, New York

"There Ain't No Sanity Clause" by Peter Relic (Arthur No. 17/July 2005)

Originally published in Arthur No. 17 (July 2005)

PETER RELIC’S BOOK CORNER

“There Ain’t No Sanity Clause”

Reviewed:

Rat Scabies and the Holy Grail
by Christopher Dawes
(Thunder’s Mouth Press)

And so, with Monty Python having set the appropriately demented historical precedent, Damned drummer Rat Scabies and his over-the-road mate Dawes set off in search of that most infamous, perhaps mythical tin cup. The premise is tidy: punk legend Scabies is now a boundlessly enthusiastic treasure hunter, Dawes a rapidly aging music journalist (followers of the now-defunct Melody Maker will have read him under his nom de plume Push) of no fixed ambition. The resulting picaresque travelogue, taking the pair from the planning stages at Scabies’ kitchen table to Paris brothels, a rain-lashed Scottish countryside, the mystical French village Rennes-le-Chateau and a Knights Templars induction ceremony is a pretty fine “edutainment” yarn—right down to the reproduction of Scabies’ hand-drawn map of “Grail Country.” With Dawes playing the straight man and Scabies getting off endless one-liners (describing Christian Crusader Godefroi de Bouillon as “one of ZZ Top with a halo” and the hidden message in Sauniere’s parchments as “like a medieval FCUK”), the classic buddy scenario develops into a slightly sentimental (unpunk alert) attachment between neighbors. Initially the passages of historical exposition drag compared to those detailing wine-and-weed fueled hi-jinks, but all is eventually integrated, until a description of deceased opera singer Emma Calve’s bee obsession seems relevant to Ratty’s midnight graveyard raids. And if it all sounds as dodgy as the emasculating height at which Da Vinci Code author Dan Brown wears his slacks (ever checked out the man’s dustjacket photo?), well, Scabies does carry a copy of that airport bestseller around for most of this book. Not to read though—only to tear off bits of the cover to make filters for his spliffs.


http://www.peterjrelic.com/

"The Art Of Asking Your Boss For A Raise" by Georges Perec now available

The Art Of Asking Your Boss For A Raise, a previously untranslated novel by OuLiPo author Georges Perec, is just released from Verso, and with it comes an online game to help you hone this art.

“Darkly funny, never before published account of the office worker’s mindset by celebrated novelist.”

A long-suffering employee in a big corporation has summoned up the courage to ask for a raise. But as he runs through the coming encounter in his mind, his neuroses come to the surface: What’s the best day to see the boss? What if he doesn’t offer you a seat when you go into his office? And should you ask that tricky question about his daughter’s illness?

You can try to navigate these difficult decisions for yourself at www.theartofaskingyourbossforaraise.com

An acute and penetrating vision of the world of office work, as pertinent today as it was when it was written in 1968.  As Harry Mathews said, “For Perec, writing was a kind of salvation. It was justification by works.”

C & D bicker about new records (Arthur No. 17/July 2005)

Originally published in Arthur No. 17/July 2005


C: We meet again.
D: Indeed. [goes to fridge, returns with chilled brownie]
C: Okay? We are ready to begin. D, I wish you clarity.
D: Yes. Focus pocus.

Kool Keith
Global Enlightenment Part 1 DVD
(MVD)
C: I thought this was gonna be Keith being oh-so-weird but actually it’s him being clever… He’s talking philosophy.
D: He’s talking seltzer water.
C: He’s talking about theft, it’s a favorite subject of his. And this is about how he dealt with that: by doing something that is unstealable. Listen to what he’s saying…
Kool Keith on screen, talking about what he keeps in his refrigerator: “I learnt that people like to steal your sodas. Seltzer water, people don’t like it. You could send a big jug of seltzer water around, and nobody would touch it… But people taking my Hawaiian Punches, people drinking all my Tropicana. That happened for weeks, and months. I really learned that seltzer water keeps people away. It’s like a twist: I really don’t like it myself, but I like it because people don’t like it. You have to do it that way. But you have to learn how to like it, like it’s so good to you: it’s SO GOOD to have a glass of seltzer water.”
C: That’s the way I’ve felt about Keith’s last, uh, five records. They’re hard to like! But now I gotta listen to them again, because they were hard to like on purpose!
D [musing]: Hmm. I have to admit I did not even hear those records.
C: Keith is brilliant even when he’s talking about being weird as a conceptual survival strategy. This is funny: watching Keith on Tour. It’s a sustained critique of status-obsessed modern hip-hop. So, he’s supposed to be showing how large he’s living, that’s what hip-hop stars do on their DVDs. But here he’s living in a hotel, he’s eating at Popeye’s. He’s got no hot women on his wing so he follows one around buys her some shorts. He hangs out with music stars friends, that is, the streetbusking guitarist. He has trouble finding liquor. The whole thing is done straight….
D: Even straighter than the Turbonegro film.
C: Which is saying a lot, when you think about it.
Kool Keith on screen, walking through Manhattan’s streets: “I’m always touring, even when I’m walking…. Am I above the streets? I am above the streets at my mentality level. Everybody now raps behind the microphone and a couple of bodyguards and they say they’re the streets. You see a lot of rappers, they walk around with a lot of people with ‘em, with headsets? Their reality is not even reality. It’s a fantasy. I don’t sit in an SUV, doing my documentary, ride around and talk about ‘I was in the streets, I live the street, I am the streets.’ You mean you ride through the streets. Ha. You know what I’m saying?”
C: He’s goofing like Sun Ra. Everything has at least two and a half meanings.
D: Thirty-five minutes of new stoner comedy-philosophy.

Little Freddie King
You Don’t Know What I Know
(Fat Possum)
D: [looking at cover, reading the album title] “You don’t know what I know?” I have a feeling he knows the same thing Kool Keith knows. Which it is I do not but I am trying to know.
C: It’s obviously a Fat Possum production.
D: Which means it’s thick enough to eat with a fork.
C: Raw John Lee Hooker feel, without sheen or Clapton cameos.
D: John Lee Hooker would never have a song called “Crack Head Joe.”
C: It’s about time someone paid tribute to a crackhead.

Blowfly
Fahrenheit 69
(Alternative Tentacles)
C: Blowfly is an old R & B songwriter dude who’s been running the crude parody game for 75 years. Wears a cape and mask to protect his secret identity. Totally classic if you’re in a certain mood.
D: We have to give him some major credit to the cover picture, which is a takeoff on the Bad Brains’ first album cover, only Blowfly is doing a urine lighting strike on the Capitol building.
C: Blowfly has to be experienced live, he’s a comedian provocateur goofball. (You can see why he’s on Jello Biafra’s label now.) I saw him opening for the Pixies and Soul Asylum once at a half-empty Universal Amphitheatre, and I know this is damning by faint praise Blowfly blewflied them off the stage. And get this: his ENTIRE band was wearing GIANT…RAINBOW….AFROS!!!!
D: [looks at sleeve picture of Blowfly with his middle fingers extended] I like his fingernails more than his new record.
C: To update George Clinton: Smell my fingernail.

A Band of Bees
Free the Bees
(Astralwerks)
C: There are songs on here that are as good as the originals they’re styled after– whether it’s the Zombies, or the ballads, the Afrobeat stuff. The writing is great, the spirit is there, the production is definitely there, but… Could it be that they are the men who know too much? With the internet and Mojo every phase of Western pop music is now available to kids, and it’s all presented with this sexy, dramatic gosh-wow. What does that mean for young smart musicians? Are they perhaps over-educated in music history?
D: Maybe you are an over-educated listener!
C: Could be true. I’m sure if I was 12, I’d listen to this one record all summer. But back then, you did listen to only one record all summer because that’s the most that you could get your hands on. You had just enough money saved up to buy a new record. Do kids even do that anymore, listen to one record for a whole summer? This one record, with all its styles and the sheer rich quality of the writing and playing, would keep me going. But now…
D: Now you are becoming an old man. Which is sad for you, because for me this is wonderful stuff. It’s not just vintage décor, the innards are top-notch too. And as my good friend Gertrude Stein said, A good song is a good song is a good song.

Continue reading

Horoscope by JACKIE BEAT (Arthur No. 17/July 2005)

Originally published in Arthur No. 17 (July 2005)

Horoscope
By Jackie Beat

Jackie Beat is the gorgeous lead singer of the electro-trash band Dirty Sanchez. She has contributed to US Magazine, Movieline, LAWeekly, Total Movie & Entertainment, In Los Angeles, Planet Homo, NEXT, HX and has made rent by selling secrets about her famous friends to Star Magazine more often than she would like to admit.

Aquarius
(January 21-February 19)
Have you ever stopped to ask yourself, “Why do people hate me?” It’s because they’re jealous, right? Wrong! It’s because you’re ugly. Seriously. And I’m not talking “ugly on the inside” here, honey—you are full-on physically hideous. But smile, ‘cause at least God loves you! Not really. He hates you, too. After all, you are a constant reminder that even he has major fuck-ups occasionally.

Pisces
(February 20 – March 20)
Does your car have an airbag? Other than your fat girlfriend, I mean. Look, I don’t want to scare you, but please buckle up and if you don’t have an airbag in your vehicle, duct tape a bag of Kraft marshmallows to your forehead for awhile. Make sure they’re Kraft. Don’t buy some no-name brand, you cheap bastard. This is no time to cut corners. After all, we’re talking about your brain here, dum-dum.

Aries
(March 21-April 21)
Pushing the limits of cutting-edge fashion is one thing, but making everyone around you constantly stifle laughs is just plain exhausting. Did you know that if you took all the beverages that have shot out of people’s noses when you walked into a restaurant wearing one of your ridiculous outfits it would fill an Olympic-sized pool? Or Kirstie Alley’s cereal bowl. Get it? She’s fat. The bowl is real big. Aw, forget it.

Taurus
(April 21 – May 21)
If we had all the answers then every computer keyboard would have one less key. Why? Because then we would have no use for that pesky ol’ question mark, silly! Embrace life’s mysteries. Enjoy the fact that so much of this nutty world in which we live is vague, strange and unexplained. Remember, “no sense makes sense.” And if all of this seems like so much cryptic mumbo-jumbo please realize that legally this horoscope column has to be a certain length so… blah, blah, blah.

Gemini
(May 22 – June 21)
You are a delight! Oh how I wish I could reach out from these printed words and just give you the warmest hug right now! Then I would wander into your kitchen and make you a cup of hot cocoa or a glass of ice cold fresh-squeezed lemonade (depending on the weather outside!). Next up would be a decadent, luxurious hour-long foot massage followed by a soothing avocado facial. Then I’d kill you with my bare hands, smear my naked body with your blood and disappear back into this magazine. And no one would ever know who did it. Scary, huh?

Cancer
(June 22 – July 22)
Uh-oh. Someone’s been feeling downright crabby lately, no pun intended, Cancer the Crab. And that oh-so crabby someone is you, sourpuss! If you can’t turn that frown upside down, then turn your whole self upside-down by literally standing on your head, gloomy gus. The blood will quickly rush to your skull and in just a few short minutes you will feel high as a kite. And let’s be honest, being high equals being happy. If for some reason you cannot stand on your head then just take some drugs or huff some toxic household cleaning products.

Leo
(July 23 – August 22)
Sorry, no funny fake horoscope for you. You annoy me.

Virgo
(August 23 – September 23)
Anger is just good old-fashioned Hurt with the volume turned way up. And you have huge speakers and surround sound, baby. Stop being angry. Let it go. Perhaps meditation and/or yoga would help. How about a much-needed get-away or at the very least a serene walk outdoors, gratefully savoring Mother Nature’s majestic natural beauty? And if none if this works, lock yourself in the bathroom and slowly cut into your flesh to remind yourself that you are indeed very much alive.

Libra
(September 24 – October 23)
The phone is going to ring in the next few hours. No matter who is on the other end of this call—your ex, your best friend, a telemarketer, the recorded voice of California governor Arnold Schwarzenegger or your mom—have sex with this person. This will set in motion a prophetic series of events that will eventually open a portal destined to lead you towards great wealth and happiness. But, if the caller is not yet 18 years old, this portal will resemble the radio-controlled bars of a damp, cold prison cell.

Scorpio
(October 24 – November 22)
There are tribes of savages who believe that photographs steal a part of a person’s soul. They are right. But what no one knows is that the same is true for drawings, portraits, sketches and even simple doodles and cartoons. You are beautiful and as such you have unknowingly been the model for more than your share of artists’ renderings over the years. Yes, it’s all coming back to you now: The art student in the park with the charcoal and the sketch pad, the unkempt guy at the Applebee’s bar with the crayon and the cocktail napkin. This finally explains why you have almost no personality to speak of. But hey, at least you’re beautiful.

Sagittarius
(November 23 – December 21)
You’re in a rut. Your life has become predictable, repetitive and boring. Time to shake things up! Now I know how much you fear change, but relax. I’m not talking about moving to New Orleans or buying one of those adorable Mini Coopers, just a few little things that can instantly make life more exciting. For instance, the next time you’re whipping up a batch of chicken or tuna salad may I suggest you add a handful of slivered almonds and some golden raisins? Yum! And should you find yourself lying out in the sun, take the lemon wedge from your drink and spritz it into your hair. A few hours later—voila!—chunky, funky highlights!

Capricorn
(December 22 – January 20)
I’m tired. Please refer to Leo for your forecast. Thanks.

"Be Your Own Guru" by Douglas Rushkoff (Arthur No. 17/July 2005)

Originally published in Arthur No. 17 (July 2005)

Be Your Own Guru
by Douglas Rushkoff

My good friend Jody Radzik—the guy who first introduced me to raves, actually—started up a blog this year. Jody is about the most loving and optimistic person I’ve ever known. That’s why I was surprised that instead of touting a new spiritual or cultural phenomenon, Radzik had decided to bash one.

Guruphiliac.com is dedicated to exposing the profoundly manipulative legions of grifters preying on the spiritually hopeful, as well as those teachers who simply go around letting people think they’re God, one guru at a time. It’s is an entertaining website, to be sure (for those of us who enjoy watching false messiahs unmasked) but it’s also important ongoing work. And the more I think about it, the more guru-bashing is starting to look like a form of optimism, in itself.

We all have gurus of some sort, whether we realize it or not. Even just for brief moments during the day. Haven’t you felt yourself regress to a childlike state, say, when talking to the auto mechanic about your car, the doctor about your test results, or your bartender about which Scotch to drink? In those moments—for an instant—the person becomes something of trusted authority in whose hands you trustingly place yourself. He will take care of me; he has my best interests at heart.

And in most cases, there’s of no great negative consequence to relinquish that authority. It’s just a drink, after all. And while we may want to self-educate a bit before undergoing surgery, we don’t need to learn how to remove an appendix in order to have one taken out. Unless we’re chronically ill, the doctor doesn’t remain our guru.

Even in situations where we’re learning to do something—say, hang-gliding or building a campfire—it can be helpful to surrender authority to the teacher. Certainly in their area of expertise, and for the duration of the lesson, the teacher is the master.

Where it gets tricky is when we assume that our protector’s expertise in one area makes him or her, somehow, better than us in all in all things. The Outward Bound leader knows how to build a fire and eat nettles—so in the context of the wilderness, he’s certainly got a leg up on you. But does this mean the little life lessons and platitudes he drops on you during difficult moments on the trail are universally valid teachings? They sure seem so in the moment, and they may occasionally be applicable to some other situation. But they’re just the musings of some guy.

Yes, it’s terrific to be able to surrender to the unassailable mastery of your cello teacher. She has stories to tell, techniques to share, and a holistic understanding of her instrument and music that you’d be well to emulate. And focusing on her brilliance, holding her phrases in your head like a mantra while you’re running your scales can make those interminable hours of practice more bearable and even productive.

But nowhere does there exist a genuine Bagger Vance or Horse Whisperer. There are no shrinks like Judd Nelson in Ordinary People or Robin Williams in Good Will Hunting. Sure, there are great golf pros, horse trainers, and therapists. But they’re just people. The successful therapeutic ending is not surrendering to the loving embrace of a psychologist, however much we may feel the need for a parental substitute or emotional surrender. In the trade, they call this transference, and at best it’s a means, not an ends.

It’s also a terrific technique for engendering loyalty. Back in the ’90s, I did some studies on coercive tactics. From the CIA Interrogation Manual to one of Toyota’s sales handbooks, I found the same basic strategy: confuse or disorient the subject until they regress to a childlike state, then step in as a parent figure and offer relief by accepting a confession or sale.

The guru operates the same way. At the end of the post-modern era, those brave souls courageous enough to see through the religions they may have grown up with emerge frightened and confused. An ex-orthodox Jew or a “recovering” Catholic is also a disoriented, vulnerable person. Although the latest cool bumper sticker says “Eastern religions suck, too,” it’s hard to go through the world suddenly without a ready system and someone to administer it. So, like people who end up in the same bad relationship time after time only with partners with different color hair, people who liberate too quickly or angrily from one system often end up adopting the next one that comes along.

The path of devotion offered by gurus is also a natural fit for those of us who are fed up with the relativistic haze of a world where there are no discernible rules, yet equally disillusioned by institutional religions that appear to have sold out to American consumerism. The guru offers absolutism. Certainty. A point of focus.

As one slick guru, chronicled on Guruphiliac explains on his website: “When you meet a master, you have two choices. Transform or walk away. You cannot be in his presence and remain the same.” Uh, yeah. In other words, conform to his reality or scram.

The guru is the starting place from which all other decisions are to be made. You start with the guru as the one perfect point in the universe, and from there everything else can fall into place. If the guru has instructed you to eat a certain food or do a certain practice, then—according to the logic of gurudom—everything else you have to do for this to happen is part of the perfection. Slowly but surely, surrender to the guru requires you to reject pretty much everything that doesn’t fit whatever model of the world he’s offering you.

But, honestly, that’s what the devotee was after in the first place. An excuse to do or not do all that other confusing stuff in life like encounter people with different ideas, wrestle with the questions of existence, and accept that nobody really knows what happens when we die.

Most of us who have had gurus eventually see something awful—like sexual exploitation, financial abuse, or faked magic—that turns us off. (If we see the guru as perfect, then those blowjobs and false claims get justified: perhaps the guru is testing us, or breaking our hang-ups, At least for a while.) Or we decide that this guy is just too much of an asshole to really be enlightened. Or we simply tire of the idea that “enlightenment” is around the corner, and decide that life is just fine without enlightenment. And getting to that point is a beautiful thing in itself. If an experience with a guru really teaches one the futility of aspirational spiritual quests, then it can even be worth the time, money, and humiliation.

The biggest spiritual victim in the equation is the guru, himself. He’s just a person, after all, who probably had a profound spiritual or psychedelic experience and began to speak or write about it romantically. Charismatically. And this invites admirers and would-be devotees. The guru-in-waiting may not even mean to attract this sort of attention – at least not at the beginning. It’s just the kind of positive reinforcement that naturally comes to a person who speaks passionately about something. I’ve felt shades of it myself, especially when I’m doing a book tour or a lecture about a transcendental topic. Wide-eyed audiences, especially those in areas where don’t get many weird authors, gobble up every word. College students want to hang out late into the night, talking over drinks (or better) about alternate realities, magick sigils or the nature of time. How hard it is not to speak about magick in a magickal way?

And it feels good to give people answers—something to chew on for a while, even if, like a Zen koan, it eventually turns out to be little more than a puzzle to keep them occupied and less afraid of death or existence for a while. To accept this path of the guru, though, however tempting, is certain doom for the artist, writer, or philosopher. It turns his existence from a question into an answer, from flux to certainty—from a life into a death.

Most of the generation of weird sages above my peers and me has died. So now we’re the ones invited to run workshops at places like Esalen and Omega, to speak to groups of young spiritual people or counterculturalists, and to share our insights on the occult, psychic realms, and religious practices.

Lucky for me, I’ve been on the receiving end of the guru dynamic, so I know how and why to avoid doing it, myself. Avoidance usually entails deconstructing an event before it begins, decrying the self-help bias of America’s spiritual community, and then teaching in the most straightforward manner possible, even at the expense of mystery. (I’m married with a daughter, now, so the temptation to succumb to the consequence-free fringe benefits of retreat weekends has diminished, anyway.)

But as I look around me, I see other members of my generation claiming to see the weirdest things, to be enlightened, or to be able to offer access to energies from alternate realms. And it makes me sad and just a bit angry. The insights, such as they are, get lost in fiction. Even if a few of us do happen to be carrying some fragment of real wisdom, the object of the game is to get out the way so the wisdom can be shared. I mean, if I really thought I was channeling something or someone, I’d do it over the radio, anonymously.

The answer, of course, is for all of us to get over our need for gurus. Remove the demand and the supply should dwindle, too. I mean, most of us have already endured one set of parents. Why go through that again? The stuff they didn’t do right simply cannot be corrected. Mourn what you missed and move on. (Meanwhile, if it’s magic you’re after, go to Vegas and see a show. No one can teach you how to walk on water or be in two places at once. And if you do get awakened someday, whatever that means, you’ll realize this very need to talk to God or see the light is what’s been getting in the way of your clarity the whole time. Besides, is it really magical abilities and transcendent experiences you’re after, or merely escape from the pain of everyday experience?)

The truth about the great spiritual quest of our species is that it just can’t work with followers and leaders. There’s way too much duality built-in to such a scheme. Hierarchies are fun, but they’re a construction. I’ve been around the spiritual block more times than I care to mention, and have read the work of the very best teachers and philosophers I can get a hold of. And as I’ve come to see it, there is no such thing as awakening. It’s a ruse. Think about it: the whole concept of reaching enlightenment is so steeped in dualism, expectation, and obsession with self. The word “enlightenment” may sell books and earn devotees, but it doesn’t refer to anything real. It doesn’t exist. The true spiritual path may just be a matter getting over that fact, and in the process, learning to express and enact as much compassion as you can. That’s why I see guruphiliac.com as an optimistic effort; it assumes we’re ready to let all this go.

If you’ve got to start with some perfect point in the universe, start with yourself. There’s no path to take, no one else to follow. And you don’t need anyone to tell you this for it to be true. All the places you might get to are equally valid, because everyone is just as lost as you are. The sooner we all admit this, the sooner we can begin to orient to one another as siblings and partners in the great adventure.

“Closest to the Edge: Life in a squatters’ village on the wild side of Maui” by Paul Smart (Arthur, 2005)

Originally published in Arthur No. 17 (July 2005)


Small parks are set up along the Upcountry road that leads to Kanaio, commemorating the Chinese workers who settled on these higher slopes as the lower lands got bought up by Westerners. Many of the similarly pushed-to-the-edge Hawaiian communities took up the Chinese iconography, feeling a kinship to its mix of the hard and beautiful.

Closest to the Edge: Life in a squatters’ village on the wild side of Maui
By Paul Smart
Photography by Fawn Potash

Maui, the state of Hawaii’s second largest island, is shaped like a small-headed figure eight laid on its side, a lopsided infinity symbol. Giant volcanoes, both dormant, center each half of its configuration; the middle is a verdant swath of massive pineapple farms and suburb-like housing tracts, malls and a busy airport. On the left, West Maui is ringed with increasingly expensive and exclusive resorts catering to someone’s golf and condo dreams. At center is a verdant ring of cloud-draped mountains. On the right, the massive volcanic national park of Haleakala splits the terrain between bone dry and rain forest wetness. A small sliver of the northern coast is home to the world’s leading surfing waves, while the southern coast is said to be Hawaii’s sunniest spot.

“Upcountry” is what Maui natives, and guide books, refer to the long western slope of Haleakala, once a center for the island’s great beef cattle industry. Today it’s a land of Northern California-like communities nestled under imported eucalyptus trees and intensive flower farms shipping their goods world wide. Less touristed than the rest of Maui, Upcountry gets its own tourist brochures, touting the area’s long vistas and cowboy heritage, its cooler temperatures and more mellowed lifestyle. There aren’t many attractions up here besides a few restaurants and b&b-like lodgings. People tend to come for day trips to the National Park, or en route to the Eastern, rainforest side of Maui where Hana lies, a three-hour drive from the airport. Otherwise, it’s a land of upscale bedroom communities, like the Bay Area’s Mill Valley, the Berkeley Hills, the Peninsula.

The views are magnificent, and give a sense of what it must feel like to live on Maui year-round. There’s little traffic. It feels laidback.

Yet all the maps of Maui, tourist-oriented or not, mark a quiet Upcountry border, including little boxes past the site of the Tedeschi Winery warning that rental cars are not allowed past a certain point. And the long, 50-mile Southern Coast of the island gets no references in guide books, or even in Maui’s various newspapers.

That’s Kanaio. That’s where this story takes place.

1.

We will come into Kanaio at its darkest. Late December and the firmament alive with a hundred constellations mirroring the tourist constellations created by the mega-resorts of Kihei and Wailea far below by the ocean’s edge. I’m in a rented jeep climbing higher than anything I’m used to, feeling the altitude muddy my attitude, sweeping up the jet lag and flight fatigue into a maelstrom of mental mist, a long way from home. My wife’s in the truck up ahead with her brother Brad. We spin out from the airport to Home Depot, then upcountry on back roads that channel through endless cane fields. There are fewer American flags flying in this part of the nation than we’ve grown accustomed to in recent years.

The humid smell of fertilizer rises up. I feel my pores soaking it all in, as if I’ve stepped from autumn crispness into a greenhouse. After a Y turn, I sense pineapples in the fields, even though all I can see are the jury-rigged tail lights on Brad’s Ford pickup and red earth berms on either of the narrow roadway. We pass through a suburban tract of ranch-style homes festooned with giant swanlike shrubbery. Christmas lights on palm trees. A vinyl picket fence.

Brad turns onto a higher-grade two lane roadway and I follow him several miles until he signals left. We climb a steep incline past a siren tower and more houses, less ritzy now. We pass a strange, octagonal wood church that’s all steeple and pull into an open-door concrete market for snacks. No one needs to watch the bags this far out of the tourist areas. Everyone knows each other up here, greeting each other with thumb/pinkie shaka waves, low and super-cool.

A native steps up: “Brother dude, how goes it?”

“Meet my sister, my brother-in-law, man,” Brad says.

“You new to Upcountry, good people?”

“New to Maui,” Brad tells him. “Coming from the airport.”

“Heavy. Take’em to Kanaio, my man. They learn what it is now.”

Brad buys New Zealand ale and Beck’s, throws in a few packs of generic ciggies. We get some homemade macadamia nut cookie drops and basic supplies: pasta and tuna, canned corned beef, Spam. Back in convoy, we drive through a landscape of long vistas broken by gnarled trees, their purple blossoms littering the asphalt. Cows stare out from behind barbed wire fences, munching nonchalantly. We stop and down brews at Sun Yat Sen Park, eyeing the even-bigger vista at 3800 feet. A plane moves slowly across the horizon at eye level. There’s nothing it can hit, no fears of it falling from the sky. Only an hour to go to Kanaio, Brad says, swigging on a Beck’s.

Rock walls give everything the look of a lopsided Ireland. I’m filled with memories of Brittany and the Amalfi coast, of Quebec’s Charlevoix district high above the St. Lawrence. But this is warmer. Softer, it seems.

I’m getting used to the firmament’s subtle lighting. There’s a hypnotic allure to the distant shimmer of resorts against an endless sea. I’m downing a beer now, too, although I know about Kanaio’s reputation as an outlaw haven where drinking’s no different than breathing.

We’re here because my wife hasn’t seen Brad in over a decade. He was a troubled boy, taken to drinking and fighting, going in and out of reform schools, even the Army, until he up and flew to Honolulu when he was barely 20. Since then he’s been in touch only intermittently.

One time he’d gone home to the Midwest with his dog, who then got hit by a police car. Brad got into a scuffle with the cop. The dog died. Brad tried to give it a Kanaio-style burial, complete with bonfire. Only it was the Midwest. The cops came again. Now he isn’t allowed back on the mainland.

Up more winding roads and we pass through a cluster of ranch buildings nestled into a copse of eucalyptus. A cinderblock church, St. John the Less, is surrounded by sweet-smelling honeysuckle and wild tobacco in a half-state of construction. I follow the battered truck off the paved road and up a long incline. We seem to pass through jungle. When the views return, they’re darker. No more vistas of tourist hotels and convenience store lights. Instead kudzu shapes loom stretched out supine on the starlit sea.

After several miles we stop. Brad comes back to make sure the Jeep I’ve rented is in four-wheel drive. He’s shirtless, dirty jeans slung around narrow hips. Flip-flops on dirt-encrusted feet. A disheveled mop of hair over an equally disheveled beard. He moves with the loping gait of a contractor, his main means of employment. He carries a beer in his thick hand.

Back in our vehicles we chug ever-so-slowly and carefully through increasing numbers of junk cars and tortured lava rock walls and cliffs. A cow looms in the road, lit red in Brad’s sole running light.

We turn into what seems to be a gully. Plywood shacks brightly lit for the holidays come into view. We slow to a crawl, taking what feels like every possible wrong turn.

At a wall of weather-beaten plywood boards, a grizzled Hawaiian emerges and talks to Brad. He comes back and gives me a shaka sign, says I’m welcome here. A bit further on we pass a group of kids standing amidst fencing and kudzu. One’s got a small dog in his arms. They stare at me and my rent-a-Jeep. No one waves.

Through piles of spent, windowless Nissans and Toyotas, Harvesters and Broncos, an A frame shines higher up. Above that, the stars. We’re off the map. This is the side of Maui tourist agencies and car rental companies denote with a broken line. They don’t want you to know about this side of it all, where what’s left of the native Hawaiians have been given special squatters’ rights… but no water or electrical service. No roads. Where the cheap labor that builds endless resorts and cleans them hunkers down with a view of their old holy island, Kahoolawe, now emptied after serving for years as a U.S. military bombing practice site.

We pull into trees and junk, a motor here, wires and old doors there. A dog barks. Brad gets out of the truck and asks me to keep the lights on as he fires the generator. Welcome to Kanaio, he announces with rough exuberance. We hear are the hum of generators, the rustle of strong wind, the distant love cries of drunken couples or their progeny, multiracial and tough as nails. We’re on the far side of Paradise, the deep recess of America, the mirror image of all things consumer.

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"No More Oil, No More Bullshit" by Daniel Pinchbeck (Arthur No. 17/July 2005)

Originally published in Arthur No. 17 (July, 2005)

Illustration by Arik Roper

“Here and Now” column by Daniel Pinchbeck

“No More Oil, No More Bullshit”

The recent appearance of a sizable excerpt from James Kunstler’s new book in the glossy pages of Rolling Stone may well represent the beginning of a cultural sea change. It is not that the argument presented in The Long Emergency: Surviving the End of the Oil Age, Climate Change, and Other Converging Catastrophes of the Twenty-first Century is particularly new—in fact, the bulk of it was offered by Thom Hartmann’s The Last Hours of Ancient Sunlight (1999), as well as World Watch editor Ed Ayre’s God’s Last Offer (1999), among others. The significance is that the mainstream finally finds itself compelled to pay attention to it. What these authors have been telling us is stark and simple: Our current form of mass post-industrial civilization based on fossil fuel consumption and over-use of natural resources is about to end. There is no way to prevent a collapse that may be more or less sudden, and more or less cataclysmic. All we can do is decide what to do in the time that remains to prepare for it.

The reason for this radical and imminent shift is the exhaustion of cheap fuel, causing a continual and irreversible rise in energy prices. In Hubbert’s Peak, Kenneth Duffeyes, a former geologist for the oil corporations, made a convincing argument that we are passing the point of “peak oil,” and the oil that remains underground is exponentially more difficult and expensive to extract. As Kunstler—and Hartmann, and others—report, there is no real replacement for fossil fuels in running our current sprawling, suburbs-based, energy-wasting civilization. The end of cheap oil (accompanied by the almost more worrisome depletion of clean water reserves the world over, as well as the various side effects of accelerated global warming) will cause extraordinarily far-reaching changes in the way life will be lived by all of us, in the near future.

In The Long Emergency, Kunstler takes a hard-nosed look at the consequences of our profligate ways in the last decades. “Suburbia will come to be regarded as the greatest misallocation of resources in the history of the world. It has a tragic destiny. The psychology of previous investment suggests that we will defend our drive-in utopia long after it has become a terrible liability.” He offers a cogent regional analysis of what America may become in an energy-scarce future, in which social inequity increases, paramilitary activity escalates, and desperate urban ghettos riot at a level exceeding all previous phases of unrest. As sea levels rise by several feet in this century, low-lying cities such as New Orleans may disappear underwater. At the same time, water-scarce regions like the Southwest—and cities such as Phoenix and Las Vegas—should become essentially uninhabitable. Along with forced mass-migrations out of unsupportable areas, Kunstler foresees the “end of industrial growth, falling standards of living, economic desperation, declining food production, and domestic political strife,” as well as a probable increase in terrorism.

And yet, as severe as Kunstler’s diagnosis is, his prognosis is not all bad. The massive changes caused by our energy emergency will force community building, re-localization of industry and an ethical revaluing of life, as well as a careful attention to all living processes. The passive consumer-trance of our current age will no longer be possible, as people who want to survive in this new world will have to be fully participatory as well as fluidly adjustable to continual changes in social structure and environment. In the end, Kunstler’s perspective is similar to Hartmann’s, who foresees, in the collapse of the steroid-pumped values of the current dominator culture, a return to the consilient and collaborative life-patterns of indigenous tribal societies. Prolonged, long-distance war such as the current Iraq conflict will, also, soon be a thing of the past: “A point will be reached when the great powers no longer have the means to project their power at a distance,” Kunstler notes. All of our institutions—from schools to government—will have to be reconfigured, downscaled and re-localized to mesh with our new realities. “Social responsibility to the community will be hard to evade,” he writes. “The pervasive and corrosive idea of just being another wage-earning ‘unit’ in a consumer society will be dead.”

Although Kunstler considers this approaching crisis to be a “long emergency,” reaching full-blown form by the middle of the 21st century, there is another possibility. According to this vision, the long emergency may actually turn out to be a short emergency of a year or two, followed by a movement into a vastly different—and far superior—way of thought and action for humanity as a whole. By this alternative perspective, humanity is currently going through an accelerated evolution in consciousness that will culminate in the creation of new social systems and new spiritual possibilities. My own thinking on this subject led me to the study of the outsider hypothesis that considers the Mayan Calendar to be a model of the evolution of consciousness, culminating in the establishment of a harmonic and compassion-based global civilization before the end-date of the Mayan Calendar on December 21, 2012. An excellent video presentation of this point of view, by the artist Ian Lungold, is available at http://www.mayanmajix.com; Carl Johan Calleman’s book The Mayan Calendar and the Transformation of Consciousness is another useful tool for exploring this radical vision. According to their meticulous study of the fractal model of time apparently presented by the Classical Mayans, Lungold and Calleman propose the year 2008 as the point of collapse for the current socioeconomic paradigm, to be superseded by a new form of consciousness and a unified planetary culture in the following years.

A “new form of consciousness” may sound like a specious concept, but it is one that many philosophers and visionaries have proposed, and tried to define, from Ken Wilber to Sri Aurobindo, Carl Jung to Jean Gebser. My perspective is that, as part of this 2012 transition, we are witnessing an integration of the modern rational mindset with the archaic shamanic or esoteric worldview—many people I know seem to be paying closer and closer attention to synchronicities and psychic events that appear in their lives, not in a naive or fuzzily “New Age” way but in a very sophisticated and careful manner. Such a shift is almost impossible to quantify—though the Global Consciousness Project at Princeton University is giving it a good shot, placing random number generators in cities around the Earth and noting significant statistical deviation from normal patterns of randomness after—and even hours before—major world events such as 9/11 or the massive tsunami.

The subjective, psychic, or shamanic aspect of being is only barely alluded to in Kunstler’s analysis of a potentially spooky, Road Warrior-like future (he does propose religion will become more essential to many people, with the melting-down of our current support systems), but it is one that needs to be considered. Dean Radin, Director of the Consciousness Research Laboratory at the University of Nevada, has compiled and analyzed the statistical evidence for “psi” phenomena, presenting the data in his book, The Conscious Universe: The Scientific Truth of Psychic Phenomena (1997). According to his meticulous study, thousands of experiments in telepathy, precognition, and clairvoyance have fulfilled the scientific requirements of verifiability and repeatability, indicating that these phenomena do, in fact, exist, and can be measured. In our current understanding of psychic phenomena, we may be in a similar place as the West was in the 1750s in regards to electricity—the scientists of that time had noticed lightning and static shocks, but had no conception of how to convert this energy into a transformative force for their world. It may be that the transfer to a harmonic world will be accompanied by global psychic experiments focused on planetary healing.

Rather than thinking of a retraction or destruction of human possibilities in an approaching economic collapse, it might be that such an episode would be bracing as well as clarifying, leading to a sudden switch-over of the elites who run our crudely globalized and inequitable world-system. It is worth considering previous epochs of revolutionary change, such as the French Revolution. Before the French Revolution, the Enlightenment philosophers, pamphleteers, and cafe intellectuals of the ancien regime had little clue that they might end up the vanguard of a new social order. Revolutionary moments are mythological and archetypal situations—and we may be closer to such an episode than most of us currently dare to imagine. After all, before 1989, how many people managed to predict or even imagine the sudden and astonishingly peaceful fall of the Berlin Wall? Would the collapse of Wall Street—symbolizing a system of abstract monetary value that is a bit like a parasitical artificial life form feeding on the natural capital of the planet—be any more surprising?

If this alternative hypothesis is correct, the time between now and the approaching change-over represents our singular opportunity to develop alternative paradigms and basic support systems—of food production, alternative energy, new currencies, and so on —that could be applied on increasingly large scales as the mainstream socioeconomic system continues its inevitable entropic decline. The macroscopic utopianism of someone like Buckminster Fuller—who believed humans were fated to succeed on the Earth, designing societies of abundance rather than scarcity—may deserve more of our current attention than the dystopian visions that have become so prevalent, and so popular. At the same time, the pursuit of spirituality may come to seem increasingly less fuzzy and more pragmatically necessary and straightforward. When Yogi Bhaijan —the master of kundalini yoga who died last year—was asked by his disciples to define the true meaning of the long-awaited “Age of Aquarius,” he replied bluntly: “No more bullshit.” His answer may be a mantra for our time.