Gorecki's Symphony of Sorrowful Songs (Symphony No. 3) and Losing Loved Ones

 Henryk Gorecki's Symphony of Sorrowful Songs is maybe most familiar from the way a piece of it makes this scene in Peter Weir's 1993 film Fearless:


His symphony No. 3 was written in three movements; two, the first and last, from the perspective of a parent who has lost a child and the middle from the perspective of a child who has been separated from a parent. Here's the whole thing: 


 It's relentlessly sad, sure. But awesome in its powers of acceptance and enduring love, sympathy, feeling, something?  

For it has come about, by the wise economy of nature, that our modern spirit can almost dispense with language; the commonest expressions do; hence the most ordinary conversation is often the most poetic, and the most poetic is precisely that which cannot be written down. Virginia Woolf, Orlando 1928

Standing (and Falling Down) at the Crossroads

 Crossroads By Jonathan Franzen (2021) 

In my feeble effort to keep up with the contemporary novel (I’ve read 9 titles out of Goodreads Top 25 of the 21st century) I’ve read more Jonathan Franzen novels, four, than anybody else who shows up on such lists. (One more than Chimamanda Ngozi Adichie, for what it’s worth.) But I’m hardly any kind of Franzen fan boy or completist. I don’t know his first two novels, for instance, and have barely touched his essays and various other commentaries and controversies. 

A friend tells me there’s a lot of hate for Franzen on social media. I’m assuming most of that is because he’s a relatively popular environment-friendly liberal intellectual and so a target of the anti-woke mob Bro culture that trolls the interwebs but I might have that wrong. I’m generally very out of touch with the contemporary conversation. 

 I know after his first breakout book, The Corrections (2001), he had a run-in with the Oprah Winfrey Show. Oprah’s Book Club picked Franzen’s book but then rescinded the honor when Franzen complained in an interview he was afraid Oprah’s recognition would discourage the male readership he wanted to reach. His supporting evidence for this fear, weird and funny in retrospect, was about how at events he attends to speak and sign books men are coming up to him and telling him that the Oprah book recommendation turned them off. Consider this reader for a moment: A man interested in literary fiction in the 21st century who will only read novels recommended by men or is that hostile to Oprah?! Why? Because she champions Toni Morrison and so threatens the male domination of the literary canon, perhaps? I know this is pre-Me Too early 2000s but this was still that much of a thing, really? 

 Reminds me of Virginia Woolf’s talk about the androgynous mind in the creative arts; everyone is a non-binary composite Man-woman or Woman-man, and creative energy flows out of a stable balance (not perfect equality) in our natural doubled genderness. To Woolf, and she’s riffing on some Thomas Carlyle I don’t know, writers can be too masculine or feminine, although the latter she thought had been twisted and suppressed from expressing much of an authentic literary voice at all up to the point of her writing. (Or, in other words, up to that point the feminine voice in literature was mostly a male projection.) Writers can be too Manly-woman or Womanly-man, cautions Woolf. Maybe Franzen is too Manly-woman in his writing? The abject humiliation of men by their own petty and grandiose desires and fantasies is a common theme in his novels, for sure. Men are one of his biggest subjects. But worth noting anyway that Oprah honored his next novel, Freedom (2010), as well, and this time they met and made nice. And while The Corrections might lack complex female characters every novel since includes at least one strong female character, by my possibly overly Male lights, anyway. Actually, I think in her gently-brilliant way, Woolf was onto something here with this androgynous mind stuff, as she often was.    

Franzen is also I think an anti-cat person. And I’m a cat person. But I don’t know all of his writing on this subject either. There is, however, a funny sub-story about cats vs birds he works into Freedom. Our bird loving protagonist, Walter, is intensely engaged in a low intensity war with neighborhood outdoor cats that menace the local bird population. I’d like to think that the cats and dogs and birds can all get along in some natural balance without threatening bird populations too much but I don’t know. I’ve never noticed any shortage of birds, who I enjoy along with all the other little critters, where I live in Seattle. But I know walking around my neighborhood that outdoor cats and dogs can be annoying, although dogs more than cats in my experience.  

Anyway, I’ve read a few Franzen novels. I like them. He’s very smart, intensely observant, dryly funny, and I like the way he takes on political topics even when I don’t always entirely agree with his cynical takes. And not least of all probably because I do in fact sympathize with his cynical takes a fair amount.

Franzen writes merciless and savagely funny portraits of contemporary characters stuck in sprawling dysfunctional family sagas. It’s not that his characters lack depth or complexity, there is plenty, and it’s not that his characters never find any modest amount of redemption in their lives. They do. He’s always trying to plumb deeper than caricature. But one rule for Franzen’s characters, mostly (but not all) Americans, is how much they are always getting in their own way. Otherwise smart and sensitive people, people like you and me, easy to recognize, people with relatively humble goals and modestly laudable ambitions, working, coupling, supporting a family, being a friend, are repeatedly in Franzen novels, as if by clever literary trick, turned into muddled, self-justifying, excruciatingly cringe-inducing idiots by their unrealized ambitions and sexual desires and related fantasies.  

Franzen is a master of a certain kind of character driven humiliation vignette. Our protagonist, a very self-conscious, sensitive, clever, if troubled person, launches plans of action, obsesses about them, driven by inchoate desires mulled over and over in their mind to the point the reader is following the story action in dreadful suspense, anticipating immanent disaster, some deeply humiliating spectacle, and when it arrives it’s always even more petty and degrading and funnier than you could have imagined. I’m no expert on the history of this literary device. But Dostoevsky did this a lot for me in his novels, if maybe with slightly less humor and way more angry and harrowing tragedy. 

So, first off, in Crossroads (2021), Franzen’s latest novel, one such protagonist, Russ, 1960s Baby Boomer liberal and hapless small-town midwest church pastor, is my least favorite Franzen protagonist or central character to date; more cringe-inducing even than Walter in Freedom. 

 But two other characters of Crossroads I think stand up with some of Franzen’s best: 

 Perry, a Mensa teen with drug problems, suffers a show-stopping meltdown at a Christmas party, surreptitiously drunk on Glogg (highly alcoholic Swedish holiday drink), hilariously engaging two local religious leaders, one Jewish and one Catholic, in an erudite discussion of the possibility or impossibility of truly altruistic behavior. If all our individual actions are rooted in reflexive mental cost-benefit analysis, Perry pontificates, aren’t all our actions inescapably and ultimately selfish? It’s a doozy of a scene, both funny and poignant. And Perry is as curious and heartbreaking as any supporting character Franzen has written.  

Even more sprawling and even more a tour de force is the backstory for Marian, who until nearly halfway through the novel we have only known as the frumpy, taciturn wife of over twenty years to Russ, the brooding and unhappy pastor that disparages and neglects her. But in a tense, high-pitch therapy session lasting several hours Marian launches into her backstory, recounting her sexual relationships before Russ, including being exploited by a married car salesman and being raped by some freaky Hollywood Babylon-like Santa Claus character who preys on young women coming up and trying to make it in mid-century Los Angeles. And thereby Marian transforms herself into the hero, such as there is in the novel, as muddled as everyone else but still somehow surviving, coming out the other side of her own spiritual abyss. Her self-lacerating intelligence burns hot. It’s delayed but when Marian’s character finally emerges she’s crucial to drawing all the threads of Franzen’s sprawling story together. Also, along with Patty in Freedom, and Pip in Purity, Marian stands out as one of Franzen’s strongest and most complex women characters to date.   

In his grandest mode as a novelist Franzen wants to set his family sagas against a backdrop of big social, cultural, and/or political events. In The Corrections it’s the arms trade and wars in the Middle East. In Freedom it’s loss of natural habitats and environmental destruction. In Purity (2015) it’s the end of the Cold War and post-1989 global left movements. And now in Crossroads its race relations and more environmental degradation. But the balance between individual and familial travails and political themes has varied quite a bit in his novels. 

In this respect Crossroads feels like a return to The Corrections, where the sex and drug adventures of the principal characters are nearly everything and the politics a background appendage. But The Corrections is by far Franzen’s best-selling novel to date. By contrast, in Freedom and Purity the characters are more deeply embedded in big political themes, but these books sold each progressively worse than The Corrections. Perhaps in balancing his own ambitions to make art and entertain a readership he decided his readers prefer more sex and drugs and less politics in their family sagas. Unfortunately, it doesn’t work that way for me. I recognize Franzen’s strength is in writing struggling, recognizable contemporary characters we can identify with but I like wrestling with his political commentary, it makes reading him more interesting to me. 

It might also be that Franzen’s humor and satire work better at the level of the individual character. His funniest stuff so far was arguably in The Corrections. So perhaps better making fun of arm’s traders than environmentalists (Freedom) or global leftists (Purity)? His cynical wit turned on earnest do-gooding can seem cheap, churlish, maybe too much like punching down. But I like the big topical subject matter, gives me more to grapple with outside the suffocating psychological confines of all his frustrated individuals. 

On the one hand Crossroads feels like a coming-of-age stoner comedy set in the early 1970s (a milieu with which I am familiar and enjoyed, by the way) and on the other a scathing satire of post-‘60s small town Christian youth group culture, including a pastor awkwardly lusting after a new single mother member of the church. Scratch the surface of the Crossroads community and we find broken homes, sexual abuse, a condescending obliviousness towards matters of race, and lots of alienation and social misfit stress and anguish. The contrast is striking and the simple Christian faith put forward to resolve these tensions in Crossroad’s conclusion feels awkward and inadequate to all the emotional trauma that preceded it.  

Reportedly, Crossroads is the first novel in a proposed trilogy titled A Key to All Mythologies, which might seem a tad pretentious up against the petty social and familial humiliations in this first installment. But this is where those keys lie, we must conclude Franzen has decided, and not in irresolvably big political issues. And the possible keys to mythologies in Crossroads? Our sexual desires and fantasies muddle our thinking and understandings of the world around us? And/or the way drugs and other various vices give shape to the stories we tell about ourselves? Or the way we persevere, however stumbling, in the face of the unavoidable and humiliating personal setbacks in our lives? 

 At any rate, a little bit of a letdown for me from the other three novels I know but I gather this goes against the grain of most popular opinion about Crossroads. Many seem to find it a return to form, warmer, more personable than the cynical political satire in Freedom and Purity. I find it a little less interesting and a little less convincing but I’m at least still curious as to where Franzen goes next in his search for the key to all mythologies. 

  


And Anyone Still Wonders why We Can't Have Nice Things?!

 

New York Times headline: 


After Iowa, [G]rump Is Back to Command the National Psyche. He Never Actually Left. 


Opines the Times, amplifying the spurious claim and making it seem factual at the same time. 


The former president’s detractors own no earplugs effective enough to block out his steamrolling bid for a third nomination.

 

Steamrolling with a big assist from the MSM, again, and over his namby Repug competitors, who fall all over themselves excusing his treasonous fraud and criminality. Sure.


And buried how deep under these headline assertions are some actual facts like he won a bare majority (51%) in a deeply Red state and drew barely more than half other recent elections to the polls (105k), a barely significant sample of the electorate in even sparsely populated Iowa?  


Dump's a loser. And dangerous, an ongoing national security threat, and still being platformed and amplified, instead of being called out consistently for the violent fascist bigot and colossally corrupt disaster he is, by one of our national newspaper's of record.

Sad.  

Psst: Joe Biden has Solved the Student Debt Crisis, By Ellie Quinlan Houghtaling, Washington Monthly

 


The president’s new student loan program, SAVE, will slash monthly payments for borrowers like me. It’s the large-scale debt relief activists have spent years fighting for. Why are they badmouthing it?


And if Save still isn't good enough for you? I was paying off my student loan debts into my forties. I know your pain. Then vote! The only way anything like this gets done, student loan debt, climate change, more affordable health care, living wages, taxing the rich enough to support needed public infrastructure, is by electing Democrats, by creating bigger majorities in congress. So vote!

Martin Luther King jr. on the Dignity of all Labor and the Crime of Economic Maximizing the Minimum and Minimizing the Maximum

Excerpts from a speech MLK gave in Memphis during a sanitation worker strike on March 18, 1968: 

But let me say to you tonight, that whenever you are engaged in work that serves humanity and is for the building of humanity, it has dignity, and it has worth. (Applause) One day our society must come to see this. One day our society will come to respect the sanitation worker if it is to survive, for the person who picks up our garbage, in the final analysis, is as significant as the physician, for if he doesn’t do his job, diseases are rampant. (Applause) All labor has dignity. (Yes!)

But you are doing another thing. You are reminding, not only Memphis, but you are reminding the nation that it is a crime for people to live in this rich nation and receive starvation wages. (Applause) And I need not remind you that this is our plight as a people all over America. The vast majority of Negroes in our country are still perishing on a lonely island of poverty in the midst of a vast ocean of material prosperity. (Applause) My friends, we are living as a people in a literal depression.

Now you know when there is mass unemployment and underemployment in the black community they call it a social problem. When there is mass unemployment and underemployment in the white community they call it a depression. (Applause) But we find ourselves living in a literal depression, all over this country as a people.

Now the problem is not only unemployment. Do you know that most of the poor people in our country are working every day? (Applause) And they are making wages so low that they cannot begin to function in the mainstream of the economic life of our nation. (That’s right) These are facts which must be seen, and it is criminal to have people working on a full-time basis and a full-time job getting part-time income. (Applause) 

If America does not use her vast resources of wealth to end poverty and make it possible for all of God’s children to have the basic necessities of life, she, too, will go to hell.


Now you are doing something else here. You are highlighting the economic issue. You are going beyond purely civil rights to questions of human rights. That is a distinction.


Never forget that freedom is not something that is voluntarily given by the oppressor. It is something that must be demanded by the oppressed.

The Origin Story of Blackface Music

Raising Cain: Blackface Performance from Jim Crow to Hip Hop 
W.T. Lhamon Jr., 1998, Harvard Uinversity Press 

Blackface minstrel music is the shameful ancestry of rock & roll music. I mean by this simply cultural mixing is elemental to rock & roll music, the Rock era, and cultural mixing in American popular music history, Black and white*, say the musicologists and historians, begins in popular blackface musical performance in the early 19th century. And a conundrum for me, as lifelong popular music geek, is I’ve always found blackface performance visually cringe-inducing at best, obviously offensive, even repulsive, something I avoid, but I love the sounds of cultural mixing in American popular music, a vital frisson in it that I crave and always have. 

For a prime example of my avoidance, I’ve yet to make it all the way through The Jazz Singer, Al Jolson’s famous iconic blackface movie from 1927, even if I still feel as an old pop music geezer like I’m supposed to. Haven’t been able to take sitting through the blackface performance for that long. I liked Nick Tosches’ book, Where Dead Voices Gather (2001), about obscure blackface minstrel performer Emmett Miller but was a little shocked by Miller’s CD cover when it arrived in my mail. My first thought: Wow, I can’t leave that out for just anybody to see! Blackface imagery is so flagrantly racist, an obviously degrading, clownish, mocking caricature of Blacks. It can take more relatively benign forms in Uncle Ben or Aunt Jemima, cartoony, cute branding forms, but don’t know that I’ve seen a live-action blackface image (even performed by a Black person!) that I didn’t find cringe-inducing and/or repulsive and wanted to avoid. 

 But, by contrast, blackface music, what I know admittedly limited, and the line between what actually is and isn’t blackface music is still blurry for me, I often like and that’s going way back to the source. One of the original blackface music hits from the 1830s, “Zip Coon,” later known as “Turkey in the Straw,” strikes me as undeniable, a fiddle-tune dance number so compelling you can’t hear it without wanting to skip and twirl around like a kid. It is a gold nugget of American popular music history as you'll ever find. In many parts of the country it has been near ubiquitously played by summer ice cream trucks forever, or until in the wake of the George Floyd protests it was canceled for its racist connotations. People complain about cancel culture and the woke mob taking things too far, few of which stories I ever find very convincing. Removing Confederate flags and statues, for examples, way past due by me. But canceling “Turkey in the Straw”?! That is really going too far!  


Or consider Bert Williams’ “Nobody,” his signature hit from 1905, an obvious inspiration to Spencer William’s standard in American popular song, “I Ain’t Got Nobody,” performed most famously by Louis Prima (1950s) and even later David Lee Roth (1980s). Williams and George Walker, African Americans, performed in West Coast minstrel shows in blackface as “Two Real Coons” at the turn of the 20th century. W.C. Fields once said of Williams, “The funniest man I ever saw and the saddest man I ever knew.” William’s “Nobody” registers unmistakably as a kind of protest to the derogative stereotypes of blackface performed in blackface: 

 “I ain’t never done nothin’ to nobody

I ain’t never done nothin’ to nobody, no time 

Until I get somethin’ from somebody sometime

I’ll never do nothin’ for nobody, no time” 

 So, again, I like some music performed in blackface. But I avoid Williams & Walker’s actual blackface imagery, which reminds me of Spike Lee’s insulting take on the sketch comedy show In Living Color in his 2000 film Bamboozled. For me, blackface imagery is cringe-inducing at best and something I generally avoid. 

Anyway, I know enough to know the history of blackface minstrel music and cultural mixing in American popular music is complicated and I’m curious about knowing more about it. Which brings us at last to the book at hand. 

 The thesis of W.T. Lhamon Jr’s Raising Cain (1998) is that before blackface was a weapon of white supremacist segregation and an odious cultural poison still at large today, in its actual historical origins in the 1830s and 1840s blackface minstrel performance was perhaps America’s first popular multicultural youth movement. It was generally disparaged by the old, as genuine youth movements usually are, was directly inspired by Black performed music and dance, and was much less a putdown and more a raucous sendup of “Jim Crow” as a wry, Black, cultural mixing everyman trickster hero.  

Lhamon tells the origin story of blackface minstrel music. Ground zero was the docks of NYC, Catherine Market, where southern slave culture and urban immigrant populations mingled, and where Blacks played music and danced for Eels, as advertised on local promotional posters (left). Music and dance performances, sometimes no more than a Black fiddler, a wooden box, and some dancers, begin drawing big crowds by the 1820s. Then in the 1830s local stage performers, from the Bowery, a nearby neighborhood with theaters that appealed to relatively poor working class immigrant populations, work up stage routines incorporating some of the Black performances popular at the Catherine Market; trying to match the energy of the Black performances on the docks, while adding their own ethnic proclivities, and comic and dramatic commentary in song. 

 Minstrel singer Thomas “Daddy” Rice performing in blackface at the Bowery Theater in NYC, near 5-Points, teeming with poor immigrants, German, Irish, etc, makes a hit out of “Jump Jim Crow” with sheet music and rowdy tours of other parts of the country between 1828 and the 1840s. 

 I’m not sure his Foucault and Wittgenstein quotes help much but Lhamon effectively makes the case for understanding Jim Crow in early minstrel music as a cross-culturally popular Black hero. Jim Crow is the scorned outsider, put upon, but clever, a crazy good dancer, and by luck and pluck makes lemonade out of lemons, or least always seems to escape disaster to party another day:

“I kneel to de buzzard, an, I bow to the crow;

An eb'ry time I weel about I jump jis so.”

 Jim is always Raisin’ Cain, always getting into mischief and trouble, but always finding ways to get by and thrive as a rustic pop/folk song gloss on the old Biblical story of Cain slaying his brother and being thrown out of his community. Jim is an underclass hero, a survivor, scorned by the segregationist authorities (see later Jim Crow laws) but immensely popular with young multicultural populations of Americans during the early minstrel music period of the 1830s and 1840s. 

 Anyway, it’s a good story and sounds credible enough to me. But tracing blackface performance from Jim Crow to Hiphop, the promise of the subtitle, which admittedly even on its face sounds like an impossibly epic task, is much sketchier in Lhamon’s account, leaving many gaps and questions. Like so how does Jim Crow our culturally mixing popular music hero of the 1830s and 1840s turn into the viciously racist Jim Crow segregation caricature of the latter 19th and 20th centuries? I don’t mean so much I doubt a connection exists but Lhamon really doesn’t offer much support or analysis bridging his original Jim Crow to Hiphop. It might have been curious, for instance, to have traced the Jim Crow trickster figure through Stagger Lee, Iceberg Slim, Shaft, Pimps, or other relevant Black archetypes up to, say, Tupac Shakur. Or maybe better to emphasize the continuity and attraction and vitality of Black music and dance-- trying not to be too rock snobby about this—by connecting the Black music and dance at the Catherin Market to James Brown over, I’m sorry, MC Hammer. (Not that there is anything wrong with Hammer time!) Or, for one more untapped possibility, why not connect the Catherine Market dance performances to Hiphop breakdancing. But none of this is to be found in this book. 

Nonetheless, Raisin’ Cain serves up some documented and deep literary analysis of the historical origin story of blackface minstrel music. Glad to know it. Racist insult, cultural appropriation, and exploitation riddle the story of American popular music history, without doubt. But this can be a broad-brush picture drawn by, understandably, the music industry’s victims and probably as well those who never liked the music much in the first place. Far more prevalent in the Rock era, and as evidenced in the origin story of blackface music performance in Raisin’ Cain, is not a denigration but a homage and/or celebration of the cultural mixing energy of Black music and dance performance. 

 *Really, a polyglot of African and European ethnic multicultural jambalaya caught up in this, so far, inescapable, intractable racist binary conflict in American history.