Copyright © 2021 by Shary Flenniken.

I don’t know how old I was when I first read Shary Flenniken’s Trots and Bonnie, but I definitely wasn’t old enough. I was a precocious reader and pretty sex-obsessed for a child, and my parents would buy National Lampoon every now and again and leave it where it could fall into my unsupervised little hands (parenting was a different animal entirely in 1984, kids). I couldn’t have been more than seven, but the experience is as clear and vital as if it happened yesterday: here was something that looked friendly and kidlike, but it was dangerous. It was confusing, it was weird, and it was very, very hot.

Copyright © 2021 by Shary Flenniken.

By the time I came of age, I had put National Lampoon on my mental back burner. I wouldn’t say I forgot about Trots and Bonnie, but I’d stored it away deep in my subconscious, where it formed a bedrock of my sensibility I wouldn’t recognize until years later. When I reacquainted myself with the strip in my twenties, it was like seeing a long-lost and deeply beloved friend. I also realized I’d been ripping Shary off for years. Those blank Little Orphan Annie eyes, the cheerful willingness to be absolutely disgusting, the heady mix of raunch and innocence—all things that had percolated through my own mind and heart and spilled out into my own work, a dim echo of the masterful original. Read More

The following serves as the foreword to Other Worlds: Peasants, Pilgrims, Spirits, Saints, a newly translated selection of the Russian writer Teffi’s stories, which was published earlier this week by New York Review Books.

Teffi. Photo courtesy of New York Review Books.

There are writers who muddy their own water, to make it seem deeper. Teffi could not be more different: the water is entirely transparent, yet the bottom is barely visible.

—Georgy Adamovich

It is not unusual for a writer to be pigeonholed, but few great writers have suffered from this more than Teffi. Several of her finest works are extremely bleak, but many Russians still know only the comic and satirical sketches she wrote during her first years as a professional writer, from 1901 until 1918. Few critics have recognized the full breadth of her human sympathy, her Chekhovian ability to write convincingly about people from every level of society: illiterate peasants, respectable bourgeois, monks and priests, eccentric poets, bewildered émigrés, and public figures ranging from Lev Tolstoy to Rasputin and Lenin. Teffi also has a remarkable gift for writing about children, for showing us the world from the perspective of a small child.

Throughout her life, Teffi was a practicing member of the Russian Orthodox Church. Both Orthodox Christianity and Russian folk religion, with its poetic understanding of spiritual matters, were important to her. And she recognized that many of her finest stories were those inspired by these themes. In December 1943, she wrote to the historian Piotr Kovalevsky: “Which of my things do I most value? I think that the stories ‘Solovki’ and ‘A Quiet Backwater’ and the collection Witch are well written. In Witch you find our ancient Slav gods, how they still live on in the soul of the people, in legends, superstitions, and customs. Everything as I encountered it in the Russian provinces, as a child.” Read More

Leonora Carrington, Playing Tarot, ca. 1995, graphite and gouache on paper, 22 x 36 1/4″. Private collection. © Estate of Leonora Carrington / ARS, New York.

“With a mysterious smile on her lips,” writes the Chilean film director Alejandro Jodorowsky, “the painter whispered to me, ‘What you just dictated to me is the secret. As each Arcana is a mirror and not a truth in itself, become what you see in it. That tarot is a chameleon.’ ”

This comes from Jodorowsky’s The Book of Tarot; the painter in question is Leonora Carrington, the British-born, Mexico City–based surrealist famed in life and death as much for her strange, entrancing writings as for her visual art. And this quote appears in another book, Fulgur Press’s The Tarot of Leonora Carrington, which reproduces her newly discovered illustration of the Major Arcana. The tarot is a chameleon, yes, but as Carrington’s vision of it shows, so, too, is it a chance for both the imposition and the abandonment of narrative; in Carrington’s hands, as with her fiction, there is an embrace of the illogical, the fictive, the dream. Read More

Portrait of young “Billie” Wilder, ca. 1926. Courtesy of the Film Archiv Austria.

Long before the award-winning Hollywood screenwriter and director Billy Wilder spelled his first name with a y, in faithful adherence to the ways of his adopted homeland, he was known—and widely published, in Berlin and Vienna—as Billie Wilder. At birth, on June 22, 1906, in a small Galician town called Sucha, less than twenty miles northwest of Kraków, he was given the name Samuel in memory of his maternal grandfather. His mother, Eugenia, however, preferred the name Billie. She had already taken to calling her first son, Wilhelm, two years Billie’s senior, Willie. As a young girl, Eugenia had crossed the Atlantic and lived in New York City for several years with a jeweler uncle in his Madison Avenue apartment. At some point during that formative stay, she caught a performance of Buffalo Bill’s Wild West touring show, and her affection for the exotic name stuck, even without the y, as did her intense, infectious love for all things American. “Billie was her American boy,” insists Ed Sikov in On Sunset Boulevard, his definitive biography of the internationally acclaimed writer and director.

Wilder spent the first years of his life in Kraków, where his father, the Galician-born Max (né Hersch Mendel), had started his career in the restaurant world as a waiter and then, after Billie’s birth, as the manager of a small chain of railway cafés along the Vienna-to-Lemberg line. When this gambit lost steam, Max opened a hotel and restaurant known as Hotel City in the heart of Kraków, not far from the Wawel Castle. A hyperactive child, known for flitting about with bursts of speed and energy, Billie was prone to troublemaking: he developed an early habit of swiping tips left on the tables at his father’s hotel restaurant and for snookering unsuspecting guests at the pool table. After all, he was the rightful bearer of a last name that conjures up, in both German and English, a devilish assortment of idiomatic expressions suggestive of a feral beast, a wild man, even a lunatic. “Long before Billy Wilder was Billy Wilder,” his second wife, Audrey, once remarked, “he behaved like Billy Wilder.” Read More

Jimbo in Despair, the drawing used as a color overlay on pages 86–87 of Gary Panter’s Jimbo: Adventures in Paradise.

The first time I drew Jimbo … I knew I’d always be drawing him. I don’t know why.

—Gary Panter

Jimbo was born in 1974, two years before Gary Panter moved from Texas to Los Angeles. He is a combination, Panter says, of his younger brother; his friend Jay Cotton; the comic-book boxing champ Joe Palooka; Dennis the Menace; and Magnus, the titular tunic-clad robot fighter in Russ Manning’s mid-century comic; as well as being influenced by Panter’s Native American heritage (his grandmother was Choctaw). Panter has called Jimbo his alter ego, and the character’s most common epithet is “punk Everyman.”

According to Panter, he didn’t set out to create Jimbo, “he just showed up.” Jimbo made his first public appearance in the punk magazine Slash in 1977 and his cover debut two years later. His pug-nosed mug moved to Françoise Mouly and Art Spiegelman’s radical art-comics anthology Raw in 1981; some of Jimbo’s stories there made up the first Raw One-Shot, a spin-off of the periodical, the following year. He joined an ensemble cast in Panter’s Cola Madnes, written in 1983 but not published until 2000, and landed his first full-length book, Jimbo: Adventures in Paradise, in 1988, published by Raw and Pantheon. Jimbo has since starred in four issues of a self-titled comic published by Zongo in the nineties and stood in for Dante in two illuminated-manuscripts-cum-comic-books: Jimbo in Purgatory (2004) and Jimbo’s Inferno (2006). He is, as you read these words, being sent out into fresh adventures by Panter’s fervid imagination and tireless pen. Read More

Cartoon by Homer Davenport from The Country Boy, 1910. Public domain, via Wikimedia Commons.

To be or not to be a country boy? To my ear, this has always been one of the animating questions in country music. In “Thank God I’m a Country Boy” (1974), John Denver, for instance, revels in the persona. From the picture he sketches, it’s not hard to see why. Country boys, Denver says, have all they need: a warm bed, good work, regular meals, fiddle music. The life of a country boy, he sings, “ain’t nothing but a funny, funny riddle,” and who doesn’t like a good laugh?

For Hank Williams Jr., however, this country boy business isn’t something to joke about. In “A Country Boy Can Survive” (1981), he says the rivers are drying up and the stock market is anybody’s guess and the world, as a general rule, is going to hell and if you knew what was good for you, you’d be a country boy, too, because in the end only country boys—the ones “raised on shotguns,” the ones who know “how to skin a buck” and “plow a field all day long”—will make it out alive.

Loretta Lynn could do without Hank Jr.’s heated rhetoric, but as she sings in “You’re Lookin’ at Country” (1971), “this country girl would walk a country mile / to find her a good ole slow-talking country boy.” Then, so as to underline her preference, she repeats, “I said a country boy.” Not just any country boy will do. Drawl aside, Loretta makes plain she wants a workhorse with a worn shovel who, in exchange for a tour around the farm, will “show me a wedding band.”

It’s doubtful Lynn’s narrator would have gone for the type Johnny Cash sings about on his first album, Johnny Cash with His Hot and Blue Guitar!—not that Cash’s country boy would care. He has “no ills,” “no bills,” “no shoes,” “no blues.” A country boy’s greatest privilege, Cash’s “Country Boy” (1957) suggests, is his ignorance of the finer things. In part, he’s happy with his “shaggy dog,” fried fish, and “morning dew” because he hasn’t been exposed to much besides.

Having little, Cash says, country boys have “a lot to lose.” Cash, who by this stage in his life had traded Arkansas fields for a Memphis recording studio, spends a lot of time wishing he could get back to being a country boy, but his hot-and-blue guitar says otherwise. The truth is you couldn’t go back if you wanted to, but would you go back even if you could? Read More