30 years after its original release, The Cure performed the entirety of their 1989 album Disintegration at a concert held this past Thursday at The Sydney Opera House. Disintegration remains the band’s best-selling album to date, and it now ranks #326 on Rolling Stone’s list of the “500 Greatest Albums of All Time.” You can watch the show, from start to finish, above. Find a setlist, with timestamps, below.
If you would like to support the mission of Open Culture, consider making a donation to our site. It’s hard to rely 100% on ads, and your contributions will help us continue providing the best free cultural and educational materials to learners everywhere. You can contribute through PayPal, Patreon, and Venmo (@openculture). Thanks!
Gregorian chants became a thing very briefly in the early 1990s, when German electronic group Enigma combined them with the Soul II Soul “Keep On Movin’” drum loop and that everpresent shakuhachi sample for “Sadness Part One”. And then that song was *everywhere* for the first half of the 90s, giving rise to chillout music like the Orb and The Future Sound of London.
Gregorian music faded away as a trend in dance music, but it’s never really gone away. Bolstered by some claims that the soothing voices help increase alpha waves in the brain, groups like Gregorian (created by Enigma’s Frank Peterson) set about arranging pop songs in the Gregorian style, starting in 1999.
Others have followed suit, or should I say followed cowl (such as Auscultate, which created the Queen cover below).
But Gregorian (the group) is the king of them all, and Petersen’s project has gone on to sell over 5.5 million albums.
Corny or not, the project is immensely popular worldwide, and has produced ten “Masters of Chant” albums, along with Christmas CDs and such. And while our current pop stars have to get into athletic condition for their Vegas-like shows, there’s something to be said for a group of blokes just standing around on stage singing in unison like they’re in a crypt. Looks like a decent gig. Here’s a full concert:
Ted Mills is a freelance writer on the arts who currently hosts the artist interview-based FunkZone Podcast and is the producer of KCRW’s Curious Coast. You can also follow him on Twitter at @tedmills, read his other arts writing at tedmills.com and/or watch his films here.
In the 1980s, The Parents Music Resource Center (PMRC), an organization co-founded by Tipper Gore and the wives of several other Washington power brokers, launched a political campaign against pop music, hoping to put warning labels on records that promoted Sex, Violence, Drug and Alcohol Use. Along the way, the PMRC issued “the Filthy Fifteen,” a list of 15 particularly objectionable songs. Hits by Madonna, Prince and Cyndi Lauper made the list. But the list really took aim at heavy metal bands from the 80s — namely, Judas Priest, Mötley Crüe, Twisted Sister, W.A.S.P., Def Leppard, Black Sabbath, and Venom. (Interesting footnote: the Soviets separately created a list of blackballed rock bands, and it looked pretty much the same.)
Above, you can watch Twisted Sister’s Dee Snider appear before Congress in 1985 and accuse the PMRC of misinterpreting his band’s lyrics and waging a false war against metal music. The evidence 30 years later suggests that Snider perhaps had a point.
A study by psychology researchers at Humboldt State, Ohio State, UC Riverside and UT Austin “examined 1980s heavy metal groupies, musicians, and fans at middle age” — 377 participants in total — and found that, although metal enthusiasts certainly lived riskier lives as kids, they were nonetheless “significantly happier in their youth and better adjusted currently than either middle-aged or current college-age youth comparison groups.” This left the researchers to contemplate one possible conclusion: “participation in fringe style cultures may enhance identity development in troubled youth.” Not to mention that heavy metal lyrics don’t easily turn kids into damaged goods.
If you would like to support the mission of Open Culture, consider making a donation to our site. It’s hard to rely 100% on ads, and your contributions will help us continue providing the best free cultural and educational materials to learners everywhere. You can contribute through PayPal, Patreon, and Venmo (@openculture). Thanks!
In the mid-seventies, many people felt excluded from and disdained by the mainstream of rock and roll, which had largely come to represent itself as a straight white boys and girls club full of superrich rock stars. The narrow image fostered attitudes of implicit racism and homophobia that exploded in the 1979 “Disco Sucks” backlash. This despite the fact that rock and roll began as interracial music built on the flamboyantly ambiguous sexuality of Little Richard, the racy short stories of Chuck Berry, the grooves of Chubby Checker, the edgy beats of Bo Diddley, and a great many unsung black female performers.
Now we tend to remember 70s rock differently, not so much as the era of KISS or the Eagles, but as the transgressive time of David Bowie, Iggy Pop, Lou Reed, and Freddie Mercury, of the huge commercial and creative triumphs of women-led bands like Fleetwood Mac and Heart, of punk and new wave outsiders setting the template for four decades of alternative rock: The Ramones, Patti Smith, the Sex Pistols, Blondie, The Clash, Joy Division, Talking Heads, Gary Numan, Kraftwerk…. We remember it, still, as a time when rock was mostly white, and when black artists mostly recorded disco, funk, soul, and R&B.
The record industry and radio markets had segregated, and it would stay that way into the 80s, though jazz artists like Miles Davis made serious inroads into rock experimentation, bands like Parliament/Funkadelic released hard rock psychedelia, Prince channeled both Little Richard and Chuck Berry, and early punks like Detroit’s Death and Philadelphia’s Pure Hell made groundbreaking punk and metal. The former escaped critical notice, but the latter became famous, then disappeared from rock history for decades.
Death, the visionary trio of brothers who were recently rediscovered and celebrated, never really made it in their time outside of a small circle. Pure Hell, on the other hand, were an integral part of the New York punk scene and stars in Europe, and have been forgotten by most official punk histories. They “lived with the New York Dolls and played with Sid Vicious,” writes Cassidy George at Dazed, “but they’ve been largely written out of cultural history.” They are sometimes written back in, just as, to their dismay, they were promoted: as the “first black punk band.” But there’s far more to their history than that.
“I don’t want to be remembered just because we were black,” says singer Kenny “Stinker” Gordon. “I want to be remembered for being a part of the first tier of punk in the 70s.” He is not exaggerating. New York Dolls guitarist Johnny Thunders promoted the band, leading to gigs as Max’s Kansas City and a feature in Andy Warhol’s Interview magazine, “marking their ‘place’ in a scene of cultural influencers.” They appeared in a 1978 issue of Melody Maker during their UK tour, in a photo with Sid Vicious, who wears his swastika t‑shirt and padlock and chain. (Gordon also wore a swastika t‑shirt onstage.) Just one of many second-page write-ups in Melody Maker, NME, and the European press.
All of the hype surrounding the band is part of the historical record, for those who look through backpages and archives, but their music has mostly gone unheard for over a generation, largely because their album Noise Addiction only came out in 2006. After they released their first single in ‘78, then refused to change their sound for a record deal, their manager Curtis Knight absconded with the master tapes and refused to release them. Listen to their debut single, a cover of “These Boots Are Made for Walking,” above. Melody Maker called it, with a wink, “the former Nancy Sinatra hit.” The song reached number four on the UK alternative charts.
Pure Hell describe their journey through the mid-seventies New York punk scene in the montage of interview clips at the top, scored by wicked, riff-laden recordings of their songs. The story began with four friends from a tough neighborhood in West Philadelphia. “We dressed in drag and wore wigs, basically daring people to bother us. People in the neighborhood would say, ‘Don’t go into houses with those guys, you may not come out!’” They were pressured to join a gang, says bassist Lenny “Steel” Boles, but refused. They packed up a U‑Haul and moved into the Chelsea Hotel, then played their first show across the street at Mother’s.
Legendary stories about the band abound. (They played Sid Vicious’ last appearance onstage and were caught up in the media circus surrounding Nancy Spungen’s death). What’s most interesting about them is the music and their lasting influence, despite what Boles describes as being “snubbed” by record labels unless they agreed to “do this Motown thing, saying like, ‘You guys are black so you’ve gotta do something that’s danceable.” After losing their manager and their masters, they settled in L.A., where they played with the Germs and the Cramps but “lost their momentum,” writes George.
“It was totally over by 1980,” says Gordon. All the same, their heavy proto-metal sound, drawing from reggae and Hendrix as much as from Bowie and Nancy Sinatra, sparked the admiration of many emerging punk bands, including Washington, DC legends Bad Brains, who acknowledge the debt their furious reggae/metal thrash owes to Pure Hell. Bad Brains broke color barriers in New York a few years later, and got most of the credit for it, largely because Pure Hell left behind nothing but a mysterious single and a “rumor,” says Henry Rollins, “that they had made an album and that it was sitting in a closet.”
After the tapes resurfaced, nearly everyone who heard the record became an instant fan, including Rollins. “If the album had come out when they made it, that would have been a game changer,” he says. “I believe [it] would have had a tremendous impact. It’s one of those missed opportunity stories.” But it is also a found opportunity story. They are now getting recognition for their music and historical role. In 2012 they reformed to play their first show since 1979, with Rancid, Buzzcocks, Public Image Ltd, and Social Distortion. Pure Hell will find their way back into the story of New York punk, and it will be a more interesting story for their rediscovery.
Wayne’s World kind of ruined “Stairway to Heaven” for me. Yes, it’s been 27 years, but I still can’t help but think of Wayne turning to the camera with his stoner grin, saying “Denied!” when the guitar store clerk points out a “No Stairway to Heaven” sign. It was not a song I took particularly seriously, but I respected the fact that it took itself so seriously… and threaded my way out of the room if someone picked up a guitar, earnestly cocked an ear, and played those gentle opening notes.
Now I giggle even when I hear the magisterial original intro. This is not the fault of Zeppelin but of the many who approach the Zeppelin temple of rock grandiosity unprepared, attempting riffs that only Jimmy Page could pull off with authority. At least the joke gave us a way to talk about the phenomenon: in lesser hands than Led Zeppelin’s “Stairway” can sound… well, a bit ridiculous (with apologies to Dolly Parton.) Although accused (and acquitted) of ripping off the opening notes to Spirit’s instrumental “Taurus,” the song is all Zeppelin in every possible way.
“Stairway” is a representative sampler pack of the band’s signature moves: mixing folk rock and heavy metal with a Delta blues heart; exploding in thunderheads of John Bonham drum fills and a world-famous Page solo; Plant screaming cryptic lyrics that vaguely reference Tarot, Tolkien, English folk traditions and “a bustle in your hedgerow”; John Paul Jones’ wildly underrated multi-instrumental genius; bizarre charges of Satanic messages encoded backwards in the record…. (bringing to mind another Wayne’s World actor’s character.)
“Stairway… crystallized the essence of the band,” said Page later. “It had everything there and showed us at our best. It was a milestone.” It set a very high bar for big, emotional rock songs. “All epic anthems must measure themselves against ‘Stairway to Heaven,’” writes Rolling Stone. It is “epic in every sense of the word,” says the Polyphonic video at the top, including the literary sense. It can “make you feel like you’re part of a different time, part of a different world. It can make you feel like you’re part of a story.”
That story? “One of the greatest narrative structures in human history,” the Hero’s Journey, as so famously elaborated by Joseph Campbell in The Hero With a Thousand Faces—an archetypal mythological arc that has “permeated stories for as long as humans have told them.” Not only do Robert Plant’s mystical lyrics reflect this ancient narrative, but the song’s composition also enacts it, building stage by stage, from questioning to questing to battling to returning with the wisdom of how “to be a rock and not to roll.”
The song’s almost classical structure is, of course, no accident, but it is also no individual achievement. Hear the story of its composition, and why it has been so influential, despite the jokes at the expense of those it influenced, in the Polyphonic video at the top and straight from Jimmy Page himself in the interview above.
Out of all of Zeppelin’s many epic journeys, “Stairway” best represents “the reason,” as cultural critic Steven Hyden writes, “why that band endures… the mythology, that Joseph Campbell idea of an epic journey into the wild that Zeppelin’s music represents, the sense that when you listen to this band, you feel like you’re plugging into something bigger and more profound than a band.” Or that the band is opening a doorway to something bigger and more profound than themselves.
Rock and roll needs its outsiders, its prodigious weirdos, tricksters and pastiche artists to reinvigorate moribund genres and put things together no one thought would go. No two people fit the description better than Frank Zappa and Captain Beefheart (Don Van Vliet), sometime collaborators, frenemies, and parallel evil geniuses with crack teams of musical henchmen at the ready—Zappa the genre-hopping virtuoso and music business supervillain; Beefheart the mad bluesman with a Beat poet’s heart and Merry Prankster’s sense of humor….
Their intense on-again-off-again musical relationship threatened to come apart for good during the recording of Beefheart’s Zappa-produced weirdo masterpiece Trout Mask Replica. These troubled stages of their association are what we often talk about when we talk about Zappa/Beefheart, when they discovered, writes Ultimate Classic Rock, “that their creative processes and work habits—Zappa was disciplined and exacting, while Beefheart preferred to be spontaneous and freeform—couldn’t have been more at odds.”
A little over a decade earlier, before either of them had musical careers necessitating work habits, the two began recording together in “either late 1958 or early 1959,” notes Dangerous Minds. They had known each other since high school in Lancaster, California, where their shared sensibilities brought them together: “The two found they had a similar taste in music, and quickly bonded over a shared love of blues, doo-wop, and R&B records.”
Presaging all of the ways they would go on to warp, cannibalize, and mash up these genres, “Lost in a Whirlpool,” with music by Zappa and lyrics by Van Vliet, was one of several songs they had begun writing while still teenagers. Zappa tells the story of the recording in a 1989 interview:
“Lost in a Whirlpool” was taped on one of those tape recorders that you have in a school in the audio/visual department. We went into this room, this empty room at the junior college in Lancaster, after school, and got this tape recorded, and just turned it on. The guitars are me and my brother (Bobby Zappa) and the vocal is Don Vliet.
The story of “Lost in a Whirlpool” goes back even farther. When I was in high school in San Diego in ‘55, there was a guy who grew up to be a sports writer named Larry Littlefield. He, and another guy named Jeff Harris, and I used to hang out, and we used to make up stories, little skits and stuff, you know, dumb little teenage things. One of the plots that we cooked up was about a person who was skindiving—San Diego’s a surfer kind of an area—skindiving in the San Diego sewer system [laughter], and talking about encountering brown, blind fish. [laughter] It was kind of like the Cousteau expedition of its era. [laughter] So, when I moved to Lancaster from San Diego, I had discussed this scenario with Vliet, and that’s where the lyrics come from. It’s like a musical manifestation of this other skindiving scenario.
Scatological skindiving seems like such a perfect conceptual summary of the shared Zappa/Beefheart ethos it’s a wonder they didn’t use the title themselves. Despite their growing creative differences and incompatible temperaments, they collaborated into the mid-70s.
In 1975, twenty years after cooking up the story of skindiving in the San Diego sewers, they “regaled their fans with the amusingly titled (mostly) live album, Bongo Fury,” Ultimate Classic Rock writes, “a historic ceasefire in their otherwise turbulent relationship that would sadly prove all too fleeting.” The record is the result of an “intensive, 30-date tour” in which “Beefheart contributed harmonica, occasional sax, and numerous displays of his eccentric poetry and one-of-a-kind vocals to the [Zappa] ensemble’s repertoire.” Above, hear Bongo Fury’s “Advance Romance,” as classic a slice of Zappa/Beefheart oddball blues as their very first recordings from the late 50s.
The track, featuring Smith’s hypnotic improvised narration, alternately spoken and sung over Tarahumara guitars, Chapareke snare drums, and Chihuahua bells from Mexico’s Sierra Tarahumara, the region that provided the setting for Artaud’s autobiographical The Peyote Dance, has the soothing quality of lullabies from such popular children’s music Folk Revivalists as Elizabeth Mitchell and Dan Zanes.
We’d refrain from showing the kiddies this video, though, especially at bedtime.
It begins innocently enough with mirror images of the beautiful Artaud—as the Dean of Rouen in 1928’s silent classic The Passion of Joan of Arc, and later in the private psychiatric clinic in Ivry-sur-Seine where he ended his days.
Things get much rougher in the final moments, as befits the founder of the Theater of Cruelty, an avant-garde performance movement that employed scenes of horrifying violence to shock the audience out of their presumed complacency.
Nothing quite so hairy as Artaud’s virtually unproduceable short play, Jet of Blood—or, for that matter, Game of Thrones—but we all remember what happened to Joan of Arc, right? (Not to mention the grisly fate of the many peasants whose names history fails to note…)
“Ivry” is the penultimate track on a brand new Artaud-themed album, also titled The Peyote Dance, which delves into the impulse toward expanded vision that propelled the artist to Mexico in the 1930s.
Prior to bringing Smith into the studio, members of Soundwalk Collective revisited Artaud’s journey through that country (including a cave in which he once lived), amassing stones, sand, leaves, and handmade Rarámuri instruments to “awaken the landscape’s sleeping memories and uncover the space’s sonic grammar.”
The Internet has redeemed graduation season for those of us whose commencement speakers failed to inspire.
One of the chief digital pleasures of the season is truffling up words of wisdom that seem ever so much wiser than the ones that were poured past the mortarboard into our own tender ears.
Our most-recently found pearls come from the mouth of one of our favorite dark horses, musician, producer, and multimedia pioneer Todd Rundgren, one of Berklee College of Music’s 2017 commencement speakers.
Rundgren claims he never would have passed the prestigious institution’s audition. He barely managed to graduate from high school. But he struck a blow for lifelong learners whose pursuit of knowledge takes place outside the formal setting by earning honorary degrees from both Berklee, and DePauw University, where the newly anointed Doctor of Performing Arts can be seen below, studying his honoris causa as the school band serenades him with a student-arranged version of his song, All the Children Sing.
Rundgren’s outsider status played well with Berklee’s Class of 2017, as he immediately ditched his ceremonial headdress and conferred some cool on the sunglasses dictated by his failing vision.
But it wasn’t all opening snark, as he praised the students’ previous night’s musical performance, telling them that they were a credit to their school, their families and themselves.
His was a different path.
Rundgren, an experienced public speaker, claims he was stumped as to how one would go about crafting commencement speeches. Rejecting an avalanche of advice, whose urgency suggested his speech could only result in “universal jubilation or mass suicide if (he) didn’t get it right,” he chose instead to spend his first 10 minutes at the podium recounting his personal history.
Whether or not the Class of 17 were familiar with their speaker prior to that day, it’s probable most of them were able to do the math and realize that the self-educated Rundgren would have been their age in 1970, when his debut album, Runt, was released, and only a couple of years older when his third album, 1972’s two disc, Ritalin-fueled Something/Anything shot him to fame.
After which, this proud iconoclast promptly thumbed his nose at commercial success, detouring into the sonic experiments of A Wizard, a True Star, whose disastrous critical reception belies the masterpiece reputation it now enjoys.
Rolling Stone called it a case of an artist “run amok.”
Did a shiver of fear run through the parents in the audience, as Rundgren regaled their children with tales of how this deliberate trip into the unknown cost him half his fanbase?
Autobiographical urges from the commencement podium run the risk of coming off as inappropriate indulgence, but Rundgren’s personal story is supporting evidence of his very worthy message to his younger fellow artists :
Don’t self-edit in an attempt to fit someone else’s image of who you should be as an artist. See yourself.
Use your art as a tool for vigorous self-exploration.
Commit to remaining free and fearless, in the service of your defining moment, whose arrival time is rarely published in advance.
Don’t view graduation as the end of your education. Think of it as the beginning. Learn about the things you love.
We're hoping to rely on loyal readers, rather than erratic ads. Please click the Donate button and support Open Culture. You can use Paypal, Venmo, Patreon, even Crypto! We thank you!
Open Culture scours the web for the best educational media. We find the free courses and audio books you need, the language lessons & educational videos you want, and plenty of enlightenment in between.
