Art & Illustration

MONSTER BRAINS - Stephen Romano curator in residence: Wolfgang Grasse (1930 - 2008)

Monster Brains -

Wolfgang Grasse (1930 - 2008) "The Throne of Death" (The Merry Go Round) Detail, 1999


Wolfgang Grasse (1930 - 2008)








Wolfgang Grasse was born Dresden, Germany in 1930. At the age of 14 Wolfgang Grasse saw firsthand the hell and horror unleashed during the British and American bombing of the city of Dresden. This event traumatized him for the rest of his life.

Afterwards, he left Germany for Italy to study art under his grandfather, Friedrich Grasse. In 1948 Grasse was arrested by Soviet authorities for an anti-Soviet cartoon of Stalin hanging from the gallows. First sentenced to death, his sentence was reduced to 25 years at hard labor in a gulag in Poland, where he said there were 12,000 other male prisoners. He spent eight years in prison, and says that the only way he survived was by his art. Grasse would bribe the guards with drawings of erotic images or portraits of their family in exchange for food and protection. Once released, he resumed his artistic career in Berlin working as an illustrator, and continuing his own art practice of painting and drawing.In 1968, Wolfgang Grasse joined an exodus from Germany to Australia. After living in Sidney for a year, he relocated to Penguin Tasmania, where he was a freelance illustrator for The Bulletin. He had several exhibitions and swiftly settled into the Australian art scene, writing and illustrating children’s books and even making a feature-length film.

Grasse has stated that even while living in the bucolic beauty and tranquility of Tasmania, he still suffered from terrifying vivid nightmares, in particular about his time in the gulag, which led him to become a devout Christian. Grasse stated that he wasn't certain if he was actually living a life in Tasmania and having nightmares about prison, or if he was really still in the Gulag, and only dreaming there about having a tranquil life.

"I paint objective, figurative art with high technical perfection to create beautiful, valuable and qualitative works with interesting visions. My art is called Fantastic Realism (Vienese School) influenced also by French surreal and Japanese art (Hokusai, Kunisada, Hiroshige)."

Fantastical and metaphysical; such is the art of Wolfgang Grasse. Some called him a “wise old magician who through his paintings casts a spell on the viewer.” Some compare him with Bosch, Bruegel and Max Beckman.

Much of his art has a gruesome edge, often dwelling on death and sometimes even on apocalyptic events which reflect the ordeals of his experiences in Germany.

Then again, it can be limpid and dreamlike, lavish and mischievous. HIs themes are many, his ability undisputed. It is incredibly intricate and technically skilled.

His work has been categorized as surrealist and also as fantastic realism. The latter was how he liked to be described. Grasse died in 2008, four days after his muse and wife tragically drowned.

He is a stand-alone artist in our culture - and, perhaps, even in our times.



Wolfgang Grasse - Throne"The Throne of Death" (The Merry Go Round) 1999
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Wolfgang Grasse - Kingdom"Kingdom of Death", Acrylic on Panel, 2000
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Wolfgang Grasse - TemptationWolfgang Grasse (1930 - 2008) "The Temptation of Saint Anthony" 1983Collection of Damian Michaels, Australia
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"Ein gewissen Dr. Ming" (A Certain Dr. Ming), Ink on paper, 1962

"Ein gewissen Dr. Ming" (A Certain Dr. Ming), Ink on paper, 1962

"Ein gewissen Dr. Ming" (A Certain Dr. Ming), Ink on paper, 1962

"Ein gewissen Dr. Ming" (A Certain Dr. Ming), Ink on paper, 1962

"Ein gewissen Dr. Ming" (A Certain Dr. Ming), Ink on paper, 1962



Wolfgang Grasse - Fire"Firestone" Acrylic on panel, 2004
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Wolfgang Grasse - Dragon"Gustrow" Acrylic on panel, 1977
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“Der Wahnsinn” (The Madness), ink on paper, 1958
“Der Selbstmorder Vorm Spiegel” (The Suicide in Front of the Mirror), Ink and acrylic on paper, 1959
"Der Flotenspieler" (The Flute Player), Ink on paper, 1960
"Der Baum" (The Tree), Ink on Paper, 1961
Untitled, Ink and acrylic on paper, 1960
"Selbstbildnis Mit Tod" (Self-Portrait with Death),  Ink on paper, 1957 
"Luna", Ink on paper, circa 1980

Wolfgang Grasse - Dresden"Dresden", Acrylic on Panel, 1977
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Wolfgang Grasse - Fortune"Death's Victory" Acrylic on panel, 1960
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"The Broom" Ink on paper, 1981
www.wolfganggrasse.com



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MONSTER BRAINS - Stephen Romano curator in residence: Barry William Hale

Monster Brains -


The Devil Our Lord, 2013


Barry William Hale is a Sydney based artist whose work over the past 20 years has included painting, drawing, installation, video, sound and performance. He is considered one of the key exponents of esoteric art, specifically creating work which responds to concepts of western spirituality, philosophy and ritual.

“My work is a synthesis of Art and Magick, and the residue of my esoteric endeavors. It is essential for me to forge a magical link to the metaphysical subject matter. There is great power in the things people are afraid of. The Devil is the name some new regime gives to the God[s] of those whom they oppress. These repressed forces become the locus of forbidden power imprisoned by the walls of taboo. For me, these Crowned Anarchies become the agencies of liberation. My work is Gnostic in the sense that it gives primacy to direct experience with the divine. In the spirit of the Rebellious Promethean spark of the Luciferian fire." - Barry William Hale

Artist Barry William Hale, New York City 2017.  Photograph by Stephen Romano
Baphomet Rex Mundi, 2015
Japanese Devil Boy, 2013Hell Attendant II, 2014

Hell Attendant I, 2014
Hell Attendant III, 2014

IO:EVOE: The Transvocatory Media of Barry William Hale, Robert Fitzgerald for ABRAXAS Journal, Fulgur"

Barry William Hale: folding darkness, intersecting shadows & opening the Book of Spirits

The intolerable formlessness must be named, a name that struggles to contain the idea of the Devil and Legion in one composite figure: At best these provide a borderline or isthmus of transformational exchange between the horde and the sorcerer. Legion 49 ,BWH, Fulgur 2009

I have spoken elsewhere of the specificities that wove themselves into the thread whose knots captured my inspiration, that lead to the production of the primary artistic series of Beelzebub and the 49 Servitor. From the cthonic pantheon of the Mexican Amerindian paper-cut tradition which was fused with Spanish Inquisitional demonology. To the Servitors of Beelzebub from the Book Abramelin and following the result of the clairvoyance of a ‘prominent’ Irish psychic, at a sitting of the Ghost Club. Which were included in Crowley’s book of homoerotic poetry ‘The Scented Garden...’ otherwise known as the ‘Bagh-i-muattar’.

Staring into the face of which another knoweth their Devil
Through the darkling speculum myriad manifestations,
terrible and strange, monsterous and fantastic,
the Devil may be known. BWH

To give some insights into my artistic practise which can be seen as a series of different ongoing magical explorations, that I continually return to time and time again. To develop through aesthetic elaboration and further magical research. Adding to an existing corpus of knowledge which continues to grow and inform itself. The Resultant artistic residue of this process is expressed through a number of creative disciplines with a variety of artistic outcomes.

Speaking specifically about the magical source of current works in question, which emerged form a magical operation to Beelzebub. Of my own method and construction based upon personal knowledge of a variety of traditions of spirit conjuration and evocatory arts with particular reference to those that have Beelzebub within there register of spirits2.

My own magical operation endured for the span of eleven months, and was in conjunction with the writing and completion of LEGION 493. By which time the devils where bound and an irrevocable link with that mighty Devil forged. The very process of the Art Magical serves as a veritable Liber Spirituum which captures the spirits and binds their essence within the body of the work which is its pages. For the devils live in the residue of the entire magical artistic process. Therefore we are to conceptualize the entire body of work as a magical talisman dedicated to Beelzebub and Legion.

Once the magical link has been forged, and the Devil and Legion bound to the Book of Spirits sealed within the pages. The essential requirements of the magical operation -like those found within the old grimoires- are dispensed with.

It is not my purpose to expound the revelations and the full extent of the knowledge and experiences had during the course of the magical working with Beelzebub. That Mighty Devil without Solomon’s Temple would not have been built, who was at the side of Jesus as he was upon the Cross. Beelzebub is both the mortar of God’s Temple and its corrosion, eternally in flux and transition as an essential embodiment of the forces of Chaos and multiplicity. .

























































Drawing from this rich source, artist-practitioner Barry William Hale has produced a series of eleven symbolic images based upon an alternative form – a sigillic wheel – once described by Crowley himself. Around this wheel are interlocked figures that ‘symbolise the ordeal of the Adept, upon the soul’s journey.’ As author Robert Fitzgerald cites in his introduction to the work;

“The eleven compositions of CODEX 231 center around twin wheels that house the branches of two trees – the Domes and Prisons of LIBER CCXXXI and their respective sigils. The interlocked figures comprise a chimeric embodiment of these trees, and fulfill the literal ordalium of the Sorcerer, Mystic, Adept and Magician as they struggle with the demons and angels within both Tree and Self. These entities are thus portrayed in Hale’s CODEX 231 are united, both in nature and composition, and held together by each other’s feet and hands, yet ultimately by the Wheels themselves. This unity represents primordial Opposition and Integration, Control and Constraint, of the forces within both the living Adepti and their symbolic representations.”
























H&H 231 #3, 2000-2001
H&H 231 #8 upright, 2000-2001H&H 231 #8 averse, 2000-2001
H&H 231 #5


about Stephen Romano

MONSTER BRAINS - Stephen Romano curator in residence: Josh Stebbins

Monster Brains -







Josh Stebbins at "No Stars: A Twin Peaks Tribute Exhibition" curated by Stephen Romano October 2019.  

JOSH STEBBINS

Josh Stebbins is a native of Enid Oklahoma. Josh works predominantly with pen and ink (which he is certainly not limited to). He has been doing art, drawing and illustration since he was very young. With only basic art courses in school and college, he is able to foster his pursuit for progression while expanding his own creative horizons. He is very thankful these days to be recognized for all the work he has produced on his journey in life thus far.

Josh tries to convey in his style and subject matter a sense of duality, strengthened by his choice to work mainly in black and white. His subject matter presents undertones of beauty in darkness. These subjects can run the spectrum from religion to horror, often looking at the human experience, mostly from a darker side. Josh says of his work, “People generally realize it’s there [the darker side], but don’t want to face it…for me the garden of Eden has long since had a ‘Sorry, We’re Closed’ sign on its gate.”





Josh Stebbins in Queens New York October 2019. photo by Stephen Romano

SLASH on stage wearing Josh Stebbins' designed shirt from Black Market Art.



















































































about Stephen Romano

MONSTER BRAINS - Stephen Romano curator in residence: LE POITEVIN, Les Diables de Lithographies, 1832

Monster Brains -








LE POITEVIN, [Eugène Modeste Edmond]. Les Diables de Lithographies. Paris / London: Chez Aumont / Charles Tilt, n.d. [1832].

Stephen Romano collection, Brooklyn NY.

Impish devils dance, make merry, kidnap young maidens, engage in scatological activities, make mischief upon men and women. and generally have a hell of a time as rascals frolicking in diabolical fun. It is the most famous of all works, paint or print, by Le Poitevin, whose "Devilries" established a genre in the wake of the Romantic school's Mephistopheles and Faust, from scenes to fright to scenes that, as here, delight with lively charm. Le Poitevin's devilries with their light, devilish humor became extremely popular with other artists, such as Michael Delaporte and Bayalos. Le Poitevin (1806-1870) was a French painter and lithographer. As a painter, he specialized in marine art , as a lithographer he is best-known today for Devilries. He was a contributor to The Journal of Painters and Charles Philpon's La Caricature. He studied at the Ecole des Beaux-Arts in Paris, a pupil of Louis Hersent and Xavier Leprince. Very popular in his time, he exhibited at the Salon from 1831 until his death in 1870 .

"Tout autre est Eugène Le Poitevin, le peintre de marines, qui popularise un genre bien différent mais dont le retentissement ne fut pas moins grand. Procédant en droite ligne du Méphistophélès de Faust et des tendances au bizarre de l'école romantique, les diableries de cet artiste vinrent jeter une note pittoresque et amusante au milieu des estampes sans couleur du consciencieux lithographe. Pendant un temps ce ne furent plus que diables et diableries, diables souvent érotiques, diableries plus ou moins légères. Les Diables, Petits sujets de diables, Bizarreries diaboliques, Encore des Diableries; c'est sous ces titres que se répandaient partout les albums à couverture brune de Le Poitevin qu'imitèrent bientôt de Bayalos avec ses Diablotins et Michel Delaporte avec ses Récréations diabolico-fantasmagoriques. Diables blancs et diables noirs suivis de diables rouges et de diables verts. Le diable se glissait partout, commettant mille incongruités, relevait les robes des femmes, les déshabillait comme par enchantement, les mettait en cage, les tirait par les cheveux, ayant toujours à son service un nombre incalculable de petits diablotins courant à tort et à travers les feuilles. Il y eut une telle invasion des sujets de messire Satan que ce ne fut plus, comme dans la chanson, « Vive la lithographie, » mais « au diable, les polissonnes" (Grand-Carteret, Les Moeurs et la caricature en France, p. 174).

"Quite different is Eugène Le Poitevin, the painter of seascapes, who popularized a very different genre but whose repercussions were no less great. of this artist came to throw a picturesque and amusing note in the middle of the colorless prints of the conscientious lithographer. For a time they were only devils and devils, devils often erotic, devils more or less light. Diabolical oddities, Encore des Diableries: it was under these titles that the brown-covered albums of Le Poitevin spread everywhere that Bayalos soon imitated with his Devils and Michel Delaporte with his Devilish-phantasmagorical recreations. White devils and black devils followed red devils and green devils. The devil slipped everywhere, committing a thousand incongruities, raised the robes of s women, undressed them as if by magic, put them in cages, pulled them by the hair, always having at their service an incalculable number of little imps running erroneously and through the leaves. There was such an invasion of the subjects of Messire Satan that it was no longer, as in the song, "Vive la lithographie," but "au diable, les polissonnes" (Grand-Carteret, Les Moeurs et la caricature en France, p . 174).

Le Poitevin (1806-1870) was a French painter and lithographer. As a painter, he specialized in marine art , as a lithographer he is best-known today for Devilries. He was a contributor to The Journal of Painters and Charles Philpon's La Caricature. He studied at the Ecole des Beaux-Arts in Paris, a pupil of Louis Hersent and Xavier Leprince. Very popular in his time, he exhibited at the Salon from 1831 until his death in 1870.



























































































































































































































































































































































































































































































































































































































































about Stephen Romano

Ancient Astronaut Comics: ‘The Gods from Outer Space’, 1978 – 1982

We Are the Mutants -

Exhibit / April 30, 2020

Object Name: The Gods from Outer Space
Maker and Year: Magnet/Methuen, 1978-1982
Object Type: Comic Books
Image Source: Komiksy Online, exhibit author’s copies
Description:  (Richard McKenna)

In the summer of 1980, a 9-year-old child was made privy to startling revelations regarding the origins of the human race. Namely, that in the distant past, a scientific expedition had ventured from its homeworld of Delos to what was then known as the Blue Planet for the purpose of making genetic changes to the genomes of one species of that planet’s inhabitants in order to speed up the development of intelligent life—and that this spurring on of intelligence was a galaxy-wide tradition that had been going on for millennia, as advanced species tinkered with the biology of less-evolved species in an ongoing chain of giving each other a leg up the evolutionary ladder. The child also learned that the figure of Satan was actually a memory distorted by its passage down through the generations of a rogue Delosian named Satham who, along with his helper Azazel, had rebelled against the edicts of the mission, and that the cherubim with flaming sword set to make sure Adam and Eve didn’t try and sneak back into the garden of Eden was actually a Delosian spacecraft known as a “sonde” firing its thrusters.

The medium through which these awesome facts were divulged was not some august tome but four slim volumes of remaindered comic books retailing at the low, low price of 80 pence for the lot, the site of their communication no solemn temple but a cash&carry outside Doncaster, and that 9-year-old child was—surprise!—me.

Its Polish title also containing the accuracy-improving addendum of “According to von Däniken,” The Gods from Outer Space, as it was called in Britain, was an eight-part (though only the four I bought that day were available in the UK, the eighth volume published many years later) comic that took as its point of departure Erich von Däniken’s silly “theories”—read “pervy racist fiction”—about extraterrestrials having influenced humanity’s development in the distant past, the basis of which Carl Sagan identified as being “that our ancestors were dummies.” In 1977, with von Däniken mania still thriving, Alfred Górny of Polish publishing house Sport i Turystyka—Sport and Tourism—made an agreement with Econ Verlag,  the publishers of the German edition of Chariots of the Gods?, to create a series of comics based around von Däniken’s crackpot concepts. Polish journalist and Auschwitz survivor Arnold Mostowicz was brought in as writer, and when Grzegorz Rosiński, the artist originally intended to realize the comic, was snaffled by French comic Tintin, he suggested his fellow pupil at art school and Polish comics veteran Bogusław Polch as the man for the job. Górny, Mostowicz, and Polch spent the next four years detailing the adventures of the expedition to the Blue Planet.

The leader of the expedition and the protagonist of the series is the only Delosian woman we meet, but confusingly—despite the sexism implicit in having literally only one speaking female character (though she is later joined by a clone of herself)—Ais (as she is called in the British version) is pretty much the equal of all the male characters put together: quick-witted, bold, intelligent, beautiful, not above laser-blasting a few bad guys and dedicated to the values of the mission but ready to rebel when necessary against the eugenicist dictates of the “Great Brain,” the emotionlessly logical super-intellect that dictates Delosian decisions.

From the moment they set up their first base in the Andes where they (natch) build the Nazca Lines as a landing strip, Ais’s expedition is plagued by setbacks, from rebellious Delosians and Robocop-ed reptiles to insectoid aliens who plan to strip Earth of its natural resources. The plot spans centuries and goes on to include Atlantis, the Pyramids, the Tower of Babel, Hindu gods, Sodom and Gomorrah, the Flood, the crossing of the Red Sea, the Nephilim, crystal skulls, the Book of Ezekiel, and the chariot of Yahweh, as well as the aforementioned Ur-Beelzebub—the dastardly Satham, and his army of mutants and robots. The story is an enjoyably confusing nonsense minestrone, but the story is entirely secondary to what makes The Gods from Outer Space so compelling: page after page of Polch’s lyrically beautiful artwork. His sure, clean line and mastery of shade and form create a credible and coherent visual world with its own technologies and aesthetics that in its way is as intense and visionary as the images generated by Jack Kirby’s infatuation with ancient astronauts. Polch died at the beginning of 2020, but the work he leaves behind him—which also includes the wonderful Funky Koval—ensure him a place in comic book history.

While still fairly dodgy, what with logic-driven technocrats imposing their “mission” on a bunch of unsuspecting primates, The Gods from Outer Space‘s interventionist ethics are perhaps closer to those of 2001: A Space Odyssey than to von Däniken’s reactionary gobbledegook. Despite its links to his deeply ambiguous schtick, though, The Gods from Outer Space was also a handy primer for young minds re: the idea that humanity’s myths and legends might in reality be nothing more than the misunderstandings and misrememberings of events or inventions long past, and that even the god we sang hymns to in school assembly every morning, even the idea of “good” and “evil” themselves as discrete and mysterious forces instead of the results of circumstance, history, and environment, might all just be a load of bollocks we’d made up over the millennia because it was easier than actually trying to understand things. Is it possible that, in its way, The Gods from Outer Space hinted at some burgeoning awareness that the historical narratives foisted on us by the establishment were perhaps not totally trustworthy? That the missing element was aliens meddling with our DNA might be pushing it a bit, but maybe there was a kernel of healthy skepticism in this particular take on von Däniken’s delirium—though as we’ve witnessed in recent years, skepticism without actual knowledge can easily metastasize into something as unhealthy and dangerous as unquestioning belief.

It might seem a stretch to accept now that there was a time when many adults believed—with varying degrees of conviction—in the cosmic theories of a Swiss hotelier with criminal convictions for fraud, as well as the Bermuda Triangle and Bigfoot. But this paranormalia was absolutely a part of the texture of everyday life. Though given that forty years later we are living in a world increasingly defined by the bellicose beliefs of reactionary fantasists willing to believe in anything that will provide them with the solipsistic buzz of victimhood, it’s not really so hard to credit the hold these strange ideas exerted over the collective imagination. In comparison, maybe The Gods from Outer Space‘s contention that our ancestors got made clever by aliens doesn’t seem so bad.

“I’m Sellin’ Folks A Dream”: Alan Moore and Bill Sienkiewicz’s ‘Brought To Light’

We Are the Mutants -

Exhibit / April 28, 2020

Object Name: Brought To Light: Shadowplay—The Secret Team and Flashpoint—the La Penca Bombing
Publisher and Year: Eclipse Books, 1989
Object Type: Graphic novel
Image Source: Archive.org (Shadowplay—The Secret Team and Flashpoint—The La Penca Bombing)
Description (Michael Grasso):

In 1989, at the very end of the Cold War, a group of four prominent mainstream and alternative comic book writers and artists created a double volume graphic novel exposing the rampant injustices, assassinations, and terrorism facilitated by the CIA and its creatures worldwide, ostensibly to fight global communism in the years following World War II. This pair of books, sold under the shared title Brought To Light, came courtesy of one of the only justice movements since the Church Committee to successfully take on the American deep state and confront the CIA’s historical criminal behavior.

Founded in 1979 as an outgrowth of its founders’ work to achieve justice for presumed-murdered nuclear worker and union activist Karen Silkwood, the Christic Institute took as its inspiration the Christian mystic/philosopher Pierre Teilhard de Chardin and his concept of a “christic” cosmic energy that he penned a mere month before his death. Danny Sheehan (a lawyer who had been involved in the Pentagon Papers case), Sara Nelson (a former television journalist and labor secretary for the National Organization for Women), and the Reverend William J. Davis (a Jesuit priest who would go on to spend most of the early 1980s in Latin America observing the crimes of reactionary regimes from Pinochet’s in Chile to the Contras in Nicaragua) founded the Christic Institute to provide legal and investigative aid to resist right-wing terrorism and corporate malfeasance across the globe. In the early 1980s, Christic would go on to bring a lawsuit against the Nazi and Ku Klux Klan terrorists in Greensboro, North Carolina who murdered four left-wing protestors in November 1979, including as defendants in the lawsuit federal law enforcement officials and the many Nazi collaborators within local law enforcement who allowed (and even encouraged) the Klan violence to take place.

As the Reagan years unfolded and a resurgent CIA found its footing again interfering on the global stage (especially in Central America), Christic found itself at the center of the case that would paradoxically lead to both its greatest publicity and the Institute’s eventual downfall and dissolution. In 1984, at the height of the Nicaraguan civil war between the revolutionary Sandinista government and the Reagan CIA-backed right-wing Contra rebels, a hastily-arranged press conference was put together to allow a disillusioned Contra official named Edén Pastora to speak to the press. For months, CIA officials had allegedly been tracking Pastora, a former Sandinista who had gone over to the Contras and now found himself at odds with the Contras’ alliances with foreign forces in the form of both the CIA and drug traffickers from South America. A purported “photojournalist” named Per Anker Hansen (believed by some to be CIA-allied Libyan agent Amac Galil) attended the Pastora press conference at a remote guerilla camp at La Penca on the border with Costa Rica, suspiciously guarding a package with “photographic equipment” that was actually full of C-4 explosives. Hansen/Galil left the building and allegedly detonated the package remotely. Three journalists and four guerillas died in the resulting explosion, and 21 were injured.

In the months following the bombing, American journalist Tony Avirgan (who was injured in the La Penca bombing) and his wife Martha Honey engaged in their own investigation, finding the CIA’s fingerprints all over this assassination attempt on Pastora (who survived the bombing with injuries and ended up eventually reconciling with Daniel Ortega’s Sandinistas). In 1986, as the Iran-Contra affair was in full swing, the Christic Institute filed a RICO suit in federal court against Oliver North and several other members of “the secret team” responsible for dirty tricks, weapons smuggling, and targeted assassinations in Central America throughout the 1980s. Christic ended up losing the case, its 501(c)(3) status, and its very existence thanks to “frivolous lawsuit” penalties levied by a Nixon-appointed judge whom Sheehan would find was associated with both Meyer Lansky’s Miami National Bank, a center for CIA-Mafia funding throughout the ’60s and ’70s, and the CIA itself as a “CIA [trained] attorney.”

While the La Penca bombing case was in full swing, the Christic Institute collaborated with indie comics scribe and political activist Joyce Brabnerwho had attended one of Sheehan’s lectures and been inspired by his work—on a comic book retelling of the La Penca/Pastora case. Avirgan and Honey dictated the details of their investigation to Brabner, and she and comic artist Thomas Yeates put together an illustrated version of the La Penca bombing. It was published on indie comic imprint Eclipse (home of the Iran-Contra trading card set) and paired with a second comic detailing the CIA’s overall Cold War activities by writer Alan Moore and artist Bill Sienkiewicz. Yeates’s art style evokes war and adventure comics of an earlier era, much along the same lines as his future work on venerable newspaper serials like Prince Valiant, Zorro, and Tarzan, to simultaneously effectively convey and subvert the web of CIA intrigue that converged in that camp on the Costa Rica border.

Moore and Sienkiewicz’s Shadowplay—The Secret Team offers a broader history of the CIA’s interference and a much more hallucinatory visual and narrative experience. The comic centers on an avatar of the CIA and American imperialism in the form of a maniacal, drunken bald eagle who “represent[s] the Company,” the common sobriquet for the CIA, and who explains American intelligence interference abroad in terms of the brutality and murder necessary to protect American (business) interests. “I like to think I’m sellin’ folks a dream,” the eagle says, before accepting the fact that he’s responsible for “swimming pools full of blood” to keep that American dream—the international machinery of commerce—moving. Moore explores early Cold War CIA interference in elections from Italy to Iran to Guatemala before delving deeply into the Mafia- and corporate-aided CIA programs of assassination, illegal invasions, narcotics trafficking, and mass murder from Cuba to Southeast Asia to the Middle East, ending with an explanation on how the heirs to these earlier Cold Warriors were behind the Reagan era’s affairs in Central America and Iran.

Where Brabner and Yeates rely on the specific chilling details of the events leading up to the La Penca bombing op to illustrate the danger of the CIA’s activities, Moore and Sienkiewicz’s work evokes larger, more mythic themes, conveying the danger of the “American way of life” for much of the rest of the world. They subvert all-American symbols like the Statue of Liberty (crowned in rifles and carrying a giant dollar sign in the place of her tablet), baseball (CIA “trading cards” featuring Mafia don Santo Trafficante and Cuban exiles), and Pepsi (implicated in the manufacture and refinement of CIA heroin in Southeast Asia during the Vietnam War). Sienkiewicz, by 1989 an established comic artist whose avant-garde, impressionistic style had given new life to Marvel titles like The New Mutants, and who had worked well within the political and mystical intrigues of limited series like Frank Miller’s Elektra: Assassin (1986-1987), here channels not only his own dazzling impressionistic style but the freaked-out hallucinatory caricatures of Hunter S. Thompson illustrator Ralph Steadman. Alan Moore’s own political stances on American imperialism and fascism had, of course, found full expression in his own pair of 1980s opuses, Watchmen (1986-1987) and V For Vendetta (1982-1989).

The two Brought to Light volumes stand as a final testament to both the Christic Institute’s vital work and as a signpost for the end of the Cold War, a time when nearly all the secrets of the CIA’s outrageous Cold War activities had become well-known—not thanks to America’s mainstream newspapers and television media, but because of independent, politically-engaged voices working diligently in underground media to strip the veils away from the rot and endemic corruption at the center of the nation’s politics.

Peter Klúcik - Illustrations for unpublished version of J. R. R. Tolkien's "The Hobbit" 1990

Monster Brains -

Peter Klucik -The Hobbit, Illustration 01

Peter Klucik -The Hobbit, Illustration 02

Peter Klucik -The Hobbit, Illustration 03

Peter Klucik -The Hobbit, Illustration 04

Peter Klucik -The Hobbit, Illustration 05

Peter Klucik -The Hobbit, Illustration 06

Peter Klucik -The Hobbit, Illustration 07

Peter Klucik -The Hobbit, Illustration 08

Peter Klucik -The Hobbit, Illustration 09

Peter Klucik -The Hobbit, Illustration 10

Peter Klucik -The Hobbit, Illustration 11

Peter Klucik -The Hobbit, Illustration 12

Peter Klucik -The Hobbit, Illustration 13

Peter Klucik -The Hobbit, Illustration 14

Peter Klucik -The Hobbit, Illustration 15

Peter Klucik -The Hobbit, Illustration 16

Peter Klucik -The Hobbit, Illustration 17

Peter Klucik -The Hobbit, Illustration 18

Peter Klucik -The Hobbit, Illustration 19

Peter Klucik -The Hobbit, Illustration 20

Peter Klucik -The Hobbit, Illustration 21

Peter Klucik -The Hobbit, Illustration 22

Peter Klucik -The Hobbit, Illustration 23

Peter Klucik -The Hobbit, Illustration 24


"Long-time illustrator Peter Klúcik was asked to illustrate J R R Tolkien's The Hobbit soon after communism fell in 1989. For this project he created around 40 illustrations that were rich in detail and conveyed the mysterious atmosphere of the book very well. But the publishing house commissioning them failed to adjust to the market economy and lost the right to publish the book. A second one approached him, but only for the book's cover. Then a third publishing house appeared on the scene - after the Tolkien-mania prompted by the 2001 release of the first film in The Lord of the Rings sequence -- but this was denied the copyright.
After all that, Klúcik made a decision: "I have had it with illustrations. I am going to paint!" He switched from illustration to painting, and since then he has been creating a fantasy world of mysterious animals using oil on canvas. He finds inspiration in the real animals he sees in books and on television documentaries, such as tigers, zebras, and rhinos. To these images he applies his wild imagination, twisting their bodies and playing with their fur and colours until they are transformed into new, unknown creatures living in fantastic surroundings. 
Before he gave up illustration, Klúcik created pictures for around 40 books, including Pippi Longstocking by Astrid Lindgren and Robinson Crusoe by Daniel Defoe. But the book that enabled him to expand his imagination the most and brought him to the path he later set out on was the last one he illustrated - Tolkien's The Hobbit. From the evil-looking but funny hairy squirrels to the curly tails on the flying dragons, it was an easy transition to his dreamed-up world inhabited purely by animals." - quote source
Artworks found at the Toto! Gallery
Much smaller resolution versions of these were previously shared here in 2006.

Sean Äaberg's "Dungeon Breakout" Kickstarter

Monster Brains -

Sean Aaberg - DUNGEON BREAKOUT 1 Sean Aaberg - DUNGEON BREAKOUT 2 Sean Aaberg - DUNGEON BREAKOUT 3 Return to the Würstreich with the newest game from GOBLINKO! DUNGEON BREAKOUT is a heavily flavored, tile placement party game, set in the same world and populated by the same weird characters and creatures as DUNGEON DEGENERATES: Hand of Doom. With easy-to-learn rules and fast game play action, DUNGEON BREAKOUT will be a hit with any crowd!

You’re trapped in the dungeon below Brüttleburg, but there is a chance for escape! Make your way through the maze-like corridors, collecting loot and battling monsters, and find the exit first to win! Watch out though, in addition to lurking monsters, there could be a jailor around the next corner, or one of your opponents trying to stop you!

Check out the kickstarter here! Only seven days left!

The Politics of the Sewer: John Sayles and Lewis Teague’s ‘Alligator’

We Are the Mutants -

Reviews / April 2, 2020

ROBERTS: Steven Spielberg called Joe Dante’s 1978 Piranhathe best of the Jaws ripoffs,” but my vote goes to 1980’s Alligator, directed by Lewis Teague and distributed by Group 1 Films, the latter responsible for some memorable exploitation fare that included The Clonus Horror, UFO’s Are Real (both from 1979), and Albert Pyun’s The Sword and the Sorcerer (1980). Both films are cult genius thanks to their writer, one John Sayles, who went on to become an indie film auteur as well as a writer of great American novels. Both films both have similar plots, and both are satires, but Alligator’s teeth sink a little deeper: our hero quite literally eats the rich. Also, Robert Forster’s in it, and I’ve never met a Robert Forster movie I didn’t like.

MCKENNA: The problem (for me) with writing about something like Alligator is, what the hell is there to say? It’s perfect. Timeless. It explains itself. It looks like a TV movie yet comes on like it actually has brains and a sense of humor. Not simply a curio of the 1980s (though if 1980s curio-ness is what you’re after, you won’t be disappointed—in fact your head may explode), it still works perfectly today without the need for you to strap on a postmodern irony helmet. It’s smart, self-aware, knows its limitations, and is basically why there’s almost zero incentive to go to the cinema to see genre stuff anymore: because who wants to sit through fucking hours of precious art direction when stuff like this highlights how much more economically and incisively the same goals can be achieved with far less? Somehow, even though pretty much everything about Alligator is trite—and that’s kind of the point—nothing about it feels trite. In addition to the estimable Forster, who’s in top form here even for him, there’s a great turn from Robin Riker as the female lead and appearances from Michael V. Gazzo and Henry Silva. Mike, what on Earth do you make of this little gem?

GRASSO: It seems like there have been a bunch of these ’70s/’80s B-movies we’ve looked at that I’d never seen before, that pleasantly surprised me, were made by folks who went on to do Serious Film later, and ended up having an interesting social-political edge to them, all while remaining on a basic level exploitation schlock. Endangered Species came to mind while watching Alligator, for certain. (Also, Kelly, thank you for reminding me that Alligator was produced by UFOs Are Real producer and narrator Brandon Chase!) It also has that same sideways ’50s monster movie vibe—doughty yet world-weary hero and brainy love interest investigate and battle a mysterious series of predations created by shadowy conspiracies and mad science.

Like Robert Urich’s character in Endangered Species, Robert Forster’s David Madison is a police detective who’s lost his faith in the system and is hounded by ghosts: in Madison’s case, a bust that went bad resulting in the death of his partner. As limbs start showing up in the town’s sewer system, the first theory of the crime (as in The Night Stalker, another film Alligator vividly reminded me of) is that a garden-variety late-’70s serial killer is on the loose. Turns out? It’s a 30-foot long alligator, released in the sewers 12 years prior by a teenage girl, Marisa Kendall: played as a grownup by Robin Riker, she’s now become the Midwest’s foremost herpetologist and helps Madison investigate and ultimately blow up the gator. The monster has been feasting on the corpses of experimental animals that have been fed a serum to increase their growth, part of a sinister biotech firm’s (Slade Pharmaceutical!) attempts to “feed the Third World.” Of course, nobody believes Madison even after he loses yet another partner in the sewers, and he’s fired from the force in favor of khaki-clad chauvinist big-game hunter (yes, seriously) Henry Silva, who gets to have an epic squint-off with Forster before getting swallowed whole by the gator.

Again, all fairly boilerplate monster movie cliché. But Alligator zags when you expect it to zig. Even if the plot emulates dozens of Roger Corman/Bert I. Gordon drive-in flicks from a generation before, it’s the little touches, the thematic surprises, and most of all the actors in this film that not just elevate the material but keep the viewer riveted, wondering where the hell this thing is going to head next. Between the aforementioned Michael “Frank Pentangeli” Gazzo, a serious thespian with impeccable Actors Studio credentials as the police chief (Henry Silva was actually one of Gazzo’s protégés), or Hollywood Golden Age mainstay Dean Jagger as the rambling oddball head of the biotech firm who inadvertently made the monster, this film is packed full of great actors. But Forster stands alone. Wikipedia tells me that it was this movie—not Medium Cool or any of his other ’70s or ’80s roles on the screen or TV—that inspired Quentin Tarantino to give Forster a shot as world-weary bail bondsman Max Cherry in Jackie Brown. And you know what? I can kind of see why.

ROBERTS: Yes, this is definitely Sales riffing on the ’50s monster movie, Mike, with your sinister corporation (Alligator was released exactly 10 days after Reagan was elected) standing in for atomic anxiety. I thought a lot about the classic Them! (1954) while watching Alligator, and in fact the estuaries of the Los Angeles River were used to great effect in both films. It’s a B movie all the way, but Teague, who had just directed another Sayles-penned picture, 1979’s The Lady in Red, mostly pulls it off. The effects are also surprisingly effective, especially the scene where the gator crashes out of the sewer onto the mean streets. As far as Forster goes, he has always been pegged as a “character actor,” a mostly bullshit term that describes incredibly versatile actors who are constantly typecast because they don’t look like Redford. I first saw him in The Black Hole, a formative film of my youth, and he’s been a favorite ever since. There’s a recurring male pattern baldness joke in Alligator that he simply slays (he improvised it, and Sayles wrote it in), not to mention the one-liners Sayles feeds him. Robin Riker—in her feature film debut—is also really damn good, despite some gross sexism and a predictably subservient role—similar to Jobeth Williams in Endangered Species. And Henry Silva? All I can say is: you will never experience a more disturbing alligator mating call.

The alligators in the sewers urban legend goes back to the 1930s, when the New York Times ran a story about a group of kids allegedly snaring and killing one after spotting it through a manhole. Thomas Pynchon made great use of the myth—which expresses industrialism’s struggle to suppress nature—in his first novel, V. (1963). Pynchon, as it turns out, was a great influence on Sales. Unlike the shark in Jaws, the gator here is something of an underdog. Shortly after the little girl brings it home, her dad gets upset about “alligator turds in the clothes hamper” (props to Mike’s ears for catching that choice piece of dialog) while (tellingly) a radio report tells us about the “chaos” of the 1968 Democratic Convention (the subject of Medium Cool). Dad flushes the gator—we spin around the bowl with the creature, looking up at the gruff patriarch we assume to be entirely sympathetic to Mayor Daley’s police force—and watch the little guy drop into the sewer with a splat, small and alone in the darkness. 12 years later, it becomes the monster it was made to be.

MCKENNA: The male pattern baldness joke is a beaut, and not just because the fact of its hitting close to home makes me feel as though perhaps I too might yet possess an iota of Forster-esque coolness. Like all great B-movie fare, it’s the film’s accumulation of miniature grace notes and memorable details that builds up into something gratifyingly greater than the sum of its parts. Take the extras, for example—everyone in Alligator acts and appears grizzled enough to credibly inhabit the film’s down-at-heel milieu: nobody looks like they just walked out of central casting, and everybody has a distinct personality no matter how briefly they appear.

I’m now going to return to one of my well-worn (though my fellow Mutants might prefer “overused”) opinions here and say that I think part of the reason Alligator still connects so powerfully is because it sort of feels like play—almost like our brains are making it up as we watch from the mulch of half-digested history, pop culture, and politics slopping around inside our craniums. None of the sets, locations or set pieces are particularly prepossessing (I mean, the big denouement is trying to convince an old lady driver to reverse her car, for fuck’s sake; you have to hand it to Teague: he makes the most of the little he’s got), much of the action is fairly low key, the story is hardly there, and a great deal of the pleasure derives simply from watching humans interact with each other, their environment, and a fuck-off massive alligator. It’s play. That’s what real B-movie genius is. That and kicking off with a gator attack that gets swept under the rug by the spectacle management so the wheels of commerce can keep turning.

GRASSO: And isn’t that a great place-setter for the overall social commentary in the rest of the film, Richard. I especially liked the set piece near the middle where the alligator’s reality has finally been revealed to the public (thanks to a tabloid reporter who’s been hounding Madison, Freddy Lounds-on-Will Graham-style, and who takes one final photograph of the monster as he’s eaten), and Henry Silva’s big game hunter is on the scene dropping depth charges in the local canal, and the entire town has turned into a three-ring media circus, complete with souvenir vendors hawking toy (and real) alligators. This scene happens right when Madison learns he’s off the case, and there’s that sinking feeling that all the wrong people are in charge of this crisis and that there’s going to be a lot of profiteering off of human injury and death. Hmm, maybe this wasn’t the right film to get our minds off of current events, guys.

But I think that gets to another thing I love about Alligator, which is how perfectly 1980 it is. Just little reminders here and there, like the aforementioned media circus (one practically expects to see “I Survived The Mega-Gator Attack” t-shirts for sale alongside the souvenir gator toys) or the big reveal scene of the alligator, where it busts Kool-Aid Man style through the concrete from the sewers while a bunch of kids (clad in an “I’m a Pepper” t-shirt, a late-’70s Texas Rangers jersey, and some kind of Freddy Krueger-esque red and green striped rugby shirt) look on. And yes, Kelly, the way Alligator substitutes corporate malfeasance for ’50s fear of the atomic age is also perfectly 1980. At the very dawning of the Reagan era, fear of pollution and criminality at the hands of unaccountable corporations was revving up, and the scientists’ use of poor innocent stray puppies as their experimental subjects is not only a perfect telegraphing of how evil they are but also pretty damn common in industrial corporate settings at this point in history. Whether or not they’re trying to help out with feeding the developing world, they’re literally killing puppies and throwing their bodies in the sewers.

So yeah, this film does eventually revenge itself on the corporate baddies. The foreshadowing in the scene where they’re setting up Slade’s daughter’s wedding at the local country club is perfection: you just know as soon as you see it that that alligator is going to go hog wild on all those rich people in the final reel. But the first two people the gator eats at the wedding are a pair of servants! That undercuts the impact of Slade’s limo being smashed by the gator’s tail just a little bit. But was I smirking in satisfaction when the inner-city kids who Silva’s game hunter deputizes (and condescends to) abandon him as he gets eaten whole by the monster? Yeah. That was pretty cool.

ROBERTS: Class is writ large across the whole film. “Looks like a working man’s hand,” Madison says after the first body part is found, and when he busts a vendor trying to sell live alligators during the media circus Mike mentions above, the vendor cries after him, “This is an attack on the free enterprise system! Communist!” We’ve got one-percenter Mr. Slade feeding the alligator mutant and mutilated puppies so that he can get richer by squeezing the Third World, we’ve got rich neighborhoods (helicopters scan the lush swimming pools) juxtaposed with poor neighborhoods (the setting is either Chicago or St. Louis—it’s never made clear; both cities were at the epicenter of the rust belt’s decline), we’ve got “the great white hunter” paying black kids to guide him through the inner city—so many of them were so destroyed by this point that they stood in for post-apocalyptic landscapes. And there’s the working-class cop who’s got more in common with the alligator—who he’s forced to blow up—than anyone else.

I won’t go so far as to say that the alligator is the proletariat, but it’s certainly the underclass (“It lives 50 feet beneath the streets,” the trailer forebodes), as well as nature’s revenge. The gator eats workers, sure, but it would starve otherwise: that’ s the law of the jungle. The real target is Slade, as the alligator’s calculated demolition of his limousine makes clear. All of this gives added relevance to the final moments of the film, when a new sewer dweller—another innocent baby bought and sold, then banished by owners who foolishly thought they could tame it—lands with a splat in the city’s collective shit. A monster movie cliché? Absolutely. But also the spectre of revolution.

“For All the Dead Heroes”: Lizzie Borden’s ‘Born in Flames’

We Are the Mutants -

Eve Tushnet / April 1, 2020

In 1983, Lizzie Borden attacked the World Trade Center.

I’m talking about Lizzie Borden the film director, and the bomb that goes off at the top of the Twin Towers is the final image of her punk feminist film Born in Flames. (It’s safe to say that the shock of the ending has not been diminished by the passage of time.) Born in Flames is a loving—or at least, love-hating—tribute to the lower-rent sectors of early ’80s New York, and to the fractious feminist movements that tried to carry ’70s militancy into the era of the “career woman.” It’s beautiful and funny, and the most punk thing about it is that it’s the rare political film that exposes contradictions rather than purporting to solve problems.

The film takes place in a near-future America ruled by democratic socialists. It’s a dystopia! No, that’s a cheap shot—the movie’s point isn’t that socialism is bad, but precisely the opposite: that the better the idea, the more useful it is in the hands of entrenched power. Most things we wish were political solutions turn out to be clown cars from which spill far more political problems than you ever could believe would fit inside. And yet that doesn’t make Born in Flames a cynical movie. It refuses cynicism as wryly and as adamantly as it refuses propaganda.

Even the film’s title suggests that the movie will transform mere political ideology into something stranger and more challenging. It was named after a song by the Red Crayola, which in turn was named after a 1929 Soviet film celebrating the triumphs of the Red Army. With each iteration the words get weirder, as the gasoline smell of propaganda dissipates. The USSR origins of the phrase make it not solely an inspiration to the film’s feminists, but a reference to the professed socialism of the government they’re fighting. Every political statement in the film carries within it at least one contradiction, at least one hint that the future born in these flames won’t be what anyone intended. The things you want done won’t be done the way you want them, partly because they won’t be done by the people you think should do them. The song plays throughout the movie: a jangly, urgent anthem, featuring saxophone by Lora Logic of Essential Logic (and the early X-Ray Spex) and vocals by Gina Birch of the Raincoats. Birch’s voice fits the mood of the film, with its quick shifts from proclaiming to muttering to shrieking; her English accent adds an unexpected touch of displacement, and a feeling that the narrative, in spite of its strong sense of place, reaches far beyond 1983 New York City.

Born in Flames rambunctiously follows several competing women’s movements. There’s the Women’s Army, which chases off would-be rapists and is advised by a radical mentor played by real civil rights lawyer Flo Kennedy. There’s soft-spoken street-level militant Adelaide Norris (Jean Satterfield); the art-punk radio station led by sly Puck-faced agitatrix Isabel (Adele Bertei); her semi-rival at the black radio station, Honey (played by a woman of the same name); and the party-line women of the socialist movement, who dissipate their radicalism in academic arguments (Borden’s friend Kathryn Bigelow plays a journalist with the Socialist Youth Review). Music and violence intertwine as equally invigorating, equally obvious aspects of radical feminism.

An FBI agent surveilling these women notes, “The Women’s Army seems to be dominated by blacks and homosexuals.” These also happen to be the kinds of women Borden’s camera most loves. Born in Flames has the quick cuts and intimacy of a documentary film, and the performers—who were not professional actors—talk as if they’re coming up with these ideas on the fly in response to the real socialist future America they live in. They ramble and grouse and talk over each other. The FBI agents, by contrast, are more stagey. They’re following well-worn roles; they know their lines and their blocking. The women, whether they’re squabbling or orating or kissing, always look like they’re figuring it out as they go.

Perhaps for this reason, the plot peeks only intermittently from the vivid shelter of the dystopian setting. In a New York City of boomboxes and pay phones, catcalling and bralessness, a Women’s Army emerges not only to protect women from rape but to propose a feminist political program. As the FBI tries to catch them in illegal acts, and the socialist President of the United States tries to entice them away from radicalism with concessions like “wages for housework” (a left-wing proposal beyond the dreams of our current politicians), the underground feminists progress from pirate radio to arms dealing to terrorism. They aren’t a unified movement—the FBI notes that “it’s impossible to say” who their leader is. It’s not always easy for the viewer to keep track of the alliances and figure out who’s going rogue. But they’re united against the government, and after the staged jailhouse “suicide” of one of their leaders, there’s no chance they’ll disavow militancy.

This is a passionate movie without the self-righteous certainties of so many passionate movies. Feminists attack the “Rape Rehabilitation Center,” which seems to offer (coopted?) restorative justice to rapists. “There’s no such thing as a bad boy,” a defender of the center says. “These are sick people.” The white cop has a MOM mug and the feminist militant has a pink t-shirt saying GANJA FARMERS UNION.

The satire of hyper-theoretical socialist feminism is still funny but also somewhat expected. Less expected is the depiction of radical feminism as the servant of the corporations—all these women lined up to shake the locked gates of the construction sites are fighting not for profit-sharing or a reorganization of the economy, but for jobs at companies that seem (despite the government’s nominal socialism) indistinguishable from the worker-exploiting companies out here in nonfictional America. “We want a J-O-B so we can E-A-T,” the protesting women chant, right after a terrific montage of all the j-o-b’s a woman can do, from paper-pushing to chicken processing to hairdressing to sex. Another woman complains of spending “three years with no opportunity to move into a managerial position”; some might argue that making management women’s work is not the best form of feminism.

There’s a taking of sides here that’s familiar to contemporary arguments about subsidized day care vs. Canada-style child benefits. The film’s feminists fight for abortion access and child care, the two feminist proposals that make women’s labor more accessible to employers. In the movie’s sketched-out backstory, affirmative action for women has led to a backlash in which men demand preference for male heads of households; the government then offers “wages for housework” as a compromise measure, offering financial independence to homemakers and jobs to men. “Wages for housework,” which really would require a radical reshaping of the economy, is portrayed as an anti-feminist ploy to get women barefoot and pregnant in the kitchen—but how many women would mind, if the alternative is a chicken-processing montage?

In spite of the brief child-care discussion, it’s noticeable that in a science fiction movie about possible political futures, none of the characters has children. This childlessness may even be linked to the movie’s adolescent energy, which is its greatest strength. This is a sexy movie; it captures the thrill of political arguments with pretty women. Borden’s camera shows every character at her most beautiful. (The film’s major aesthetic weakness is the decision to film scenes of paramilitary training in a smeary style I can only call Sand-o-Vision. The grainy color footage of the rest of the film is warm and lived-in; and, you know, intelligible.) The fleeting moment of actual erotic embrace between Norris and her lover is a synecdoche for the intimate connection these women find in solidarity—and, at times, in conflict. The film’s music, especially the title anthem, adds to the feeling of smoldering, unstable dissatisfaction about to burst into gleeful violence. When Norris says, in gorgeous close-up, that violence is “already here. It’s happening,” there’s a hint of resignation but more than a hint of promise. These are women on the verge of a societal breakdown.

When the women become violent, holding television broadcasters at gunpoint so they can send out their own message, a man-socialist explains that their violence is a reaction to “terror of their own may-soh-chism.” After the “jailhouse suicide,” Isabel puts on a music show, indulging in the tambourines and beer of helplessness: “This is for all the dead heroes out there… Yeah.” Isabel promises that their fight “will not end in a nuclear holocaust”—and as she’s writing that particular check, the feminists’ bomb goes off at the World Trade Center. Is this an unhappy ending, a misstep into complicity, an own-goal? Is it desperation turned septic, or the bitter result of the prior peaceful revolution’s betrayal of its promises? Is it just smart tactics? Is it a thrill?

It’s a taste of power. And Born in Flames is among the rare political films that doesn’t yell at you about whether that makes it right.

Eve Tushnet is the author of two novels, Amends and Punishment: A Love Story, as well as the nonfiction Gay and Catholic: Accepting My Sexuality, Finding Community, Living My Faith. She lives in Washington, DC and writes and speaks on topics ranging from medieval covenants of friendship to underrated vampire films. Her hobbies include sin, confession, and ecstasy.Patreon Button

“Twenty Years of Crawling”: Kenny Rogers’ ‘Coward of the County’ and the Vietnam Syndrome

We Are the Mutants -

Jesse Walker / March 31, 2020

I can tell you the day the so-called Vietnam syndrome started to die. On November 12, 1979, four and a half years after the last American troops fled Saigon, a new single was shipped to record stores and radio stations, a ballad by the fellow who’d had a smash hit a year before with “The Gambler.” Kenny Rogers’ new song was “Coward of the County,” written by Roger Bowling and Billy Edd Wheeler. I remember the first time I heard it that November, listening to the radio in the car with my mom on our way to the supermarket.

He was only 10 years old when his daddy died in prison
I looked after Tommy, ’cause he was my brother’s son
I still recall the final words my brother said to Tommy
‘Son, my life is over, but yours has just begun

‘Promise me, Son, not to do the things I’ve done
‘Walk away from trouble if you can
‘Now it won’t mean you’re weak if you turn the other cheek
‘I hope you’re old enough to understand
‘Son, you don’t have to fight to be a man’

We arrived before the song was over, but she kept the motor running in our parking spot so we could hear how the story ended.

I can’t say I understood all the cultural context that surrounded that record on the radio. I was vaguely aware that there had been a war in Vietnam, that the US had lost, and that a lot of people, including most of the grown-ups I’d heard talking about such things, didn’t want to get drawn into a war like that again. I didn’t know that this reluctance to fight was upsetting a large swath of the foreign policy establishment, or that those mandarins of empire had begun to call this war-wariness the “Vietnam syndrome.” I was nine years old. There was a lot I didn’t know.

There’s someone for everyone, and Tommy’s love was Becky
In her arms he didn’t have to prove he was a man
One day while he was working, the Gatlin boys came calling
And they took turns at Becky, and there was three of them

I didn’t know, for example, what “they took turns at Becky” meant. Perhaps I thought they had been making fun of her. If you are of a certain age, you may have had a holy-shit moment at some point in your teens or later—a day a DJ played that song you used to sing along to as a kid, and you suddenly realized it had a gang rape in it.

The Gatlin boys just laughed at him when he walked into the barroom
One of them got up and met him halfway across the floor
When Tommy turned around they said, ‘Hey look, old Yellow’s leaving’
But you could’ve heard a pin drop when Tommy stopped and locked the door

Twenty years of crawling was bottled up inside him
He wasn’t holding nothin’ back, he let ’em have it all
When Tommy left the barroom, not a Gatlin boy was standing
He said ‘This one’s for Becky’ as he watched the last one fall

When I heard that as a boy, I assumed that Tommy had beaten up the Gatlins. But the lyrics are Delphic, and they could easily describe a man methodically firing a gun. Either way, I got the intended moral of the tale even before I heard Tommy spell it out a moment later:

I promised you, Dad, not to do the things you’ve done
I walk away from trouble when I can
Now please don’t think I’m weak, I didn’t turn the other cheek
And Papa, I sure hope you understand
Sometimes you gotta fight when you’re a man

* * *

In August 1980, Ronald Reagan spoke to a Chicago gathering of the Veterans of Foreign Wars. “For too long, we have lived with the Vietnam syndrome,” the presidential candidate said. “As the years dragged on, we were told that peace would come if we would simply stop interfering and go home. It is time we recognized that ours was, in truth, a noble cause. A small country newly free from colonial rule sought our help in establishing self-rule and the means of self-defense against a totalitarian neighbor bent on conquest.”

As a history of how the Vietnam War began, it was nonsense. But as a familiar tale of good and evil, it had resonance—the kind of resonance that will take you to #1 on the Billboard country chart and #3 in the pop top 10. “Sometimes you gotta fight,” the candidate could have added. Maybe in the barroom, where the Gatlin boys were jeering. Maybe in Nicaragua, which had a leftist revolution four months before “Coward” shipped to stores. Maybe in El Salvador, which was less than a month into a 12-year civil war the first time “Coward” aired on the radio. Maybe Angola. Or Grenada. Or Kuwait. All sorts of countries cycled through the news from 1975 to 1991. They had different names, but for a certain sort of speechwriter they all were Becky, surrounded by those Gatlin boys bent on conquest.

I’m not saying that Bowling or Wheeler had Vietnam in mind when they wrote “Coward.” Maybe they did; maybe they didn’t. Songs about sexual violence and bloody revenge are as old as country music—older!—and you could have penned something a lot like this song in 1929 as easily as in 1979. You didn’t have to be thinking about the war to want to buy the record either. It had a well-told story and an infectious chorus, and it might have been a hit a decade earlier too.

But it wasn’t the hit Kenny Rogers had a decade earlier. His most successful song of 1969 had been a rather different record, a cover of Mel Tillis’ haunting “Ruby, Don’t Take Your Love to Town.” That one’s a gothic tale about a veteran, paralyzed in a “crazy Asian war,” who sits unable to do anything but plead while his wife dolls herself up for a night with her lover. He has violent urges bottled up inside him too, just like Tommy. Really ugly urges: “If I could move,” he tells us, “I’d get my gun and put her in the ground.” But he’s “not the man I used to be,” and so he’s helpless. Now there’s a grotesque twist on “Sometimes you gotta fight when you’re a man.”

Ten years later, Tommy would be manly enough by the code of these songs to take his revenge, and he’d have enough moral grounding to direct his violence at a trio of thugs rather than his mate. And two years after that, when the song became a TV movie, his violence would find another outlet. After beating the Gatlin boys in a wild bar fight, young Tommy marries Becky and enlists to fight in World War II—“because I have so much here to stand up for and protect.”

* * *

We heard that phrase “Vietnam syndrome” a lot in the ’80s, as pro-war intellectuals fretted that Americans weren’t willing to fight anymore. “Our communications on Nicaragua have been a failure,” President Reagan grumbled in his diary in 1985. “90% of the people know it is a communist country but almost as many don’t want us to give the Contras $14 mil. for weapons. I have to believe it is the old Vietnam syndrome. They are afraid we’re going to get involved with troops.”

The more hawkish Reaganites directed this ire not just at gun-shy civilians but at quagmire-wary members of the military. Some of Reagan’s appointees even directed it at each other. When Defense Secretary Caspar Weinberger laid out the so-called Weinberger Doctrine in 1984—a set of six principles he thought should limit the use of American combat troops—Secretary of State George Shultz seethed: “This was the Vietnam syndrome in spades, carried to an absurd level,” he later wrote.

The hawks hailed Washington’s quick victory in the 1991 Gulf War as the end of the affliction. “By God, we’ve kicked this Vietnam syndrome,” President George H.W. Bush crowed to the American Legislative Exchange Council. It hadn’t been 20 years of crawling—hell, they hadn’t been crawling at all—but for a certain sort of Washington functionary, any constraint on their ability to project power feels like a humiliation.

But war-wariness, and war-weariness, aren’t so easy to extinguish. The Vietnam-specific version of the syndrome may have died, but Americans still had rational reasons to want to avoid quagmires abroad; the next war in the Gulf region would remind the country just how much damage a march into battle can do. As public opinion started to turn against war, the phrase “Iraq syndrome” didn’t become as popular as its Southeast Asian predecessor; but it did start to float around certain D.C. circles. (Others fell back on their old vocabulary. Norman Podhoretz, the first-generation neoconservative who once had worried that even Reagan’s foreign policy evinced “the sickly inhibitions against the use of military force,” wrote in 2007 that the media’s coverage of the second Iraq war had proved “the Vietnam syndrome was alive and well.”)

If the syndrome was still alive, so was the tale pundits told to extinguish it. In 2014, when President Barack Obama sent troops to the Middle East to fight ISIS, New York Times columnist David Brooks celebrated with a familiar story. Exaggerating Obama’s reluctance to use the military, Brooks wrote:

History is full of reluctant leaders… President Obama is the most recent. He recently gave a speech on the need to move away from military force. He has tried to pivot away from the Middle East. He tried desperately to avoid the Syrian civil war. But as he said in his Nobel Peace Prize lecture, “Evil does exist in the world.” No American president could allow a barbaric caliphate to establish itself in the middle of the Middle East.

Obama is compelled as a matter of responsibility to override his inclinations. He’s obligated to use force… Everybody is weighing in on the strengths and weaknesses of the Obama strategy. But the strategy will change. The crucial factor is the man.

It’s the clunkiest remake you’ll ever hear of “Coward of the County.” But it probably won’t be the last one.

Jesse Walker is books editor of Reason and the author, most recently, of The United States of Paranoia: A Conspiracy Theory (HarperCollins).

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Pieter Huys (1519 - 1584)

Monster Brains -

Pieter Huys - Inferno, 1570Inferno, 1570

37.262The Last Judgement, 1555-60

Pieter Huys - The Temptation of Saint Anthony, 1577The Temptation of Saint Anthony, 1577

15.133Attributed to Pieter Huys - The Temptation of Saint Anthony

Pieter Huys - The Temptation of Saint Anthony, 1547The Temptation of Saint Anthony, 1547

Pieter Huys - The Temptation of Saint Anthony, Circa 1520 - 1584The Temptation of Saint Anthony, Circa 1520 - 1584

Attributed to Pieter Huys - The Descent into Limbo , 16th CAttributed to Pieter Huys - The Descent into Limbo , 16th Century

Pieter Huys or Follower of Huys - Saint Christopher Carrying the Christ Child through a Sinful World, 1550-1600Pieter Huys or Follower of Huys - Saint Christopher Carrying the Christ Child through a Sinful World, 1550-1600

Pieter Huys or Jan Mandijn - The Temptation of Saint Anthony, 16th CenturyPieter Huys or Jan Mandijn - The Temptation of Saint Anthony, 16th Century

Attributed to Pieter Huys - Saint Christopher, 1584Attributed to Pieter Huys - Saint Christopher, 1584

Circle of Pieter Huys - The Temptation of Saint Anthony, 16th CCircle of Pieter Huys - The Temptation of Saint Anthony, 16th Century

Attributed to Jan Mandijn or Pieter Huys - The Mocking of Job, 1550Attributed to Jan Mandijn or Pieter Huys - The Mocking of Job, 1550

Image sources include - The Metropolitan Museum of Art, Sothebys and Wikipedia

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