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Devil's Music By
Greil Marcus (Esquire,
December 1998) "The purer the song, the more diabolical the singer. Take Tom House." |
In
times of uncertainty, Americans are drawn to the belief that truth and beauty
come right out of the ground, like a mountain spring or a bug. "Americans,
having the most complex civilization the world has seen," Raymond Chandler
once wrote, "still like to think of themselves as plain people. In other
words they like to think the comic-strip artist is a better draftsman than
Leonardo." But run this strain of plain-folks populism through people who
aren't so plain-singers, say - and it comes out as a wish for purity: a wish to
be clean, clean as dirt.
The
wish for purity turns singers toward themes of sin, crime, and violation, shaped
by melodies that communicate not willfulness but fatalism, as if only the
guiltiest among us can say how precious innocence really is. All of this is
apparent in a new recording, This White Man's Burden, by a little-known
songwriter named Tom House. House is a forty-nine-year-old Nashville barroom
poet and singer who makes most of his living as a traveling light
bulb-maintenance supervisor for the Dillard's department-store chain. His
record-a rough, grimy, sometimes cruel recasting of country music as a folk
music made for ordinary people by devils-is an extraordinary collection of
warnings and threats, and it sounds as if it came right out of the ground. His
music has the feel of one-of-a-kind, the work of an eccentric who can neither
speak nor hear any other language. In fact House is one actor on what is getting
to be a crowded stage.
A
belief in ground music - or a search for it - is central to the present-day
embrace of protean, primitive forms of country music by any number of young
bands and stylists: Wilco, Son Volt, Clodhopper, Gillian Welch, Palace, and the
many southern, northern, and British performers gathered around the Chicago
labels Bloodshot and Checkered Past. All are excavating ancient songs and
twisting their quietly damned words and halting rhythms toward themselves. They
share with House an urge to reach into the past, as if only the force of the
past can remove the false face of the present. Behind this urge is a belief that
as the ground beneath our feet doesn't change, neither does what comes out of
the ground. You hear an embrace less of the merely old than of the ineradicable.
Part
of what makes this new old music so uncannily thrilling, why it can make you
nervous a second after it makes you smile, is that at their best, its authors
seem to understand that it does nor come out of the ground. As moral detectives,
House and a few others communicate a conviction that the ineradicable voices of
cleanliness and filth, of earthly punishment and unearthly freedom, don't speak
of their own accord. You have to trick those voices into telling what they know.
That
may be why the specters in This White Man's Burden are specters.
The people in House's songs remain indistinct, passers-by in some greater
drama-the drama of how hard it is for people to talk and how little they will
finally tell you. That's the burden of House's exquisite "Tell
Lorraine." You could expire trying to turn the song's implied story into a
plot, to make its lines add up. In its floating, beckoning way, the song is
about a suspect who won't confess, who won't tell the singer why she acts as she
does, won't tell him her idea of the meaning of life; the song is about what it
costs the detective, the songwriter; the singer; to give up on the case. So you
hear his enormous hesitation-and, far more painfully, you hear the woman in the
song slipping away to that place where no one hears, no one speaks, and no one
is remembered. The performance seems very crude, the melody flattened by the
singer’s hums and sighs, but the melody is far too sweet to be allowed to
carry the song by itself. Give the song over to the melody and it would be
wistful, sad, and sentimental, and cost nobody anything. As House makes the idea
of the song into music, only enough of the melody remains to tell you how
beautiful life is supposed to be.
This
White Man's Burden is House's third recording; it's the most primitive in its body as it is
the most sophisticated in its soul. Throughout, pushed and carried by his own
acoustic guitar, by drums, fiddle, banjo, even occasional trashy blues guitar,
House's burred voice-often shadowed by that of a stunning second singer, Tomi
Lunsford, whom at first you may not notice at all - is by turns defiant and
regretful. His songs take on the feel of an after-hours session among whoever
was left when the public show was over; secret music not exactly presuming even
an imaginary audience.
House
is a literary man-with others he bas worked up song cycles for Faulkner's As
I Lay Dying and Lee Smith's Fair and Tender Ladies an epistolary
novel about the life of a Virginia mountain woman-and you hear that all too
plainly on House's first two recordings, where he relies on the populist impulse
to use the contrivances of literature to make the least hint of the literary
disappear. No matter how primitive the words or the music, you hear
self-consciousness before you hear anything else. But in House's new music, the
feeling of the primitive, of the ineradicable, is like a power principle. He
seems to have gotten his hands on the pen that can write a song that could have
been written a hundred years ago- or, more to the point of the ineradicalist, a
hundred years from now.
House
grew up in Durham, North Carolina, where his father sang and an uncle played
blues guitar, but the old, fatalistic sound you hear in his music came to him
not from his home ground but by way of the Nashville bookstore where he worked
for fifteen years. One day, the manager loaned House a set of old albums, and
for the first time he heard the profound 1920s singers Charlie Poole and Dock
Boggs-white southern avatars of liquor; liberation, and death. He heard Boggs's "Oh,
Death,"
recorded in the 1960s, when Boggs was in his own sixties, the song of a man
asking Death to leave him alone for one more year. Boggs's performance -
reissued this fall on Dock Boggs: His Folkways Years, 1963-1968- is slow,
baffled, combatively evasive. You can hear it as a shadow song behind the music
on This White Man~ Burden, especially in the way House finds the heart of
a piece by turning away from words and simply mouthing syllables: la dee dah,
la dee dah.
That's
House's way of stepping away from a theme, then circling back without being
noticed. I first noticed it-that turn toward la dee dah, this refusal of
words-in "Mansberger;" a story song that's an anomaly on This White
Man's Burden but perhaps the easiest number to connect to. Then I heard that
refusal everywhere, and it seemed like the real song, driving furious curses,
unstable incantations, unrelieved despair; moments of doubt, and promises of
escape.
"Mansberger"
is the story of the destruction of a family; it turns into music only in its
chorus. "A reflection our Almighty in heaven / Faith's its reward and oh,
so sweet," House sings. He strings the words together too quickly, as if he
can't afford to stop and think about them. It's all hurried and smeared, a
Sunday-school lesson absorbed by rote. But then follows the real chorus, House's
real music, which is not exactly a chorus but a singer musing over his own song,
which now is not precisely his at all. As it slips out of its words, it
represents a whole body of song, a whole culture, that is no more House's than
it is yours or mine, and House talks to it, to the song, as if it were a
stranger whose arrival had been rumored for some time. "Oh, ho," he
says, trying to slip behind the stranger’s back while seeming to look him in
the eye. "Hey hey, la dee, la dee you, day dee"-and the last two
clauses are lifted, raised into the air; the singer gazing at his own sounds as
if they are portents of events so awful that the hint of a sardonic shrug creeps
into the curl of the syllables, then vanishes as if ashamed. The stranger in the
sounds will appear everywhere in the music as you learn to listen for him -
could be God, could be the devil, could be House, could be you.
The
plain American and his treasured speech, Chandler liked to say, was a trick, a
literary construct; purity was a con, and the best American slang was "invented
by writers and palmed off on simple hoodlums and ballplayers." He may be
tight; he may be explaining Tom House. But House's music is proof of the
satisfactions of being fooled.
ESQUIRE
DECEMBER 1998