20 December 2008
re: the meadow party/ woolgathering...
overall it's been an amazing experience, and i'd like to thank patrick pfeiffer and especially james caran for all the effort, long days, and takeout food we shared.
i have been locked in a recording studio for ten- twelve hours a day for the last two weeks. i haven't really gotten any sleep, waking up several times a night with what i can only describe as nebulous anxiety. my wife thinks i've gone insane. i've gained like five pounds. and at the risk of sounding incredibly trite, it was fucking awesome and i'd do it all over again. i put the crank in the side of the machine and a bunch of little songs i wrote in various kitchens and bedrooms over my thirty- one years have come alive.
today's prayer: one of my favorite instrumentals. enjoy.
~lee.
05 December 2008
04 October 2008
born in the usa...
[from aquarium drunkard...]
(Sevens, a new feature on Aquarium Drunkard, pays tribute to the art of the individual song. From now through the election, Sevens will focus on political songs)
Only twenty-four years ago, Ronald Reagan was running for re-election under the cheering banner of a slicker, better America. The story that he had been selling for four years was pockmarked with portable phones and skyscrapers, a white collar dream that we could all believe in – a future-flag that would wave us all into the 21st Century. Every tiny burg would have a Mercedes dealership, their car hoods gleaming with the reflection of Old Glory. The irony, of course, is that Reagan was seventy-three years old and an internationally-known film star who hadn’t lived in a small town in forty-seven years; The Gipper moved West in 1937, leaving Iowa City, IA, for Hollywood, a town which middle Americans would later demonize as a symbol of the out-of-touch elite. Reagan made himself a star in the early days of Hollywood, parlaying that success into a presidency of the Screen Actors Guild and, eventually, the country. In many ways, Ronald Reagan was the American Dream, pausing only long enough to dust off his shirt before he pulled the country up from the bootstraps, too. This man was One Of Us, and by 1984 he was setting up the kind of America that we had always believed was possible. We’d already won the love of the world in WWII; now was the time to globalize and pass our assets across country lines. The sun circled the earth in red, white, and blue.
Also in 1984, Bruce Springsteen, a rising rock star who had had plenty of critical success and even a Top Ten hit with “Hungry Heart,” prepared to release Born in the U.S.A. The record, Bruce’s seventh, would be the first-ever compact disc released in the United States, the miniaturized flag on the cover punctuated by the faded blue of those famous Levis. And that summer, fifteen million Americans would make Springsteen a superstar. They would spin the future in their CD players, squint at the tricolor cover, and feel their heart pump along with the martial snap of Max Weinberg’s snare drum. Garry W. Tallent’s bass would thunder through the woofers of sports cars while the dawn’s-early-light synth of Roy Bittan trickled from the tweeters. Red blood pumped. Blue eyes quelled. A golden age. And then came that thundercall shout, like a voice in the wilderness:
“Born down in a dead man’s town,” it said. “Born in the U.S.A.”
“Born in the U.S.A.” is completely lacking in the freewheelin’ party spirit that E Street perfected on Born to Run. Darkness on the Edge of Town was the hangover, The River was one last go-round, and Nebraska was rehab. But “Born in the U.S.A.” is the rebirth, the muscles rippling on a beast that has been beaten down and has only grown stronger for its trials. This furious – daresay audacious — hope is the same hope that Bruce always believed in, only stripped and compacted to its most essential power. Springsteen labored like a trenchman over the lyrics, recording version after version of demos until the song was distilled down to black tar. And while the acoustic versions recorded for the Nebraska sessions better embody the despair of the lyrics, this is a song that needs its bombs to burst in order to breathe. The solo “Born in the U.S.A.” is powerless; the E Street version is combat-ready.
The story that Bruce tells in “Born in the U.S.A.” is not hard to follow – a small-town kid gets in trouble with the law, so they ship him over to Vietnam “to go and kill the yellow man,” and returns home to find that his country isn’t terribly interested in helping him to assimilate back into American life. The “VA man,” who condescendingly calls the soldier “Son,” insists that he just doesn’t understand the way the world works. The arms of the Dream apparently don’t extend to those who fight for it. At what is perhaps the most emotional moment in the verses, the singer then goes back to Vietnam, remembering a fellow soldier – a “brother,” Bruce calls him – that he fought alongside at Khe Sahn. “They’re still here, he’s all gone,” Bruce shouts, and doesn’t bother finishing the bar. E Street fills out the line with pummel.
Maybe the most remarkable thing revealed upon repeated listens of “Born in the U.S.A.” is just how much the song chugs – there is no fat on this thing at all. Even the words are so densely packed that Bruce has no choice but to shout them out, choking on the weight of every syllable as it lurches from inside of him. It was recorded live in the studio, and the version that made Springsteen a superstar is actually the second-ever time that the E Street Band ever played “Born in the U.S.A.” as a group. You can hear the impatience and passion of the players, and as the song chimes on, even Bittan’s synth starts to twist into a grimace.
And then there’s the coda. The ending – Weinberg’s drums, specifically – pops all of the clinched shoulder muscles that Bruce had been flexing from the opening strums of Nebraska all the way through 1982 and ‘83 and up through “Born in the USA”’s five verses. It circles back around the darkness on the edge of town – lest the prosperity of the ’80s had caused you to forget – and gives it blinking neon attention in the form of Roy Bittan’s tinfoil synth. It carpetbombs the America that Ronald Reagan had already been selling the nation for two years before the song had been written, an America of clean streets and cleaner teeth, a CEO at every dinner table and blinging factories, all lit by a sun that wouldn’t also rise – it would only rise. This vision of America – the one that has no way of explaining anything that has happened here since, from Rodney King to Hurricane Katrina – is shouted down by the veins bulging from Bruce’s neck. Born in the U.S.A. sold fifteen million copies and everyone in America suddenly had to compete with the separate visions of two Bosses.
Only they didn’t. Reagan, bizarrely, tried to co-opt the song for his 1984 presidential campaign, and was quickly (and politely) denied permission by Springsteen. To this day “Born in the U.S.A.” is popularly considered a patriotic anthem. And it is. But it’s not the blinded brand of patriotism that baptizes every one of our country’s actions, the version of patriotism that our Founding Fathers themselves fought a war against. No, on “Born in the U.S.A.,” Springsteen’s shouts echo like the Grand Canyon against the abyss of American injustice. Like an interventionist, he tries to take control of the plane before it crashes into the mountain. Because when you love something, you’ll do anything to save it from itself.
It would not be unfair to say that Springsteen’s relationship with “Born in the U.S.A.” is tenuous at best. Though he opened every date of his 1985 World Tour with the song (performed in front of a massive American flag, no less), it is far from a concert standard. The original demo was released as part of the Tracks set in 1998, and subsequent live performances have ranged from loping 12-string acoustic versions to the traditional full-band version to (on the solo Devils & Dust tour) a boot-shout version performed on stomping board and bullet mic. An E Street show in 2008 is more likely to end with the immigrant anthem “American Land” than it is “Born in the U.S.A.”
And so the song begins its end with Bruce yelping that he’s a “Long gone daddy in the U.S.A.,” a term that links him immediately to Hank Williams. Hank, of course, was yet another version of the American Dream. Widely considered to be the greatest country music songwriter of all-time, he belongs to that Woody Guthrie school of dustbowl poets who saw a vision of America that didn’t fit into Reagan’s. Having been barred from the Grand Ole Opry for his struggles to stay sober, Hank was trying to prove his reliability to the very people who would later canonize him. Then, on January 1, 1953, at the dawning of the rock ‘n’ roll era that would be just as essential as the country tradition in forming the identity of Bruce Springsteen, he shot himself full of B12 and morphine and drank himself to death in the backseat of a Cadillac, shriveling away as the spotlight drank him up.
“Oh, God, no,” Bruce whimpers. And the song ends. words/ m. garner
Download:MP3: Bruce Springsteen :: Born In The U.S.A. (Nebraska demo)
~lee.
22 August 2008
more about stupid fucking white people and why i don't live in georgia anymore...
[from upi.com...]
Hoax Bigfoot was filled with road kill
Rick Dyer and Matt Whitton, a former police officer who was fired once the hoax was exposed, said the Bigfoot scam was a joke and they never intended their story to become as sensational as it did, WSBTV, Atlanta, reported Thursday.
"All this was a big joke. It got into something way bigger than it was supposed to be," Whitton said.
The men said the item they had claimed was Bigfoot's corpse was actually nothing more than a costume filled with opossum road kill and leftovers from a slaughterhouse.
However, Whitton said he disagrees with Clayton County Police Department Chief Jeff Turner's decision to fire him on the grounds that the hoax affects his credibility.
"I don't believe it does affect my credibility at all because this is Bigfoot," said Whitton. "It would be one thing if I came out and said that I had something else that is tangible or real, but right now, as far as I'm concerned, there is no real Bigfoot."
~lee.
14 August 2008
also, this is so good it must be fattening...
Reply to: comm-xxxxxxxxxx@craigslist.org
Date: 2008-08-14, 8:21AM PDT
I am looking for other busy moms that would like to take part in a "for fun" punk band. You do not have to be super talented, you just have to have a good sense of humor, and patience. If you would like to be part of something fun, and maybe play a few shows, but nothing to serious, email me.
• it's NOT ok to contact this poster with services or other commercial interests
~lee.
holy fucking god...
from now on am just going to direct them to this*.
[from list of the day...]

~lee.
ps. i'm sure that all the people involved in this are all very nice people, by the way... but give me a motherfucking break. also i should note that i have a lot of good friends and family in georgia and that none of them are, you know, incredible rednecks. alright then.
*the slideshow can be really slow so my advice is to let it load completely and then watch it.
05 August 2008
and now, for a different kind of politics...
[by douglas haddow from adbusters...]
I‘m sipping a scummy pint of cloudy beer in the back of a trendy dive bar turned nightclub in the heart of the city’s heroin district. In front of me stand a gang of hippiesh grunge-punk types, who crowd around each other and collectively scoff at the smoking laws by sneaking puffs of “fuck-you,” reveling in their perceived rebellion as the haggard, staggering staff look on without the slightest concern.
The “DJ” is keystroking a selection of MP3s off his MacBook, making a mix that sounds like he took a hatchet to a collection of yesteryear billboard hits, from DMX to Dolly Parton, but mashed up with a jittery techno backbeat.
“So… this is a hipster party?” I ask the girl sitting next to me. She’s wearing big dangling earrings, an American Apparel V-neck tee, non-prescription eyeglasses and an inappropriately warm wool coat.
“Yeah, just look around you, 99 percent of the people here are total hipsters!”
“Are you a hipster?”
“Fuck no,” she says, laughing back the last of her glass before she hops off to the dance floor.
Ever since the Allies bombed the Axis into submission, Western civilization has had a succession of counter-culture movements that have energetically challenged the status quo. Each successive decade of the post-war era has seen it smash social standards, riot and fight to revolutionize every aspect of music, art, government and civil society.
But after punk was plasticized and hip hop lost its impetus for social change, all of the formerly dominant streams of “counter-culture” have merged together. Now, one mutating, trans-Atlantic melting pot of styles, tastes and behavior has come to define the generally indefinable idea of the “Hipster.”
An artificial appropriation of different styles from different eras, the hipster represents the end of Western civilization – a culture lost in the superficiality of its past and unable to create any new meaning. Not only is it unsustainable, it is suicidal. While previous youth movements have challenged the dysfunction and decadence of their elders, today we have the “hipster” – a youth subculture that mirrors the doomed shallowness of mainstream society.
***
Take a stroll down the street in any major North American or European city and you’ll be sure to see a speckle of fashion-conscious twentysomethings hanging about and sporting a number of predictable stylistic trademarks: skinny jeans, cotton spandex leggings, fixed-gear bikes, vintage flannel, fake eyeglasses and a keffiyeh – initially sported by Jewish students and Western protesters to express solidarity with Palestinians, the keffiyeh has become a completely meaningless hipster cliché fashion accessory.
The American Apparel V-neck shirt, Pabst Blue Ribbon beer and Parliament cigarettes are symbols and icons of working or revolutionary classes that have been appropriated by hipsterdom and drained of meaning. Ten years ago, a man wearing a plain V-neck tee and drinking a Pabst would never be accused of being a trend-follower. But in 2008, such things have become shameless clichés of a class of individuals that seek to escape their own wealth and privilege by immersing themselves in the aesthetic of the working class.
This obsession with “street-cred” reaches its apex of absurdity as hipsters have recently and wholeheartedly adopted the fixed-gear bike as the only acceptable form of transportation – only to have brakes installed on a piece of machinery that is defined by its lack thereof.
Lovers of apathy and irony, hipsters are connected through a global network of blogs and shops that push forth a global vision of fashion-informed aesthetics. Loosely associated with some form of creative output, they attend art parties, take lo-fi pictures with analog cameras, ride their bikes to night clubs and sweat it up at nouveau disco-coke parties. The hipster tends to religiously blog about their daily exploits, usually while leafing through generation-defining magazines like Vice, Another Magazine and Wallpaper. This cursory and stylized lifestyle has made the hipster almost universally loathed.
“These hipster zombies… are the idols of the style pages, the darlings of viral marketers and the marks of predatory real-estate agents,” wrote Christian Lorentzen in a Time Out New York article entitled ‘Why the Hipster Must Die.’ “And they must be buried for cool to be reborn.”
With nothing to defend, uphold or even embrace, the idea of “hipsterdom” is left wide open for attack. And yet, it is this ironic lack of authenticity that has allowed hipsterdom to grow into a global phenomenon that is set to consume the very core of Western counterculture. Most critics make a point of attacking the hipster’s lack of individuality, but it is this stubborn obfuscation that distinguishes them from their predecessors, while allowing hipsterdom to easily blend in and mutate other social movements, sub-cultures and lifestyles.
***
Standing outside an art-party next to a neat row of locked-up fixed-gear bikes, I come across a couple girls who exemplify hipster homogeneity. I ask one of the girls if her being at an art party and wearing fake eyeglasses, leggings and a flannel shirt makes her a hipster.
“I’m not comfortable with that term,” she replies.
Her friend adds, with just a flicker of menace in her eyes, “Yeah, I don’t know, you shouldn’t use that word, it’s just…”
“Offensive?”
“No… it’s just, well… if you don’t know why then you just shouldn’t even use it.”
“Ok, so what are you girls doing tonight after this party?”
“Ummm… We’re going to the after-party.”
***
Gavin McInnes, one of the founders of Vice, who recently left the magazine, is considered to be one of hipsterdom’s primary architects. But, in contrast to the majority of concerned media-types, McInnes, whose “Dos and Don’ts” commentary defined the rules of hipster fashion for over a decade, is more critical of those doing the criticizing.
“I’ve always found that word [“hipster”] is used with such disdain, like it’s always used by chubby bloggers who aren’t getting laid anymore and are bored, and they’re just so mad at these young kids for going out and getting wasted and having fun and being fashionable,” he says. “I’m dubious of these hypotheses because they always smell of an agenda.”
Punks wear their tattered threads and studded leather jackets with honor, priding themselves on their innovative and cheap methods of self-expression and rebellion. B-boys and b-girls announce themselves to anyone within earshot with baggy gear and boomboxes. But it is rare, if not impossible, to find an individual who will proclaim themself a proud hipster. It’s an odd dance of self-identity – adamantly denying your existence while wearing clearly defined symbols that proclaims it.
***
“He’s 17 and he lives for the scene!” a girl whispers in my ear as I sneak a photo of a young kid dancing up against a wall in a dimly lit corner of the after-party. He’s got a flipped-out, do-it-yourself haircut, skin-tight jeans, leather jacket, a vintage punk tee and some popping high tops.
“Shoot me,” he demands, walking up, cigarette in mouth, striking a pose and exhaling. He hits a few different angles with a firmly unimpressed expression and then gets a bit giddy when I show him the results.
“Rad, thanks,” he says, re-focusing on the music and submerging himself back into the sweaty funk of the crowd where he resumes a jittery head bobble with a little bit of a twitch.
The dance floor at a hipster party looks like it should be surrounded by quotation marks. While punk, disco and hip hop all had immersive, intimate and energetic dance styles that liberated the dancer from his/her mental states – be it the head-spinning b-boy or violent thrashings of a live punk show – the hipster has more of a joke dance. A faux shrug shuffle that mocks the very idea of dancing or, at its best, illustrates a non-committal fear of expression typified in a weird twitch/ironic twist. The dancers are too self-aware to let themselves feel any form of liberation; they shuffle along, shrugging themselves into oblivion.
***
Perhaps the true motivation behind this deliberate nonchalance is an attempt to attract the attention of the ever-present party photographers, who swim through the crowd like neon sharks, flashing little blasts of phosphorescent ecstasy whenever they spot someone worth momentarily immortalizing.
Noticing a few flickers of light splash out from the club bathroom, I peep in only to find one such photographer taking part in an impromptu soft-core porno shoot. Two girls and a guy are taking off their clothes and striking poses for a set of grimy glamour shots. It’s all grins and smirks until another girl pokes her head inside and screeches, “You’re not some club kid in New York in the nineties. This shit is so hipster!” – which sparks a bit of a catfight, causing me to beat a hasty retreat.
In many ways, the lifestyle promoted by hipsterdom is highly ritualized. Many of the party-goers who are subject to the photoblogger’s snapshots no doubt crawl out of bed the next afternoon and immediately re-experience the previous night’s debauchery. Red-eyed and bleary, they sit hunched over their laptops, wading through a sea of similarity to find their own (momentarily) thrilling instant of perfected hipster-ness.
What they may or may not know is that “cool-hunters” will also be skulking the same sites, taking note of how they dress and what they consume. These marketers and party-promoters get paid to co-opt youth culture and then re-sell it back at a profit. In the end, hipsters are sold what they think they invent and are spoon-fed their pre-packaged cultural livelihood.
Hipsterdom is the first “counterculture” to be born under the advertising industry’s microscope, leaving it open to constant manipulation but also forcing its participants to continually shift their interests and affiliations. Less a subculture, the hipster is a consumer group – using their capital to purchase empty authenticity and rebellion. But the moment a trend, band, sound, style or feeling gains too much exposure, it is suddenly looked upon with disdain. Hipsters cannot afford to maintain any cultural loyalties or affiliations for fear they will lose relevance.
An amalgamation of its own history, the youth of the West are left with consuming cool rather that creating it. The cultural zeitgeists of the past have always been sparked by furious indignation and are reactionary movements. But the hipster’s self-involved and isolated maintenance does nothing to feed cultural evolution. Western civilization’s well has run dry. The only way to avoid hitting the colossus of societal failure that looms over the horizon is for the kids to abandon this vain existence and start over.
***
“If you don’t give a damn, we don’t give a fuck!” chants an emcee before his incitements are abruptly cut short when the power plug is pulled and the lights snapped on.
Dawn breaks and the last of the after-after-parties begin to spill into the streets. The hipsters are falling out, rubbing their eyes and scanning the surrounding landscape for the way back from which they came. Some hop on their fixed-gear bikes, some call for cabs, while a few of us hop a fence and cut through the industrial wasteland of a nearby condo development.
The half-built condos tower above us like foreboding monoliths of our yuppie futures. I take a look at one of the girls wearing a bright pink keffiyah and carrying a Polaroid camera and think, “If only we carried rocks instead of cameras, we’d look like revolutionaries.” But instead we ignore the weapons that lie at our feet – oblivious to our own impending demise.
We are a lost generation, desperately clinging to anything that feels real, but too afraid to become it ourselves. We are a defeated generation, resigned to the hypocrisy of those before us, who once sang songs of rebellion and now sell them back to us. We are the last generation, a culmination of all previous things, destroyed by the vapidity that surrounds us. The hipster represents the end of Western civilization – a culture so detached and disconnected that it has stopped giving birth to anything new.

