New on Broadway: Eureka Day, Death Becomes Her and Swept Away

From left: Thomas Middleditch, Amber Gray, Bill Irwin, Chelsea Yakura-Kurtz, and Jessica Hecht in Eureka Day. (Photo: Jeremy Daniel)

Eureka Day premiered in a production by Berkeley’s Aurora Theatre Company half a dozen years ago, and it’s finally arrived on Broadway via off-Broadway (in 2019) and London (in 2022). Written by Jonathan Spector and directed by Anna D. Shapiro, it’s a sensationally funny satire of contemporary woke communities – about the impossibility of reaching consensus among progressive people who are trying painfully hard to maintain, or at least convey, sensitivity to each other’s viewpoints when reality seems to have deliquesced into a bog of ferociously held competing opinions. The characters we meet are five members of the board of a private Berkeley elementary school called Eureka Day School who find they have to meet a crisis: a mumps epidemic that divides the parents, some of whom believe in traditional medical practices and some of whom resolutely do not. The school’s middle-aged director is Don, who has a gentle manner and almost bottomless patience but whose demeanor, as Bill Irwin plays him, suggests that his desperation to keep an even keel and indicate respect toward all the other voices in the room has been eating away at him. (He’s like one of Christopher Durang’s befuddled heroes, but without the repressed anger that flares up suddenly every now and then.) Eli (Thomas Middleditch) is a tech billionaire and young father whose generosity has funded the struggling school’s various initiatives, like an all-gender washroom. Eli’s son and the daughter of another board member, Meiko (Chelsea Yakura-Kurtz), are good friends, and their play dates enable the adults to engage in extramarital games of their own; though Eli claims that he and his wife have an open relationship, it turns out that either he’s misrepresented the situation to Meiko or else he and his wife don’t necessarily agree on the rules. The latest addition to the group is Carina (Amber Gray), a Black woman whose perspective, according to the longest-running member, Suzanne (Jessica Hecht), is particularly welcome. Suzanne articulates that view euphemistically, but it comes across as presumptuous and condescending – especially since Carina, like the others, comes from a comfortable middle-class background. But Suzanne is a genius at spurious apologies that sound perfectly sincere, so the colleagues who find her putting words in their mouths tend to trip over themselves when they call her out on it, or come across as more brusque than they’d intended.

Tales from the Making of Niagara, 1953 by Richard Shmelter

Publicity still from Niagara (Photo by Gene Korman).

“Marilyn Monroe and Niagara Falls, a raging torrent of emotion that even nature can’t control.” – Boisterous but accurate publicity poster for the film’s release.

“I only stop when I’m done.” – Equally accurate self-analysis from Marilyn herself. 

I’ve always had a special place in my heart for Niagara, though some friends prefer to refer to my ardor for it in other ways: obsession, fixation compulsion, fetish. They’re quite right, of course. Maybe it evokes the frequent family road trips I took as a youngster from Toronto to Niagara Falls, or perhaps it was the obvious increase in temperature provoked in a ten-year-old boy caught in the torrential environment of Marilyn Monroe. Guilty as charged. I also enjoy reminding such friends that all those states of mind they teasingly attribute to my passion for this film are essentially the core features of the film noir genre itself.

I can’t count the number of times an argument, or let’s call it a heated disagreement, ensued between myself and other viewers or reviewers who took the noir genre more literally in its black and white, dark urban streets, femme fatale and psycho-thriller overtones. Some friends were underwhelmed by the splashy aura of the falls motif in Niagara, the nearly rural touristy setting, and of course the palette, even if they were mutually taken with Marilyn’s Rose and her sinister appeal. I’m a huge fan of all of those nourish aspects too, but I’m also a huge defender of Niagara as a late-blooming and innovative exponent of the genre that becomes all the more obvious if you simply watch it in black and white as a viewing experiment.

So I’m delighted to report that Richard Shmelter, author of the thoroughly readable and charmingly obsessive Tales from the Making of Niagara, 1953, published by Malibu Sunset Media, not only shares my sense of its brilliantly noirish sunlit darkness, but also acclaims it as the film that first put Monroe on the stellar star map and also made her what she clearly was, has been and I suppose always will be: what he calls an iconic influencer. The fact is that, in the absence of a historical context back then in the 50’s for the very postmodern social media concept of what an influencer is and does, Shmelter demonstrates that the impact of her persona and gravitas makes it not only acceptable to call her that, but almost imperative. I guess that kind of makes her a posthumous influencer.

Unexpected Journeys: Bluets and The Secret Garden

Emma D'Arcy in Bluets. (Photo: Camilla Greenwell)

The stage adaptation of Maggie Nelson’s 2009 book Bluets by Margaret Perry, directed by Katie Mitchell at the Royal Court, begins as its source material does: “Suppose I were to begin saying that I had fallen in love with a color . . . in this case the color blue – as if falling under a spell, a spell I fought to stay under and get out from under, in turns.” Nelson’s short book is uncategorizable, a series of short paragraphs that function most powerfully as commentary on two melancholy, indelible events, the end of a love affair and the paralysis of a woman, a close friend of the heartbroken lover, after an unexplained accident. But these events, which are poetically linked – the paralysis of the injured friend is a sort of actualization of the writer’s mental paralysis in the wake of her romantic loss – take up less than a third of the text, which imagines the color blue less as a metaphor for the writer’s feelings than as a gathering place for them, an environment in which we grow to comprehend them. Nelson banks a wide range of references that include Goethe’s The Sorrows of Young Werther, whose hero’s suicide in the blue coat in which he first danced with the woman he loved spawned hundreds of young men to mimic him; Joni Mitchell’s album Blue and her painting Les Bluets; Leonard Cohen’s song “Famous Blue Raincoat” and Billie Holiday’s recording “Lady Sings the Blues”; Andy Warhol’s Blue Movie; the lapis lazuli in the mines of Sar-e-Sang in Afghanistan; and the male satin bowerbird, which strews his bower with vestiges of blue substances – including the feathers of other birds he has savaged – in order to attract the female of the species. It’s one of the most strangely compelling books I’ve ever come across.

In the Labyrinth: Picasso’s Graphic Work

Lucien Clergue, Portrait (1956).

“Mystery is the essential ingredient of every work of art.” – Luis Buñuel

Who and what do we see when we study the splendid photographic portrait of Pablo Ruiz Picasso captured by the esteemed Lucien Clergue in1956, when the Spanish artist was at the height of his powers? Having been adopted as a global cultural citizen beyond all mere geographical borders, the words who and what are both applicable in his unique case, as someone who was as vital and revolutionary in painting as his countryman Cervantes was in literature three hundred years earlier. So when Clergue memorialized that dramatic face, some four decades after the artist first reinvented the history of art at the turn of the last century, recasting it in his own image by collaborating with Georges Braque in the revelation of Cubism, and with roughly another two tumultuous decades still remaining in his titanic aesthetic mission, what sort of portrait telegram did the photographer manage to send us all in the future, and yet further into the future of the future? His portrait seems to whisper: behold, a living archetype.

Picasso’s elusive and mercurial character, a persona he appeared to perform as if he lived on a stage, still has the capacity to allure and amaze us. With good reason, and these powerful works on paper assembled here are an accurate indication of exactly why. He was a towering figure who looms large in both the art world and the world of popular culture, a gargantuan artist beyond most limits and even any definitions. Gazing at the overwhelming confidence in the awesome face of the man behind these prints, I am often reminded of the words of a favourite Brazilian author, Clarice Lispector: “He had the elongated skull of a born rebel.” I do hope so, Clarice, but all the landforms of his skull grew inward, like stalagmites, rather than upward and out. His Guernica painting from 1937 was one such interior landform, but then, so are his many masterful prints: each one is a mountain peak in reverse on paper, a spritely graphic Everest.

Tease: Andy Warhol in Iran

Nima Rakhshanifar and Henry Stram in Andy Warhol in Iran. (Photo: Daniel Rader)

The first play to be mounted on Barrington Stage Company’s St. Germain stage in three years is a two-hander, Andy Warhol in Iran, inspired by the artist’s 1976 trip to Tehran to snap Polaroids of the Empress Farah Pahlavi, the Shah’s wife, in preparation for painting her portrait. (Barrington Stage commissioned the piece, which is one of several new plays promised in this post-COVID season.) The two characters are Warhol – played by Henry Stram, who appeared in Richard Jones’s productions of The Hairy Ape and Judgment Day at the Park Avenue Armory – and a revolutionary named Farhad (Nima Rakhshanifar). Farhad is part of a group that hatches the idea of kidnaping Warhol from his hotel room and holding him hostage as a way of telegraphing their cause. Their scheme isn’t worked out very well, and neither, I have to say, is the plot of Brent Askari’s play, where the kidnaping is implausibly amateurish (Farhad wields a toy gun painted to make it look less obvious) and Warhol continues to cower in fear even after he figures out that he’s in absolutely no danger.

Post-What: Just What Was Modernism, Anyway?

“By 'modernity,' I mean the ephemeral, the fugitive, the contingent, the half of art whose other half is the so-called eternal and the supposedly immutable . . . “ – Charles Baudelaire, poet of the inexpressible.

It is very important, perhaps even crucial for some of us, that we come to have a full and clear grasp of what modernism actually was before even dreaming of approaching the thorny question of what so-called postmodernism might mean. Let’s not be too hasty here. Like most advanced forms of alternative thinking, at least on the surface, modernity emerged as a discussable notion during the mid-19th century in Europe, specifically France, which had already long established itself as a vanguard socially, politically and culturally, especially with the invention of the camera in about 1840. But also like most advanced ideas, the concept of the modern was imported by America and drastically enhanced before being blown up to global proportions.

In the context of art history, modernité, and the designation of modern art covering the early period from roughly 1860-1870, first entered the lexicon in the head, hands and pen of French poet Charles Baudelaire, whose 1864 essay entitled “The Painter of Modern Life” tossed his invented neologism like a conceptual hand grenade into the cultural marketplace. The radical symbolist poet, and possibly the first modern art critic, referred to “the fleeting, ephemeral experience of life in an urban metropolis and the responsibility which art has to capture and explore that experience.” 

How to Throw Your Voice Visually: Becoming Photography

Chuck Samuels: Becoming Photography (Kerber Verlag, 2021).

 

“From the idea that the self is not given to us, I think there is only one practical consequence: we have to create ourselves as a work of art.” – Michel Foucault

Much of what we now define as the poetics of images, the aesthetics of the camera, and the politics of photography comes to us from the thoughtful pens of cultural theorists such as the German critic Walter Benjamin, the French philosopher Roland Barthes, the American polemicist Susan Sontag, and the British art historian John Berger. Their speculations on what makes photography not only an art form but a special and privileged form of modernist consciousness have paved the way for a deep appreciation of both the magic potential and the seductive powers of technological reproduction. Our ways of seeing and thinking about seeing have often been guided by their ruminations on what happens when we photograph something or someone, and their penetrating analysis of the photographic arts has inspired and influenced generations of image-makers. 

Facing History: The Human Countenance

“There are quantities of human beings, but there are even more faces, for each person has several.” – Rainer Maria Rilke

Everybody has one – or even several, according to the poet Rilke. But how often do we actually contemplate not only the handsomeness or beauty of a face, but just what having a face at all means in the first place, and how a face communicates something about us to others long before we even open our mouths? Naturally every culture has differing definitions for what makes an agreeable face stylistically, but all cultures can tell an angry face from a happy one, a serene and comfortable face from one that connotes rage or fear. A face is the most central equipment for expressing feelings and character we have access to, one usually accepted as a means of signifying intelligence and power as well as an unavoidable “window into the soul.”

In the marvelous book The Face: Our Human Story, primarily an art book from Thames and Hudson and the British Museum following a landmark exhibition of facial representations, Debra Mancoff shows us how the changing face of our face is actually also the human story writ large, not with words but with emotional expressions we all apply by using exactly the same identical ingredients: two eyes, a nose, two ears, a mouth, and the landscape in which they are all situated. As the book illustrates, with captivating illustrations and sculptures from every culture and through every historical epoch, our face is totally central to our cultural identity, which can vary drastically, but also simply to our shared human identity, which never does or can.

Memo from the Future: The Trans-Temporal Work of Kirk Tougas

A frame from Kirk Tougas' The Framing of Perception (1973). The monolith-like altar of ultra-consumption ironically reveals that we ourselves are the ones actually being consumed by a seemingly benevolent Moloch.  Image: Tougas.

This article first appeared in the Spanish film magazine Found Footage, March 2020.

“The assertion for an art released from images, not simply from old representation but from the new tension between naked presence and the writing of history on things; released at the same time from the tension between the operations of art and social forms of resemblance and recognition. An art entirely separate from the social commerce of imagery.”  – Jacques Ranciere, The Future of the Image (2003).

“When is appropriation appropriate?” – Kirk Tougas, 2019.

Every film is a tattoo etched on the surface of time, some more so than others. Certain filmmakers, however, eschew entirely the tradition of distracting the audience from awareness of the fact that they are watching and are customarily invited to submit to a wilful disappearance into a real or life-like story. These consummate others instead tend to invite the audience to relish and savour the viewing experience as a sequence of electric paintings, which may or may not contain a program beyond the temporary tattoo incised onto the dream space they occupy while in a theatre. Some of them, such as Kirk Tougas, go even further: they implore the viewer to actively engage in watching their own watching.

Time-Ghost: Art After Andy – The Biography of Andy Warhol by Blake Gopnik

Last Photo of Andy Warhol Alive (1987) by Peter Bellamy: “I was walking down Central Park West when I saw Andy Warhol being visited by the angel of death. She opened the door and got into the limo and they drove off, and the next day I read that he died.”

“Images, our great and primitive passion . . .”   

“The dream has grown gray. The gray coating of dust on things is its best part. Dreams are now a shortcut to banality. Technology consigns the outer image of things to a long farewell, like banknotes that are bound to lose their value. It is then that the hand retrieves the outer cast in dreams and, even as they are slipping away, makes contact with familiar contours. Which side does an object turn toward dreams? What point is its most decrepit? It is the side worn through by habit and patched with cheap maxims. The side which things turn toward the dream is kitsch.”

                                                                           – Dream Kitsch, Walter Benjamin ca. 1930.

Some artists loom so large on our cultural landscape that their shadow covers everyone who comes after them, and indeed, some heavyweights even obscure the very aesthetic horizon that they themselves helped to construct. The artists of the 20th century who can be said to be so influential and impactful, so important to the vernacular we use to even discuss art now, that their presence made possible the clearings in which whole clusters of others congregate stylistically can almost be counted on the fingers of one hand. Naturally enough, which fingers depends on which hand, but after much consideration it seems plausible that a scant few were so gargantuan in their production of new visual values that one can literally trace the branches of the artistic family trees they planted.

On my own hand there are five such titans: Cézanne, Picasso, Duchamp, Giacometti and Warhol. I realize they all happen to be white male artists, but I can’t help that, even though I can with absolute confidence also proffer Frida Kahlo, Lee Miller, Louise Nevelson, Eva Hesse and Judy Chicago as exemplary exponents of a feminist ethos of nearly equivalent prowess. But they, like many other practitioners in either gender, tend to work in fields originally germinated by those first five I mentioned. So I apologize in advance to all my many feminist friends and accept full responsibility for the personal biases of my own critical judgments. We do what we can within the limited scope of our own frail faculties and hope to be forgiven for unintended oversights.

It’s Been a Hard Day’s Life: Growing Up Berman

Tosh Berman (left) gesturing tantrically with family friend Allen Ginsberg. (Photo: Wallace Berman)

Review of the new memoir, Tosh: Growing Up in Wallace Berman’s World by Tosh Berman, published by City Lights Books.

"If the first movie your father takes you to as a child is . . .  And God Created Woman, you can be sure of two things. First, that your father is an extraordinary person. Second, that you are destined to lead an extraordinarily interesting life." – Ron Mael, Sparks

Both of Mael’s observations ring totally true in this engaging, endearing, and surprisingly modest chronicle of a life lived under the white hot lights of a radical couple of proto-hippie parents: Wallace and Shirley Berman, an avant-garde artist famed as one of the originators of “assemblage art” and his gorgeous and exceedingly generous (for letting him be who he was) wife and muse. The Bermans were obviously not your average family, and their son Tosh (from the Russian Antosha) is partly the living evidence of a life lived for reasons far beyond the quotidian behavioral realm of domestic security or conventional social structures. His father , and the legendary works of art he made, as well as the stratospheric friendships he cultivated, were a vital transitional link between the beat culture of the '50s and the hippie counterculture of the '60s. Thus young Tosh grew up on the circus high-wire in the big-top tent of accelerated Change.

Art of the Ordinary: A Revolution in Meaning

Andy Warhol and Brillo Boxes, the Stable Gallery, New York City, 1964. (Photo: Fred McDarrah)

“Images, our great and primitive passion . . . ” – Walter Benjamin, ca. 1930

Richard Deming's new book Art of the Ordinary (Cornell University Press) explores a major revolution in the meaning of what art is and what it’s supposed to do. Its subtitle sums it up rather nicely: the everyday domain of art, film, philosophy and poetry. Cutting across literature, film, art, and philosophy, Art of the Ordinary is a trailblazing, cross-disciplinary engagement with the ordinary and the everyday. Because, writes Deming, the ordinary is always at hand, it is, in fact, too familiar for us to perceive it and become fully aware of it. The ordinary, he argues, is what most needs to be discovered and yet can never be approached, since to do so is to immediately change it.

Art of the Ordinary explores how philosophical questions can be revealed in surprising places – as in a stand-up comic’s routine, for instance, or a Brillo box, or a Hollywood movie. From negotiations with the primary materials of culture and community, ways of reading "self" and "other" are made available, deepening one’s ability to respond to ethical, social, and political dilemmas. Deming picks out key figures, such as the philosophers Stanley Cavell, Arthur Danto, and Richard Wollheim, poet John Ashbery, artist Andy Warhol and comedian Steven Wright, to showcase the foundational concepts of language, ethics, and society.

Neglected Gem: Ransom (1996)

Mel Gibson (with Brawley Nolte) in Ron Howard's 1996 version of Ransom. (Photo: IMDB)

Ransom was one of the few exciting American movies released in 1996 – not just gripping but conceptually exciting. And it was the first genuinely adult movie made by Ron Howard. The script, by Richard Price and Alexander Ignon, adapts a long-forgotten picture from 1956 starring Glenn Ford and Donna Reed as a wealthy young couple whose little boy is kidnapped. (This version, which has an exclamation point at the end of the one-word title, shows up occasionally on TCM.) In the original, Ford is about to fork over the half a million dollars demanded by the kidnapper when a newsman covering the story (Leslie Nielsen) persuades him that he’s just as likely to get his son back without it, and – though the script never clarifies this thinking – that in fact the boy is in less danger if Ford doesn’t deliver the ransom. So Ford gets on TV – on the weekly show his vacuum-cleaner company sponsors – and announces that the half million is going on the head of the kidnapper if he harms the boy in any way. Eventually everyone turns against Ford for making this stand, except for the reporter and a loyal servant (Juano Hernandez) and the chief of police; even Reed, who’s doped up on sedatives, deserts him. But in the movie’s point of view, Ford has a superior take on the situation, and he turns out to be right when, in the final scene, the boy wanders in, completely unharmed. This Ransom! (which was released to theatres but feels like it was made for a TV anthology series like Playhouse 90) is a pure-fifties social problem picture, and its theme is straight out of the Arthur Miller translation of Ibsen’s An Enemy of the People: the strong must learn to be lonely.

Her Majesty: The Soul of Aretha

“Nobody embodies more fully the connection between the African-American spiritual, the blues, R&B, rock and roll – the way the hardship and sorrow were transformed into something full of beauty. American history wells up when Aretha sings. Because she captures the fullness of the American experience, the view from the bottom as well as the top, the good and the bad, and also the possibility of synthesis, reconciliation and transcendence.” – Barack Obama, Kennedy Center, 2015

Somehow, in a way that might forever remain inexplicable, Aretha Franklin managed to alter the landscape of soul music by transforming herself into both a rock icon and a pop goddess. For me, there were three key hinges to her remarkable swinging stylistic door. The first was synthesis: she was the perfect corporate merger between sacred gospel music and secular blues music. Next was reconciliation: she was the ideal reconciliation between and rhythm and blues music and rock and roll music. And finally, transcendence: she was the unexpected redemption of spiritual soul music by perfectly pure pop music.

Fabula: The Mythological Mind of Joachim Waibel

Telephone, Sculptural Object, 2015: rotary phone, tarred and feathered.

“You never see further than your headlights. But you can make the whole trip that way.” – E.L. Doctorow

Joachim Waibel works with fabricated dreams. A mixed-media visual artist and poet, his art practice is interdisciplinary and multi-faceted and has one common denominator: he uses whatever symbolic form in whatever medium best conveys his philosophical interests at the moment of creation. From drawing and painting to photography and film, from conceptual sculpture to concrete poetry, his creative approach is living proof that the medium is the message. Originally from Germany, where he was born in 1959, he relocated to North America in 1973 and has since explored many avenues of self-expression, in keeping with his eclectic cultural upbringing and diverse experiences as a maker. He is very German but he is also an international citizen of a conceptual country without borders. He is in fact a neo-faber, a new maker, and his active Vancouver-based studio is exploring fresh and flexible ways to operate above and beyond the traditional gallery system. He is also a postmodern renaissance man of sorts. A new maker of what? A maker of tall tales told visually, of fabula, the original name for all our stories and narratives. Out of the seductive stories that he weaves he also manufactures a steady stream of hypnotic miniature worlds for us to contemplate and even to dwell in temporarily.

Arcade of the Aura: In Case of Future Break Glass

“The dream has grown gray. The gray coating of dust on things is its best part. Dreams are now a shortcut to banality. Technology consigns the outer image of things to a long farewell, like banknotes that are bound to lose their value. It is then that the hand retrieves the outer cast in dreams and, even as they are slipping away, makes contact with familiar contours. . . . [W]hich side does an object turn toward dreams? What point is its most decrepit? It is the side worn through by habit and patched with cheap maxims. The side which things turn toward the dream is kitsch.”  – Walter Benjamin, 1936

Part One: Encountering the Aura

The great German culture critic Walter Benjamin warned us early on, perhaps too early for him to be fully believed, that our relentlessly elegant procession into the machine age was also leading us into a zone where representation replaces reality. His awkward prescience may also have been compounded by the fact that few people understood fully what he was talking about, since television was in its early stages and the computer, and of course the internet, had yet to be invented.

Photography and its nervous cousin the movies were the only talismanic augers he could have used to declare that the ritual aura associated with the historical transmission of our embodied meanings in varied art formats was in danger of eroding, decaying and disappearing entirely as a result of the eventual existence of copies without an original. Like most time-ghosts (the literal meaning of the word zeitgeist) he had his finger on the pulse of a throbbing wrist that he alone could witness and interview.

He warned us that we were plunging headlong into the long farewell of a kitsch conglomerate in which meaning was incorporated into automatic systems while its former embodiments were dis-incorporated phantoms shimmering under showers of imaginary gold. Nonetheless, he invented a future conceptually, which we currently occupy physically, psychically and psychologically and which I identify as cyber-kitsch: the perpetual present.

Into That Good Night: The Image of Mortality in Art and Culture

Dylan Thomas.

In 1952, one year before his untimely passing at the far-too-young age of 39, Dylan Thomas wrote one of his most famous poems, "Do Not Go Gentle Into That Good Night," in which that repeated chorus followed observations on why mortality seemed to bug him so much. “Old age should burn and rave at close of day; / Rage, rage against the dying of the light.” Ironically, in 1936, when he was younger and less literally at the doorstep of that diminishing light, Thomas had written a different but equally arresting poem, "And Death Shall Have No Dominion," which optimistically celebrated the fact that we could never be vanquished by that damn light switch. Oh, what a subtle difference one’s proximity to the darkness can make.

Such deep poetic insights into the human condition invite us to consider the importance of three key subjects and themes that have recurred throughout human history: the fact of our mortality, the potential for immortality, and the opportunity for transcendence. Art and cultural history are both replete with a perpetually challenging wonderment relating to these basic human subjects, whether it is in the form of poetry, philosophy, religion, mythology, painting, sculpture or movies. In addition, these themes are explored equally through liturgical and sacred as well as secular and entertainment formats. In a sense these themes are tied to the elemental subjects expressed in art throughout its long history from the cave wall to the computer screen: the mysteries of the self, of society, of nature and of the spiritual.

Out of Vogue: Joan Juliet Buck and The Price of Illusion

Joan Juliet Buck and her father, Jules Buck, in London, 1968. (Photo courtesy of Joan Juliet Buck)

The shiny surfaces in The Price of Illusion reflect a high-gloss world of celebrity and glamour which the author, former Vogue and Vanity Fair editor and writer Joan Juliet Buck, has polished to brittle brilliance. As the title of her recently published memoir suggests, the book is less a hedonistic romp through a high life made fabulous by the ubiquitous presence of Hollywood royalty and designer labels, and more an archly ironic reflection on the pitfalls of vanity and a preoccupation with appearances. Witty and stylishly written, it is an absorbing and entertaining read, a richly sashed window looking onto a whirlwind time. It has just the right amount of A-list love affairs (Donald Sutherland and Brian De Palma figure large) mixed in with insider fashion gossip concerning the likes of Karl Lagerfeld, Yves Saint Laurent, Pierre Bergé and André Leon Tally, to make it juicy, even as the narrative skirts the edges of personal tragedy.

"It is a morality tale," says Buck, 69, during a recent telephone call from her home in the Hudson Valley countryside outside New York. The bucolic setting is deliberate. Buck recently chose it over Manhattan to be as far away from her former life in the fast lane as she could comfortably get. A pop-culture chronicler whose four-and-a-half-decades-long career started at age 23 when she became the London correspondent for Andy Warhol's Interview Magazine and then features editor for British Vogue and a foreign correspondent for Women's Wear Daily the same year, she speaks through drags of an ever-present cigarette, a habit picked up around the time a young Tom Wolfe made her the subject of "The Life and Hard Times of a Teenage London Society Girl," his essay about the 1960s counterculture. Her voice sounds dry, and slightly gravelly. But her intelligent commentary is as sharp as her prose. "I was always looking for the truth,"she exhales. "But growing up I didn't have many guidelines."

Walker Evans and Johannes Vermeer Walk Into a Bar

Self Portrait, 1937, by Walker Evans.

“There is nothing as mysterious as a fact clearly described.” – Garry Winogrand

The eye of Walker Evans is to the camera what the eye of Johannes Vermeer was to a canvas. Every image they both made is the embodied meaning of a moment in everyday life. Evans may also be the most influential photographic artist of the 20th century, a visionary genius whose unique way of revealing the shadowy substance beneath the surfaces we take for granted has inspired every other photographer since, whether or not they even know his name. I strongly suspect that he was our Vermeer.

Like most people who have developed a deep appreciation for his masterful photographs, I first encountered him while reading James Agee’s book Let Us Now Praise Famous Men. The curious collision between the agile dissonance of Agee’s poetic prose and the sedate elegance of Evans’ stately imagery, ostensibly designed to illustrate the 1936 text on the American South during the Great Depression, has remained just as powerful after decades. The word "indelible" is not an exaggeration when we apply it to Evans, who lived from 1903 to 1975.

You Can Hear His Music: Testimony by Robbie Robertson

Robbie Robertson (right) performing on stage with Bob Dylan in 1965.

Last fall, four autobiographies were released by some of the biggest names in music history: Bruce Springsteen (Born To Run), Phil Collins (Not Dead Yet, Live), Brian Wilson (I Am Brian Wilson, A Memoir) and Robbie Robertson, who named his autobiography Testimony (Knopf), after one of his compositions. Of those four, I was most keenly interested in hearing from Robertson, particularly since I couldn’t book him for a CBC Radio Documentary I co-produced with Kevin Courrier in 2008. I assumed he would have offered some first-rate memories that, happily, are now in print. And since I am a fellow Torontonian, many of the places he writes about are familiar to me.

Robertson has penned an idealistic autobiography that is not for fans of revisionist history: “These are my stories; this is my voice, my song.” Testimony is one hell of a tale and a hefty one, at 500 pages. As a young man growing up in Toronto, he was captured by the sounds of rock 'n' roll, country and blues music that never left him. His aboriginal mother, from the Mohawk Nation in Ontario, had a very rich musical family whose strong sense of traditional storytelling was equally matched by their skills as musicians. He reports on his many visits to the Six Nations Reserve in Southwest Ontario, with great affection – “On the banks of the Grand River I found a quiet spot and sat for a while, musical memories swirling around in my head. This is where it had all begun for me,” Robertson recalls from 1966.