BY TONY MICHELS
(From Guilt & Pleasure 6: The Sound Issue)I then realized what my father had said earlier, in the ’50s: “You’re not Jewish, you’re not in the Mafia, you’re not black, and you’re not a hillbilly. Why the fuck do you think you can be in the music business?”
— Interview with Kim Fowley, Ugly Things magazine, 2001
During the early 1970s, Jonathan Richman and his band the Modern Lovers launched a small revolt against the rock world. In a period when rock music had become heavy, mellow, ponderous, and technical — sometimes all at once — the Modern Lovers stood for raw simplicity. They wanted nothing to do with meandering blues jams or ten-minute drum solos or trippy sound effects or forty-foot Marshall amps. Stark, energetic rock and roll was what they played. In his oddly nasal voice, Richman sang about girls, neon signs, highways, and other things he loved. He also sang about things he hated: long hair, bell-bottoms, emotional detachment, and drugs. Within Richman’s idiosyncratic mind, an unlikely assortment of bands — from the Velvet Underground to the Beach Boys to the Stooges to Question Mark and the Mysterians — seemed to coexist happily until he and the Modern Lovers reconfigured them into something better.
Writers and musicians alike have rightly credited Richman as a forerunner of the punk revolution. His minimalism, defiance toward everything “hip,” and knack for writing oddball lyrics (his observation that “Pablo Picasso was never called an asshole” will remain immortal) helped to establish the fundamentals of punk. The Sex Pistols, the Ramones, and many others have acknowledged their debt.
But Richman can also be viewed as one in a line of Jews who exercised a defining influence on rock and roll between the 1950s and 1970s. Jerry Leiber and Mike Stoller, Phil Spector, Bob Dylan, and Lou Reed (Richman’s main musical hero) immediately come to mind. True, most musicians of Jewish background — and quite likely Richman himself — would object to being classified as Jewish musicians. They didn’t set out to create Jewish music in whatever form. On the contrary: they usually embraced the music of other groups, especially black music. Why should they be pigeonholed by an accidental fact of birth? Yet one can’t help but notice, as Kim Fowley’s father did in the 1950s, the high number of Jews who populated the music business. And then one can’t help but wonder how their Jewish backgrounds might have been relevant to their music.
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For the purpose of making sense of Jonathan Richman, the ideas of Polish-Jewish Marxist Isaac Deutscher are helpful. In his famous 1958 essay “The Non-Jewish Jew,” Deutscher attempted to explain why Jews ranked highly among modern Europe’s most innovative thinkers: people such as Spinoza, Marx, and Freud. He did not attribute this to superior genes or religious values; instead, Deutscher came up with a sociological explanation. Many of Europe’s great iconoclasts, he said, were Jews who had “looked for ideals and fulfillment” beyond Jewry but could not gain full entry into the larger, gentile society. As outsiders twice over, these “non-Jewish Jews” adhered to no entrenched beliefs. They could perceive what members of the majority could not, leading them to develop all sorts of subversive theories in the arts and sciences. Those theories were born out of a certain Jewish condition without expressing any directly Jewish beliefs.
Deutscher did not write “The Non-Jewish Jew” with young, postwar, suburban Jews in mind; he likely would have seen them as too affluent, assimilated, and contented compared to the people he discussed. What Deutscher wouldn’t have been able to perceive, however, was the dissonance many Jews felt in suburban America. Jewish kids typically weren’t captains of the football team or homecoming queens. They weren’t likely to be voted Cutest or Most Desired Desert Island Companion, although they stood a good chance of winning Funniest or Class Treasurer. They worried about their noses and hard-to-manage hair and the humiliation of having to shave a nascent moustache in the seventh grade. They faced occasional taunts and the odd punch. And they suffered through Hebrew school several days a week while their gentile peers ran free. Those suburban Jews were not ostracized, but they didn’t quite fit into the mainstream, either.
They had two basic choices, the Jews of suburbia. They could try to adapt (which entailed its own psychological and practical challenges) or go their own way. Jonathan Richman chose the second route.
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Born in 1951, Richman grew up in the Boston suburb of Natick, in one of its new, predominantly Jewish developments. Nobody would have mistaken him for a juvenile delinquent — he didn’t get into fights or steal cars — but Richman clearly went against the grain. He behaved in strange ways, turning at right angles when he walked or drawing treble dials on his pants, which got him into trouble with his teachers. He was the first and perhaps the only guy at Natick High to wear leather trousers. In songs and interviews, Richman would often complain about feeling lonely and misunderstood as a teenager. “Terrible things” happened in high school, he has said. Still, Richman wasn’t a loner. He had a circle of friends — mostly Hebrew-school malcontents like himself — who shared common interests in art, music, and books. He wasn’t a good student, but he was smart and liked to discuss “cutting-edge stuff” from alternative magazines such as The East Village Other and The Avatar. If Richman derived anything meaningful from his Jewish upbringing, music writer and childhood friend Jay Dobis tells me, it was “a great respect” for learning and culture encouraged by his parents.
Like most teenagers, Richman loved rock and roll, but he thought about it more seriously and unconventionally than most kids his age. By the time he turned sixteen, he had published a review of the Velvet Underground’s first album in the Boston music magazine Vibrations. He followed with a precocious article on “New York Art and the Velvet Underground,” in which he charted rock’s future over the next three years. On a vertical axis stretching from “Death” at the bottom to “God” at the top, Richman projected the demise of Jimi Hendrix, Jefferson Airplane, and pretentious “art-rock” groups such as the Doors, Traffic, and Cream — a fairly accurate prediction, as things turned out. The Beatles and the Who held high and steady on Richman’s graph, while the Velvets soared past them toward God [see this chart here- rb]. They evidently offered some spiritual meaning Richman couldn’t find in Hebrew school or synagogue. (In a later interview, Richman said he considered the Velvets’ music a form of gospel.) According to Richman, their “honesty,” “functionality,” “black lyrics,” “black rhythms,” “sense of humor,” and “eroticism” comprised the ingredients of true art, not like the “shit” emanating from Haight-Ashbury at that time. Richman soon became a protégé of the Velvets, often sneaking to New York on weekends to hang out with the band and Warhol’s crowd. Rumor had it that Richman saw them play upward of a hundred times.
Richman also took up guitar after hearing the Velvets’ first album and quickly began performing solo. He often played outdoors in the Cambridge Common — “hippie central,” according to one Boston music veteran — where he would yell things such as, “I’m not a hippie! I’m not stoned!” at anyone within earshot. He also played in coffeehouses and opened for unlikely bands, such as the Grateful Dead and the J. Geils Band, which was either self-punishment or provocation. After graduating from high school in 1969, Richman moved to New York, where he continued to hang out with the Velvets and perform with his electric guitar. He grew disenchanted with the downtown scene, however, and left a year later.
Before resettling in Boston, Richman visited a cousin in Israel, where the country’s natural beauty struck him. It was during that trip that Richman decided to form a band. “The actual decision had been made,” according to Richman’s unofficial biographer, Tim Mitchell, “while staring at a full moon one night in Jerusalem.” Thus inspired, Richman formed the Modern Lovers in September 1970 with his next-door neighbor John Felice. Several other guys he knew from Cambridge, including Jerry Harrison (later of the Talking Heads) and David Robinson (later of the Cars), joined them.
Richman brought to the Modern Lovers the perspective of somebody always standing on the fringe. He loved his parents, who supported his interest in music from the start. Yet he rejected their desire for middle class respectability. He hated Hebrew school and showed no apparent identification with Judaism after his bar mitzvah. (Richman also seemed to have had troubled relationships with Jewish girls: the song “Hospital” was “all about” the “Jewish princess phenomenon,” Richman revealed at a 1973 show in Berkeley.) Yet he found Natick’s social world to be equally confining. Within the rock scene, Richman also seemed to be of two minds. He embraced experimental groups such as the Velvets and the Stooges, which put him at odds with about 99 percent of rock fans at the time. Yet he couldn’t stand the drug-saturated decadence that surrounded both groups. The young Jonathan Richman fit in nowhere.
From his position on the margins, Richman developed a unique rock and roll persona that could be described as part provocateur, part nice Jewish boy. He insisted on wearing short hair (“so you can see my face”) and plain clothes: starched white collared shirts, straight-legged slacks, and sneakers or pointed shoes. Sometimes he donned a tie and a sport coat. Other times he wore white T-shirts scrawled with handwritten slogans such as “I Love My Life.” Ziggy Stardust he was not. Richman felt nothing but contempt for the trappings of rock stardom: costumes, platform heels, glitter, makeup, all of it. “I hate money on stage,” Richman told Interview magazine in 1973. “I detest it.” In the words of one journalist, Richman looked like a “Jewish boy scout with an adenoidal drawl.”
Audiences did not know what to make of Richman. Was this guy a put-on? A colossal geek? Strung out? His friend Jay Dobis recalls being asked, “Which drugs does Jonathan do and in what vast quantities?” Richman seemed just too weird to be straight. During slow songs, Richman would work himself up to the point of tears, then drop to his knees James Brown–style and bang the microphone stand on the floor. Before up-tempo numbers, he would invite audience members to dance, a mischievous gesture at a time when rock music had all but ceased to be dance music. Eric Clapton, on the pages of Rolling Stone, had gone so far as to ask fans to remain in their seats so they could appreciate his virtuosity. As if in response, Richman assured audiences he wouldn’t be offended if they danced. He also practiced new songs during sets and even switched instruments with band members for fun. “I think this is great,” someone commented to writer Greil Marcus at a 1972 show. “Or is it terrible?”
While Richman and the Modern Lovers puzzled some people, they angered others. At a YMCA gig, people spat and threw cans from the balcony. In southern California, a large crowd greeted them with rocks and bottles when they opened for soul/funk outfit Tower of Power. After the set, ex-Byrd Gram Parsons had to rescue the band from toughs waiting backstage.
But Richman thrived on confrontation, if not on threats of physical violence. “[T]he whole reason we’re doing what we’re doing,” he told Interview, “is to be contrary.” When students at a high school dance demanded familiar covers, the Modern Lovers tortured them with an improvisation of Led Zeppelin II. Shows at Harvard went slightly better. “They wanted to hear the Rolling Stones,” Jerry Harrison recalls. “We definitely didn’t give ’em what they wanted.” Likewise, Richman didn’t care if people disliked his clean-cut appearance; he wanted them to react. “Actually it helps my stage act to wear something I know someone else hates,” he continued in Interview. “It makes me feel stronger. It makes me feel persecuted. I feel I have this power inside me and I know, overcoming all obstacles, the Modern Lovers will triumph.” Out of his experience as a suburban Jewish misfit — not a nerd, but cool in a way no cool crowd could recognize — Richman fashioned a defiant rock and roll stance.
Rock and roll and youth rebellion had always gone hand-in-hand, but Richman broke the mold by turning rock’s rebelliousness against itself. He did not direct his anger at the standard authority figures — parents, teachers, cops, politicians — forever telling kids what they could or could not do. “I still love my parents,” he proclaimed in the song “Old World,” and he meant it sincerely. After all, Mr. Richman had paid for Jonathan’s first guitar and lent him the family station wagon to use for gigs. For her part, Mrs. Richman fed the Modern Lovers with frequent care packages. If she could sometimes be a little overbearing (like the time she forced Jonathan to try on a new sweater in front of his bandmates), well, that was a nuisance he could tolerate. Jonathan loved his mother like any nice Jewish boy would, except that this nice Jewish boy also played a “shattering guitar,” to quote Marcus, inspired by Velvet Underground songs about junkies and S & M.
Richman focused his outrage on hippies. An outspoken critic of the Vietnam War even in high school, Richman was no conservative. But in Richman’s eyes, hippies were frauds who hid behind long hair and drugs so they wouldn’t have to express an authentic emotion. They affected spiritual depth but were actually afraid to “take this place and take it straight,” as he charged in his song “I’m Straight.” For Richman the counterculture represented a new kind of deadening conformity. That “bell-bottom–wearing assholes” always seemed to attract the girls Richman wanted only fueled his outrage.
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The Modern Lovers never developed a mass following, but audiences eventually grew larger and writers began to take notice. Influential critic Lillian Roxon was an important early ally. Roxon made a trip to Boston in late 1971 at the insistence of Danny Fields, who had earlier signed the Stooges to Elektra and would later manage the Ramones. Roxon, herself a Jew who didn’t do drugs, perhaps felt a certain kinship with Richman. She wrote a brief but rave review of the Modern Lovers at the end of her New York Daily News column, and word of mouth spread quickly. Record labels started courting the band and, in an unusual move, both Warner Brothers and A&M agreed to fly them to Los Angeles to record two batches of demos. After they returned to Boston, the Modern Lovers recorded more tracks with the ubiquitous entrepreneur Kim Fowley.
The various demos recorded between 1972 and 1973 together constituted a masterpiece: a succinct demonstration of how the avant could and should be made into pop. Richman drew extensively from the Velvets and the Stooges, as he readily acknowledged. You can hear their influences in the harsh “New York subway sound” (Richman’s words) of the guitar and keyboard, the hammering chords, Richman’s off-key intonations, and his lyrical improvisations. It’s not for nothing that the band chose the Velvets’ John Cale to produce their Warner’s tracks.
Yet Richman assembled his influences in ingenious ways. “Roadrunner,” the Modern Lovers’ signature song, is basically a stripped-down, reconstructed version of the Velvets’ “Sister Ray.” Amid the seventeen-minute morass of noise and semi-audible utterances about shooting junk, Richman somehow perceived the beauty of “Sister Ray’s” three basic chords. He then reduced the three chords to two and added joyous lyrics about driving on the highway at night, listening to the radio — not the cool, free-form FM stations (home of Richman’s hated “art rock”), but good old Top 40 AM, where he first heard rock and roll as a boy. “Roadrunner” clocks in at around four minutes, depending on the version, but nobody with a soul would want it to ever end.
The Modern Lovers, however, came to an end all too soon. By mid-1973, Richman had grown bored with the band’s existing material and announced he would no longer play any of it live. He wanted to play softer music. His stubbornness led to infighting and pressure from Warner Brothers, who had signed the Modern Lovers to a reputedly large contract. Things finally fell apart at the beginning of 1974. The band’s recordings for Warner Brothers and A&M languished until a small label released nine of them in 1976. [read Lester Bangs's review of the 1976 lineup of Jonathan Richman and the Modern Lovers here- rb] During the 1980s and 1990s, most of the remaining demos, along with live recordings, would appear on various small labels.
Three decades later, those old tracks still sound exciting and defiant. Richman’s purity of feeling — his love and anger — stands as a permanent protest against the jaded and detached attitudes that continue to plague rock music. And beneath his songs lies a Jewish story about an eccentric from the Boston suburbs who rebelled against his generation in an attempt to save rock music from itself.
Postscript: Jay Dobis reports that Richman has resumed learning Hebrew and is currently writing a short song entirely in the language. His childhood Hebrew teachers would be surprised.
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Thank you to Tony Michels, Shaina Feinberg at Guilt & Pleasure, and to Devon!
Also of interest: From Oi to Oy: is Hardcore Punk Suddenly Kosher by Steven Beeber
The Heebie-Jeebies at CBGB's: A Secret History of Jewish Punk
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