I was never a big fan of The Human League, whose second American hit, "(Keep Feeling) Fascination," started to climb up the Billboard charts 40 years ago this week, but if I had to choose one of their singles from all of they got to crack American radio during the New Wave era, this would probably be my favorite, maybe just because of Philip Oakey's great vocals. Also, I remember watching the video for this on Friday Night Videos sometime soon after it premiered, and teen-age me thinking to myself: are those toy guitars? Are they even stringed properly? Well, anything to look cool, I guess.
Here it is, folks--the Eurythmics's Annie Lennox, wearing a business suit, leather gloves, and a buzz-cut, swinging a dominatrix's cane and singing "Sweet Dreams (Are Made of This)," their first radio hit and one of probably three or four absolutely defining images of New Wave music in America. It hit the Billboard charts 40 years ago this week, and man, it changed things.
Androgynous imagery and stylings are hardly unknown in American pop music, of course--Little Richard is proof of that, and this list has already featured David Bowie, who pioneered his own style of glam androgyny in the UK (and, to a limited extent, the United States) during the 1970s, a style which became a background influence to many Second British Invasion bands I'm highlighting here. But here's the thing: overwhelming--and not just throughout the history of pop music, but up through these very cosmopolitan, very gender-bending bands that I'm highlighting here--it was the men who could be androgynous, not the women. Sure, a woman wearing pants on the screen was as familiar to American audiences as Katherine Hepburn or Mary Tyler Moore. But a woman with Annie Lennox's near-incomparable pop vocals, staring into the camera with a sensual, hypnotic, both enticing and spooky synthesizer beat in the background, slowing slamming her cane into her open hand while singing "Some of them want to use you / Some of them want to get used by you / Some of them want to abuse you / Some of them want to be abused"? That, ladies and gentlemen, was a game-changer.
There is probably no other song that I'll be featuring in this series this year that has less to do with my overall thesis about 1983 than The Kinks's "Come Dancing," which started its climb up the Billboard charts forty years ago last week. First of all, we're talking about The Kinks, a band that was part of the original British Invasion of the 1960s, not the second one in the 1980s. Second, we're talking about a song that very explicitly--in terms of its lyrics and subject matter, its composition and musical architecture, and really its whole vibe--poses itself against the cosmopolitan, technological, multi-racial, multicultural, sexually ambiguous sounds and styles of the urban club scenes of London or New York City by going back, rather than leaping forward into some kind of angrier, louder sound. Ray Davies here wrote a profoundly English song, a profoundly heterosexual song, really a profoundly traditional 1960s pop song. That doesn't mean that those who weren't young men on the make in the dance halls of north London sixty years ago--or those who weren't the even younger men who, like Davies himself, sadly but also enviously watched their older sister take advantage of such young men--can't relate. Hundreds of millions have been moved by Paul McCartney's "Penny Lane," after all, and "Come Dancing" is, at its heart, a similarly intimate portrait of a place and time...just a little bit heavier, and a little bit more personal, all the same.
Fact is, the song is a damn pop masterpiece. I love all (well, nearly all) of the songs in this series, but probably only a handful of them truly rate as great, lasting songs. This is one of them.
Ska! I'm sure I didn't know the word when I first heard this delightfully bonkers song by the great two-tone band Madness on the radio sometime in 1983 (it first arrived on the Billboard charts 40 years ago this week), but for a short time around 10 years later, no musical label would mean more to me.
Insofar as my grand thesis regarding the watershed year of 1983 in finally getting American pop radio to wake up to (and perhaps uncomfortably respond to) the multi-racial and sexually fluid character of the club music of urban centers across Europe and the U.S., disco and its aftermath definitely comes first--but ska is a close second. The path which Jamaican ska and reggae made their way to England and infected the post-punk stylings of many mid- to late-70s British bands is hard to ignore; the Police titled their second album, released in 1979, Reggatta de Blanc (essentially, "White Reggae"), and The Pretenders's Chrissie Hynde that same year sang about have "a new skank" in "Brass in Pocket." The two-tone ska revival fused the bass lines of rocksteady with punk and pop guitars, with a lot of horns along the way. Not much of it made it on to American radio--though the reggae band UB40 would, in 1988, find a suprise number 1 American hit on their hands with their cover of Neil Diamond's "Red Red Wine," a track off the album Labour of Love, which as also released in 1983. But in the meantime, the influence of mixed-race bands like Selector, English Beat, the Specials, and of course Madness, became a go-to soundtrack for parties for certain small group of 1980s American hipsters...
...which, weirdly enough, by the very early 1990s, suddenly because almost mainstream in Provo, Utah, where I arrived back to continue my schooling at Brigham Young University after a couple of years as a missionary in South Korea. Perhaps the local ska obsession had been building through the late 1980s, but I was either stuck on campus or gone during those years, and so can't speak to that. But it didn't take me long to discover upon returning to Happy Valley that ska was what all the honors kids and underground newspaper writers and troublemakers at BYU were listening to: two-tone stuff, but also reaching back to the Skatalites, and searching out the latest ska-punk stuff from the Mighty Mighty Bosstones, No Doubt, The Pietasters, and others as well. I'd go to see local bands like Stretch Armstrong or Swim Herschel Swim, or later Special Beat (a combined tour of English Beat and The Specials jamming together that came to Utah) or the late, great Crazy 8s, and they'd play plenty of original stuff--but in my head, echoes of a ska sound that I'd been introduced to close to a decade before, and had never had a name for, was all I heard.
What better song from my memories and the Billboard charts of 1983 could I pull out for today, May 1, May Day, Beltane, etc., than this one? I can't imagine. "Mornin'" isn't Al Jarreau's biggest or most enduring pop hit, but it stood out like a glorious flower in the midst of the raucous garden of radio noise of the spring of 1983 (it hit its chart peak in the month of May that year), and thus has always been a bit of of favorite of mine.
By 1983, and certainly in the wake of Michael Jackson, the music of Black artists that wanted to record a pop hit was almost entirely to confined to them working, and reworking, traditional R&B and soul forms in line with the post-disco dance and club beats and riffs that Jackson had proved to be a gold mine. You had some Black rockers that didn't quite fit that mold (Prince most obviously), and some which defined whole genres just through their pop genius (Stevie Wonder) but if you start running through the rest of the list--El DeBarge, Donna Summer, Luther Vandross, Lionel Richie, etc.--you can certainly see a pattern. Which makes the fact that Al Jarreau's smooth jazz vocal stylings could find a home on the radio that much more impressive. His was a different kind of sophistication, a bit of easy-going, romantic, multicultural cosmopolitanism that didn't have a drop of post-punk in it; it was it's own thing. So listen up, and do your own thing as well. As the rhyme goes, first of May, first of May, outdoor...etc.
"Every one of the standards according to which action is condemned demands action. Although the dignity of persons is inevitably violated in action, this dignity would be far less recognized in the world than it is had it not been supported by actions such as the establishment of constitutions and the fighting of wars in defense of human rights. Action must be untruthful, yet religion, science, philosophy, and the arts, the main forms of absolute fidelity to the truth, could not survive were they unsupported by action. Action cannot but be anticommunal in some measure, yet communal relationships would be almost nonexistent without areas of peace and order, which are created by action. We must act hesitantly and regretfully, then, but still we must act."
(Glenn Tinder, The Political Meaning of Christianity: The Prophetic Stance [HarperSanFrancisco, 1991], 215)
"[T]he press was still the last resource of the educated poor who could not be artists and would not be tutors. Any man who was fit for nothing else could write an editorial or a criticism....The press was an inferior pulpit; an anonymous schoolmaster; a cheap boarding-school; but it was still the nearest approach to a career for the literary survivor of a wrecked education."
(Henry Adams, The Education of Henry Adams [Mariner Books, 2000], 211)
"Mailer was a Left Conservative. So he had his own point of view. To himself he would suggest that he tried to think in the style of [Karl] Marx in order to attain certain values suggested by Edmund Burke."
(Norman Mailer, The Armies of the Night [The New American Library, 1968], 185)
"All those rely on their hands, and each is skillful at his own craft. / Without them a city would have no inhabitants; no settlers or travellers would come to it. / Yet they are not in demand at public discussions, nor do they attain to high office in the assembly. They do not sit on the judge's bench or understand the decisions of the courts. They cannot expound moral or legal principles and are not ready with maxims. / But they maintain the fabric of this world, and the practice of their craft is their prayer."
(Ecclesiasticus (Sirach) 38:31-34, in The Revised English Bible with the Apocrypha [Oxford University Press, 1989])
"The tendency, which is too common in these days, for young men to get a smattering of education and then think themselves unsuited for mechanical or other laborious pursuits is one that should not be allowed to grow up among us...Every one should make it a matter of pride to be a producer, and not a consumer alone."
(Wilford Woodruff, Millennial Star [November 14, 1887], 773)
"We are parts of the world; no one of us is an isolated world-whole. We are human beings, conceived in the body of a mother, and as we stepped into the larger world, we found ourselves immediately knotted to a universe with the thousand bands of our senses, our needs and our drives, from which no speculative reason can separate itself."
(J.G. Herder, Metacritique of the Critique of Pure Reason in Werke in zehn Bänden [Deutsche Klassiker Verlag, 1985-2000], 8:508, translated by Sonia Sikka)
"'Business!' cried the Ghost, wringing its hands again. 'Mankind was my business. The common welfare was my business; charity, mercy, forbearance, and benevolence, were all my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business!'"
(Charles Dickens, A Christmas Carol [Candlewick Press, 2006], 35)
"The Master said, 'At fifteen, I set my mind upon learning; at thirty, I took my place in society; at forty, I became free of doubts; at fifty, I understood Heaven's Mandate; at sixty, my ear was attuned; and at seventy, I could follow my heart's desires without overstepping the bounds of propriety.'"
(Confucius, Analects [translated by Edward Slingerland, Hackett, 2003], 2.4)
"That drunken poet from whom you would not take a dreary tragedy, he believed in himself. That elderly minister with an epic from whom you are hiding in the back room, he believed in himself. If you consulted your business experience instead of your ugly individualistic philosophy, you would know that believing in himself is one of the commonest signs of a rotter. Actors who can't act believe in themselves; and debtors who won't pay. It would be much truer to say that a man will certainly fail because he believes in himself. Complete self-confidence is not merely a sin; complete self-confidence is a weakness."
(Gilbert K. Chesterton, Orthodoxy [Bradford and Dickens, 1957], 10)
"Lack of experience diminishes our power of taking a comprehensive view of the admitted facts. Hence those who dwell in intimate association with nature and its phenomena grow more and more able to formulate, as the foundations of their theories, principles which admit a wide and coherent development: while those whom devotion to abstract discussions has rendered unobservant of the facts are too ready to dogmatize on the basis of a few observations."
(Aristotle, On Generation and Corruption [translated by H.H. Joachim, Oxford, 1922], lines 316a5-9)
"The man who has gone through college or university easily becomes psychically unemployable in manual occupations without necessarily acquiring employability in, say, professional work."
(Joseph Schumpeter, Capitalism, Socialism, and Democracy [Harper Perennial, 1975], 152)
"[God] does not want men to give the Future their hearts, to place their treasure in it. . . . His ideal is a man who, having worked all day for the good of posterity (if that is his vocation), washes his mind of the whole subject, commits the issue to Heaven, and returns at once to the patience or gratitude demanded by the moment that is passing over him."
"Money is simply a tool. We use money as a proxy for our time and labor--our life energy--to acquire things that we cannot (or care not to) procure or produce with our own hands. Beyond that, it has limited actual utility: you can't eat it; if you bury it in the ground, it will not produce a crop to sustain a family; it would make a lousy roof and a poor blanket. To base our understanding of economy simply on money overlooks all other methods of exchange that can empower communities. Equating an economy only with money assumes there are no other means by which we can provide food for our bellies, a roof over our heads and clothing on our backs."
(Shannon Hayes, Radical Homemakers, [Left to Write, 2010], 57)
"Was du ererbt von deinen Vätern hast, / Erwirb es, um es zu besitzen. / Was man nicht nützt, ist eine schwere Last; / Nur was der Augenblick erschafft, das kann er nützen."
"What from your fathers you received as heir, / Acquire [anew] if you would possess it. / What is not used is but a load to bear; / But if today creates it, we can use and bless it."
(Johann Wolfgang Goethe, Faust [translated by Walter Kaufmann, Anchor Books, 1963], lines 682-685)
"A scholar's business is to add to what is known. That is all. But it is capable of giving the very greatest satisfaction, because knowledge is good. It does not have to look good or even sound good or even do good. It is good just by being knowledge. And the only thing that makes it knowledge is that it is true. You can't have too much of it and there is no little too little to be worth having. There is truth and falsehood in a comma."
(Tom Stoppard [spoken by A.E. Houseman], The Invention of Love [Grove Press, 1997], 37)
"I believe in democracy. I accept it. I will faithfully serve and defend it. I believe in it because it appears to me the inevitable consequence of what has gone before it. Democracy asserts the fact the masses are now raised to a higher intelligence than formerly. All our civilization aims at this mark. We want to do what we can to help it. I myself want to see the result. I grant that it is an experiment, but it is the only direction society can take that is worth its taking; the only conception of its duty large enough to satisfy its instincts; the only result that is worth an effort or a risk. Every other possible step is backward, and I do not care to repeat the past. I am glad to see society grapple with issues in which no one can afford to be neutral."
(Henry Adams, Democracy: An American Novel [Farrar, Straus, and Young, Inc., 1952], 53)
"Old men ought to be explorers / Here or there does not matter / We must be still and still moving / Into another intensity / For a further union, a deeper communion / Through the dark cold and the empty desolation, / The wave cry, the wind cry, the vast waters / Of the petrel and the porpoise. In my end is my beginning."
(T.S. Eliot, "East Coker," Four Quarters [Harcourt, 1943])