Miles Davis’ Jazz-Rock: Dichotomies of Sound and Experience

The cover of Miles Davis’ 1970 album Bitches Brew has in many ways become more iconic than the album itself.[1] Illustrated by Mati Klarwein, the mystical, Afro-centric imagery fused with psychedelic textures intensely deals with contradictory themes and ideas that were undoubtedly relevant in American political and racial culture at the time. Simultaneously, Klarwein’s contradictory images seem to capture the conflict inherent in Davis’ work throughout his career: how does a jazz giant like Davis continue to innovate without moving too far away from jazz?

The gatefold cover of Bitches Brew, illustrated by Klarwein

The gatefold cover of Bitches Brew, illustrated by Klarwein

His answer was to explore contradictory influences even further. Bitches Brew spearheaded the jazz-rock-fusion movement, replacing numerous components of his ensemble with electronic instruments, and rejecting traditional jazz structures in favor of the looser, long-form rock style. Davis also utilized a massive, rotating group of musicians, on numerous tracks using three keyboardists, two drummers, and two bassists.

This dichotomy was inherent to reception of the album as well. While some lauded Davis’ creativity in synthesizing what was commonly viewed as two divergent forces in American music, jazz purists thought that Davis had crossed the line and had abandoned jazz altogether. Critic Bob Rusch even went so far as to say, “this to me was not great Black music, but I cynically saw it as part and parcel of the commercial crap that was beginning to choke and bastardize the catalogs of such dependable companies as Blue Note and Prestige….” [2]

Davis singlehandedly changed many conceptions of what made jazz and jazz musicians

Davis singlehandedly changed many conceptions of what made jazz and jazz musicians

In typical Davis fashion, his response to the jazz establishment was essentially a giant middle finger: a second electronic, jazz-rock album titled Live-Evil, released in 1971.[3] As the title suggests, it featured live recordings by Davis and his personnel at the Cellar Door music club in Washington DC, most of whom also appeared on Bitches Brew. But the “live” component made up only half of the music, the rest of which was recorded in Columbia Studios. Again, we see Davis exploring dichotomies in the later stages of his career, balancing the chaotic violence of a live performance with the hyper-controlled realm of a studio session.

The cover art (again provided by Klarwein) provides a striking realization of this strange contrast. The pregnant, yet skinny black woman on the front is a perfect foil to the pale, grotesque, bloated monster on the back. As part of the ‘reflective’ nature of the album, the upper-left corner of the back says “Selim Sevad Evil”: “Miles Davis Live” backwards. John Szwed’s biography of Davis provides some clarity as to the origins and meaning of the cover art, via a quote from Klarwein:

“I was doing the picture of the pregnant woman for the cover and the day I finished, Miles called me up and said, ‘I want a picture of life on one side and evil on the other.’ And all he mentioned was a toad. Then next to me was a copy of Time Magazine which had J. Edgar Hoover on the cover, and he just looked like a toad. I told Miles I found the toad.”[4]

MILES-DAVIS_LIVE-EVIL

Gatefold cover of Live-Evil, illustrated by Klarwein

Ironically, Live-Evil was much more well received than Bitches Brew, despite the fact that it took what critics dislike about BB to further extremes. It was lauded for its accessibility and musical purity, even though the tracks had greater levels of electronic manipulation.

But perhaps the biggest difference between the holistic art of the vinyls is the liner notes. Bitches Brew contains a lengthy, poetic assessment of the music by Ralph J. Gleason, American music critic, founding editor of Rolling Stone magazine, and cofounder of the Monterey Jazz Festival. Its an abstract piece of writing that seemingly rejects the nitpicking of other critics concerned with such subjective notions as genre:

“so be it with the music we have called jazz and which i never knew what it was because it was so many different things to so many different people each apparently contradicting the other and one day i flashed that it was music.
that’s all, and when it was great music it was great art and it didn’t have anything at all to do with labels and who says mozart is by definition better than sonny rollins and to whom.”[3]

But when one opens the centerfold of Live-evil expecting to find another passionate defense of Davis’ innovations, they instead find a series of candid pictures of Miles.

MD portraits

Not concerned with critics, nor legacies, these liner notes simply say “This is me.” Or perhaps, “Me is This.”


Notes:     Both Vinyls are available in Halvorson Music Library. Bitches Brew call number: M1366.D3 B5.  Live-evil call number: M1366.D3 L5.

Entire Bitches Brew liner notes by Gleason available at: http://aln3.albumlinernotes.com/Bitches_Brew.html

[1] Davis, Miles. Bitches Brew. Columbia, 1970. LP.

[2] Rusch, Bob. Ron Wynn, ed. All Music Guide to Jazz. AllMusic. M. Erlewine, V. Bogdanov (1st ed.). San Francisco (1994): Miller Freeman Books. p. 197.

[3] Davis, Miles. Live-Evil. Columbia, 1972. LP.

[4] Szwed, John. So What: the Life of Miles Davis. Simon & Schuster; Reprint edition (January 9, 2004) p. 319.

The Runaways Planted a Cherry Bomb in the Rock Industry

The Runaways

The Runaways in the 1970s.

The Runaways were one of the first all-female rock bands in the 1970s. They recorded and performed from 1975 to 1979. The band was formed in 1975 by Joan Jett and Sandy West (rhythm guitarist/songwriter and drummer, respectively) with the help of producer Kim Fowley. After several arrangements of members, the “original” five were completed by Lita Ford on lead guitar, Cherie Currie on vocals and Jackie Fox on bass.

Best known for their single, “Cherry Bomb,” The Runaways were not well-known in the United States during the time that they were active, achieving greater success in Japan due to that single and a successful 1977 tour.

“Cherry Bomb,” inspired by Currie’s “cherry-blonde looks and name,” was written on the fly at her audition to be the lead singer of the band after she had shown up planning to sing Peggy Lee’s “Fever.” Combined with Currie’s choice to don a pink coset she bought from a small lingerie shop, the success of the song impounded as Currie’s sexual appearance added to her stage presence, increasing the appeal of the song to their audiences. The song became the Runaway’s anthem and fight song, and by blatantly using Currie’s sexuality and sexual appeal, they inspired many people to divert from societal expectations and become more daring in their dress and expression.1

In an interview for a 2010 issue of Goldmine magazine, Currie said that she is “proud of what The Runaways did [. . .] That we went from just kids in the Valley – and Huntington Beach and Long Beach – to following our dreams and standing up there for the rights of girls and women everywhere, that [showed that] hey, we can do this and we can do it as well as [men] can.”

Shortly after their tour of Japan came to a close before 1978, the band’s lineup as followers commonly know it disbanded with Currie leaving. Throughout the band’s existence, the group has had five different bassists (Micki Steele, Peggy Foster, Jackie Fox, Vicki Blue and Laurie McAllister). Three members remained relatively unchanged: Joan Jett on vocals and guitar, Lita Ford on guitar and Sandy West on drums. The “original five” appear on their first three albums together, and for the final two, West, Blue, Ford and Jett performed as a quartet. Due to disagreements over which direction the band should go in musically, the band split up in 1979.

After their breakup, each member went on to pursue their own projects. Joan Jett went on to found Blackheart Records, through which she wrote and performed music as Joan Jett and the Blackhearts as well as helping other artists with furthering their work. Currie is under contract on Jett’s Blackhearts label and spends the majority of her time chainsaw carving after spending years as a drug counselor for addicted and at-risk teens. Ford and West worked on music together for a time that did not come to much fruition and are now involved with their own projects.

The Runaways were important to the rock genre because they were one of the pioneering all-female groups in the 1970s. Continuing in the vein of all-female musical acts prior to the 1970s, The Runaways trod into the unfamiliar territory of the male-dominated rock genre, using their sexuality as a mode for making their music accessible and appearing “less threatening” to male listeners as they sang songs about female liberation and rebellion to the pulse of heavy rock. The Runaways were a truly subversive, producing music that fit into an already rebellious genre, they achieved international success in a field that was not immediately welcoming to them while deconstructing the stereotypes the rock music industry had for women breaking into the genre.

Bibliography

1. Lindblad, Peter. “The Runaways’ ‘Cherry Bomb’ gets a chainsaw.” Goldmine (10552685) 36, no. 8 (April 9, 2010): 44-46. Music Index, EBSCOhost(accessed April 21, 2015).

2. The Runaways. Cherry Bomb: Live in Japan. Concert excerpt, Japan 1977.

What the folk is going on with the youths of America?

An article written about the Mariposa music festival featured in Rock Magazine. 1972, Vol. 3, Issue 10

An article written about the Mariposa music festival featured in Rock Magazine. 1972, Vol. 3, Issue 10

The folk music revival was carried by and largely served the young men and women who were raised to volunteer, organize civil rights protests  and activist groups and work with political powers (at least at the start) to effect the change they envisioned for the world. These college-age individuals rejected commercial mass culture while they favored borrowing and adapting older music from previous generations to serve their own purposes.

During the 1970s, there was a boom in music festivals. Occurring over the span of 3-12 days, festivals became the best place to discover new artists, interact with new like-minded people and share new ideas about politics and the world. (They were also associated with drug use, but that’s not the focus of this article.) Festivals were generally grassroots efforts, organized by local communities, regionally or nationally and could have an educational focus. “The Mariposa Folk Festival in Toronto, Canada is one of the biggest in North America. [In the summer of 1972] it broke even and its organizers were happy.”1

Many different artists came to the festival to perform the music that was shaping the mentality and ethos of the college-attending generation in 1972. Old folk tunes were repurposed, given new life with new words about the ideas and emotions of the heartbroken and those downtrodden by society.2

“In 1965, a young folk singer named Joni Anderson hitchhiked to Mariposa from Calgary and in 1970 she drew 12,000 to a night concert because she was the famous Joni Mitchell[James] Taylor was asked to Mariposa because ‘he has a lot of roots in folk’ not because he would draw people. Taylor came because he wanted to, not for the money, which amounted to $75. That is the most any performer is paid, along with his traveling and accommodation expenses. Why? Because Mariposa is an annual gathering of balladeers, not a rock festival.”

Today, we still see (or hear of) people borrowing from other musical ideas and traditions. What they borrow leads to commercial success––in the case of Amy Winehouse and Iggy Azalea. Artists borrow ideas for several reasons: they identify with some aspect of the idea or culture, to make money, necessity demands that they adapt their music to today’s pop standards by updating the sounds or affect they use, or, to make a statement. We are in a never ending cycle of cultural repetition. Everything we produce and consume will reoccur in another form some time (shortly or long after) the “original” was produced. However, the questions have not changed from the 1970s when the folk music revival was in full swing, nor from when bluegrass was in its developmental stage as a musical genre. What is the intent behind artist’s borrowing ideas from others and how many alterations must the new work undergo before it is something original? Is there a way to respectfully reproduce or change something when you yourself have not been around to experience the genesis of that idea or have little to no connection with that cultural movement, people, or idea? And what is the significance of festivals? What role do they play with the appropriation, adaptation and spread of ideas and are they important cultural hub or a temporary collection of society’s social outcasts and wannabe reshapers?

The Mariposa music festival still is around today. This year, the festival’s dates are July 3-5, 2015.

 

1. Musgrave, Corinne. “Mariposa: The Festival That Never Fails.” Rock, 1972 3, no. 10 (1972): 20-21.

2. Crawford, Richard. America’s Musical Life. New York: W. W. Norton & Company, 2001.