You have to love someone who scans every single page of their favourite book just so they can spread the wordy magic with their friends on the internet. So, big thanks then to Evan Levine at the Swan Fungus blog for doing just that with the rare-as-hens-teeth Krautrocksampler by Julian Cope. A history and compendium of German rock from the 60s and 70s, Levine says of the book:
Back in the great, distant era of erm…the mid-’90s, there was a chap by the name of Julian Cope (ex-Teardrop Explodes/music-writer geek), who decided he wanted to chronicle the history of the Krautorck genre. So, he wrote an excellent book, called Krautrocksampler, in which he not only tells readers exactly when and wear he bought all these much-sought-after-now-sadly out-of-print LPs, but paints a great picture of West Germany in the ’60s and ’70s. When he’s not waxing (his bikini) poetic, he recounts crazy stories, and draws very cool connections between projects and personalities. Cope even proclaims that Klaus Dinger “directly influenced David Bowie to take his Low direction” and “had a direct effect on the Sex Pistols, via Johnny Rotten”. Thassalotta influence!
Having wanted this for a while, now I can read it while I try to track down a copy. In case of imminent yankage I recommend anyone else who wants it gets it now too.
Manchester is a city with an incredible musical history, but a somewhat divided and schizophrenic musical present. On the one hand there’s the let’s-have-it late 80s/early 90s “Madchester” party gang (think The Stone Roses/Happy Mondays/Inspiral Carpets/etc) and on the other the “more-serious-than-thou” school of late 70s/early 80s Factory records (Joy Division/New Order/A Certain Ratio/etc). Bestriding both these worlds like a colossus of crap are, of course, Oasis, the band who made partying and getting off-yer-face seem like the most boring activity on earth.
Entire blogs have been set up to both eulogise and criticize Manchester’s musical history and it’s current legacy. So, while it was great to see Richard posting about the Mondays here the other day (and to read the reactions from their US fan base) I can’t help but feel mixed emotions. For as much as I love that band (I vividly remember the first time I heard “Step On”, on my school bus at the age of ten) they are also signifiers of what is wrong with the current Manchester music scene. In a nutshell: a relentless clinging on to the past.
I guess it’s the double-edged sword of having a once world-beating music scene right on your doorstep, but certain elements within the Manchester “culture industry” are all too willing to just lean on that reputation (sensing that it’s a quick way to make an easy buck) without putting effort into discovering new talent. Talent like Silverclub.
Led by frontman Duncan Jones (who formerly made techno and electro as DNCN on the Human Shield label), Silverclub combine all the best bits of pop, rock, dance and electronica, drag it down the local disco and tie it up with a shiny, techno bow tie. They are influenced by the past yet remain firmly focussed on the present, while retaining a very English vibe with the kind of spiky, edgy songs that betray a childhood spent listening to Elvis Costello and the Attractions.
To me, this band represent all that is good about music from the North of England, and Manchester in particular. People here have a dizzying array of tastes, have an appreciation for pretty much every single genre available, and yet somehow manage to meld these disparate influences into something that is their own with a distinct, regional voice and outlook. Silverclub fuse a knowledge of dancefloor dynamics and sharp hook-writing skills, and maintain a singular identity thanks to Jones’ Northern drawl and sweet harmonies from synth-player Henrietta Smith. Hmm, I wonder if there’s room in the band for a dancing maracas player? I want that job!
At the very start of this year I featured the Silverclub b-side “The Goldener Reiter” on my Best of 2011 Mixtape, which you can still download, here. The single it’s taken from, “No Application”, is available as a free download (below) while Silverclub’s self-titled debut album will be coming this May on the Canadian label Hidden Pony. There’s more info on the band’s website, and in the meantime, here’s the “No Application” video:
While looking up a suitable image for last night’s post on disco by Simon Frith, I came across a film called Disco Fever, a disco-exploitation oddity from the same year as the article, 1978.
As a fan of both disco music and cult cinema I was surprised to never have heard of this, and now I’m wondering if any of our readers have seen it? In case your memory needs jogging, it stars Casey Kasem and some dude called Fabian, and a lot of the action seems to revolve around a discotheque which is onboard a jumbo jet. Here’s the original trailer for further investigation (this film may just be so bad it’s good, or it may just be so bad):
During a high school theatre outing to New York in 1981, I managed to sneak away for a while to buy a few punk-rock records in the East Village. Walking down St. Mark’s Place, I saw a guy sporting the most outrageously high bleach-blond pompadour I’d ever seen. He was wearing a pink Teddy Boy suit and pink brothel creeper shoes. His companion was a busty blonde who looked like Dolly Parton, and dressed just like her, too. Even in the context of New York at that time, they were two groovy, glamorous celebrities from the future.
A few weeks later, I saw a photo of the flamboyantly dressed duo by Amy Arbus in the Village Voice, which must have been shot on the day that I saw them because they were wearing the same clothes. His name was John Sex and hers was Katy K. His profession was listed as “lounge singer/male stripper” and she was a fashion designer (Katy K did – and maybe still does – make stage clothes for Dolly Parton).
By the early 80s, the myth of Warhol and the sexy, druggy, doomed denizens who were his Factory’s superstars had spread pretty much everywhere, even to the remotest redneck corners of America (like my West Virginia hometown). For a certain type of kid, what they imagined Andy Warhol’s social life to be provided the impetus to move to New York City and reinvent themselves like the people in the photograph, who were associated with Club 57, a nightclub in the basement of a church where all the young art-school types hung out. They seemed like the second generation, drawn in by that Warhol myth but doing their own things.
East Village painters, musicians, performance artists, filmmakers, clothing designers and DJs had a second home at Club 57, run by Susan Hannaford, Tom Scully and performance artist Ann Magnuson, who was the manager, “den mother” and today the most emblematic person of that time and place. This trio provided an artsy/campy playground for the neighborhood misfits; Club 57 was a Fellini-esque salon for art shows, demented parties and elaborate DIY theme nights done on the cheap. The inspirations for the kooky neo-Dada Club 57 gestalt were things like The Sonny & Cher Show, kids TV shows, monster movies, 60s fashion, New Wave music and of course, Andy Warhol, its patron saint.
By the time I got to New York in 1984, Club 57 was gone, replaced by bigger clubs like Area and Danceteria, but the people who were a part of that scene still ruled New York nightlife. If you were at a party or art opening and people like Keith Haring, John Sex, Ann Magnuson, Joey Arias, Kenny Scharf, Fred Schneider and Jean-Michel Basquiat were there too, you knew you were in the right spot – they were the downtown royalty of the time. Within a few years, however, Hollywood had come calling for some and art-world fame and fortune for others. Then the ravages of AIDS truly ended the era.
Some 25 years later, museums are starting to catalogue and preserve the East Village 80s for posterity. A huge exhibition of paintings, photographs, sculptures, posters, party invitations, costumes and more, culled from the personal collections of Ann Magnuson, Kenny Scharf, Joey Arias, Howie Pyro and others – and curated jointly by Magnuson and Scharf – opened at the Royal/T gallery in Los Angeles in late 2011. Magnuson and Scharf are currently trying to figure out where the exhibition will travel next.
Richard Metzger: Nightlife scenes rarely form out of thin air; how did Club 57 come together?
Kenny Scharf: Keith Haring, John Sex (then known simply as John McLaughlin), Drew Straub and I were basically wandering the streets in the middle of the day, students at the School of Visual Arts. After having a 50¢ drink at the Holiday Cocktail Lounge, we went next door to Club 57 and saw a great jukebox, so we stayed. When the music began, Ann appeared from behind the bar – yes, a bar serving alcohol at a youth club under a church – and we all started wildly go-go dancing. Thus our immediate bond began!
Ann Magnuson: The core Club 57 crowd definitely cohered in the church basement, but many of us first met at CBGB and Max’s Kansas City. I met Susan Hannaford and Tom Scully the year I arrived in NYC – 1978 – and we formed an alliance that produced the New Wave Vaudeville Show together. That was the show where Klaus Sperber metamorphosed into Klaus Nomi. Almost everyone involved with the vaudeville show migrated over to Club 57. Kenny brought in his fellow SVA students like Keith Haring, Wendy Wild and John Sex. I knew Jean-Michel Basquiat already.
Kenny Scharf: Ann and Klaus Nomi came to my first show in 1979 at the Fiorucci boutique, and she asked me if I would like to show some art at Club 57. Soon after, I had a show called Celebration of the Space Age, where we served Tang and Space Food Sticks.
Ann Magnuson: Others were simply drawn in off the street by the posters for the Monster Movie Club. The original Misfits came in that way. The jukebox drew people in who liked to dance. Club 57 basically became a magnet for anyone interested in punk rock, obscure horror and exploitation films, 60s fashion and alternative neo-Dada theatre experiences. It was truly a neighbourhood hangout so anyone in the East Village who cared to could drift in and out. Some stayed longer than others.
Richard Metzger: Club 57 seems like it was running parallel to punk/New Wave in NYC, but not necessarily a part of it. How much overlap was there?
Ann Magnuson: Oh, Club 57 was definitely part of punk and New Wave. And everyone who went to Club 57 went to the Mudd Club too, or Max’s, or even Hurrah’s uptown.
Kenny Scharf: We all went to CBGBs and the Mudd Club, too, but Club 57 was really ours.
Richard Metzger: It seems like there was a lot of that Judy Garland/Mickey Rooney ‘Hey kids, let’s put on a show!’ spirit at Club 57. What are some of the ‘happenings’ that occurred there?
Ann Magnuson: We didn’t let anyone tell us ‘no’. We didn’t allow poverty to stop us from realising our wildest imaginings. One of my favorites was Putt-Putt Reggae, where we built a miniature golf-course out of boxes pulled from the trash and made it resemble a Jamaican shanty town, and the DJ played dub music. We had a hash-brownie-fuelled slumber party with go-go boys that the church father walked in on…
Kenny Scharf: It was terrible to leave town even for a few days for fear of missing something.
Ann Magnuson: Keith Haring curated the Erotic Art Show. There was a photo of a giant phallus at the entrance, and when I saw the church father coming towards us I had to head him off. It’s amazing we got away with what we did. In fact, a special neighbourhood meeting was called to complain about us. The neighbours asked Father John why he ‘allowed evil people in the church’ and he said, ‘That’s where evil people should be, in a church.’ God bless him!
Kenny Scharf: One night, I think it was Elvis night, we started a street brawl where I ended up hitting an off-duty cop on the head for punching a girl I knew in the face. It was dismissed because he was arrested on the court date for murdering his boyfriend.
Ann Magnuson: Another event was called Radio Free Europe, because I was obsessed with these communist fashion and lifestyle magazines I had found, and the neighbourhood was predominately Polish and Ukrainian anyway, so why not? I debuted my Russian pop star character Anoushka there (with her band Polska ’66). We gave (Russian accent) ‘free beet and potato at door’ to the members.
Read the rest with more images) at Dazed Digital. The interview appeared in print in the March issue of Dazed & Confused.
From the Daily Mirror newspaper, 1978 (uploaded by Cornershop15)
This 1978 essay on the cultural meaning of disco by the respected British musicologist Simon Frith (author of Performing Rites: On the Value of Popular Music and Sound Effects: Youth, Leisure and the Politics of Rock ‘n’ Roll) was recently unearthed and re-published by the ever excellent DJHistory.com.
It goes some way towards highlighting the difference in appreciation of the genre on both sides of the Atlantic—it always seemed to me that disco never had the cultural impact in the UK that it had in the States, possibly because of the distinct ethnic and social heritage of the music—while Britain had to wait another ten years to experience its own genuine dance revolution.
What is common on both sides of the Atlantic, and of interest to anyone who likes disco music or lived through these years, was the sneering derision the genre faced from rock listeners and their corresponding press. It took another 20 to 30 years to rehabilitate disco’s reputation, and it’s interesting to read these very criticisms usually levelled by the music media coming from a self-professed disco fan:
In public I’m into punk like everybody else (saviour of rock ‘n’ roll’s soul and all that) but privately I’m a junk rock junkie and the junkiest music of all is disco. Everybody hates it. Hippies hate it, progressives hate it, punks hate it, teds hate it, NME hates it, even Derek Jewell hates it.
Disco is music for the disillusioned. It isn’t art: no auteurs in disco, just calculated dessicating machines. It isn’t folk: no disco subcultures, no disco kids seething with symbolic expression It isn’t even much fun: no jokes, no irony, only a hard rhythmed purposefulness. Disco is the sound of consumption. It exists only in its dancing function: when the music stops all that’s left is a pool of sweat on the floor. And disco’s power is the power of consumption. The critics are right: disco is dehumanising – all those twitching limbs, glazed-eyed, mindless. The disco aesthetic excludes feeling, it offers a glimpse of a harsh sci-fi future. ‘What’s your name, what’s your number?’ sings Andrea True in my current favourite single, and it’s not his telephone number she wants, but his position in the disco order of things. The problem of pogoing, I’ve found, is not that it’s too energetic for anyone over 30 years and 11 stone, but that it requires too much thought.
Popular music has always been dance music; disco is nothing but dance music. It has no rock’n’roll connotations; off the dance floor it is utterly meaningless, lyrically, musically and aesthetically. Every disco sound is subordinate to its physical function; disco progress is technological progress. The end doesn’t change but the means to that end, the ultimate beat, are refined and improved – hence drum machines, synthesisers, 12” pressings. And disco is dance music in the abstract, content determined by form. Popular dance music of the past, in the 1930s say, was a form determined by its content. The content was developed by dance hall instructors and sheet music salesmen and band leaders whose rules of partnership, decorum, uplift and grace, can still be followed in ‘Come Dancing’: the music is strictly subordinate to the conventions of flounce and simper. In contrast, when Boney M, German manufactured black American androgynes, sing for our dancing pleasure, ‘Belfast’, it means nothing at all. Any two syllables arranged and sounding just so would do and how we dance to them is, of course, entirely our own affair. There are no rules in disco, it’s just that individual expression means nothing when there’s nothing individual to express. I trace disco back to the twist, the first dance gimmick to be taken seriously and the first dance step to be without any redeeming social feature. I blame disco on Motown, the first company to realise that if the beat is right, soul power can be expressed without either the passion or emotion that made it soul power in the first place.
You can read the rest of the essay here. In the meantime, here’s something by Andrea True Connection. It’s not “What’s Your Name What’s Your Number?” as mentioned in the essay itself, as I’ve never been a big fan of that track. Instead it’s an earlier gem by the band that predates the awfully similar sounding “Is It Love You’re After” by Rose Royce by a good three years:
