May 13, 2013 Arts & Culture In Session By Joshua J. Friedman Back-cover photo from the author’s first-edition copy of Gideon’s Trumpet. In the late 1950s, the U.S. Supreme Court was as controversial and obscure as it had ever been. Little understood in the best of times, it had recently outlawed segregated schools over the objections of Southern states and expanded protections for criminal suspects—protections that Congress was already scheming to revoke. More than ever, the public needed the press to explain the workings of the court. But the newspapermen of the day were barely equipped for the task: they lacked the legal expertise to properly interpret a Supreme Court opinion, if they ever read one, and wire-service reporters habitually wrote their stories on the court’s opinions before they were even issued. Yet while the justices resented being portrayed as “a mysterious body operating behind a veil of secrecy,” as Chief Justice Earl Warren once grumbled, they made little effort to communicate with the public. They generally refused to speak to the press, and until the 1920s, they delayed the distribution of printed copies of their opinions, forcing even the most diligent reporters to base their stories on a single hearing of the opinion from the bench. (And CNN and Fox News know how accurate first impressions can be.) “All of official Washington except the Supreme Court is acutely conscious of public relations,” wrote the New York Times’s Supreme Court correspondent Anthony Lewis in 1959. “The Supreme Court is about as oblivious as it is conceivable to be.” Lewis was thirty years old in 1957 when it fell to him to justify the ways of the Supreme Court to men. A Harvard graduate who had already won a Pulitzer for national reporting, Lewis was hired by the Times’s Washington bureau chief Scotty Reston, who hoped to improve the paper’s coverage of the court. To do the job right, Lewis would need training, so Reston sent him back to Harvard on a one-year fellowship at the law school. Lewis would have made his mark simply by learning enough to parse opinions and report them. But he went further, writing eloquent articles that teased out larger truths from legal minutiae. Professorial by nature, Lewis treated newspaper readers to a continuing legal seminar over their morning coffee. After Lewis died this past March, at the age of eighty-five, he was eulogized as having transformed American legal journalism. Read More
May 13, 2013 Arts & Culture Mr. Men as Social Critique By Sadie Stein We meet Mr Messy—a man whose entire day-to-day existence is the undiluted expression of his individuality. His very untidiness is a metaphor for his blissful and unselfconscious disregard for the Social Order. Yes, there are times when he himself is a victim of this individuality—as when he trips over a brush he has left on his garden path—but he goes through life with a smile on his face. This series of reviews from 2010 is, in a word, brilliant.
May 13, 2013 Arts & Culture Garry Winogrand and the Art of the Opening By Richard B. Woodward Garry Winogrand, El Morocco, New York, 1955, black-and-white photograph. The Metropolitan Museum of Art, New York, purchase, the Horace W. Goldsmith Foundation Gift, through Joyce and Robert Menschel; © The Estate of Garry Winogrand, courtesy Fraenkel Gallery, San Francisco. Scroll down for a slide show of photographs by Winogrand, with audio interviews conducted during the March 6 opening of his posthumous retrospective at the San Francisco Museum of Modern Art. Garry Winogrand (1928–84) was the first photographer to realize how much juicy comedy could be squeezed out of New York’s art and literary scenes. During the late sixties, early seventies, when he would arrive with his Leica at a Museum of Modern Art opening or a costume ball at the Metropolitan Museum of Art or at Norman Mailer’s fiftieth birthday party, he would sometimes announce to the crowd, “I’m here,” as if an event did not officially begin until he was there to record it. He was more right than even he might have guessed. Were it not for his mordant photos of those ragged, sybaritic evenings, best represented in the 1977 book Public Relations, it would be hard to imagine them. Mad Men and other dramatic re-creations tidy up the social anarchy of those years; Winogrand’s camera didn’t. From the haphazard lines of men and women awkwardly at ease, uniformed in black tie or a too-tight harem top, heads wreathed with cigarette smoke and piles of teased hair, ghostly moues cut with rictus smiles and rows of perfect teeth, he fashioned dark instants of sublime lunacy. Everyone and everything seems false or imbecilic in his party pictures, his eye exposing secret acts of disintegration within rituals of supposed public glee. Behind his mockery of the self-satisfied and the strivers, though, is a winking acknowledgement that anyone can appear stricken when blasted by a flash at 1/125 of a second. Photography turns one and all into fools, including—especially—artists like himself, eager to hunt life and trap as many of its fleeting variables as possible inside a 35 mm frame but doomed to return empty-handed far more often than not. Read More
May 8, 2013 Arts & Culture Punk Love By Jason Diamond Zandra Rhodes. 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
May 7, 2013 Arts & Culture La Couture Comique By Robert Pranzatelli Lucien Métivet’s name may not be familiar to many contemporary readers or art aficionada, and placed alongside that of his friend and fellow art student Henri de Toulouse-Lautrec it may seem, by comparison, thoroughly obscure. A century ago, however, Métivet was a hugely popular belle epoque artist, celebrated not so much for his paintings as for his posters, book and magazine illustrations, advertising art, and—especially—his humorous drawings. He embodied, in the 1890s and after, an idea that the world has only now begun to embrace: that a cartoonist and fine artist can be one and the same. His 1893 poster portraying chanteuse Eugénie Buffet as a woman of the cold streets not only advertised her performances at the club Ambassadeurs; it immortalized her stage persona and made Métivet’s name at the age of thirty. It remains as much a part of the visual legacy of the era as Toulouse-Lautrec’s posters of Buffet’s mentor Aristide Bruant. But Métivet’s stock in trade for the decades that followed was drawing, swiftly and prolifically, for publication—whether supplying covers and cartoons for Le Rire (Laughter), the most popular humor journal in Paris, or dozens of illustrations for an edition of Maupassant or Balzac, or for a lesbian-themed erotic novel (or two) by Pierre Louÿs, or for the first two adventure-filled volumes of Paul d’Ivoi’s Voyages Excentriques, a hugely successful (and conspicuously deliberate) competitor to Jules Verne’s Les Voyages Extraordinaires. Quantity and artistic quality, however, rarely go hand in hand, especially under deadline, and an undiscriminating catch-all collection of L. M.’s work is liable to make a poor impression, cluttered as it is with examples of the slapdash and the merely adequate. That the appreciation of a prolific artist requires selectivity is no surprise; the surprise, instead, is the insouciance of the exceptions, the fact that among drawings printed as amusing diversions a century ago there are those that still charm, still resurface with a wink and a smile to inspire a reciprocal smile across a divide of so many generations. The survival of the sunny and comic, as if blithely stepping over world wars, cultural upheavals, and time itself, is always a kind of miracle. And now it is spring again, a time when ladies, and at least a few gentlemen, think of fashion. Métivet’s Modes Potagères (Vegetable Fashion), a full-page color illustration from the April 6, 1901, issue of Le Rire included a brief text as caption, which encourages us to note, and savor, such features as the lettuce bodice, pickle sleeves, and artichoke ruffle on the outfit of the dark-haired beauty in the pumpkin toque; and the beetroot princess dress with its green-pea flowerbed and cardoon collar with curly-endive neck ruff on the elegant lady of the cauliflower hat and carrot umbrella. With its precisely enumerated whimsicality, cheerful colors, and the evident and so-human pride and pleasure in the faces and postures of the models, this is an image perpetually floriferous. Read More
May 6, 2013 Arts & Culture In the Beginning By Sadie Stein In the Year of Our Lord, 2000, I was a freshman at the University of Chicago. Come the (locally) famous scavenger hunt, I was charged by older residents of Breckinridge House with the task of transcribing, by hand, the entire Oxford English Dictionary. I regret to inform you that my efforts didn’t garner our team many points. But it did give me a unique appreciation for the achievements of Phillip Patterson. Phillip Patterson, you see, has hand-written a copy of the King James Bible. And more than that, it’s a work of art. Says the Los Angeles Times, A 63-year-old resident of Philmont, N.Y., a town near the Massachusetts border, may be an unlikely scribe for the Bible. He is not especially religious, for one thing, though he does go to church. A retired interior designer whose battles with anemia and AIDS have often slowed his work, he began the monumental task mostly out of curiosity. In 2007, Patterson’s longtime partner, Mohammed, told him about the Islamic tradition of writing out the Koran by hand. When Patterson said that the Bible was too long for Christianity to have a similar tradition, Mohammed said, well, he should start it. The project took him four years. See more images of Patterson’s transcription, documented by Laura Glazer, here.