Ross Douthat's "Bad Religion: How We Became a Nation of Heretics": Book Review

No, the venerable (and atheist) L.A. punk band does not figure in this learned recounting of how accommodationalists of both major Christian versions, evangelicals, conservative Catholics, and Mainline Protestants have multiplied and dwindled over the past few decades in America. But Ross Douthat strives for a punchy presentation of data which threaten to weigh down his pages. As the token Catholic/ conservative New York Times pundit, his columns benefit from his pithy remarks.

How does Douthat manage the shift to a long-form format? I felt very early on that this unfolded as if a dutiful, well-researched, but rather by-the-numbers tallying of the bull and bear markets as applied to Christian America's gains and losses, among the varying denominations and recent "para-church" endeavors. While I admit I was being educated, as a reader, I wondered if the pace would pick up.

Bad Religion begins with Douthat's refinement of his subtitle. He's not celebrating the demise of faith. His title refers to "the slow-motion collapse of traditional Christianity and the rise of a variety of destructive pseudo-Christianities in its place." (3) The past fifty years finds the orthodox Catholic and Protestant bulwarks eroding, having "entered a state of near-terminal decline." The churches connected most to the past fade; the elite abandons its at least measured sympathy for Christian ideas. Hostility or indifference, as surely this former editor of The Atlantic knows, characterizes this culture.

While the U.S. remains an outlier in its high rates of reported belief among the "advanced" nations, a growing segment of its Christian majority, as it weakens overall in numbers, waters down traditional theology. Conservative or liberal, these factions appeal to the political and pop-cultural marketers. Often "spiritual" without being "religious," some seek a wider set of options for faith. Others distort, in Douthat's estimation, what has been the accepted dogmas and doctrines of conventional churches.

Neither conservatives nor "their secular antagonists" (4) recognize this drift. The religious right blames all flaws on explicitly anti-Christian elements. Secular stalwarts denigrate every form of belief as equally foolish or fanatical. Douthat explores those enclaves of our nation where teachings of Christ "have been warped into justifications for solipsism and anti-intellectualism, jingoism and utopianism, selfishness and greed." (4) Here, neither papal encyclicals nor New Atheists are perused.

For a hundred pages, Douthat takes us through a vanished world of post-war confidence in religion, which fifty-or-so years ago began to implode as accommodationists hastened reforms which wound up, for many believers, leaving them to wonder "why show up on Sunday after all" if the ecumenical denominations earnestly insisted that deep down they were all the same, and that divisive details overcome were all that was needed to satisfy and stimulate the faithful. Yet the accommodationists in Mainline Protestant and Vatican II Catholicism almost immediately found their pews emptying, as the disaffected rejected religion, preferred spirituality, or most tellingly, defected to the evangelicals.

Douthat, writing in 2012, reminds those keen to denigrate evangelical and Catholic voters that now there is no "Catholic bloc." That broke up under Bill Clinton. Both Catholics and evangelicals span the range of income and professions as Americans on average. They both edged ahead, by the 1990s, when it comes to income and education. Long derided as the backward bullies of the rural heartland in the Midwest and South, evangelicals now are likely to fill the megachurches of Sun Belt and Mountain West suburbs and exurbs. While Catholics have only Latino immigration to thank that their totals have not dipped more, a tenth of all Americans have left that Church; these departed would be the country's second-largest faith cohort, if definitions were tinkered with. Evangelicals hold at about 20%. Douthat does not harp on his fact: evangelicals accept "limited inerrancy" rather than slavishly literal readings of the bible which fundamentalists cling to. This means that while science in scripture may be accepted as outdated, that the transcendent truth of God's will remains forever without fault.

"He who marries the spirit of the age is soon left a widower." Douthat quotes Anglican Ralph Inge (106) aptly. As one who grew up in the very first batch of post-Vatican II Catholic children indoctrinated in the "Kumbayah" mindset, I can attest even among kids raised on The Monkees as we watched hippies delay adulthood, that the novelty of guitar mass for hand-holding congregants wore off fast for many with whom I was raised; few of them sustained this fervor well into their maturity.

Given his talent for cultural critique, Douthat documents well this transitional period when the counterculture strove to become the ecclesiastical norm. When he turns to the deconstruction of the Gospels by scholars who prefer the rabbi rebel Jesus to the Pauline redeemer Christ, I feared that Douthat would fumble. This tricky terrain challenges any to keep up. But he remains steady. I liked his comparison of the Bart Ehrman and John Dominic Crossan, Elaine Pagels and Jesus Seminar crowd's "historical Jesus" shorn of his halo to those dogged claimants who assert they've found the "real" Shakespeare. Both "turn out to be masters of detection and geniuses at code breaking, capable of seeing through every cover-up and unpacking every con." (171) No wonder we wind up with conspiratorial Dan Brown. The power of magical thinking and the relativism of po-mo profs blur.

Resisters dig in and strike back against the humanists and their Christian fifth column. Whereas mainstream seminaries diminish, a parallel evangelical and conservative Catholic set of colleges, institutions, and scholars emerge. The alliance between those once damned as papists and their former "holy rollers" foes looms larger, as the fight against abortion and for 'values' rallies both.

As the chronology catches up with recent events, the analysis sharpens. In the wake of the bursting of the 2007 housing bubble, Douthat notes in passing a telling truth. Hispanic, black, and white working class adherents of a prosperity gospel were most likely to have been swept up and over by the burst.

His chapter on this "name it to claim it" proposition, as filtered through Joel Osteen's lucrative ministry, makes God "seem less like a savior and more like a college buddy with really good stock tips." (189) Yet, the author cautions, the "crudeness" of the wealth-theology rhetoric "can obscure the subtlety of its appeal,"for it reassures followers that the sin of avarice can be assuaged by overcoming with stock phrases of credulous tit-for-tat "a simple failure of piety." (191) Rather than send down angels to prove His love for you, Douthat paraphrases, "He can just send you a raise." Similarly, Douthat delves into "financial ministries" and remains nuanced on the suitability of capitalism and its good works undertaken with the donations funding charitable endeavors. I wanted to read more on the megachurch entrepreneurial "outreach" and franchising, but this gets passed over perfunctorily.

Still, he's clever on seguing into the related New Thought-derived business empire. For it shares with the prosperity preachers an emphasis on "the social utility" of belief, an eagerness to define spiritual success in worldly terms, a hint of utopianism, and an abiding naïveté about human nature." (205)

Theodicy nestles not only within the wealth-faith, but in "the God within" predilection inherited from similar concepts of exchange with the powers above. Deepak, Oprah, Sam Harris, Eat Pray Love, Avatar, and even earnest apologist Karen Armstrong demonstrate the profitability of such pitches. Both affirm that humans figured out how the universe works, and how the spiritual forces respond. The "quest for God as the ultimate therapy" dominates. Not "I believe" but "one feels," to paraphrase prescient 1966 psychologist Philip Reiff, cited by Douthat. (230) This generates narcissism, infidelity, and a lack of empathy. The results can be tracked over the permissive period evolving in this purview. We wind up with a "spirituality of niceness" (234) Charting this among youth, as he does, is sobering.

Another congenial solution arrives with a universal God which outlasts petty local deities and clans. Drawing on Franz Rosenzweig and George Steiner, employing promised lands to polarized if both favored tribes, shows Douthat's erudition applied intelligently. Lacking the European penchant for blood-and-soil ties, Americans worship the exceptionalist, "city on a hill" civic religion of patriotism. Messianic, apocalyptic, reactionary crusades such as Glenn Beck's conflate populists with patricians. Paranoia, conspiracy theories, jeremiads of doom invigorate both extremes on the political spectrum. Angst, backlash, hubris, and adulation for whomever occupies the Oval Office produce craven American kitsch peddled for both parties and their anointed leaders ready to rescue despairing flocks.

That penultimate section of the book I found agreeable if not surprising, having lived under Reagan-through-Obama regimes. It's what you'd expect Douthat to expand upon from his columns. I do applaud his "heresy of nationalism" and his distrust of "religious faith" married to "political action."

He concludes with four "potential touchstones for a recovery of Christianity." Global, rootless life may seek an antidote to power plays and exhausted ideologies. Douthat suggests separatists offer a second route, withdrawing from the arena so as to regroup and reflect. Or, the massive movements bringing immigrant churches and missionary zeal back to America from the Third World might energize more at home. Diminished expectations, finally, might restore humility along with rigor.

Being political but non-partisan, ecumenical but also confessional, moralistic but also holistic, and last of all, oriented toward sanctity and beauty. I aver this final aspect may inspire a "saving remnant," regardless of creed, to appreciate the "great wellspring of aesthetic achievement" that unfortunately persists more as relics and canons rejected by most in schools and nearly all in culture.

Literature, architecture, film and television certainly display a dearth of Christian creative achievement. Douthat chides, correctly, that "many Christians are either indifferent to beauty or suspicious of its snares, content to worship in tacky churches and amuse themselves with cultural products that are well-meaning but distinctly second-rate." (291) This muffles the impact of a legacy.

While naysayers will dismiss Bad Religion as stale superstition or sinister priestcraft, open-minded audiences concerned with the stability of a post-Christian polity will benefit from this balanced judgement from within the Christian intelligentsia, and they may concur that those two terms are not oxymorons. Douthat backs his side, but he's poised, professional and alert to all in the faith game.

P.S. Pp. 152-3 collect a deft summation of the paradoxical models of Jesus that believers affirm and scholars may debate. This exemplifies journalist Douthat's knack for mediating scholarship for a wider readership. I admit that many who'd benefit from his book will never hear its timely message.

Sure, there are places I'd have preferred more elaboration. For instance, the tacit influence of Teilhard de Chardin on Vatican II, to me at least, is a fascinating aside begging for more. But on key topics as how evangelicals adopted the pro-life campaigns of Catholicism even as its own members dissented, or how the excesses of flower-power liturgy hold up, if in retrospect to those of us who as youngsters barely recall them (like me) or weren't around yet (like the author), are worthwhile. Certainly his judgment that those who chased reform wound up a half century on looking as if graying curators of  dated curios, overseeing a little attended museum (I extend his metaphor) rings true, when one does the math on the evaporation of vocations to those very orders that figured the only thing holding them back from really appealing to more young men and women was more Bob Dylan, far fewer hymns. (Amazon US 11/3/17 a bit altered)

Jean Raspail's "The Camp of the Saints": Book Review

Recent flotillas of refugees from Africa and Syria caused a few bookworms and pundits to name-check this 1973 novel. Liberals practically put "scare quotes" around a mention of what they term a racist screed. Conservatives may praise it as a "classic." I knew of it way back via the maverick Garrett Hardin's perspective; he appealed if in different aspects to both ends of the political spectrum.

It popped into my mind the other day so I sat down and read it. It took two sittings. Raspail, as here translated by Norman Solomon, has a feverish, testy style that Michel Houellebecq, in his formative years in France, I suspect may well have come across. However, as Houellebecq's mordant fiction gains the same condemnations in bien-pensant right-thinking and left-leaning circles as Raspail's book, readers familiar with H. may find an encounter with R. bracing, infuriating, or baffling.

Raspail is credited on the blurb for The Camp of the Saints as a prize-winning author in his native land. Yet this novel flails from the get-go. The end of the story, or near it, jumbles up chronology. The sneering tone of the misanthropic narrator, the overabundant detail, the cardboard characters, the fact you don't care about anyone in the entire storyline: Raspail has scores to settle, but whether you'll be cheering him on or chasing him away depends not only on your own ideological bent, but your tolerance (a theme put through the wringer herein) for prattling. Raspail has it in for his countercultural era of the slightly aging hippies and the faux radicals of the early 1970s. He also despises the press, and some of the admittedly best barbs come as his narrator skewers the posturing.

I thought of the New York Times, for instance, when I found a similar send-up of earnestly PC journalists, who lambaste capitalism and despise corporations and capitalism in the same pages whose sponsors are those fat cats, and whose underwriting, so to say, supports the fulsome claptrap.

The key criticism, as Hardin reminded American readers decades ago, is that the "lifeboat" (here not symbol but story itself, multiplied all over the ocean as refugees set sail for Europe and the rest of whatever is the Western world circa 1973) cannot hold everyone. Either the rich have to share, and become poor themselves as such largess will not balance but tip over everyone into poverty, or they have to defend their realms with force, and "contempt" as Raspail later put it, lest they lose it all.

Odd tangents speckle this work. Clement Dio, a preening poser of the Third World solidarity his own bloodline allows him to capitalize on in more ways than one, is the best of a bad lot. But Raspail's mouthpiece hates worker-priests (back when there were enough clergy to go around), and the Dominicans (not for once the Jesuits) come in for comeuppance. Funny that one Benedict XVI reigns. Along with the Church, the unions, the press, and the military all get their turn at this "roast."

Yes, Raspail makes some points early on about the hypocrisy of the West, the implosion of its value system in a secularizing (well, not quite as it's still France in the post-Vatican II guitar mass phase) and skeptical society, and the contradictions inherent in the post-colonial world supported by the five (now more like six and a half) billion whose labor and losses prop up the seven hundred million whites. "The Last Chance Armada" makes a few at first hesitate but the pressure to welcome the human tide from over the sea leads many addled or idealistic Westerners, guilt ridden and excited to expiate their sins of neglect and greed, to proclaim "We Are All From the Ganges Now" as the first wave from India crests and others then join the exodus to the Northern Hemisphere, at least the wealthy part.

The narrative, such as it is, lurches through scenes of the army, a strange tangent with Benedictine monks, the chattering classes, a token couple from the working class, and those in factories and offices who find, as all anticipate the Easter Sunday mass landing of the sordid ships and their cargo, the early advantages taken by those in France itself who have earlier emigrated, and who maneuver their own prospects, eased by the care or fear taken by their "host nation," as it capitulates to them too

Interesting idea. Promising set-up. Fumbled execution. Fizzled climax. Ho-hum resolution as the narrator and Raspail seem too wearied or jaded to bother carrying on after so many pages of rants.
However, the relevance of this scenario cannot be gainsaid. Look at headlines. (Amazon US 6/5/17)

E.L. Doctorow's "Ragtime": Book Review

No, I never saw the 1981 movie. And after sampling the author himself reading the audio version in a surprisingly perfunctory, even dull, manner, I opted for the book on a recent flight to New York. The story rushed past, and as I was using a Kindle, I had no idea that the novel would finish so rapidly. I felt I was halfway through when suddenly, the characters were all wrapped up and the ending loomed. Like the audio, it's itself perfunctory in places, and it felt as if E.L. Doctorow wanted it over.

Looking back forty-plus years, this 1975 novel feels a bit dated. Of course, it's an historical narrative dramatizing real life characters such as Evelyn Nesbit and Harry Thaw, Harry Houdini and Emma Goldman, J.P. Morgan and Henry Ford, and a bit of Sigmund Freud and Booker T. Washington in cameos. This is mixed with parallel stories of a Jewish immigrant and his daughter, and the "Younger Brother" of a scion of a flags and fireworks manufacturer in New Rochelle, NY. Yes, it's a bit of an easy target for Doctorow, and like the incorporation of the Coalhouse plot that sparks the action, these themes carry a counterculture air of disdain and dismissal for the American dream and its first takers.

The immigrant vs. Yankee, white vs. black, Irish vs. everyone else tensions permeate these pages. It reads well, but the sour authorial tone dampens enjoyment. Doctorow wants us to criticize the wealthy and while this may be an admirable sentiment then as now, the intrusive voice (which in other novels I do not mind necessarily) grates now and then. He keeps a distance between us and the characters, so the events feel more staged than organically motivated. as if to exemplify class struggle. This suits the 1902-1912 focus, but when towards the conclusion, other noteworthy struggles crowd in, the pace alters and one can sense Doctorow's manipulation and compression.

If he'd taken his time in the latter portions, it might have resembled the USA trilogy by John Dos Passos even more than it certainly does, especially in the Younger Brother's picaresque itinerary. Doctorow starts this part off inventively, but he then crams in more telling than showing, and the momentum weakens when it should have accelerated after the pivotal New York City showdown.

The mechanical nature of this storyline may result, as a 1998 piece in the Observer reminds readers, from Doctorow's debt to the novella Michael Kohlhaas by Heinrich von Kleist. While Doctorow nods to this source for Coalhouse Walker, it does tip his own reworking of this idea into melodrama, as this Observer critic noted. Like Dos Passos, the machinations of the characters wind up less engaging than the ideas and the milieu depicted, in the early part of last century. (Amazon US 5-30-17)

Arundhati Roy's "The End of Imagination": Book Review

What happens when a novel from two decades ago remains an author's best-known work? Then, this writer demurs from producing another bestseller. She rallies on behalf of the poor and persecuted. Agitating for those marginalized in her native India, Arundhati Roy champions her controversial choice to pursue real-life rather than fictional conflicts. The End of Imagination collects journalism and talks between 1998-2004. Twenty-one selections drawn from five books allow a wider audience access to a woman bent on confronting the powerful, and challenging control by the "free" market.

The introduction summarizes present-day Indian politics. The Hindu-nationalist BJP in 2014 returns Narendra Modi to prominence as Prime Minister. 2015 finds him greeting Barack Obama while wearing a million-rupee suit with Modi's name woven into its pinstripes. The gap between that purported leader and hundreds of millions of his subjects symbolizes itself in this sartorial display.

Treating the outcast Dalits and "Other Backward Castes" belatedly elevated to grudging consideration for higher education, Roy contrasts state discrimination with the students' Communist cadres. These discontents join those supported in Roy's opposition campaigns. Adivasi villagers resist "Big Dams." Lands of indigenous peoples of the hilly northeast are "acquired'' for development funded by NGO's and international banks colluding with the wealthy in India and within scheming multinationals. Roy reports: "the forest is being cleared of all witnesses." Fears of a coup by the military, enforced flag worship, false-flag terrorist strikes and "limited war" with rival Pakistan cloud Roy's outlook in 2016.

The essays following progress along roughly thematic lines. The title entry addresses the nuclear showdown in 1998 between India and its neighboring nuclear foe. Another compares a Hindu India with pre-WWII Germany. A third considers the legacy of Martin Luther King and Nelson Mandela, given blacks who sought freedom encounter dire circumstances in the U.S and South Africa. Roy targets the Pentagon, decrying a disproportionate amount of recruits drawn from African Americans.

Critiques of war continue throughout this compilation. India and Pakistan's protracted skirmishes over Kashmir reveal the "dangerous crosscurrents of neoliberal capitalism and communal neo-fascism." Part two opens with Roy's confession of the "sheer greed" rather than compassion that spurred her to cover the fight by native tribes pushed out during Narmada Canal's construction. Maheshwar Dam privatizes the basic human necessity of water, epitomizing the imbalance of resources between classes and among the peoples of India and beyond. Too few others care, it seems.

In a lecture at Amherst, Roy's frustration grows."To be a writer--a supposedly 'famous' writer--in a country where 300 million people are illiterate is a dubious honor." Phrases like this show her at her best, pungent and passionate. But for long stretches, her determined research will bog down readers in details which may fail to fascinate the non-Indian adept, or those not seeking a granular depiction of Indian politics and economics during the era of George Bush, Jr. and the War on Terror. Therefore, this anthology will appeal to a few, similar to the diligent analyses of under-reported East Timor by her counterpart, Noam Chomsky. Both occupy themselves with well-documented, tendentious studies of policy. Roy agrees to follow the gadfly she nicknames "Chompsky" for his biting force, as he bores down into a machine creating conflicts enriching war-profiteers and enabling politicians.

Roy promotes herself as a journalist-activist. The God of Small Things earned her the Booker Prize in 1997. Back then, a cushy career beckoned for a chronicler of memory, political and psychological tension and coming of age in her newly independent nation, the middle of the last century. Yet, after a novel four years in the making, she postponed a follow-up. She vowed to fight the profit motive. "I'd say the only thing worth globalizing is dissent. It's India's best export," she tells that Amherst crowd.

The remaining essays tend to repeat issues. Roy ambles towards stridency in her prose and her snark can grate in print. Perhaps her delivery sharpens in person. In various presentations on post-9-11 reactions soon after the attacks, she provokes the West and those who ally with the superpower, Roy exposes Osama bin Laden as "America's family secret," invented for that superpower's greedy needs,"created by the CIA and wanted by the FBI." As Soviet Communism failed, so will market capitalism, she predicts. "Both are edifices created by human intelligence, undone by human nature."

Arundhati Roy, after all, knows both creations firsthand. Born two years after the first freely-elected Communist government in the world attained 1957 victory in her home state of Kerala, she warns audiences of the allure of any system appealing to our better instincts, yet demanding a people's submission. While The End of Imagination, like earlier releases of her work from Haymarket Press, needed a proper introduction for American readers as to its scope, and a delineation of the five texts from which these pieces were taken, this lack of editorial oversight may be balanced against a useful index. Furthermore, a short companion volume, Things That Can and Cannot Be Said, provides a furtive, oblique, if timely primer. Essays and conversations from Roy and John Cusack document their late-2014 meetings alongside Daniel Ellsberg, with Edward Snowden. That whistleblower displays bravery in uncovering disturbing truths at the risk of reputation and livelihood, from his asylum in Moscow. For these authors, as capital crushes liberty, protest spreads across borders.
(Spectrum Culture

Arundhati Roy + John Cusack's "Things that Can and Cannot Be Said": Book Review

The Indian writer Arundhati Roy's critiques of "what cannot be said" within the war on terror, the "Lifestyle Wars" that seek to perpetuate conflict for the benefit of the few and the coddled, the influence of NGOs and World Bank-types of organizations on taming activism, and the surveillance state are familiar to readers of her many essays. This little book can be read in a sitting, but it sums up many of her positions. The co-authorship with actor John Cusack comes from his proposal to visit Edward Snowden in Moscow. Daniel Ellsberg joins them, at the end of 2014, in Moscow.

Cusack mainly feeds Roy questions; she responds in her accustomed fashion. This as in her journalism can be strident, verbose, and stretch for effect, but her aims reveal her concern for the issues ignored by the mainstream press. She excoriates the current system, lamenting that it lacks a rival structure, and that those fighting it must be resigned to more guerrilla tactics, as Snowden and Ellsberg demonstrate, against the powers.

The brief chapters are mostly conversations. There's also a meeting with Julian Assange. Roy explains that it cannot be accounted for here. That adds to the odd sense of much of this book. You feel these are disembodied voices lamenting the lack of concerted resistance, as if partisans speaking in a trench on a chilly night. The continual fears of nuclear weapons, often glossed over now, comprise Ellsberg's comments, while Roy reminds us of the collusion between Silicon Valley and the Beltway as to data gathering, boding poorly for future liberty from algorithmic control. (Amazon US 11/12/16)

Dave McGowan's "Weird Scenes Inside the Canyon": Book Review

This genial set of ruminations reminds me of what were once called "bull sessions." You'd stay up late with a pal who'd regale you with off-beat speculations and ingenious theories that sounded plausible in the wee hours, at least. Dave McGowan compiled such on the Net, and one gathering resulted in this series of connections arguing, loosely, that the CIA and the military were behind the sudden influx of musical activity (I hesitate to label it all as creativity) in late 1960s Laurel Canyon.

As a native Angeleno, my memories remain those of the hazy youngster. Our 44th president, five weeks younger than me, has been relegated to "late middle age" by a journalist I recently perused, so I suppose even those of us on the cusp of fading Boomers and actually more akin to suspicious Gen X rather than the idealism of the previous generation need to be reckoned with. We after all grew up with Watergate, the return of the POWs from Vietnam, and OPEC's embargo as formative memories in junior high, a time when one's conceptions of the systems that entangle us begins to take shape.

I say this to situate myself. The hippies smacked to me of class privilege even then, while the ordinary folks I lived with and watched appeared to have to make a living and pay the bills and go to jobs they did not particularly care for often. My dad: "99% of the work done is by people who don't feel that great"; so his reply when I felt lazy and I tried to get out of weeding, cleaning kennel runs, or whatever required me to leave my bookish niche and venture out under the smoggy sun to get grimy.

Anyhow, as McGowan digresses frequently, so do I. The contents document the counterculture, but also predecessors, however dimly or briefly tied to Lookout Mountain (once the proverbial top secret place of experimentation), the "defense industry," spies, and other furtive efforts, emanating out of the Beltway with eerie regularity, once one connects the dots and fills in the family trees of a myriad.

With little talent more than to be coincidence or happenstance, many of the pampered scions found themselves rock stars, or at least hangers on and movers and shakers and hustlers and victims of such. McGowan delineates with obsessive good humor and wry asides how so many came West. His anecdotes may be familiar to those following the times, but it's entertaining to find him debunk hoary tales such as how Neil Young's hearse in Sunset Strip traffic somehow met aspiring members-to-be of Buffalo Springfield. The doleful tones of The Doors with earnest Jim Morrison (check out his lineage) get their comeuppance. And once more we contemplate the roles drugs played, to bring down such deserving outfits as Love, who could have bettered what the Doors cashed in on instead.

McGowan crams in or appends Houdini, as a coda from his other research, and like this book's trajectory, it's a wandering way into the canyon. Where houses burn with astonishing frequency, runaways get hoisted into fame, and the air of privilege for some never fades despite their hollow claims to liberal slogans. David Crosby (check out his lineage) earns deserved mockery in particular.

This lacks editing. It's all over the place, And how did the Mamas and the Papas manage to record two "fourth albums"? McGowan's affection for this intrigue proves at odds with its need for revision.

It's an enjoyable ramble, even if McGowan must admit he's stymied by the inherent secrecy within the set-ups he tries to trace. This makes for the type of "but it could all be true if we only knew the truth" sort of escape hatch that enables such suppositions their place in pop culture's fringe regions. But for any who like myself wonder why the radical protests and edgy subversion of the dangerous counterculture faded so soon into reveries and moonbeams, this provides a suggestive scenario why.
(Amazon US 5-16-17 except paragraphs 2+3)

Eric Kurlander's "Hitler's Monsters": Book Review

This Florida-based historian bases his investigation of the supposed supernatural in Nazi Germany on archival research, vast documentation, and a determination to produce a calm, focused, and sober study of an inevitably sensational topic. He seeks a "post-revisionist" balance to recent claims diminishing or explaining by other means the reasons so many under the Nazi regime sought guidance through "border sciences" of paranormal, Thule-obsessed, and other dodgy speculation.

In this galley, no index was provided. Looking at his admittedly impressive list of sources, one is aware of Eric Kurlander's steady ability to explain such arcane and often disturbing lore and its applications. Spot-checking, for instance, I was surprised not to find any mention of Julius Evola, as his role playing off or even against the German interpretations of esoteric theory is well-known. But within the borders of his narrower topic, this professor provides a surprisingly readable guide. Coming to this as a newcomer, wary of special pleading, instead Hitler's Monsters offers balance.

That is, Prof. Kurlander achieves a combination of the distance from the events that enables reflection, and a firsthand ability to handle primary sources which many who attempt to make claims about this subject cannot support, given their lack not only of the language, but the historical acumen. The "supernatural" takes in much, and astrology, paganism. Ario-centered myth-making, witchcraft are expanded to include "miracle weapons," "supernatural partisans," and unfortunately "racial science" as supporting experimentation, resettlement, and of course mass genocide.

Nearly every paragraph contains superscriptions to the documentation. There a few endnotes elaborate on the text proper. The care taken by Kurlander is evident. With so many continuing to challenge historical veracity on this emotive episode, this caution and meticulous defense from the work of previous colleagues is welcome. It's a valuable contribution to the study of pseudo-science, far-fledged theories, insistent fabrication, and ultimate devastation. Not the kind of power results the Reich wanted to achieve, but the kind it kept churning out in apocalyptic rhetoric and frenzied schemes, even as the enemy closed in around its own borders. Werewolves, vampires, and pre-modern cosmology all played dark roles.

Out of this "supernatural imaginary," as Kurlander calls this plethora of sinister powers, an appeal beyond anti-semites, fascists, and "racist imperialists" enveloped a broader support base. This is crucial to understand, for without clear economic solutions or political policies, Kurlander concludes, the Nazi party came to and maintained its rule by blurring the problems of social and economic reality with this concocted dust of mass media manipulation. Rather than forces unseen, the dictatorship drew upon illiberal conceptions which survived the end of the Reich. As we see...
(Amazon US 4/2/17)

Michael Moynihan + Didrik Soderlind's "Lords of Chaos": Book Review

This book has sparked much attention, considering its volatile subject. Reading it at a distance of 15-20 years from the events, the subtitle "the bloody rise of the Satanic metal underground" betrays the gist and the gore of the account. That is, it examines the media role in "satanic panic" while it responds to it. Michael Moynihan, joined by Didrik Soderlind, extracts the roots of the black metal scene, especially in Norway. The first three chapters range widely, with surprising scholarship sprinkled into the narrative, with engaging metaphors and clever asides. Entertaining and educational, this start bodes well to expose this scene for everyday readers, who likely lack knowledge firsthand.

The authors then delve into the "bloody" events. They preface their manner of investigating this milieu in an "unflinching fashion" with a reminder some may overlook. Twice on pp. x/xi they remind us. "It is not our job to pass judgment on our subjects; we expect our readers to have the intelligence to do that for themselves." And, noting our our world needs "dangerous ideas more than ever," even if it "may not need the often ill-formed and destructive ideas expressed by some of the protagonists" in this study, nevertheless "we felt all along that this is an issue for the individual reader to decide." Intriguingly, my public library system shelves this in the Young Adult musical section.

While the central characters are well-known within the small black metal community, the authors enrich their presentation with scholars and observers less expected. For instance, Jacob Jervill, a Christian minister, laments the decline of attention paid to evil within the State Church of Norway, and he analyzes the vacuum left by the diminished force of that tradition in a system where affluence, conformity, and comfort spark not contentment but unrest among some growing up feeling outsiders.

Likewise, in Ch. 10, critiques by the members of Ulver, by Simen Midgaard, and by Pal Mathiesen deepen one's understanding of the forces tempting youth towards acts of destruction and sounds of despair. Varg Vikernes, as a lightning rod for such energies, typically avers: "I never say anything to 'provoke,' but I 'provoke' intentionally to say something." (qtd. 162) His pronouncements fill many pages of this work, and the authors editorialize vis-a-vis his "ex post facto revisionism" his habit to frame previous remarks in light of his present concerns. These do evolve or shift, as the Nordic concentration among this set turns from a youthful dalliance or dance with the "adversary" to a more folkish and saga lore-inspired Odinist or Ásatrú focused revival of the suppressed old beliefs. (213)

Michael Rothstein speaks of the willingness of certain believers to then turn to Thule and UFOs as extended forays into Northern occultism. These searchers then find authorities, however discredited, to support their worldview. (188) So, Lords of Chaos (the title taken rather anti-climatically from a clique of Ft. Myers, Florida, teens led by one of their number who called himself God) serves too as a reminder of how alternative and fringe movements gravitate towards earlier conspiracies and cabals.

For this, Hendrik Mobus' interview offers the most in-depth example. Calling himself a scapegoat like a "modern Loki," (292) he and Varg (p. 162) justify a shared ambition to recast black metal in a "militant heathen" (303) mode of attack. In retrospect, the authors place the satanic adjective of their subtitle in a time period late in the 20c, waning more than waxing by the time of the 2003 2nd ed.

But as Vikernes rationalizes, the dramatic claim of why medieval stave churches were burned across his homeland echoes, even as the mindset of the perpetrators may move with the times, new and old. "Show Odin to the people and Odin will be lit in their souls." (96) Many may scoff at this confident proclamation, but a few do seek out heathen ways as more invigorating than Christianity's claims.

P.S. This book while footnoted could have been improved by an index. The chapters skip about and transitions diminish as the pages add up. It aims for an international coverage but this weakens the later sections. As it progresses, it's as if journalism has been inserted or recycled. Women barely appear; this may not be the fault of the authors, but it symbolizes a lacuna worth questioning. The clip art and illustrations may lighten density but it lessens the impact as not all are necessary. It could have listed a discography, to supplement URLs for indie labels and told more about the music itself from leading bands as well as their deeds, crimes, and punishments. A needed if now-dated resource.
(Amazon US 1/4/17)

Brian Eno on 2016/17

This post lacks a stable URL so I reproduce it in full for your contemplation. Happy New Year 2017. 

2016/2017

The consensus among most of my friends seems to be that 2016 was a terrible year, and the beginning of a long decline into something we don’t even want to imagine.

2016 was indeed a pretty rough year, but I wonder if it’s the end - not the beginning - of a long decline. Or at least the beginning of the end….for I think we’ve been in decline for about 40 years, enduring a slow process of de-civilisation, but not really quite noticing it until now. I’m reminded of that thing about the frog placed in a pan of slowly heating water…

This decline includes the transition from secure employment to precarious employment, the destruction of unions and the shrinkage of workers’ rights, zero hour contracts, the dismantling of local government, a health service falling apart, an underfunded education system ruled by meaningless exam results and league tables, the increasingly acceptable stigmatisation of immigrants, knee-jerk nationalism, and the concentration of prejudice enabled by social media and the internet.

This process of decivilisation grew out of an ideology which sneered at social generosity and championed a sort of righteous selfishness. (Thatcher: “Poverty is a personality defect”. Ayn Rand: “Altruism is evil”). The emphasis on unrestrained individualism has had two effects: the creation of a huge amount of wealth, and the funnelling of it into fewer and fewer hands. Right now the 62 richest people in the world are as wealthy as the bottom half of its population combined. The Thatcher/Reagan fantasy that all this wealth would ‘trickle down’ and enrich everybody else simply hasn’t transpired. In fact the reverse has happened: the real wages of most people have been in decline for at least two decades, while at the same time their prospects - and the prospects for their children - look dimmer and dimmer. No wonder people are angry, and turning away from business-as-usual government for solutions. When governments pay most attention to whoever has most money, the huge wealth inequalities we now see make a mockery of the idea of democracy. As George Monbiot said: “The pen may be mightier than the sword, but the purse is mightier than the pen”.

Last year people started waking up to this. A lot of them, in their anger, grabbed the nearest Trump-like object and hit the Establishment over the head with it. But those were just the most conspicuous, media-tasty awakenings. Meanwhile there’s been a quieter but equally powerful stirring: people are rethinking what democracy means, what society means and what we need to do to make them work again. People are thinking hard, and, most importantly, thinking out loud, together. I think we underwent a mass disillusionment in 2016, and finally realised it’s time to jump out of the saucepan.

This is the start of something big. It will involve engagement: not just tweets and likes and swipes, but thoughtful and creative social and political action too. It will involve realising that some things we’ve taken for granted - some semblance of truth in reporting, for example - can no longer be expected for free. If we want good reporting and good analysis, we’ll have to pay for it. That means MONEY: direct financial support for the publications and websites struggling to tell the non-corporate, non-establishment side of the story. In the same way if we want happy and creative children we need to take charge of education, not leave it to ideologues and bottom-liners. If we want social generosity, then we must pay our taxes and get rid of our tax havens. And if we want thoughtful politicians, we should stop supporting merely charismatic ones.

Inequality eats away at the heart of a society, breeding disdain, resentment, envy, suspicion, bullying, arrogance and callousness. If we want any decent kind of future we have to push away from that, and I think we’re starting to.

There’s so much to do, so many possibilities. 2017 should be a surprising year.

- Brian

Hardwired for religion?

I want to share two competing arguments about the influence that religious aspirations impose upon our neural networks. These do not prove the existence of religion or divinity. But they assert in overlapping analogies the human craving to find explanations in patterns, dreams, visions, yearnings.

In Quartz, Olivia Goldhill admits the shortcomings of a recent report on tests conducted on 19 people, but she finds the neuro-theological research encouraging. "The Neuroscience Argument that Religion Shaped the Very Structure of our Brains" cites Jonah Grafman: Our brains had to develop the capacity to establish social communities and behaviors, which are the basis of religious societies. But religious practice in turn developed the brain, says Grafman. 'As these societies became more co-operative, our brains evolved in response to that. Our brain led to behavior and then the behavior fed back to our brain to help sculpt it,' he adds." Intriguingly, as religious activity takes up so many portions of activity in society, so in the brain. It's diffused, so no particular part generates this locus.

Anthropology is needed to expand this field, and Goldhill warns that it's too facile to generate brain scans as some solution to a very intricate underpinning of our ancient mindset. The manufacturing of empathy, however, appears to overlap with where we think about God, Grafman and colleagues aver.

Last night, reading far afield as a newcomer I explore the topic of the folkish vs. universalist inclusion in heathen and pagan European-centered fellowships, this metaphor intrigued me, speaking of wiring. I leave aside the medium and focus on the message. (From a controversial source. I choose not to have any pingback spark or interference occlude my discussion here.) This practitioner asserts, in my paraphrase, that the "European" native, pre-Christian path is the correct software. If "partly compatible" software is installed, it's akin to Buddhism. If it's "malicious," as with a "virus," it's liable to crash the internal drive, akin to Christian or Islamic teachings. Reboots may delay failure. But unless the system runs with the proper program, the computer will keep failing. "Desert" religions possess within this inherent flaw, as they originated within other cultures. Inevitably, there's one fix.

I've been mulling this over lately, as previous blog entries have shown. My sittings with others revolve around another model, that the dharma liberates all, as a therapeutic program rather than any revelation as if a supernatural imposition into human affairs. Part of me, personally if paradoxically, wonders why the desire among countercultural pagans and heathens requires a faith-based direction. One large stumbling-block is that these very terms are defined by the Christian opposition, those outside the permitted expression of belief and ritual labeled in late antiquity "hicks" in the "sticks."

As the egghead, I ask why, if we have evolved past slavery, cannibalism, the divine right of kings, and trepanation, some insist that the solution to our woes is a rejection of the secular humanist tradition that has tried to overcome our nastier and brutish tendencies. Unlike Saul, I reckon few of us turn Paul on some Damascene road, falling off a horse thanks to a call from on high. Or Luther's fear.

Is the more persistent if more low-key call for a return to the heart's pulse and the earth's embrace sufficient to heal our post-modern, consumer-driven, and market-based mentalities? Can we find solace in any old ways? Isn't the aspiration of no gods, no rulers a truer, anarchist expression of the potential within us to conquer the demons within? Or, is this trust in human perfection itself an ideologically suspect campaign? My wife isn't wired for religious quests as I am, for instance. She suspects what I sustain, if irrationally. I'll continue this investigation next post, adding perspective.

Ritual as the habitual

To follow up my last post, I opened up over breakfast the NYT "T" Sunday supplement. Glossy testament to consumer lure, this pulp alternates homage to jewel-bedecked or heel-fitted beauties with a few articles, mostly about designers and the fourth homes they inhabit in venerable or exotic locations. Still, sometimes in rapidly skimming the pages, I find a bit of  lit-crit or cultural comment.

Emily Witt contributes a "Sign of the Times" column, "The Year of Magical Thinking." You can figure how many ads this has in that my print copy has this at page 63 as the first "journalism" inside. She begins by noting the palo santo fragrance wafting all over the Brooklyn bars and gallery openings. She credits its "sudden popularity" to a "yearning for ritual and ceremony in everyday life."

While my workplace lacks rose quartz crystals in any colleague's cubicle that Witt offers as examples of "believing in magic," I have for a few years now pinned up on one wall a few Tibetan prayer flags to brighten my grey space. They lack any wind to carry their petitions skyward, unless I turn on my little fan in the summer when the a/c fails. I have no idea how many whom I know have an I Ching app on an iPhone, but I know of a few cyber-friends who trust their star signs and trust in charts.

Witt claims: "It is no longer taboo to toss aside skepticism and trust the unverifiable." Perhaps in NYC, but certainly my Catholic friends and family never stopped this, at least on the surface and for many, within their souls. But as Witt explains, the "lack of religious faith so prevalent in our age is an anomaly in history." She continues: "Magic, which usually does not demand faith in a particular deity, or the sometimes exclusionary imperatives of organized religion, allows people to access a sense of the miraculous on the level of the quotidian. The desire to submit to the cosmos, to believe in phenomenal occurrences and to blame a late subway on the trajectories of stars across the firmament comes from a deep-rooted, perhaps inherent human interest in surrendering to destiny." Well-stated.

About "appeals to reason," Witt rationalizes that the holidays can put this perpetual debate in perspective. Without "losing common sense," we indulge in the hanging of mistletoe, the wrapping of gifts, the tree of green cut or the hanukkiah of wicks lit, the wreath of Advent and the solstice candle. Even more party-going signals our draw towards celebration in dark nights. "All the better to partake in these rituals informed by a deep faith in the existence of miracles." And for those of us within which we witness this battle between brain and spirit, soul and mind, we too capitulate to tradition.

P.S. An image search for "ritual" emanates into, first, lots of shadowy pentacles, circles, and candles. Not a big fan of this band, but I figured this connected with the roots around me, born in East L.A.

Mindful of what?

"Please don't let your suffering make you an idiot." So the moderator of the small sitting group I join monthly advised us to regard this month's reactions to the election and its many discontents. He originally felt this in a harsher way, as in: "Why do you let your suffering make you an idiot?" But on reflection, always advisable, he revised his reaction. I think this is wise advice for us right now.

In an essay I failed to find online after reading the print version in the paper (increasingly the case) in last week's NYT Sunday Review, the writer counseled a balance between the two responses she saw to the results of the popular vote vs. the Electoral College. Some panicked. (I count my wife and it seems all of her friends among them.) Some took a deep breath. (Me, but it nearly nobody else at least on my FB feed, the echo chamber I reside. Work-talk on this topic, at my conservative-tilting institution where many vets of all backgrounds tend to tilt that way, perhaps counter our stereotype that the "non-white" immigrants and their offspring do lean in towards Her and her Beltway ilk. Vets or not, many whom I teach suspect Dems and their patronizing air.) 

Ruth Whippman, in a NYT entry today, suggests not to be in the moment, for once, as one panacea. Mindfulness gets preached as the cure-all by those able, as I see it, to take therapy at Esalen taught by fellow therapists. Most of us find our time and money constrained for such offerings. I confess my own bafflement after having received a catalogue of courses at that Big Sur bastion of the counterculture, intended for my tattooed and lithe neighbor, nearly half my age. It read like a parody.

Anyway, Whippman notes that this touted mindfulness "is a philosophy likely to be more rewarding for those whose lives contain more privileged moments than grinding, humiliating or exhausting ones. Those for whom a given moment is more likely to be 'sun-dappled yoga pose' than 'hour 11 manning the deep-fat fryer.' My first job, for $2.35 an hour in cash, was the latter, and I recall the smell of the batter and the burns from the grease when I bicycled home from Pioneer Chicken nightly.

There's a quick backlash in the New York Times type of media against any sympathy for "my" white working class, or as in the students I teach, the 30% of Latinos or Asians who nationally voted for Him. Yes, part of the left's rage directed at those who chose Him over Her may be fueled, as my wife and all of her friends insist, by bigotry. But it's driven too by fear of impermanence, to use the Buddhist critique. When a piddling contract gig gets counted by the White House among the touted total, it does not equate with the blue-collar employment formerly secured by my family's own experience, with benefits, decent if not great wages, and maybe even a pension. Instead, we're told to rent our spare rooms, drive for Uber, deliver for Smartcart, and for whatever medical care we need, to scrounge for scraps from an increasingly fraught Obamacare exchange with high premiums and low options. Immigration is urged as the remedy for an aging population, as if housing, traffic, hospitals and schools will all bounce back and respond to demographic and class-based pressures handsomely.

I differ as I did at the Thanksgiving table. My friends and family insisted that this is "not the time" for any challenge to Her Party, and that as before, "we" had to join Her and her colleagues in opposing Him. I think of Fidel Castro's savvy manipulation. When speaking, he pretended to affirm direct democracy. But he knew what he wanted to push over on the pueblo before he took the stand for a few hours of propaganda. He, however, acted as if he bowed to the will of the people, who by the end of his harangues, pressed on their Beloved Leader the very actions he himself had vowed to implement. Increasingly, my mistrust in leaders and parties and representatives grows. The system itself has been exposed as rotten, yet again, all around me, my friends and family press for only Her.

So, I join some who veer between retreating from the petulant fray and immersing myself in the fret. The distance afforded by reminders of the long haul, the danger of putting all of our trust or fury in those appointed not by us but by the deep state or shadow government, and the need for self-control rather than lashing out and spewing hurt is essential. Add to that a sober acceptance, as my friend from Derry and his Liverpool Irish Labour-socialist partner reminded us at Thanksgiving, of loss.

We Americans are not as used to defeat as our restive Irish/British counterparts. Inward criticism may not rest well with the many who seethe. But marches and demands even before the "leader" enters office appear to press prematurely the expectations of those on the defeated side. The 47% were mocked in the previous campaign, and now the 53% are. A few of us, additionally, who refused to vote for either "major candidate" (as always) are also indicted as irresponsible for our lack of pragmatism over principle. Unhappy as I am with our political capitulation and its concomitant economic cronyism, I do regard my right to "mind" my conscience, which as before is at peace, at least, amidst the frantic coverage of manufactured consent, group-think, and the quarrels it sparks.

Now, I know that meditation may feel a cop-out, when there's so much to do. When has there not been? Christ's rejoinder to Martha as she hurried about to serve him while he chatted with her sister Mary, sounds unfair to me. Few can afford the luxury of the contemplative pursuit as opposed to the active demands life commands. Yet, without time out, we wither, and we like the fig tree may die out.

Rule book or blank pages?

The Hedge School 

Five hoot-calls of an owl awoke me this dawn. Regarding this long in my life as my "totem" despite my recent Apache student's warning that this in her culture reads as a death message, I took this as a pre-Election Day harbinger. Sure, the entrails drawn and stars scryed read victory for Her, but our motley He-men loom, "useful idiots" manipulated for those, the shadow government who pulls our nation down.

Such rhetoric may be hyperbole, but the prophecies emitted over this "long national nightmare," to lift a phrase from the recent past which formed my coming-of-age, meant for me, as I've written before here, a skeptical bent towards the claims of power. Originally I looked to "put not my trust in princes, in man in whom there's no salvation/On the day he departs, his spirit returns to dust/On that day his plans die," to summon up a song from my youth taken from the Psalms. I suppose I toss that world-negating cast within my own prognostications, as I've always been drawn to those abnegating Mr. Dryasdust's norm or the stultifying Laputan, from my Confirmation patron St. Francis to the Irish republicans whose "blood" flows in me from a great-grandfather I discovered less than a decade ago was "drowned in mysterious circumstances" on a Land League 1898 delegation from Co. Roscommon to the city on the Thames.

The past few years, since Occupy, have found me delving into left-libertarian and anarchist thought. I did not know the typological niche in poli-sci where my non-state-socialist-sympathizing (but very suspicious of any political machine's machinations) leanings led me, for while some I respect chose Marx, I wanted a simpler, more egalitarian, transformating energy with room for misfits, seekers, and introverts. Even the milennarian schemes of the democratic left, for me, left not enough space for ambiguity, for a quest into the earthy, the numinous, the intellectual, the intuitive all. I suspect authority and recall the first grade meeting with my mom and my teacher, when she castigated me for the look on my face when criticized or disagreeing, a quirk I'm unable to shake. Even when I think I have a poker face, I don't, according to chagrined colleagues who chuckle, chiding me too late.

But I also mistrust the common herd. They're misled, and voting and democracy while ingrained in me betray the machinations of Her against Bernie, the evasion of ethics, the will to power consuming our people and our planet. Too many capitulate. I'm from the once-lauded, now despised "working class," oddly, the "scholarship boy" defined by Richard Hoggart and then popularized by Richard Rodriguez when I was in college on Pell and Cal Grants. But mortás cine, the pride I felt in Montana among those committed to passing on the ways of the heritage in a climate shunted aside for its lack of shade, is lacking in the city where I was born, far from the centers of the community the diaspora tries to grasp. No less than the bien-pensant elites with whom my more modest wife and my college-educated sons associate with, I suppose my own humble liberal arts pursuit churns me out into a chilly milieu, where nothing the DNC ever does can be equated with Him and His, and where flyover countryfolk are mocked and memed, in ways that these elites would never dare due to those of any other category or identification. Where surnames are summed up and approved lineages calculated and promoted. We're charted, boxes to check for Uncle Sam, and inevitably "identity politics" is used to generate gains for some and losses for others, in a society where nobody's the majority anymore.

Getting students to think about this tires them out. I've tried to integrate subversion, different points of view from an ideological range against the norms, but my students and colleagues are career-driven. As my institution symbolizes, one attends not to ask Big Questions, but to get tidy answers. Few then, want to undermine the paradigms by which they secure careers. The humanities attracts the discontents, but even there, most of those studying them today choose their own conformity of non-conformity, where every standard must be overturn. Instead of reading Shakespeare or Milton to appreciate or attack them, it's expedient to abandon them, and analyze Lady Gaga or the Simpsons. I show the five-minute tale of terror that's Hamlet for Bart, but I also include the play itself, first...

We're all able to enter the liberal arts. But now we're told it frees none; it's for the dead, tainted by a certain complexion or class, that it reeks of privilege. Yet out of it, sullied as it is, emerged those all around the world who wrestled with its tensions, and out of them, responded with their own informed creations. On my native island, some in my family tree might have learned Virgil in a hedge school.

As Daniel Mendelsohn asked in Harper's of his own realization of his same-sex attractions as a teen, a man almost exactly my own age: "Do you identify with what separates you from others, rather than what links you to them?" I paraphrase, but this ranking is one by melanin and genitalia on us, that delegates to the front of the line or relegates to the back, the first last, the last first, on Judgment Day.

Othala

(O: Ancestral property.) Inherited property or possessions, a house, a home. What is truly important to one. Group order, group prosperity. Land of birth, spiritual heritage, experience and fundamental values. Aid in spiritual and physical journeys. Source of safety, increase and abundance. Othala Reversed or Merkstave: Lack of customary order, totalitarianism, slavery, poverty, homelessness. Bad karma, prejudice, clannishness, provincialism. What a man is bound to.


This précis brings me round to the past few months. This blog's found me in hiatus. I've continued to archive new entries as book reviews, but I had to beg off after the end of February, vowing to rearrange my stored-up posts in my spare moments. These proved elusive due to heavier teaching loads, tendonitis, longer commutes, and audio books putting me to sleep after drives, rather than in print. I had also piled up as is my wont a lot of titles to review, and these turned into book reports of sorts, one always waiting due to remind me of my academic production line, and my need to please.

One project, which will be a chapter on the evolution of Irish folk-metal for a forthcoming anthology edited by my friend, Dr. Jenny Butler (now lecturing in Folklore at Univ. College Cork, to the delight of many), kept reminding me of procrastination's Sword of Damocles dangling over my greying head. It also kept in the back of my mind her chapter on neo-Druidry. And my drift to the North, videlicet. 

Finishing that task Mid-Summer's Day, I faced then increased teaching online in two courses of about three-dozen students each the past two terms to consume me, along with onsite courses. These online assignments are heavy, and take up a considerable amount of attention. The failure of my work PC (twice now) led to further tsurris, compounded by slow routers at home and the evasion of storing up much on an older laptop resurrected in a pinch (twice now). And I confess, for pleasure and profit in teaching, that FB has taken me onto its engineered conveyor line (no two times the same, thanks to its design, as we pursue likes, seeing our name over and over, and beckoned to share more "moments").

With my talk on anarchist reactions to the Rising timed for the ACIS-West conference in Missoula, I rushed to finish grading as the rush of finals grew during the gathering. Meanwhile the failure of my PC taken with me to Sea-Tac Airport found me reduced to pecking my Kindle for all things electronic. But I was not as despairing as before, for I'd backed up nothing again on the perfidious, aging PC replacement work issued me, all our laptops, it seems, going down around me in the other cubicles from my fellow toilers. Again, a portent of readiness: a call to hunker in, to stay alert now.

For a few friends I trust, from FB and some crossing over from there or to there from "real life" the past decade of change (what else?) in my quest, have all counseled me separately and lately. Prepare for what is to come. Remember my "warrior" side, shown not in battle (for I who was in the first cohort to sign up for Selective Service, who at 17 wrote to put myself on the record as a C.O. opposed to any state-induced induction, who remains committed to rejecting the order to kill even as I teach those who will never hear of my late-teen choice, my classes of 30-70% veterans, who in turn often must go to the nearby VA, to treat their wounds of body or mind.) but in commitment to justice, to a search for meaning, to a suspicion of cant and an intolerance for imposition of algorithms.

Why I am so comprised, due to nature or nurture, the fates or some genealogical resurgence, I'm stumped by my luck or lack in the DNA lottery. I woke up a few summer months ago with a firm resolve in my mind to pull down the copy of Halldór Laxness' Independent People from my shelf. Maybe as an inbred reaction to counter a hundred-degree heatwave here, but I rapidly decided, after enjoying the first few pages, to halt it to find out more about the Icelandic context. That led me to his biography, and his novel The Atom Station, and then Wayward Heroes, newly translated and reviewed. I like that take-down a lot, of the medieval Christian ethos and of group-think, penned as an adaptation of two sagas during the height of the Cold War, written in the last years of Stalin by a committed Communist who had begun to waver in his own faith substituted for his early Catholic conversion, but who remained, cranky, driven to yearn for rebellion in his fiction, and in his career.

A suitable figure to accompany me, Laxness' other fiction will continue to beckon me. I've also been listening to Saga Thing, a nicely punned podcast devoted to great length of the Icelandic corpus. Think of NPR's "Car Talk" but with discussions of the mechanics of kennings and the breakdowns of order rather than transmissions a thousand-plus years ago, related by skalds of their doughty forebears. I also followed along with Njál and Egil in their titular adventures, getting a sense of the guiding forces propelling their compatriots along. While Jane Smiley's The Greenlanders proved a let-down, at least I finally ended that, as I'd hoped to get insight into the failure of that Norse lot. She also stumbled when updating the Decameron into Ten Days In the Hills, so I guess despite her useful summation of the Middle Ages as great for the creative spark as they combine imagination with rigor, Smiley lacks the knack of vivid depiction of this era. Laxness similarly contended four years against depression in the creation of Wayward Heroes, and its appearance in 1952 was during dark Red hues.

Swinging into the long stretch, I've been musing how Norse ideals and a Northern mythos can or cannot align with a cantankerous mindset of mine unwilling to submit to divine creeds or to entertain the notion of deities revealed to us anymore than they are published by DC Comics or churned out as Marvel blockbusters. My students flock to manga and FPS and cosplay more and more, and I tell them that the gods do live on around us, even as churches dwindle and "nones" increase among them.

My exposure to the North gets me curious. My mother's surname although an Co. Mayo-originating clan--able if in legend to track itself back to not only the brother of Niall of the Nine Hostages but the root of their allies as the Northern Uí Neill, Conchobor Mac Nessa from the Táin itself-- I learned a few days ago may betray a Scandinavian tinge, confusingly. For "fionn" connotes a fair or bright one, conjectured by one antiquarian to derive from the lighter appearance of the "Viking" blow-ins. Not sure how this aligns with the definitely indigenous strain that's 93% of my DNA test, but that 6% Central Asian tinge lingers with a distant confirmation of the shamans and the steppes before the Ice Age receded and Doggerland became drained enough to separate the isles from the Continent. And that 1% East Asian may playfully explain my scholarly and personal curiosity about Buddhism, too.

All this circles round to the past few weeks. I'd naturally gravitated in my reading to see, before this surname find, if the revival of Ásatrú I knew of from Michael Strimska's chapter in Modern Paganism (where Jenny B has her valuable observer-participant account of Irish neo-paganism) might be worth a revisit. I reviewed the book a few years ago, and it struck me that only stregheria, the sorcery line in Italy, had arguably survived the Christian crackdown, despite the earnest claims of many that their so-and-so had sustained the Craft in the so-called Burning Times with the romantic or rhetorical excesses that accompany that epoch in New Age tellings. My medievalist training may mean I'm inoculated against rose-tints. I found Strimska's subsequent disavowal of the American folkish contingents of "the native European spirituality" advocated as Ásatrú instructive. As my next document, Stephen McNallen's eponymous primer and survey, confessed if between the carefully phrased lines, the end of the last century found those seeking this controversial path divided between those encouraging all, the universalists, and those folk restricting entry to those descended from the Germanic, Scandinavian, or a bit strangely to me, the Celtic peoples. As the Celts have never been a "racial" (sic) but a linguistically related congeries, the argument of "bloodline" gives me pause. My review elaborates on this and related issues. McNallen's Ásatru Folk Assembly stands for this stance.

I've been mulling this over, as is common for me, the intellectual and the personal quest entangling. The Israeli historian Yuval Noah Harari's Sapiens reminds us of the power of "invisible fictions," the concepts sparking links beyond the forager that make our modern realm possible. His subsequent Homo Deus warns of a post-modernism too eager to make us into immortal gods, a reification of the aura that entices heathens towards a hallowed promotion into a deathless realm. Harari suggests the appeal of polytheism for the ancients lay in its corporate loyalties and branding opportunities for the Assyrians, say, or Egyptians, a clever concept. I suppose pantheism, for their own ancestors, felt too diffuse, too localized. The imperial implications of the warrior cult, the Indo-European migrations, appear to complicate the ur-path of the pagans. An anarcho-primitivist critique ends with a boost for the animists. The short-lived Circle Ansuz attempted to take down McNallen from an Antifa angle.

Where I stand on this is under construction, as the sign says. I oppose open borders and approve population reduction for ecological and moral reasons. This puts me at odds with the left. I recognize multicultural realities and encourage exploration of knowledge by whomever wishes to learn. This may distinguish me from the right. But as Harari gently admits, the discredited "evolutionary humanism" of the past century, no less than the "socialist" version attacked, merits consideration, alongside the dominant paradigm of the Whole Foods crowd, liberal humanism. While I took a quiz to find I'm "93%" humanist, as my friend, a fervent atheist if of the Irish Catholic strain also got the same score. So even he mused what might lurk within him, as with me, to tug me towards the mystic.

I understand the consequences of assimilation into our current tossed salad (and this non-meat eater hates lettuce), where even if a European flavor's evident, it's swallowed up in spice and rice, so to say! Monocultures loom, as we're schooled to embrace the Other and we're getting used to portrayals of blends of families and couples never seen aired a few years ago. My students and my neighbors reflect this process. If I teach a story by Joyce or the myth of Plato's Cave, I'm not expecting those only who share my genome or continental origins to be enlightened by their revelations. In fact, I'm increasingly the only one "not of color" in my working environment. Still, I feel the legacy weaken.

That is, for whomever wants to find it, I sense an abandonment of this storehouse of folly and wisdom. Listening to David Hyde Pierce's masterful reading of Gulliver's Travels, the raw disgust and sly satire cutting back any pastel tints of its "children's book" set-up, I reflected I'd read it in high school. I couldn't imagine my current college crowd handling this, even with generous footnotes.

The capacity for comprehension of this, of Huck Finn, of 1984, of Mary Wollstonecraft and Zora Neale Hurston for that matter, seemed distant. If I was teaching where my sons earned their degrees, it'd be different, but even there, reading dwindles. The haunting scene of Marcel Theroux's Far North comes to mind. The heroine, representing the last of our progeny in this era, begins to forget the few constellations she can dimly discern. Civilization collapsed, she faces her fate in the ignorant dark.

So, who gets first dibs on admission to the word-hoard, the barrow-treasure, the sea-chest? For my choice, anyone who wants it, for we all pay homage to that enrichment. So, is that any different for following a way attributed, or more realistically to me, reconstructed from the shattered remnants of what's known to "our extended kin," as a welcome companion--on the bus ride through Irish traces evident still in Montana, to my inbred surprise and inner spark--phrased our common vision-quest?

As a long-suffering adult learner of Irish, one who tries from a great distance to recover my own meaning in part from my island's lore, I recognize the isolation of the seeker. Nobody around me shares my longing, nor communes with my invocations. A few out there advise and commiserate, mostly from the homeland, and two of them have in fact emigrated there from here, for that decision.

My family around me's from another upbringing, and one I accept and value as do my wife and sons. But mine's a different variegation. Its tendrils wind around me alone. I've been called silly for my search, as if for some 'red-haired colleen,' and chided for my inattention to my Los Angeles reality. But I'd never have been here if not born here. As dodgy "metagenetics" as McNallen phrases it, if in fealty more to Jung than science, does resonate despite reason. That Montana encounter endures as what the Swiss magus might label a "meaningful coincidence," of what calls within the lost soul beneath the pessimistic, analytical, and scrutinizing mind. Within, I also shelter an "anima," after all.

My internal jury's out debating this. (I can hear the strident tones of the likely ruler of a nation I increasingly feel disenchanted from, coming down from the t.v. above me. The promise of a midnight rally with Lady Gaga emanates. After sixteen months, there's eight years to go. Twitter tweets and fat-shaming, blaming and railing, comedy appearances and SNL gigs constitute what Lincoln and Douglas debated in their high-falutin' tones, albeit schooled in the classics.) I sit here and type away, in thought. I also recognize the othala, the inheritance rune I've seen in net searches popping up for a reconstituted clan, the "vikelt." While my post-Catholic affinities cause me not to adapt its Scandinavian design as a cross-flag, I recognize the green-and-gold colors that remind me of a land only once-removed from me. It's a construct I've not been able to trace, but it signals some echoes.

John Moriarty, whose voluminous and verbose texts ranged across the stories of cultures all over the world, nevertheless attempted in his Ireland in his last years to establish 'a Christian monastic hedge school' in his native Kerry. I imagine given his formidable eclectic mysticism it'd have defied that classification. His final attempt at convincing his countrymen and women, Invoking Ireland, sought to recover that fragile, thin voice as one like mystic him must have heard, not only at Samhain. My one generation is all that's here and the rest, for hundreds of such spans, rested and roamed in other lands and over another island, even before maybe it was an island. Drawn backwards to that dreamtime, one the scholar turned gardener Moriarty penetrated diligently if densely, I think of what's deemed The Hidden Lives of Trees and I imagine them as "fossils of time" even if a sensible FB pal sneers at my Robert Graves-like position. When lemon orchards fell in my childhood landscape, and tract homes and a freeway replaced where I'd played, I felt a loss as if a parent died. That gap in my youth may gash me in dreams tonight. Overcoming divisions of geography, class, and "race," do I gravitate back for grounding in the nature-nourished? What can an egg-head like me recover there?

As the definition demonstrates above, that Othala rune carries in it both affirmations and inversions. Germanic peoples know the cost of the latter towards the twisting of concepts for evil. Our ancestors likely labored as thralls, or slaves, some sent from Ireland to Iceland. Kings and heroes fill the chronicles, but as Laxness characterizes, stupidity and superstition accompanied voyages and accumulated plunder snatched from the suffering, our probable true bloodline, those defiant against power and then made, as the Odin Brotherhood purportedly commemorates, a persecuted and murdered line of "pagans" refusing the crozier's domination or the crown's domain. This may be a clever conceit for those too elevated to open Dan Brown (myself included).  Given how I resent order not chosen: can one be happy in a pre-modern regimen one undertakes to carry on? Can I--who reckon deities as emanations of our common yearnings, and our inbred projections for making sense out of the confusing, the depressing, and the perplexing-- find fulfillment in alliance with kinfolk?

Last night, before beginning my return, this time on audio, to a attenuated and sinister evocation of secret societies in David Mitchell's ambitious tale The Bone Clocks (I anticipate from the start it'll improve in the hearing as I found the reading of it engaging but enervating), I listened to Méti investigator Mark Wolf's interview about his 2013 follow-up to Mark Mirabello (see above link) on the Brotherhood. It rambled, but Wolf's acknowledgement of the blank pages opened for an adept in heathen paths as opposed to the monotheistic "rule book" conjured a useful metaphor. Increasingly, as with left-libertarian or Buddhist, anarchist or conventional ideologies, I seek the dim light between their cracks, the marginalia, the empty spaces. That may hearken a more solitary quest for me ahead.

Dave Laing's "One Chord Wonders": Book Review

How punk was deployed as a reaction against what Dave Laing calls the "gigantism" of AOR, pop and progressive rock is familiar. Laing, an English researcher, chooses a more academic approach. He scrutinizes how late-1970s British punk applies to cultural critique. He incorporates insights from Walter Benjamin, Theodor Adorno, Roland Barthes, Michel Foucault and Julia Kristeva. This reprint of Laing's 1985 semiological analysis precedes Jon Savage's first-hand account, England's Dreaming (1991). Introduced briefly by The Adverts' guitarist-singer, T.V. Smith, One Chord Wonders: Power and Meaning in Punk Rock  takes its title from that band's song, a tribute to D.I.Y. spunk.

Unlike Savage or Smith, Laing distances himself as a scholar. He finds predecessors for punk's nexus within pop culture. In its collision of the authentic with the commercial, punk's predicament echoes that of British folksong proponents in 1899 and London pub-rockers in the earlier 1970s. Movements seeking a return or revival of "basic" music confront those who capitalize on its inherent potential for profit. Craving exposure, musicians often must capitulate to the system. Rejecting one tradition, innovators resurrect another, back-to-basics. Johnny Ramone, cited here, embodies this choice. "We're playing pure rock'n'roll with no blues or folk or any of that stuff in it." 

Instead, punk promoted "artiface, exaggeration, and outrage." One chord wonders turned an insult into a celebration. Distorted sounds and mangled meanings created a "frontal assault" on triple-disc or concept albums of the mid-1970s. However, Laing reports how this music reworked old lyrical themes. Us vs. The Man repeated. Narcissism remained along with protest. Lacking a danceable element, punk stressed exclusivity and negativity. Failing to break out in 1977-1978, punk, Laing asserts, faded rapidly. He notes how broadcasters resisted its disruption and preferred easier listening.

In chapters titled "Formation," "Naming," "Looking," "Listening" and "Framing," Laing dissects the  strategies claimed by punk. Drier at times, if supplemented by data, the middle section of his book muddles along. Ivory tower jargon slows its pace. It revives in its later stages, where a short "picture section" shows how punks adopted their public roles to what Laing defines as the movement's "provisional discursive formation." That is, punk offered positions to adopt, roles to play and rules to adhere to. Laing presents publicity shots, professional photographs taken in concert, and vamping  poses as proof. The last category portrayed one trap punk fell into. Originally seeking to provoke or to subvert, earnestly posing punks "allow themselves to be consumed as pin-ups of sex objects." 

The final chapter, "After," adds an intriguing analogy. Laing notes that prior to punk, new bands felt making an album was equivalent to making a full-length film. Such an artistic effort seemed to overwhelm. Therefore, professional producers and studios had to be recruited and funded. By contrast, Laing reasons, punk was akin to creating a magazine or a paperback. Cassettes around 1980 began to change the way music by amateurs was distributed. Laing contrasts the cost of a hardcover book to that of a photocopy, as fans began to join with musicians to reproduce their efforts cheaply. 

Enriching this study, Laing refutes the claim that most punks came from a working-class background. He compares their class and education to that of beat groups between 1963-1967. He finds little difference in these categories. Such statistics deepen the value of this compact book. It may serve well in seminars or by scholars accordingly, as a critical contribution to Popular Music Studies. 

Finally, Laing places punk within intellectual contexts. Benjamin and Adorno looked at Dada and at the "shock-effects" of radical art, as predecessors to punk, in Laing's estimation. Similarly, he ends with Barthes and Kristeva. They located within the avant-garde "the site of the return of the repressed." Some punks embraced mid-1970s semiotic possibilities of confusion. Fragmenting, discontents chose other fashions, sartorial and musical, to emulate by the decade's end. Diehards chose "anchored meanings" of mohawks, Oi and slogans embroidered across leather jackets. 

What united punk, for one or two years in the later 1970s, was the tension between realistic lyrics decrying conformity and repression and the sonic jolt that undermines musical predictability. Full of paradox, punk in Laing's judgment produced a problem. It set out as a rock alternative, but it had to stay recognizable as rock, to bring in an audience, to sustain a career and to meet industry demands. (Spectrum Culture + Amazon US 5/4/15)

Alex Ogg's "Dead Kennedys: Fresh Fruit for Rotting Vegetables: The Early Years": Book Review

Intended as liner notes for the 25th anniversary of this punk album, Alex Ogg's project had to wait five more years for what turns into a longer book on a thirty-eight minute 1980 LP. Legal disputes over songwriting credits, added to the protracted resentment between singer Jello Biafra and his bandmates, notably guitarist East Bay Ray and bassist Klaus Flouride, tested the patience of the author and the Dead Kennedys, past and present. This story, told efficiently by a veteran chronicler of punk, reveals that the American underground in the late 1970s could match the best of the British punks when it came to political commentary paired with feisty music. Furthermore, unlike so many righteous punks before and after the DKs, this San Francisco outfit retained its sense of humor. However, as an Angeleno, growing up a near-contemporary of the band, I challenge Ogg's claim that this was the peak of proto-hardcore. To me, the band's debut resembled the blur and buzz of the Germs' first LP. I'll admit that unlike that short-lived L.A. band, the DKs outlasted Reagan's first term. Ogg as the subtitle shows narrates the start of it all, but he stops very soon after the album's release and their first tour.

How the DKs scaled the summits of the American independent label punk scene so rapidly, Ogg reminds readers, can be credited to their discipline. More on the intellectual influences informing the band members might have answered the question of how they managed so quickly to create two classic singles, "California Über Alles" and "Holiday in Cambodia". Within this milieu, few dared to roam beyond a few "provocative" topics. Most punk bands preached against racism, some against sexism, many against conformity, as expected for spiky non-conformists to conform.

Biafra, raised in Boulder, Colorado, and apparently embittered at delivering pizzas to smug lefty college kids his own age (he dropped out of an equivalent institution early on, the University of California, Santa Cruz, tellingly), decided to widen his target range. He spoke for an overlooked echo-boomer generation, coming of age during Watergate, too young to be hippies, but who had to listen to those not much older ramble on over and over about how great it was then and how dismal it all turned out by 1980, as youth woke up from years of Carter's malaise on the morning after, snuggled or smothered by Reagan's revived or reviled "values".

Although now a balding, gray statesman in cahoots with the state's prison guard union, cutting deals with corporate sponsors, while managing in his return to rule to convey a pale-Green image in keeping with his earlier gubernatorial reign, Jerry Brown for the late 1970s represented to this band a "Zen fascism". Risible though this seems to this Californian critic in retrospect if not to Ogg, who takes this (semi-)seriously from the mouth of Jello, this song roused "the suede denim secret police" who were bent on arresting "your uncool niece". Evoking Nazi imagery if spinning the shock value trafficked in such regalia by certain punk colleagues, "Come quietly to the camp/ You'd look nice as a drawstring lamp" conveys its own uneasy message. Biafra's message, within the jerky anthem's campy medium, either strengthens or weakens its lyrical conceits. The song lives on, covered often.

Its follow-up, "Holiday in Cambodia", has garnered fewer cover versions and parodies. It's a darker song, as its Pol Pot theme dramatizes, and it's more disturbing. It castigates those smug Boulder or Berkeley collegians, those who curry favor with bosses, those who pretend solidarity with the masses. It contrasts this mindset with what would happen when the self-proclaimed progressives of the West go East: "Well you'll work harder with a gun in your back/ For a bowl of rice a day/ Slave for soldiers till you starve/ Then your head is skewered on a stake." Ogg skirts extended exegesis of these two songs, assuming that readers as listeners probably know them well, but he does take pains to, in true rock journalist fashion, tell us about the vintage tube microphones used to capture this song's roar.

Without the churning, Echoplexed, surf-tinged guitar of East Bay Ray, Klaus's doom-laden bass, and drummer Ted's bashing backing, these songs, for all their lyrical baiting, would not have succeeded. Ogg credits Jello's voice as a "human theramin" and attributes a Kabuki-like ranting and wailing for impact. Many listeners to the band, myself included, have found Biafra's self-consciously theatrical delivery trying, but in live shows as on record, the DK's sought to stand out from punk yammering.

Boosted by Geza X's production of "Holiday", these singles remain arguably the band's best vinyl moments. Geza X (member of the L.A. band the Bags, on production he crafted early releases from Black Flag, Weirdos, and the Germs, as well as San Francisco's Avengers) labored to make this song wail, so it's a shame that Jello's wish for him to produce their first album was rejected by the rest of the band. To me, this decision dulls the sonic power of Fresh Fruit, and it feels muffled as a result.

Recorded for $10,000, the album appeared in 1980 on the British indie label Cherry Red. Ogg reminds readers that between the Dickies signed by A+M in 1978 and Husker Du by Warner Brothers in 1985 (and by then, they were not really part of this scene anymore), no American underground band had been issued on a major label. The DKs started Alternative Tentacles to issue their records.

Distributors IRS had balked, due to a distant Kennedy acquaintance, from releasing the album, for the barbed band name (amazingly or inevitably, preceded by a Cleveland band who then declined to go on with the same moniker) led to many double-takes and dead-on-arrival rejections by the record industry. Tracks included hints of musical influences as diverse as Duane Eddy's guitar, Buddy Holly's vocals, MC5's slogans, and Sparks' lyrics, attesting to the band's affection for their childhood idols. It ends with a throwaway cover of Doc Pomus and Mort Shuman's "Viva Las Vegas", made famous by Elvis Presley. True to the LP's prickly, brooding, snarling vibe--part Travis Bickle, part Mothers of Invention--the production was credited by the band to the friendlier of engineer Oliver DiCicco's two cats, Norm. Neither Lester Bangs nor Robert Christgau welcomed the record; the latter critic disdained its "Tiny Tim vibrato". Biafra sneers throughout the entire record, true, but this "sustains" Ray's guitar tremelo; it suits the frenetic delivery Jello Biafra adopts for his stage persona.

The original band was already splintering during the making of the record, with second guitarist and oddball even by DK standards 6025 soon departed. A new drummer stepped in--later to claim some of those songwriting royalties which have earned the ire of Jello vs. Klaus and Ray, one learns if in diplomatic fashion via the long-suffering journalist Ogg who patiently hears each side out as they argue. This underlying subplot, still rankling these early band mates today, provides a telling coda to the ambitions of many in the punk era to make a career out of their passion, vs. the compromises the original lineup fended off in their attempt to remain independent of corporate tentacles and truisms.

"Yakety Yak" compiles quotes about the band and album by celebrities in and beyond the rock scene. A closing chapter by Ogg's co-author of The Art of Punk, Russ Bestley (reviewed by me 22 October 2012), titled "Grafical Anarchy" shows how collaborator Winston Smith (who legally changed his name to that Orwellian protagonist) conspired with Biafra to create collages inspired by Situationists.

The LP cover never got the reproduction Judith Calson's San Francisco Chronicle photo deserved. This was taken during the "White Night Riots" following the short sentence handed down to Dan White after his "Twinkie Defense" for the shooting of Harvey Milk and Mayor George Moscone in 1979. The front cover shows three police cars on fire; the back cover shot of a hokey music combo led to lawsuits by one of its members, so this image was defaced or replaced on later pressings. This pattern would repeat during the band's career, although Ogg avoids much mention of more litigation.

The political subtext of the band gains some attention by Ogg, but how the members gelled to create these singles and the album from a perspective tinted by their predecessors from the 1950s and 1960s whom other punks might have disdained needed more elaboration. Bestley gives a nod to this crucial continuity as context links what the San Franciscans were doing, with jarring détournement (literally "re-routing): cut-up montages from ads, photos, and pamphlets arranged to shake the viewer up. Smith's Fallout Magazine helped rally recruits to the DK cause, but its contents and range do not earn the coverage that could have explained how printed texts and posters widened the band's DIY appeal. Certainly AT's mail order reach, and diligent product placement in indie record stores, accounted for the international audience the band garnered early on, into their heyday, and up to today. Given Bestley and Ogg's knowledge of these multimedia within political punk, more coverage was needed.

Jamie Reid for the Sex Pistols and Gee Vaucher for the English anarchist collective Crass served as counterparts in this guerrilla art form of collage as cultural critique. This packaging boosted the Dead Kennedys' impact. The band and Smith wrapped its records in striking artwork and album inserts. Among punks today, their red-and-black logo endures, but Ogg and Bestley glide past how those two symbolic colors might or might not stand for the band's principled assertion of anarchy. The band's commitment to radical politics as well as pranks and poses needed more elaboration.

Yet, as Biafra (an eventual Green Party presidential campaigner, he came in fourth in a nine-way race for S.F. mayor in the fall of 1979 to replace Moscone) reminds Ogg, Jello mused on what the DK's might achieve: "imagine if Crass was funny". The DKs were. Whether this ensured their success or failure, you are left to ponder, given the eclectic evidence Alex Ogg, Bestley, Smith, and photographer Ruby Ray present for our inspection. (6-13-14 to PopMatters + edited to Amazon US)