Posts Tagged ‘punk’
September 18, 2014 | by Dan Piepenbring
- John Jeremiah Sullivan on Donald Antrim and his new collection of short stories, The Emerald Light in the Air: “That last story [‘The Emerald Light’] does something special, something very quiet that demands extremely close brushwork, something that exceedingly few writers can do … The technique is one of illusion and happens at the level of the text itself. It’s a way of rendering permeable the surface lens that divides the underworld of fantasy from the ‘painful realism’ hovering above it, so that writer and reader at moments seem joined in not being totally certain whether what’s happening on the page should be taken literally and naturalistically or as mythical, otherworldly.”
- “It is almost unheard-of for the same writer to have a byline on the lead item in rival newspapers. But it has happened in Britain today—to a man who last picked up his pen in 1796.” (Hint: think New Year’s Eve.)
- Apple’s iOS 8 includes QuickType, a predictive typing feature that suggests words you might want to type next. Followed to its extremes, it takes one’s sentences to strange and arguably poetic lands: “I have a great way of saying the government has ordered a pizza./ Yes, you do that for the rest of the day before I go to sleep.”
- Ben Lerner and Ariana Reines in conversation: “For me, the cow is a real modernist figure. I feel like after God died, the cow became the onlooker in great works of modernism. It’s the witness in Joyce, it shows up again and again—for me, it’s like the residue of the divine in the twentieth century.”
- In the eighties, Michael Chabon had a punk band in Pittsburgh. They were called the Bats. One of his bandmates said, “I just remembered being very impressed with his stage presence, like he’d been waiting all his life to do this.”
August 21, 2014 | by Dan Piepenbring
“Zines + the World of ABC No Rio,” an exhibition on display through September 27 at the Center for Book Arts, draws from the extensive zine library at ABC No Rio, a social center founded on the Lower East Side in 1980.
ABC No Rio is maybe best known for its punk and hardcore collective—until recently, they hosted matinee punk shows on Saturday afternoons, and these were originally curated with the intent of avoiding the violence, racism, and homophobia that had come to dominant punk as it was practiced up the road at CBGB. But ABC No Rio was conceived as an art space; it has a darkroom, a silk-screening collective, and—no mean thing, back in the day—a computer lab.
The zines on display at the Center for Book Arts span more than two decades, and speak to the curious diversity of the medium, to say nothing of its endurance. As the Center explains:
By its straddling the line between functional brochure and works of art realized in book form, the zine has retained its popularity even as the internet has largely become the preferred method of self-publishing … [a zine] is usually a cheaply-made and priced publication, often in black and white, mass-produced via a photocopier, and bound with staples. The exhibit presents and explains a range of these self-same printed materials, mixing both artists’ original creations with items from the ABC No Rio zine library archives, covering subject matter from arts-community history to political commentary.
Above are fourteen highly various examples—between them, they feature stray bullets, quests for enlightenment, impromptu jaunts to Chattanooga, mosh pits, camo jackets, Aladdin, “dumpster insurgence,” and more.
July 17, 2014 | by Dan Piepenbring
- A new project, “The Archaeology of Reading in Early Modern Europe,” catalogs and digitizes marginalia from the sixteenth and seventeenth centuries. “These notes reveal a largely unvarnished history of personal reading within the early modern historical moment. They also embody an active tradition of physically mapping and personalizing knowledge upon the printed page.”
- How will Woody Allen’s latest film fare in light of the allegations leveled against him earlier this year? “Allen dismissed the possibility that lingering outrage could affect the public’s interest in Magic in the Moonlight. ‘No thoughts like that occur to me … They only occur to you guys,’ ” said Allen, who, as coincidence would have it, is referred to as a “major-league fantasist” elsewhere in this piece.
- Nathan Rabin has apologized for inventing the phrase “Manic Pixie Dream Girl”: “I’m sorry for creating this unstoppable monster. Seven years after I typed that fateful phrase, I’d like to join Kazan and Green in calling for the death of the ‘Patriarchal Lie’ of the Manic Pixie Dream Girl trope. I would welcome its erasure from public discourse.”
- The art collector George Costakis devoted his life “to unearthing masterworks of the Russian avant-garde … but his enthusiasm met with obstacles: the difficulty of tracking down the works, the neglect they had suffered, the disbelief of widows (‘What do you see in them?’). In a dacha outside Moscow he found a Constructivist masterpiece being used to close up a window; the owner wouldn’t part with it. He dashed to the city to fetch a piece of plywood the same size, ferried it back to the dacha, and swapped it for the painting.”
- “The history of punk is, above all, the story of the traumatic loss of its elusive essence: that brief moment in time when a new sensibility was beginning to coalesce … Punk died as soon as it ceased being a cult with no name.”
July 30, 2013 | by Lisa Darms
A few years ago, I started a collection at NYU’s Fales Library & Special Collections to document the feminist Riot Grrrl movement in its formative and most active years, from 1989 to 1997. Originally a reaction against the failures of punk to extend its DIY model of empowerment to women, Riot Grrrl encouraged young women to form their own bands, self-publish personal stories and revolutionary agendas in zines, and carve out safe spaces in a violent, misogynist culture. Riot Grrrl was not a centralized movement, and many of the donors to the collection never called themselves “riot grrrls.” I never did, even though I went to the shows, read the zines, and identified as a punk and a feminist. Looking back, I see Riot Grrrl as descriptive of a moment as much as a movement: one that many young people now seem to want to study, learn from, and revivify. This summer, the Feminist Press published The Riot Grrrl Collection, my book of almost 350 pages of selections from the collection. Below are a few of my favorites.
This flyer, a pre–Riot Grrrl “manifesto” that was later repurposed for the minizine Riot Grrrl, is the first image in the book. Kathleen told me she made it in 1989, when she was volunteering at Safeplace, Olympia’s long-lived domestic-violence shelter and advocacy organization. Designed so that it could be folded up into a small rectangle with the word trust on top, this flyer was both a secret invitation and a public announcement, much like Riot Grrrl itself. Read More »
May 8, 2013 | by Jason Diamond
At the age of fourteen, one year removed from the forced tribalism brought on by being a bar mitzvah–age Jewish boy, I decided I wanted to define myself by something besides my recent readmission into the Chosen. Your typical suburban weirdo, I started to use the rudimentary sewing skills passed down by my grandparents to attach silkscreened patches to my L. L. Bean backpack and zip-up hooded sweatshirts. I bleached my hair, and quickly hid my CDs by contemporary “alternative” groups like Third Eye Blind and the Smashing Pumpkins, replacing them with albums by bands like Minor Threat, Bad Religion, and, my favorite, the Descendents.
I was punk; at least, I thought I was punk, until an even older punk asked me if I actually knew what punk was, thus sparking a volatile internal dialogue inside my head. This was my first experience with the Talmudic-like discussion that surrounds punk: What did punk actually sound like? Was punk a philosophy? When did punk start? Did it start in America or England? Was Emma Goldman punk? Were the Situationists punks? Was the Velvet Underground punk? Were the hippies in the 1960s actually punks before punk was a thing? Was garage rock the original punk? I meditated on these questions and made very little headway, until one evening when I saw a kid at a punk show wearing a shirt with “Jesus was the first punk” scrawled on it in Magic Marker, and I had to admit the very act of wearing that shirt seemed pretty punk, even though I wasn’t ready to confirm punk’s existence. I also had to admit to myself, as I looked around the Chicago bowling alley-turned-venue, that for the most part, for a bunch of nonconformists, us punks all looked pretty much the same.
Questions of what punk is aside, it’s difficult to deny that, other than the crude beauty of the Ramones, the noisy dirges of bands like Flipper, or the shouts that “Civilization’s Dying” by the Indianapolis band Zero Boys, punk is best explained by its style. It’s hard to say whether somebody thinks like a punk, but if you see somebody with a red Mohawk and a bullet belt, chances are you will make assumptions as to which subculture that person best relates. And while people who might identify as punk will probably tell you they aren’t into high fashion, it is hard to ignore the profoundly impactful relationship between punk and fashion, intertwined since Dame Vivienne Westwood and Malcolm McLaren turned their Kings Road boutique into the iconic SEX store in 1974. And now everything that Westwood, McLaren, Johnny Rotten (née Lydon), Richard Hell, Patti Smith, and a host of other punks wore, and everything that followed, is getting the high-art treatment with the Metropolitan Museum of Art exhibition PUNK: Chaos to Couture. Read More »
April 25, 2013 | by Amy Benfer
I first knew of Jennifer Gilmore as the author of two ambitious, warm, hilarious novels (Golden Country, 2006, and Something Red, 2010) that, placed side by side, provide an admirably thorough and thoroughly amusing take on the some of the most interesting ideas, inventions, characters, and past-times of the twentieth century—television, immigration, two-in-one cleaning products, radical politics, Joseph McCarthy, cults, and Ian MacKaye.
I first met Jennifer Gilmore on an early spring day nearly two years ago when we both went to meet the same writer friend for a late afternoon drink at the same Brooklyn bar where another writer friend bartends every Tuesday. We soon discovered that we are around the same age, live one Brooklyn neighborhood apart, and have many more than two friends in common. That spring, Jennifer was working on her third novel, told from the perspective of a woman trying, and mostly failing, to adopt a child through the byzantine process of domestic open adoption. I was about to go back to my twentieth high school reunion, during which I planned to visit the school for pregnant teenagers run by the Salvation Army where I spent the spring of 1989 believing I would release my own daughter to another couple through domestic open adoption. Jennifer and her husband, like the fictional couple in her novel, The Mothers, released last Tuesday, had already imagined themselves into the lives of many mothers and their children, only to find that the mother had chosen another couple, or decided to parent her own child, or, in the most outrageous cases, was not even pregnant at all. In 1989, I became that kind of mother when, two days after my daughter’s birth, I told the couple I had chosen to be her parents that I planned to do it myself instead.
Jennifer had read some of the stories I had written on my own failed adoption when they had appeared in Salon (where I was once an editor, and to which both of us have contributed essays). Although we had been on opposite sides of the story, our mutual fascination with what we sometimes referred to as “The Topic” was one of the reasons we became friends. We had both read and thought and obsessed over the tangle of race, class, and politics throughout the institution’s history. We both knew about orphan trains and maternity homes and the Hague Adoption Convention. We also both knew well how sometimes the end of the story could feel like just plain dumb grief all around.
Last month, Jennifer and her husband brought home their son. Last week, Jennifer and I met for a late afternoon drink on a early spring day at Lavender Lake, the Brooklyn bar with the name that references the exotically colored Gowanus canal that connects our two neighborhoods, to discuss her new novel, first person vs. omniscient narrators, open adoption and all the intellectual, political, and emotional issues it raises that should be fascinating to anyone at all.
Your first two novels were sprawling, multi-generational social sagas: Your first novel, Golden Country, took place in your grandparents’ era and covered, among other things, the Jewish-American immigrant experience, World War II, the World’s Fair, and fortunes built on mob life, cleaning products, and the invention of television. Your second novel, Something Red, which takes place at the end of the seventies inches closer to your own childhood. That novel dealt with radical politics, the Cold War, and the D.C. straight-edge punk rock scene.
The Mothers is totally different: it is your first novel narrated in the first-person, and your narrator, Jesse, along with her spouse, is trying to adopt a child through domestic open adoption, as you have also done. You also wrote the novel while you were going through the process of trying to adopt. After so many years of writing your fictional characters from a certain distance, what like to write a character whose experiences veer so closely to your own?
If I was going to come closer to myself in this particular trilogy of history, I wouldn’t have chosen this particular book. Given the situation, I just wanted to make my life interesting to myself, as opposed to wanting to blow my head off.