Tag: Canon Fodder

Canon Fodder: k.d. lang, ‘Ingénue’

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For better or for worse, k.d. lang’s 1992 breakout album Ingénue will always be associated with her coming out. Throughout the late 1980s she had established herself as an unlikely country star, a traditionalist who sang like Patsy Cline and worked with Owen Bradley but whose short punk haircut and androgynous persona branded her as an eccentric like Lyle Lovett. Also, she was Canadian—not a roadblock to country stardom (see: Anne Murray, Shania Twain), but certainly another way in which she was an outsider in Nashville. Nevertheless, she made a place for herself in the country mainstream, winning a Grammy for “Crying,” her 1989 duet with Roy Orbison, and the album Absolute Torch and Twang, released the same year, proved a more-than-modest hit, peaking at No. 12 on the country charts.

And yet, there were rumors that lang was… well, you know. She had come out to her family, but had not made that an explicit part of her public persona, despite playing a lesbian in the independent film Salmonberries. So the media pried into her personal life, posing uncomfortably direct questions to which she carefully measured her answers. lang was going to be made a spokesperson for the LGBTQ+ community whether or not she wanted that responsibility. The pressure came from within that community as well as from without. According to Newsweek, Queer Nation, an activist organization founded in 1990, put up posters around New York with photos of entertainers branded with the words Absolutely Queer. The Advocate outed a top-ranking military official at a time when gays were not welcome in the military, just prior to President Clinton’s infamous “don’t ask, don’t tell” waffle.

To preempt being forcibly outed—essentially, to take control of her own story rather than let someone else come out for her—in 1992 lang gave a lengthy, at times very tense interview to The Advocate. Her sexuality was discussed only generally throughout the exchange, with lang officially calling herself a lesbian near the end of the article. “I feel like it’s a part of my life, my sexuality, but it’s not—it certainly isn’t my cause. But I also have never denied it. I don’t try to hide it like some people in the industry do.” This was largely unexplored territory for any artist, especially one in a traditionally conservative genre and especially one who was going to so radically change her sound.

In retrospect it’s hard to convey just how chancy and therefore how pivotal Ingénue was for lang, who rejected absolute twang for torch songs rooted in jazz and pop, in chanson and klezmer, in Gershwin and Weill, Holiday and Dietrich. She described it at the time as “postnuclear cabaret.” Especially in the 1990s when changing your sound or courting a wide audience could be viewed as selling out, the album was a calculated risk, a means of shedding a long-held persona that might alienate old fans without attracting new ones. Gone were the fringed Western wear and the Stetsons; what remained was that haircut and, most crucially, a voice that sounds like a starry midnight.

The personnel didn’t change, but her approach certainly did. lang worked with co-producers and co-songwriters Greg Penny and Ben Mink, the latter a member of her backing band the Reclines. But this is not a case of treating country songs to new arrangements. The change happens at a conceptual level. Ingénue is lang’s first collection of entirely original material. She and Mink wrote songs outside the country format to find new ways to use her voice and new emotions to express. “Season of Hollow Soul” sounds like a Weimar torch song, as though the singer is playing both Annie Bowles and Cliff Bradshaw in Cabaret. “Miss Chatelaine” is an exuberant love song that cheekily references lang’s own iconography, in this case the cover of Chatelaine magazine, which in 1988 named her Woman of the Year. To contrast the photograph’s Nudie suit glory, lang toyed with her own androgynous look, even performing in a formal gown on Arsenio Hall.

Deep into the twenty-first century, of course, country music seems by nature a porous genre, one which artists drift into and out of constantly, whether it’s a pop star looking for a career renewal (Darius Rucker), a tourist taking snapshots of Music Row (Sheryl Crow), or a country star looking to broaden their audience (Taylor Swift). But perhaps no artist has made that transition with more grace and finesse—with more sense of the inevitable—than lang, whose voice was so much bigger than one genre could contain. Ingénue not only showed how artfully she bend that voice and suppress that twang, but also demonstrated how she could use it to inhabit a very different desire than the pop charts typically allowed. For that accomplishment she’ll receive the 2018 Trailblazer Award at the Americana Music Honors & Awards in September.

The album has been tied to her coming out, a vehicle for her ascension not merely as a pop star but as a gay pop star. This is, of course, not the only interpretation of the album, but it’s one that lang herself reasserted in interviews. She was forthright about the inspiration for the album, confessing that it was inspired by the end of an affair with a married lover. lang was still in love, but accepted that the relationship was impossible; that contradiction became the spark that illuminated these new songs. No names were given, but the implication was that this married lover—the subjects of the lyrics, the object of desire—was a woman. This seems even more radical than the Advocate interview, a means by which lang insisted these songs were personal, first-person, and grounded in gay desire. “Can your heart conceal what the mind of love reveals,” she sings on “Mind of Love,” and if you miss that she’s talking to herself, she calls herself by name: “Why do you fight, Kathryn? … Why hurt yourself, Kathryn?”

Yet, Ingénue is about desire, not orientation. These songs express a sexual, physical, and emotional yearning that is specific to her as an individual, specific to her as a lesbian, but she conveys it in such a way as to be universal on some level: something that might resonate with any listener, regardless of their orientation or even their opinion on orientation. In 1992 this might have had a humanizing, normalizing effect, because the risk paid off and then some: Ingénue was an immense crossover hit, anchored by the smash “Constant Craving.”

That song in particular has stuck with lang ever since: her signature tune, a mainstay of every concert she performs. “I knew it was a hit, and I was mad at it for that. I felt that it was a sellout at the time,” she told the New York Times earlier this year. But it’s not hard to see why the song would resonate with her audience, as it expresses a resilience in the face of prejudice or suspicion. “Even through the darkest phase, be it thick or thin,” lang sings in that voice, which sounds neither angry nor outraged but observant, matter-of-fact, as though a “darkest phase” was natural. “Always someone marches brave, here beneath my skin.” lang draws out those syllables in the chorus, pushing against the backing vocals, putting her words on the off-beats, drawing out those syllables—the consonants in “constant,” the long vowel and sensuous V in “craving”—to hint at possibilities: Craving for what or for whom? Constant as both heroic and burdensome, never satisfied?

Whatever it might mean to any one potential listener, it “has always been.” This craving is natural, lang insists, coded deep into all humanity, as constant in 2018 as it was in 1992.

Canon Fodder: Randy Newman, ‘Good Old Boys’

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Red Mountain in Birmingham, Alabama, is one of the largest metaphors for race and class in the American South. Part of a range that cuts a diagonal southwest-northeast line through the state, it provided the ore that fed the region’s iron mills in the late 19th and early 20th centuries and more crucially it divided the city into two neat halves: downtown and over the mountain. The former has historically been the province of the poor and in particular the black, while the wealthy and the white lived over the mountain. It became a convenient barrier between the races and the classes, blocking the fumes billowing from the furnaces and largely removing the well-heeled residents of the suburbs from the ugly realities of the city.

At the top of this mountain is Vulcan Park, home of the state’s most famous landmark – a 50-ton, 56-foot statue of the Roman god of the forge, cast in local iron. This is the setting for “Rednecks,” the opening track on Randy Newman’s 1974 album Good Old Boys, a squirrelly collection about race and masculinity in the South that 40 years later still has the power to provoke. The song opens with a 29-year-old millworker named Johnny Cutler sitting on a bench in the shadow of Vulcan and thinking about the governor of Georgia:

Last night I saw Lester Maddox on a TV show
With some smart-ass New York Jew
And the Jew laughed at Lester Maddox
And the audience laughed at Lester Maddox too.

In this short introduction Cutler is referring to an episode of The Dick Cavett Show, which did not have a “New York Jew” as its host but did book a range of guests including politicians, writers, musicians, and sports figures. In December 1970, his guests included actor Jim Brown, author Truman Capote, and Lester Maddox, who had campaigned on a flagrantly segregationist platform. Cavett barely disguised his contempt for the Southern politician and even dismissed Maddox’s constituents as “bigots.” After an argument in which Cavett failed to apologize to his guest’s satisfaction, Maddox walked off the set and refused to return. Because the show was filmed the day before it actually aired, newspapers reported the incident and viewership skyrocketed.

Once the song settles into its breezy ragtime swing, Cutler doesn’t defend Maddox as much as he embraces every insult ever hurled at Southerners. He proclaims himself an ig’nant redneck, a degenerate drunkard, an uneducated rabble-rouser. “We’re too dumb to make it in no Northern town,” he laughs, then gets to the heart of the matter: People like him are oppressing the country’s African American population. Except he doesn’t say “oppress.” He says they’re keeping them down. And of course he doesn’t use “African Americans.”

The word he uses is so blunt and ugly coming from both the narrator and the writer, such a jolt in the song—almost like a punchline, as if the whole point is that Cutler and his brethren are so dub they think other races are below them—that we should take a step back for a minute. Newman of course is singing in character, but still his use of that word teeters on the knife blade of irony: The singer gets some good distance on it, but the narrator wants no distance at all.

 

By 1974 Newman was well-known for this kind of risky satire, having already raised eyebrows with “Sail Away,” about a slave trader advertising the glories of America. There is purpose to such provocations, and by the time “Rednecks” reaches the bridge, Newman his narrator are holding a mirror up to America. Embracing the worst aspects of the Southern character allows Cutler to turn those accusations back on his accusers. Speaking of African Americans, he sings:

He’s free to be put in a cage in Harlem, New York City
He’s free to be put in a cage in the south side of Chicago and the west side
He’s free to be put in a cage in East St. Louis
And they put him in a cage in Hough in Cleveland
And they put him in a cage in Fillmore in San Francisco
And they put him in a cage in Roxbury in Boston

Listeners may not recognize those neighborhoods—and Newman admits his character wouldn’t have known them either—but in the 1960s and 1970s, they housed segregated ghettos, neighborhoods ravaged by poverty and violence. In 1964, just two weeks after the Civil Rights Act became law, a black teenager was shot by a white cop in Harlem, resulting in six days of riots in Manhattan and Brooklyn. In July 1966, a riot broke out in the Hough neighborhood of Cleveland when a white bar owner began turning away black patrons and patrolling the sidewalk with a shotgun. In September of that same year, San Francisco police shot and killed a black youth suspected of stealing a car, sparking a neighborhood demonstration that soon erupted into a riot. Chicago alone had multiple race riots throughout the 1960s.

The point is clear: Birmingham was no more or less racially segregated than any other American city, but was being scapegoated for the sins of the entire country. It’s a tricky point to make, and Newman reinforces it with the music. Rather than setting the song in a regionally specific style, such as country, blues, hillbilly, or Southern rock, he writes in a more broadly American mode, rooting “Rednecks” in popular jazz, ragtime, and Tin Pan Alley.

No doubt Cutler would have been familiar with these sounds, even if he didn’t claim them as his own. And certainly it reveals the album’s foundation in musical theater and possibly in minstrel shows of the late 19th and early 20th centuries. These flourishes of horns and strings underscore the song’s pointed view on race, refusing to distinguish the South as a place separate from the rest of the nation. Despite its history of thwarted secession, the American South remains American. Its racism, therefore, is America’s racism.

 

This is the main point of Good Old Boys, and the idea from which nearly every song stems. Newman conceived the album as something like a musical, which he explains in the infamous bootleg Johnny Cutler’s Birthday, a rough outline of the narrative with Newman singing, playing piano, and introducing the songs. (The bootleg was officially released as a bonus disc on the 2002 reissue of Good Old Boys.)

Roughly the first half of the record follows Cutler as he descends Red Mountain. “Birmingham” not only touts his hometown as “the greatest city in Alabam’” but provides Johnny’s working-class backstory, revealing just how thoroughly Newman had sketched out his narrator. Much less satirical, “Marie” and “Guilty” locate the character’s bruised heart through his marriage to a woman, both as gentle in their melody and as tough in their self-loathing as anything Newman has written. “I’m drunk right now, baby, but I’ve got to be,” he sings, “or I could never tell you what you mean to me.”

As the album proceeds, Cutler becomes less and less the main character, but rather one in a full choir of Southern eccentrics and roustabouts, who may not have the most sympathetic politics but earn Newman’s grudging respect for their determined self-definition. “Kingfish” is a barbed stump speech about former Louisiana governor Huey Long, the subject likewise of Robert Penn Warren’s novel All the King’s Men and a figure who recalls a certain you-know-who in his deployment of base racism as a campaign platform. Newman may be too jaded to be horrified by Long’s aggressively divisive politics, but he’s amused that the governor, eventually assassinated in the state capitol, had the chutzpah to keep his promises to the rural voters who elected him: “Who took on the Standard Oil men and whooped their ass?” he asks as the strings trill triumphantly. “Just like he said he’d do.”

“Back on My Feet Again” is a tale of woe presented as a weirdly elaborate complaint to a doctor (“Get me back on my feet again”), and “A Wedding in Cherokee County” is a monologue from a man in love with what he describes as a wild woman: “If she knew how, she’d be unfaithful to me,” he laments… or maybe boasts. “I think she’d kill me if she could.” Newman allows the man his dignity, even as he sullies himself for love, at least until the song’s end, a bridge to nowhere that serves as the album’s culmination despite the fact that there are two songs left to go: Dreaming of his wedding to this woman and then of their wedding night, he confesses, “She will laugh at my mighty sword. Why must everybody laugh at my mighty sword?”

During a decade when pop culture was presenting new exemplars of tough, moralistic Southern masculinity—think Burt Reynolds in Deliverance, Joe Don Baker in Walking Tall, or even Ronnie Van Zant fronting Lynyrd Skynyrd—Newman’s depiction of these sons of the South was subversive in its satire. These characters invite our scorn and laughter, but Newman also provokes something sympathy for them as well. He presents them as relentlessly human, if not always humane, their shortcomings reflecting the worst failings of America in general and the South in particular.