History

It’s Cougartown, Jake

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andrea@altsexcolumn.com

Dear Andrea:

I’m 19 and still a virgin. I’ve never been on a date, kissed a girl, held hands, hugged … you get the picture. I’ve never really had the time to take interest in girls, or the courage to ask one out. I’m now starting to feel pretty lonely, and tired of my lack of "experience." However, after talking with several different girls my age on different occasions, my question has come to this: are virgin guys really worthless for experienced women?

Most women I talk to say that’s the answer to the question. If this is true, I think I’m going to have serious nervous breakdown. Since this is apparently the case, and such a bad thing, I was wondering what I should do — if anything at all — to fix the problem?

Love,

Another Lonely Boy

Dear Boy:

In light of recent discussions of sexual opportunities found on craigslist, among the (barely) used fitness equipment and the remarkably ugly couches, I’m suddenly seeing your problem in a whole new light. In your usual fictional treatments of the "desperate male virgin seeks state-change" trope, you see the hapless hero attempt, unsuccessfully, to get age-mates interested, or to trick them with false-bottomed popcorn buckets or what-have-you. Then you have your prostitute scene, which never goes well. I have no compunctions about suggesting seeing a pro, actually — it may not be legal, but as far as I know I can recommend what I like as long as I don’t recommend whom I like, as in "See my friend Lavinia, she’ll fix you right up."*

In fact,I AM going to suggest you see a pro, since this has been going on way too long and I’m afraid you’re going to get what they used to call "a complex." But I do realize it’s not a solution that fits everyone’s tastes, morals, or pocketbook, and it isn’t much help if what you’re seeking is a boon companion and a chance to get your blank-blank-ed (I hate all those phrases and can’t even bring myself to type the one about cherries. Ick.

We’ll get back to craigslist, but first, no, I don’t think inexperienced men are "worthless" to women. I think very few people can truly be considered worthless (even the worst can be repurposed as mulch, for instance), and I’d hate for you to judge your own worth by what some chicks at a party said. Your "worth" is irreducible and inborn.

How useful you can be to other people may depend on things like skills and history, but probably not as much as you think. I think we’re having some confusion here about what question those girls thought they were answering. Would they really, at the advanced age of 19 or so, reject a serious and otherwise appealing suitor on the grounds of sexual inexperience? Or was it more a case of "I’d rather do it with guys who know what they’re doing"? The latter is understandable, the former a bit sad.

I really think young women of a slightly less hardened persuasion are your best bet, for many reasons, but there is that craigslist option (craigslist is in some senses sui generis, but it could also be considered to stand in here for any online meeting place where "casual encounters" ads are acceptable). I’m thinking that your chances of a cute 19-year-old picking up on your ad in a place like that and thinking, "Sweet! He doesn’t know a thing!" are virtually nil. But if there really is such a thing as a "cougar," then … mrowr.

I am personally still unconvinced that any such widespread social phenomenon of older, slightly stringy but glossily well-preserved ladies prowling for young man-meat yet exists, or ever will. You couldn’t prove it by the presence of the stereotype, though. Not only is there the SNL sketch and a number of ad campaigns featuring "cougars," there’s even an upcoming series staring the ancient and wizened Courteney Cox (I believe she’s 45) in something called Cougar Town. This is not good.

Reservations about the designation and the ugly light it casts on women over, say, 35 who still like sex aside, this could all be good news for you. Try running an ad that says "19-year-old virgin seeks cougar for important life lessons" and see how that works out for you. While it’s true that most female grown-ups are not seeking utterly inexperienced partners half their age, there are certainly some who would find you an interesting experiment.

All this nonsense about pros and ladies on the prowl aside, I do have two other suggestions, both of which seem to have escaped you. One, you can talk to girls and even ask them out without revealing a certain embarrassing biographical fact upfront and, two, you could date virgins.

Love,

Andrea

* No, I don’t know anyone named Lavinia.

Don’t forget to read Andrea at Carnal Nation.com.

The deadbeat church

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news@sfbg.com

The Roman Catholic Archdiocese of San Francisco is trying to duck paying as much as $15 million in city taxes, according to documents filed by the city assessor’s office.

Assessor-Recorder Phil Ting argues that the archdiocese, which governs a collection of churches, schools, parking lots, commercial buildings, and other real property in the city, shifted 232 parcels of land from two church-held corporations to another church corporation in April 2008, triggering real estate transfer taxes.

The legal issues are complicated, and church lawyer Philip Jelsma wouldn’t return our calls, but the city officials say the deal amounts to this: The archdiocese is moving valuable property out of the hands of a corporation that might be liable for legal claims and into a separate entity that would be exempt from those claims.

And the church is taking two contradictory positions on the reorganizing. According to documents from the Assessor-Recorder’s Office, when the archdiocese is discussing the protection of its assets from litigants, it claims that the legal entities in question are separate and distinct under civil law. However, when the city comes calling for much needed transfer tax dollars, church officials argue that the entities are merely interdenominational under the common banner of the Roman Catholic Church and that the transfers are considered "gifts" under canon law.

The issue comes before the Transfer Tax Board of Review on June 16. If the board, made up of the controller, the tax collector and the head of the Department of Real Estate, upholds Ting’s position, the city will be able to collect between $3 million and $15 million, depending on the assessed value of the transferred parcels.

Major corporations in San Francisco have a long history of using bogus property transfers and shifts in corporate ownership to avoid paying property and transfer taxes. But this case is a bit more curious: why is the Roman Catholic Archdiocese, self-proclaimed champion of the poor, fighting tooth and nail to keep the city from collecting tax dollars that would help fund public welfare programs?

Tears of a thug

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a&eletters@sfbg.com

The first time I interviewed Shaheed Akbar, a.k.a. the Jacka — in December of 2007, during a midnight session for Tear Gas (Artist Records/SMC), due June 16 — he was rolling purple and green weeds plus two types of hash into a Sharpie-sized blunt. I felt like Paul Bowles interviewing Bob Marley. Having known him three years, I can assure you that even in the Bay’s smoky atmosphere, Jacka blazes like a forest fire.

I dwell on this because it’s one facet of the Tear Gas concept, beyond the title’s literal meaning. The perpetual cloud enveloping Jacka is as much a part of his persona as his mobbed out tales of street life, based on experience. Like many artists, the MC enlists his favorite plant in the service of music.

"Weed helps you concentrate on certain things," Jacka observes, during a follow-up interview last month. "Nothing that contains too much multitasking. But if you don’t rap, try writing one; it’s hard as fuck. Weed gets you outside your normal realm so you coming up with crazy shit."

ARE YOU EXPERIENCED?


Yet, considering his consumption, Jacka barely raps about weed, or at least no more than most rappers; he has other things on his mind. When I e-mail Paul Wall, one of several big-name features on Tear Gas, to ask why he wanted to work with Jacka, he emphasizes the authenticity of his collaborator’s verses.

"He speaks from experience when he rhymes," Wall writes. "Like he’s rapping from a hustler’s perspective for other hustlers."

The experience Wall cites consists of details which, in the aggregate, might make for improbable fiction. Jacka’s rise to local notoriety at age 18 as a member of C-Bo’s Mob Figaz — whose eponymous debut (Git Paid, 1999) moved something like 140,000 units — is fairly well documented. But the story begins much earlier. Born of 14-year-old parents, young Jacka saw his mother get addicted to crack, and his father go to prison for a decade only to be murdered shortly after release. The result was an impoverished childhood in various hoods in Oakland, Richmond, and finally Pittsburg, where the Mob Figaz began.

"As a kid, everywhere I lived was in the projects," he says. "A nigga’s whole thing is to get out of there." Such ambition led Jacka to start dealing crack as early as age 11.

"Say you’re in school," Jacka continues. "Moms ain’t working. Pops ain’t around. The other kids at school have everything you don’t, as far as clothes and packing they own lunch. All that matters when you’re a kid. You go to junior high and you eating free lunch, people are like, ‘What kind of nigga is you?’ So when you’re from the hood and can hustle, that’s definitely helping your self-esteem. You pulling out wads of cash and motherfuckers who used to laugh at you ain’t got shit. That made me feel hella good."

"Things I had to do to survive is one thing," he says. "But how I feel about it now is another."

BLUNT (OR DEEP) EMOTION


Jacka’s willingness to probe psychological wounds reveals another implication of Tear Gas. Paradoxically or not, in a genre where emotions are usually limited to elation and anger, a large part of Jacka’s appeal is his emphasis on the melancholy ambivalence of street life. It’s subtle, of course, sprinkled into stories of coke-dealing and cap-busting. But contrary to his assertion on the Traxamillion-produced "Girls," an infectious thug-pop remake of the 1986 Beastie Boys classic, Jacka doesn’t just "knock hoes and live it up."

"You can only shoot the breeze so much; you gotta drop a jewel on people," says Jacka, citing 2Pac, to whom he pays homage in "Hope Is for Real." "He had to be a sheep in wolf’s clothing because he had to reach me, the niggas in the hood, but look what you learn from him. So I have to study and get wiser to even make a song."

To be sure, Tear Gas isn’t a sociological treatise; like the blues, it voices the despair of a culture rather than proposing solutions. But such articulation is exactly what makes the music of both Pac and Jacka so powerful.

"Listen to Marvin Gaye," Jacka continues. "I guarantee he’s going to grab your soul. He knows something and could put it together with the music. And what he talked about was the struggle, the pain. I try to make shit that’ll stick to your soul. Like the music my parents used to listen to."

Besides his social consciousness, Jacka’s success rests squarely on quality. Last year, his single "All Over Me" — included on Tear Gas — hit No. 7 on KMEL’s playlist and No. 15 on Billboard’s "Bubbling Under" singles chart. Yet he refused to rush his album to capitalize on this exposure. Instead, he released 11 side projects. Two of them debuted on Billboard’s R&B/Hip-Hop chart: Drought Season (Bern One), a collaboration with rapper Berner, at No. 55, and The Street Album (Artist Records), a "mixtape album" with KMEL DJ Big Von, at No. 91.

"Motherfuckers like shit that make them think," Jacka says, when asked about his appeal. They also like real albums and, taken as whole, Tear Gas is among the best rap discs in recent history, major or indie. Despite its array of producers and perhaps a few too many guests, Jacka has fashioned a tight, coherent album where every track is vital — an extreme rarity in contemporary hip hop. With its minor-key, exotic flute and harp textures, the new single "Glamorous Lifestyle," also produced by Traxamillion and featuring André Nickatina, epitomizes the overall feel.

"It’s not an easy process unless you really listen to music, and follow all kinds of genres," says Jacka. "Some people just listen to rap, but other music helps you grow as an artist."

THE VOICE


Being a rapper, Jacka’s voice is ultimately his most important asset, an instantly recognizable, rounded, mellow drawl — even when he raps fast — that is never raspy, despite the steady diet of blunts. His melodic, half-sung delivery, moreover, perfectly fits his vocal texture and mournful themes.

"My style really comes from the struggle," he says. "I’m not trying to make you like what I’m saying — I’m trying to get into your soul." This spiritual goal reflects what he credits as his primary influence: chanting the Koran. Surprising or not, given his gangsta themes, smoking, and even drinking, Jacka is a devout Sunni Muslim. It’s the result of a spiritual quest he began at age 9, when he joined the Nation of Islam.

"They showed me how to be black, because I really didn’t know," he explains. "I just knew we were in America, we used to be slaves, but I didn’t know why it was so tough for us. They made me read books that taught me to be proud of who I am. They can be a little strict sometimes, but they have to be; there was so much taken away from us."

When Jacka began intensively reading the Koran, however, he began to question some of the Nation’s teachings. "I realized that what it said in the Koran is what I should do," he says. "Not that plus something else."

The development of Jacka’s faith toward more orthodox Islam accelerated circa 2000. The Mob Figaz’ momentum slowed when C-Bo went to prison and Jacka caught a robbery case that landed him in county jail for a year.

"In jail, I was reading the Koran and realized the Sunni Muslim way is for me," Jacka remembers. "It’s the way I can pray directly to God." Following his release, Jacka took his shahada, declaring his formal adherence to Islam. But as rap money dried up in the Bay during its leanest years (2000-04), he returned to crime at a whole new level, even while beginning his solo career with The Jacka (Akbr Records, 2001).

"When I started working on my album, things changed for me — I really got into the streets," Jacka says. Rap celebrity gave him connections he otherwise would have lacked. "Whatever rap niggas was talking about, we were living," he says with some pride, although he feels he’ll one day have to answer to Allah for his misdeeds. Details of his criminal past are necessarily vague, though if you consider that fellow Mob Figa Husalah was arrested for transporting "over five kilos" of cocaine, a case culminating in his 2006 sentence to 53 months in federal prison, you get the picture.

"The streets are dried up for me," says Jacka. "Once the feds knock your boy, you can’t fuck around for the rest of your life. I’m hot. So I stay with the music now."

"I didn’t take the business as seriously as I should have," he admits. "So I had to start from ground zero." Fortunately, by the time Jacka’s second "official" solo album The Jack Artist (Artist Records, 2005) was ready to drop, the Bay began to heat up again. Even in the heyday of hyphy, the conspicuously non-hyphy Jack Artist sold some 20,000 copies, or "more than all those niggas put together," in the words of the man behind it. Yet despite this success, Tear Gas sounds little like its predecessor. Instead, it reflects Jacka’s artistic growth now that he’s settled down to music full time.

"I wouldn’t trade this for those times again — never," Jacka says, when asked to weigh yesterday and today. "This is something legit we’re doing that’s real. My dream as a child was to do this."

www.myspace.com/thejackamobfigaz

The deadbeat church

0

news@sfbg.com

The Roman Catholic Archdiocese of San Francisco is trying to duck paying as much as $15 million in city taxes, according to documents filed by the city assessor’s office.

Assessor-Recorder Phil Ting argues that the archdiocese, which governs a collection of churches, schools, parking lots, commercial buildings, and other real property in the city, shifted 232 parcels of land from two church-held corporations to another church corporation in April 2008, triggering real estate transfer taxes.

The legal issues are complicated, and church lawyer Philip Jelsma wouldn’t return our calls, but the city officials say the deal amounts to this: The archdiocese is moving valuable property out of the hands of a corporation that might be liable for legal claims and into a separate entity that would be exempt from those claims.

And the church is taking two contradictory positions on the reorganizing. According to documents from the Assessor-Recorder’s Office, when the archdiocese is discussing the protection of its assets from litigants, it claims that the legal entities in question are separate and distinct under civil law. However, when the city comes calling for much needed transfer tax dollars, church officials argue that the entities are merely interdenominational under the common banner of the Roman Catholic Church and that the transfers are considered "gifts" under canon law.

The issue comes before the Transfer Tax Board of Review on June 16. If the board, made up of the controller, the tax collector and the head of the Department of Real Estate, upholds Ting’s position, the city will be able to collect between $3 million and $15 million, depending on the assessed value of the transferred parcels.

Major corporations in San Francisco have a long history of using bogus property transfers and shifts in corporate ownership to avoid paying property and transfer taxes. But this case is a bit more curious: why is the Roman Catholic Archdiocese, self-proclaimed champion of the poor, fighting tooth and nail to keep the city from collecting tax dollars that would help fund public welfare programs? *

A distant memory

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a&eletters@sfbg.com

REVIEW I was cautious when I got the galley for Attica Locke’s first novel Black Water Rising (Harper, 448 pages, $25.99). I’d been intrigued before by beguiling plots of intrigue and suspense, only to find myself in the middle of a tepid affair with no way out except for closing the damn thing and chalking it up to yet another life lesson. All the warning signs were there.

The book’s protagonist, Jay Porter, is an attorney operating out of a Houston strip mall in 1981. His only client is a shady prostitute, who may or may not pay him. His wife, Bernie, is pregnant and he’s barely making ends meet to feed them, much less the baby who’s on the way. Though not happy with his mediocre existence, he’s content enough with his lot to be strong-willed and determined to make it.

Jay has a terrible secret, of course, that threatens to tear the world he has meticulously built asunder. And one fateful night, something happens that sets the unraveling in motion. He saves a mysterious woman’s life and places himself in the middle of a plot rife with sex, backroom deals, and dirty cash that will determine his fate and that of Houston, Texas, and eventually, the world!

"Easy, big fella. Easy," I told myself. "You’ve been hurt before." I saw the signs, as much as any reader would. I saw a Grisham story. I saw a Leonard tale. I knew I was being seduced, but I couldn’t put the book down. The first chapters hooked me like classic mid-list pulp — a phenomenon I miss like pay phones — and it took a minute to realize what Attica Locke was doing.

It wouldn’t be a spoiler to tell Jay Porter’s secret. He did time for running guns during the Black Power movement. This was during the days of J. Edgar Hoover’s COINTELPRO program, when black dissidents’ phones were tapped, dossiers were amassed, and organizations were infiltrated. Jay Porter the strip mall lawyer has a legitimate cause to be paranoid. This kind of justified paranoia plagues many of the resisters who managed to survive the bloodbaths of the 1960s and 1970s social movements. Lensed through Porter’s claustrophobia, grandiosity, and self-deprecation, demons lurk in every dark corner. As the plot unfolds, the first thing that disappears from view is a tangible reality, one free from dark fantasy and delusion. Jay Porter may be nuts. Then again, maybe not.

Locke, a veteran screenwriter, has an almost supernatural understanding of pacing. This aids her well in storytelling, but even more so in figuring out where to work her magic. Her early 1980s Houston is a city on the verge of Texas-sized change. Porter is asked by his preacher father-in-law to work with the dockworkers union that meets in his church. The black dockworkers are being paid less than the white workers who do the same job. A split in the union along race lines is imminent. A battle between the warring workers breaks out after a young man is beaten. A greater impetus is revealed: the arrival of containers. These containers, it is threatened, will be used on barge, train, and truck, nearly rendering dockworkers obsolete. Jay Porter is asked to speak to the mayor — a "friend" from his revolutionary past — on behalf of the workers. Simultaneously he tries to uncover the identity of the mysterious woman he saved.

This is the one drawback in an otherwise stellar debut. Jay Porter has too much going on. So much that suspension of belief is pulled to the breaking point. So much that many characters who are vital to the plot get unbelievably overlooked. When the Porters’ home is burglarized, for example, Jay leaves his pregnant wife in the house to pursue a lead on one of his cases. When a tough offers Porter money to not pursue another lead, he does it anyway — out of, what, morbid curiosity? The mayor of Houston and many of the other characters are so full, rich, and singular that it is baffling and frustrating when someone as essential as Bernie becomes a bit player in Jay’s solipsistic pursuit. Is Jay Porter crazy, or just an asshole?

Black Water Rising reads like a hard-boiled thriller, but the real trick resides in Locke’s ability to personalize an overlooked part of American history and show how far-reaching, how entrenched, it is in today’s social, political, and cultural fabric. From running the voodoo down on the Weather Underground to using 1980s Houston as a backdrop, he wraps a People’s History of America in a digestible, entertaining package. There are whiffs of Chinatown and White Butterfly, sure, but Locke’s attention to the details between the action makes the novel, and turns every reader into an oracle.

As Jay solves this book’s mysteries, we see pre-Dubya America getting dubbed. We see the sprawl that is yet to be. We see the unions breaking, the factories shutting down, the diners, bars, and cafes closing. We see the Black Water Rising. I may not want to see too much more of Jay Porter, but I better see more of Attica Locke.

Do the ‘bot

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a&eletters@sfbg.com

It’s a flagship band on America’s taste-makingest dance music label, but the Juan Maclean’s second full-length of peerless pop disco, The Future Will Come (DFA) is a low-stakes affair. In contrast to the orbit of expectations around the Field’s recently released Yesterday and Today (ANTI-/Kompakt), there isn’t the sense that it should — or can — be read as a measure of the group’s artistic viability.

Which is not to say that Future hasn’t undergone intense scrutiny. Last year’s monster of a teaser single, the 12-minute "Happy House," weathered pages of heated message board discussion among sample spotters, who pointed out that the group lifted the track’s driving two-chord piano vamp from Dubtribe Sound System’s decade-old "Do It Now."

"It was pretty funny," John (a.k.a. Juan) MacLean says by phone, as he and his bandmates drive through Georgia. "Someone was accusing me of ripping someone off in a style of music that has been almost entirely sample-dependent."

Although it has taken on a massive life outside of Future, "Happy House" shows what TJM is capable of: namely, superb pop that uses dance music’s production techniques and structures. This elusive combination was hinted at on its debut, 2005’s Less Than Human (Astralwerks). Now vocals have a more prominent role. Songs such as "One Day" feature a back-and-forth between MacLean and LCD Soundsystem member Nancy Whang that recalls Dare-era Human League.

"We paid a lot more attention to how we were doing [vocals], stylistically," says MacLean, "On the first album it was more like we laid vocals on top of instrumental songs." With Future, the studio effects that masked MacLean’s voice are removed to reveal even colder circuitry. Like Brian Eno or Gary Numan, his tone is both affected and affectless. At times, it’s also goofy unto distraction. Then again, a line like "I’ll be here after midnight, wearing my beleaguered frown" isn’t angling for verisimilitude.

Future also pares down some of the trickier production flourishes that made Less Than Human feel a little insular, if satisfying in its complexity. MacLean describes the process as "nowhere near as difficult" as it was on Human. "This one has so much live playing on it that it’s been a pretty straightforward transition," he says.

The conciliatory quality at the base of Future‘s sound is cleanly framed and well-articulated in a manner that rebuts the tongue-in-cheek prohibition of TJM’s early single "You Can’t Have It Both Ways." The sequencing, for example, places the longer club tracks ("The Simple Life," "Tonight," and "Happy House") squarely at the beginning, middle, and end, spaced out by pop-length songs. MacLean has a history with structure and discipline as aesthetic strategies — from his earliest releases with Six Finger Satellite, he’s consistently taken cues from Kraftwerk over, say, Creedence.

The Juan MacLean makes music that’s uncomplicatedly likeable, even as the group emphasizes robot drama, traditionally not an easy sell with American audiences. "It’s easier to be crazy and out-there and experimental," MacLean says. "The pop music world is more difficult to navigate." Future puts that difficulty across to the listener with "Human Disaster," which sounds like a piano ballad with every other chord taken out. If I could get past just how bummed out MacLean sounds, I might hear it as a rebuke to listeners looking for recognizable emotion.

The album’s title track, on the other hand, plays as straight-up satire, and comes close to calling trust-funders out by name. It’s hard to tell brilliant and clumsy apart as Maclean pronounces "Your life in the city is a paid vacation /Your suicide note was a part of your thesis" over a hopped-up conga loop. "In New York, you find yourself surrounded by people who just talk a lot about doing things without ever getting them done — types that don’t have to live all that desperately," MacLean explains.

This is an assuringly human sentiment. On Future, class antagonism and Teutonic robots might be shunted aside by listeners in favor of values like emotional immediacy, personal agency, and dubiously coded ideals of authenticity and originality. Ultimately the Juan MacLean’s latest serves to emphasize that DFA is a label based on fandom committed to communicating the pleasure of listening. It gives us a glimpse of its maker’s canon, and a host of new thrills.

THE JUAN MACLEAN

With the Field

Sat/6, 9 p.m., $20

Mezzanine

444 Jessie, SF

(415) 625-8880

www.mezzaninesf.com

Mayhem

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PREVIEW Since 1984, Oslo’s favorite sons Mayhem have had a reasonable claim to the title of most fucked-up band on the planet, the eagerly repeated stories of the lurid spectacle that is their live show representing only some of the milder aspects of their mythos. Colorful history aside, the men of Mayhem have established themselves as architects of the modern black metal sound, taking the nasty musicianship and overt occultism of Venom and early Bathory and using them as the foundation for a terrifying new kind of metal that mixes breakneck drums, guttural riffs, and croaking vocals with eerie, understated melody. Often imitated, the 25-year veterans’ unique style is seldom matched in terms of sheer, unhinged intensity.

Co-headliners Marduk, one of countless bands to follow in Mayhem’s footsteps, spent the better part of its career becoming even more gruesome and unpalatable to mainstream audiences with each successive album, until it was not inconceivable to mention the satanic Swedes in the same breath as their more established tour mates. By the late 1990s, Marduk began branching out instrumentally, refining its musicianship while remaining true to the genre it helped pioneer.

The two black metal greats are supported by a diverse collection of bands taken from all corners of the extreme metal scene. Progressive, black metal-inspired Withered makes a logical opener, and the presence of dizzying grindcore virtuosos Cephalic Carnage is strange but welcome. Rounding out the bill is the brutal Cattle Decapitation, a consistent favorite among fans of uncompromising, technical death metal. Fans of life-affirming music would do well to avoid this show.

MAYHEM Wed/3, 6 p.m., $25–$30, all ages. DNA Lounge 375 11th St., SF. (415) 626-1409. www.dnalounge.com

Mayhem: The most fucked-up band on the planet?

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By Tony Papanikolas

369-musabox.jpg

Since 1984, Oslo’s favorite sons Mayhem have had a reasonable claim to the title of most fucked-up band on the planet, the eagerly repeated stories of the lurid spectacle that is their live show representing only some of the milder aspects of their mythos. Colorful history aside, the men of Mayhem have established themselves as architects of the modern black metal sound, taking the nasty musicianship and overt occultism of Venom and early Bathory and using them as the foundation for a terrifying new kind of metal that mixes breakneck drums, guttural riffs, and croaking vocals with eerie, understated melody. Often imitated, the 25-year veterans’ unique style is seldom matched in terms of sheer, unhinged intensity.

Co-headliners Marduk, one of countless bands to follow in Mayhem’s footsteps, spent the better part of its career becoming even more gruesome and unpalatable to mainstream audiences with each successive album, until it was not inconceivable to mention the satanic Swedes in the same breath as their more established tour mates. By the late 1990s, Marduk began branching out instrumentally, refining its musicianship while remaining true to the genre it helped pioneer.

The two black metal greats are supported by a diverse collection of bands taken from all corners of the extreme metal scene. Progressive, black metal-inspired Withered makes a logical opener, and the presence of dizzying grindcore virtuosos Cephalic Carnage is strange but welcome. Rounding out the bill is the brutal Cattle Decapitation, a consistent favorite among fans of uncompromising, technical death metal. Fans of life-affirming music would do well to avoid this show.

MAYHEM Wed/3, 6 p.m., $25–$30, all ages. DNA Lounge 375 11th St., SF. (415) 626-1409. www.dnalounge.com

PG&E’s latest malevolence

1

By Steven T. Jones
shameonpge.jpg
Image of environment justice protest from Greenaction.org

As the Bay Guardian has documented for over 40 years, Pacific Gas & Electric Company has a sordid history of malevolent actions, including illegally cheating San Franciscans out of public power (from its initial violation of the federal Raker Act to its record-setting sums spent to defeat public power initiatives), corrupting local politics, lobbying against higher clean energy standards and consumer empower measures at all levels of government, greenwashing its dirty power portfolio (including the state’s largest nuclear power plant), transferring billions in ratepayer money to its parent company just before its utility declared bankruptcy (the lawsuit over which was recently dropped by Attorney General Jerry Brown, to his shame), screwing the city and ratepayers and then aggressively fighting the myriad resulting lawsuits, and on and on.

But now, we can add to the list mistreatment of its own employees. PG&E has reportedly ended negotiations with its Engineers and Scientists of California Local 20 labor union and announced its intention to unilaterally implement its final offer. The move has enraged both that union and its brothers and sisters on the larger House of Labor, which will be rallying and picketing outside PG&E headquarters at 77 Beale Street tomorrow at noon.

Dystopian enterprise

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Best-selling author Richard North Patterson stays out of the local limelight, but he’s a San Francisco resident — and we caught up with him May 21st to talk about his new book, Eclipse, and the role that U.S. oil companies play in Nigeria.

Before Nigerian environmental activist (and Goldman Environmental Prize winner) Ken Saro-Wiwa was hanged in 1995, PEN, the international writers’ group, wrote letters and organized protests against the execution. "I was very impressed by Saro-Wiwa," says Patterson, who was on the board of PEN at the time. He notes that Saro-Wiwa was a nonviolence advocate who succeeded in building a grassroots movement among the Ogoni in the Nigerian delta — all in the face of a ruthless dictator, and at great risk to his wife.

As Patterson recalls, despite the protests, several Western governments voicing their concerns, and then-President Bill Clinton’s hour-long conversation with Nigeria’s military dictator Gen. Sani Abacha, "They unceremoniously hung Saro-Wiwa. It was a lesson in a number of things, beginning with the degree to which oil makes autocrats feel impervious."

Post- 9/11, oil "security" became a bigger concern. Patterson began to realize that amid the U.S. failures in the Middle East, the disaster in Iraq, and the growing fear of al Qaeda, everyone was looking at Nigeria as an even more important source of oil.

"Meanwhile Nigeria’s environment was that much more ruined, its political leadership hopelessly corrupt, a semi-official militia that claimed to be acting in Saro-Wiwa’s name was killing each other and stealing oil, and everyone had a fee," says Patterson. "It was a classic example of how a natural resource makes its extractors and the rulers rich, but only serves as a source of misery for people standing on the ground. I already felt that Saro-Wiwa was a remarkable man who should be remembered. But now he was becoming even more relevant."

Patterson began researching Saro-Wiwa’s life, a quest that involved one trip to Nigeria and many conversations with lots of related experts. "Nigeria is not a place to go back and forth to — you’d think I was trying to break into Las Vegas," he says, noting that he hired security during his trip. "I’m not unknown, so there was a concern I’d be a high-value target. But I loved the Nigerians I met. They were a bright enterprising bunch in a dystopian setting, and to the extent I couldn’t go places, I did all I could by talking to people, reading articles, and watching films."

The name of Eclipse‘s protagonist is Bobby Okari. Was Patterson making reference to President Barack Obama? "If I was, it was subliminal," he says.

So what can Americans do to improve the plight of everyday Nigerians? "Increasing our independence from oil and increasing our foreign aid to Nigeria would be helpful," Patterson says. "The real problem is the extent to which human rights are trumped by self-interest. When we fill up our tanks, half of us don’t know that there’s oil in Nigeria. So first we need to become aware of the impact of the commodities we need. But I’m not sanguine about how easy this is. Saro-Wiwa was hung and 14 years later, where are we? The same place, and that’s a disgrace."

While Patterson does not excuse what he calls "the callousness of the U.S. oil companies," he believes that first we must address the Nigerian government.

"The history of the oil industry in Nigeria is pretty ignoble, but [without the industry] they can’t maintain the schools, roads, hospitals, and clinics," he says. "If the government doesn’t give a damn, it’s hard to make a quasi-government out of an oil company. When we get angry at the oil companies, it begs the question, What is the government doing? If it isn’t encouraging economic development and environmental protection, how can the oil companies? Shell and Chevron didn’t invent corruption. This is in no way to defend them. [But] there is a disconnect between Nigeria’s miserable government and its citizens. One of my central aspirations is to tell an entertaining story — and also to convey an awareness of a real problem."

Higgamus hoggamus

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andrea@altsexcolumn.com

Dear Andrea:

I wonder if you’ve been living in San Francisco too long? Most prostitutes are not happy grad students! Most have been abused, are addicts, or both, and it’s not a "career choice." I think the woman in your last column is a sex addict and needs therapy, not someone to be cheered on by people like you who think promiscuity is cool. I would worry that kind of behavior says something pretty bad about the emotional state of anyone who’s doing it. I usually like your column, but I do think you can get warped by living too long where being weird is cool.

Love,

I Used To Live There Too

Dear Used:

I worry about her, too! What do you think I am? The question for last week, though, was not "Is promiscuity healthy for women?" (a very complicated question indeed, and one we will get back to), but the far simpler and more specific, "Is meeting men online for sex likely to get you killed?" No matter how you feel about female promiscuity, the answer to the latter is going to have to be no. It is simply not likely, although we have seen, tragically, that it is possible.

Expensive, boutique-y prostitution practiced by sane, smart women who can afford to screen clients carefully is surprisingly unlikely to lead to ax-murder. Neither does either activity put its female practitioners at any great risk for STDs or accidental pregnancy, since these are women who own condoms and know how to use them. It’s young (and not so young) people in the fuzzy-headed throes of romantic love or lust (sure, there’s such a thing as "romantic lust") who fall prey to the "spontaneity" fallacy or simply cannot force themselves to hold back until someone has gone out and procured the necessary protective gear. Call girls don’t go "oops," and last week’s "friend" probably doesn’t either. Certainly my own friends who use the sexier personals sites (say, Nerve rather than Chemistry.com) don’t make amateur’s mistakes. They can’t afford to.

Now, "Female promiscuity — hobby or symptom?" Contemporary understanding points to neither, or both, or to questioning the entire category, since the word itself implies deviation from an assumed non-promiscuous norm. For the last 60 years or so, the basic sociobiological story has gone something like this: Men are naturally promiscuous (and interested in nubile young women) because sperm is cheap and the best route to reproductive success is to shoot (and shoot, and shoot) and run. Women, meanwhile, are naturally (if serially) monogamous because pregnancy and infancy are expensive and they will need the help of a well-to-do, physically strong male to help them achieve reproductive success. More recent research has served to completely bollux-up our tidy story, though.

"Chimpanzee males trade meat for sex!" announced pretty much every media outlet in April. No surprise there, really, but it also turned out that … female chimpanzees trade sex for meat. Lots of sex, although not on the first date, since they are not always in estrus at time of trade. Are they making bets on future help (and sperm donations) from males they are merely flirting with now? And are the males keeping a database of females who will later say yes? If they can carry on such complex sociosexual calculations, what else are they up to?

Meanwhile, our premier expert on the sociobiology of motherhood, Sarah Blaffer Hrdy, posits a revolutionary difference between ape societies and early (and modern) human ones, so big that it renders ape models even more useless than they already were as revisitable reservoirs of human history. Looking at modern hunter-gatherer societies, she sees cooperative parenting, a human invention, still in operation. It takes a village, in other words, men and women both, to raise a helpless human baby. And, looking back, the more we helped each other, the better our social and communication skills grew. Group responsibility for the children, she says, made us human.

More immediately apropos, perhaps, is the research (www.scientificblogging.com/news_articles/human_sex_roles_male_promiscuity_debunked_and_women_arent_all_picky_either) by Gillian Brown and associates, widely reported this spring, which examined mating behavior and reproductive success in 18 human societies and found that what people do depends on what else is going on: population density, differing life expectancies between the sexes, sex ratios, and a bunch of other variables made a huge difference in who was doing more or less of what with whom. Why this demonstration that humans are complex and adaptable should have come as much of a surprise to anyone, I couldn’t tell you. I admit, though, that I likewise couldn’t tell you that sociobiological research supports the innate wholesomeness of picking up men on Craigslist, and I doubt it ever will. I tend to be a worrier too, and I have certainly seen people, especially women, do a fair amount of psychic damage to themselves with ill-considered sex. But it would be pretty presumptuous to assume that last weeks "friend" is broken on the basis of, well, not knowing anything.

Love,

Andrea

P.S. Readers, what about you? Care to share your adventures in promiscuity, soul-deadening, life-affirming, or just plain OK? They would make a great column.

Don’t forget to read Andrea at Carnal Nation.com.

ChevWrong

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news@sfbg.com

When Chevron Corp. holds its annual shareholders meeting at its San Ramon headquarters May 27, its top executives are expected to give investors a glowing report on how this global enterprise came to rake in a profit of $23.9 billion last year — a staggering 28.1 percent increase over the past year.

As Chevron CEO Dave O’Reilly put it in the company’s annual report, 2008 was "a momentous year." Apparently O’Reilly will also claim that his company’s activities are improving people’s lot worldwide. "Energy," he writes, "is not a luxury — it’s the foundation for economic growth. By investing in the future, we’re creating value not only for our stakeholders, but we’re also building economic prosperity around the globe."

But O’Reilly’s high opinion of his company is not shared by a growing coalition of groups who believe that Chevron’s fifth consecutive year of record profits was earned, once again, at the cost of degrading the environment and its poorest communities, both here in Richmond and further afield, from the Amazon and Nigeria to Iraq and Kazakhastan.

Critics, who include what they describe as "a coalition of those directly affected by Chevron’s operations, political control, consumer abuse, and false promises," planned to hold a May 26 press conference to release The True Cost of Chevron, an alternative annual report that seeks to provide Chevron shareholders "with the most comprehensive exposé of Chevron’s operations — and the communities in struggle against them — ever compiled," according to the report’s authors.

The study includes reports from Alaska, California, Colorado, Florida, the Gulf Coast, Mississippi, New Jersey, New York, Utah, Washington, D.C, and Wyoming as well as Angola, Burma, Canada, Chad, Cameroon, Ecuador, Iraq, Kazakhstan, Nigeria, and the Philippines.

The next day, people carrying shareholder proxies intend to enter Chevron’s annual meeting to discuss the report with shareholders while a protest is held at Chevron’s front gates.

"Chevron’s 2008 annual report is a glossy celebration of the company’s most profitable year in its history, and one in which CEO David O’Reilly became the 15th highest paid U.S. chief executive, with nearly $50 million in total 2008 compensation," the authors state. "What Chevron’s annual report does not tell its shareholders is the true cost paid for those financial returns or the global movement gaining voice and strength against Chevron’s abuses."

The 44-page report details numerous lawsuits against the company, nationally and around the world — cases, the report’s authors claim, that have "potential liabilities in excess of Chevron’s total revenue from 2008, posing a material threat to shareholder value and the company’s bottom line."

As they wrote: "When a company operates in blatant disregard for the health, security, livelihood, safety, and environment of communities within which it operates, there can be real financial repercussions."

The report concludes with six specific obligations demanded of Chevron and leaves shareholders with the following message: "Chevron is right. The world will continue to use oil as it transitions to a sustainable green renewable energy economy. Whether Chevron will be in business as we make the transition depends upon what sort of company it chooses to be and whether the public is willing to support it."

The report also includes a series of large "ChevWrong Inhumane Energy ads" that spoof Chevron’s Human Energy ad campaign — images that popped up all across San Francisco last week after a group of renegade Chevron critics gathered at an secret location, mixed batches of wheat paste, and grabbed armfuls of the freely downloadable posters and set off into the night to bomb the city streets with the series of subvertisements.

Claiming that Chevron’s Human Energy campaign, which depicts smiling people alongside phrases like "I will try to leave the car at home more" is an attempt to greenwash the petro-giant’s activities, this group of mostly youthful critics pointed to the ongoing pollution, human rights abuses, and wars in regions where the oil company is stationed as they set off on bicycles, skateboards, and foot, armed with glue rollers and stacks of "ChevWrong" images. Some stashed their tools in Banana Republic shopping bags, which gave them an almost comical air of being disoriented tourists as they lurked and lingered on city street corners searching for suitable spots to paste their alternative ad campaign.

Soon newspaper racks on Market Street, pillars outside the Ferry Building, buildings in the Richmond District, and walls in North Beach bore the fruits of their work — along with the glass office door of public relations consultant Sam Singer, who represented Chevron in criticizing two renowned Ecuadorian environmental activists who were in town to receive the Goldman Prize.

"I will not complain about my asthma," states one such subversive ad, which depicts a beautiful but non-smiling young black man beside the claim that "Chevron’s refinery in Richmond, Calif. poisons the community." The ad is accompanied by a retooled logo that says "ChevWrong."

"I will try not to get cancer," states another that hot glue artists had affixed to Sandra Bullocks’ buttocks — or at least a life-sized depiction of the actress featured on a Market Street billboard promoting The Proposal.

"I will suffer in silence" states another, alongside the claim that Chevron props up Burma’s military dictatorship.

An ad reading "I will give my baby contaminated water" portrayed a smiling Nigerian woman alongside the claim that Chevron refuses to clean up its mess in Nigeria.

One activist told the Guardian she got involved "because Chevron is poisoning communities and cutting corners across the world, and is even shameless enough to do that here in Richmond."

Another said he was inspired to take this action because of a billion-dollar lawsuit Chevron is fighting in Ecuador, and because of its activities in Nigeria.

Others said they decided to drop the subvertisements all over the city after they heard that CBS Outdoor refused May 14 to sell the group space for the images on billboards citywide.

As they noted, the images are all freely downloadable from truecostofchevron.com, a site supported by Amazon Watch, Crude Accountability, Global Exchange, Justice in Nigeria Now, Rainforest Action Network, CorpWatch, Filipino-American Coalition for Environmental Solidarity, Environmental Rights Action/Friends of the Earth Nigeria, Trustees for Alaska, Communities for a Better Environment, Mpalabanda, Richmond Progressive Alliance, and EarthRights International.

Mitch Anderson, corporate accountability campaigner with Amazon Watch, confirmed that members of the truecostofchevron coalition approached CBS Outdoor but were told that CBS has a policy not to run negative or attack ads — a claim Anderson found laughable. "What about all the attack ads we see posted during election season?"

A CBS Outdoor spokesperson confirmed that CBS had refused to accept the proposed ad campaign, and that it is the company’s policy not to run negative or attack ads.

Calls to Rachel Sutton, Chevron PR person at its corporate headquarters in San Ramon, seeking comments about truecostofchevron’s charges remained unanswered as of press time.

But at Amazon Watch, Anderson said he thought it was "great that the Bay Area community took to the streets this week to tell Chevron that our hearts and minds are not for sale.

"Chevron is trying to paper-over its widespread human rights and environmental problems across the world by spending millions to propagate insulting lies," he continued. "From its disaster in Ecuador to its hiring of global warming deniers as lobbyists, this company has shown complete disregard for the environment, human rights, and yes, wisdom. Chevron is on the wrong side of history. Just as there can be no social justice on a dead planet, Chevron should know that you can’t profit off a dead planet either."

In a final swipe at Chevron’s Human Energy campaign, critics are distributing posters that ask "Will you join us?" and show a woman smiling alongside the promise "I will protest Chevron."

Revenge of the nerds

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a&eletters@sfbg.com

"Fukú Americanus" does not actually translate as "fucked-up American," but it might as well. Fukú refers to a curse, a bad piece of destiny that clings to your behind like a genetically transmitted boot up the ass, passing on through generations until it runs its course, which is who-knows-how-long. And if you want to get really specific about it, as does the narrator in Junot Díaz’s The Brief Wondrous Life of Oscar Wao, fukú is an imprecation brought to the Americas in the mouths of kidnapped Africans, amounting to nothing less than "the Curse and Doom of the New World." Which means we all get a turn.

So maybe it’s appropriate that Díaz’s titular hero is a chubby nonentity, an hombre of no importance, and a fully fledged geek whom his mom (Maria Candelaria) can barely stand and no girl seems destined to come within a quarter mile of. Despite a passion for women unusual even among his fellow Dominicans — according to confessed player and reluctant sidekick Yunior (Carlos Aguirre) — Oscar (Brian Rivera) stands to be the first Dominican man to die a virgin. Ultimately, however, he’s more than a subtraction sign. As incarnated with zest and goofy likeability by Rivera, he’s an indefatigable survivor, maybe even the fifth member of the Fantastic Four, if only in his own mind. He’s also a mad scribbler, ever composing his magnum opus in an endless series of marbled notebooks. (The "Wao" comes from someone’s misapprehension of an Oscar Wilde reference that sticks to our Oscar ever after. A fervent sci-fi, anime, Dungeons-and-Dragons dweeb, he’s actually trying to look like Doctor Who at the time, so the confusion turning a "who" from the D.R. to a "wao" in the U.S. becomes all the more poetical, and culturally laden.)

Oscar’s terrible virginity is only one of several burdens propelling the action in the world premiere of Fukú Americanus, Campo Santo’s boisterous post–hip-hop stage adaptation of Díaz’s 2007 Pulitzer Prize–winning novel, now up and pulsing — with lots of high-end but not enough in the bass — at Intersection for the Arts. The play cuts its largest swath through the New Jersey–based chapters of Diaz’s immigrant tale (which loosely aligns with the author’s own childhood passage from the D.R. to the U.S.), and features the travails of Oscar’s razor-sharp but wounded sister, Lola (Vanessa Cota), a goth-clad teen rebel against their cancer-ridden but nevertheless indomitably feisty mother. Meanwhile, Lola’s macho onetime-boyfriend Yunior gets cast in the role of Rutgers roomie and caretaker to Oscar.

Back of these plot points, and the transnational culture they limn, stands the inscrutable but ever-present designs of Fukú, in the lanky human form of our narrator (Biko Eisen-Martin), shirtless and shoeless in a black suit and silver bling. When not listening in on the action, he jumps in, usually literally, with a choice bit of information or opinion culled from the novel’s hefty footnotes and digressions. Intertwined with fukú is the burden of histories familial and colonial.

Given its subaltern subject matter, its slang-fueled homeboy/homegirl wisdom, curbside humor, and restive energy, Diaz’s novel would seem a natural fit for the kind of hip hop–inspired theatre Intersection for the Arts has championed with the Living Word Project as well as recent successes like Angry Black White Boy. On stage, however, it amounts to a high-energy but shallow distillation of the ample novel’s several decades of private history that are set meaningfully against a diasporic backdrop of colonial peonage, imperial intervention ("Santo Domingo was Iraq before Iraq was Iraq!"), hopeful and desperate migrations, New World ennui, oppression under a series of local and globetrotting top dogs — especially dictator Trujillo, here introduced only in the second act and a bit too inconsequentially — and disillusionment with that American Dream.

Codirectors Marc Bamuthi Joseph (of LWP) and Sean San José (who directed Angry) find their way into the material through a fluid physicality and driving beat (although actual beatboxing from Aguirre and singing by the cast are kept to a minimum). The effortless bounce and verve never gets close to the bone, though, since the relentlessly playful tone and broad if charming characterizations can’t sustain the full weight of the narrative. Straddling comedic melodrama and turned-out hip-hop performance, Fukú satisfies the requirements of neither too well, leaving its deeper themes marooned in the shallows of a fleetingly infectious celebration of outsider status.

FUKÚ AMERICANUS

Through June 21

Thurs-Sat, 8 p.m., $15–$25

Intersection for the Arts

446 Valencia, SF

(415) 626-3311, www.theintersection.org

Prop. 8 protests — where to go

1

Sfist has a handy-dandy guide to today’s protests here.

And here’s Assemblyman Tom Ammiano’s statement:

“Today’s Supreme Court opinion upholding Prop. 8 is a stark reminder that the struggle for equality and justice must and will go on. We have come a long way since the days when Harvey Milk and I fought against the discrimination of the Briggs Initiative and Proposition 8 was no different. Harvey’s message then was one of hope and we can see how that message is making progress throughout the country – five states now embrace marriage equality and several more are on the verge.

History has shown that equality cannot be denied to any group and it is only a matter of time before justice prevails. I encourage the supporters of same sex marriage to engage in peaceful, focused actions and we will transform the anger that is felt today into a successful message of political change. The decision today only strengthens my commitment and resolve to restore equality for all Californians.”

Born to be wildly visionary

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AFRO-SURREAL Living in black America means you’re already living "science fiction" — already born to be wildly visionary and future- bent in form, function, context, and appearance. No choice, really.

History cast your ancestors in the real-world version of the genre’s defining, overarching anxiety-ridden trope — the Earthly-and-Earthy- Beings-Overcoming-Enslavement-and-Genocide-by-Evil-Aliens story.

Black America is clearly the result of Africans surviving an evil alien abduction to an evil alien slave planet where our ancestors, nearly transformed into automatons, came to develop sonically-induced counteracting powers of telekinesis, time travel, teleportation, telepathy, and "trickster-knowlogy" to combat invading alien armies who had us beat when it came to more bluntly ballistic technology. To those African spirit combatants we owe the advent of such dark avatars of symbolic, sonic, and psychic African weaponry as Scott Joplin, Duke Ellington, Billie Holiday, John Coltrane, Sun Ra, Romare Bearden, Aretha Franklin, James Brown, Nina Simone, Jimi Hendrix, De La Soul, Ramm El Zee, Jean Michel Basquiat, and the Art Ensemble of Chicago, whose battle cry "Great Black Music Ancient and to the Future" is as succinct a manifesto for the black SF movement as has ever been written.

But now let’s get really real up in this piece: the terms black science fiction, Afro-Futurism, Afro-Punk, post-blackness, Black Surrealism, Black Dada Nihilismus, etc., are all born of attempts to accommodate and simulate the strange reality of being black (and "black being and nothingness") in the not-so New World in ways not seen on BET. Yet all these terms are actually redundant — black in America by itself already signifying the ultimate in Weird Tales.

They’re also just a tad elitist and academic — at times intended to suggest that some blacks, usually college miseducated, are more modern, avant-garde, and outside the black box than others. The world that most black working-class people live in here in these United States is already as freaking strange twisted and bizarre as any space opera. The self-taught artists that have come from African American working class communities — Ra, Thornton Dial, Bessie Smith, Thelonious Monk, Simone, Hendrix, David Hammons, George Clinton, Wu-Tang Clan to name a few — are all more "out of this world" than their merely grad school-sanctioned brethren and sistren. No surprise.

After all, who needs to dream bigger than folk trying to escape from America’s urban behavioral modification concentration camps? Furthermore, anybody who thinks the extraterrestrial African imagination needs anything but a daily reality check to get fired up needs to come spend a day in Harlem.

From my bedroom window nested high up on uptown’s Sugar Hill — blocks from the old cribs of Ellington, Robeson, Hughes, and Basie — I can see a shimmering forest of spring green trees being stalked and hovered over by a four-building complex of high-rise public housing projects known as the Polo Grounds towers. Each is 30 stories; the combined 1,616 units hold an estimated 4,200 residents of primarily African descent on a 15-acre property that defines Harlem’s eastern edge. At night these towers are illuminated by an artificial, man-made double moon: one brand new, one still to be demolished — the side-by-side circular monstrosities known to us natives as Yankee Stadiums I and II.

If that’s not odd enough, check this out: If you call up Harlem’s 155th Street corridor on Google maps, you will not find any evidence of these gargantuan buildings when you zoom in. What you will see instead is a huge empty white space marked "Polo Grounds." The online information readily available about the Polo Grounds says nothing about those four Tolkienesque towers, or the folk who live there.

Instead, it blathers on about the forgotten baseball stadiums, long demolished, that once stood there for the New York Giants, the Yankees, and the Mets. Think about it — 4,200 folk of color vertically stacked in their own Babel but erased from human consideration on the virtual map of the world and replaced by fanboy baseball lore. If that’s not black science fiction, I don’t know what qualifies.

Afro-lunacy in bloom

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a&eletters@sfbg.com

LOST TELEVISION


"Ticket to Heaven," the last of the series of Our Gang comedies, was produced by Oscar Micheaux in 1944, with music provided by Babs Gonzales and his band, Three Bips and a Bop, on a makeshift sound stage constructed inside of a Harlem tenement building. The plot summary is as follows: With the help of Farina, Pineapple, and Stymie, Buckwee runs amok after reading an early Nation of Islam pamphlet that promises a place in heaven to any Black Muslim who killed a white person for Allah. The throats of the entire gang are slashed with unsheathed straight razors. Alfalfa is forced to sing "Ole Man Ribber" before his throat is slit by a young Robert Blake in blackface. Directed by Spencer Williams, the script was written by Flournoy Miller, who dedicated this final episode to the memory of his late partner, Aubrey Lyles. Miller then moved on to penning scripts for Gosden and Correl’s. Amos ‘n’ Andy television show. The controversial episode aired last Nov. 22, 1963, much to the glee of the N.A.A.C.P.

LOVE SPELL


You can’t eat with everybody. You got to have the right vibrations.

Vera Grosvenor, dancer-vocalist, Sun Ra Arkestra

Menstrual blood, in both the Hoodoo folk traditions of the American South and the Straga traditions of southern Italy, is used to bind one’s affection to another. In Sicily, for example, a few drops of blood pricked from a woman’s finger is stirred into a man’s coffee. In the southern states, a man might get Hoodoo’d with a few drops of menstrual blood mixed into his red beans and rice. This spell is also quite effective when worked in the reverse by men substituting menstrual blood for the obvious. The following is an excellent recipe a lady might serve a gentleman caller for lunch.

Tomato with Basil Dressing

diced tomatoes

1 bunch basil

4 Tbs. balsamic vinegar

5 Tbs. olive oil

2 cloves garlic

3 tsp. of menstrual blood

Salt and pepper

Let stand for 30 minutes. Serve with Toscanini bread, Parma ham, salami, and a carafe of red wine. Bon appetit!

R.J. AT THE CROSSROADS


"What fool coon nonsense is this?" the Devil asked. "You call this a sacrificial offerin’? These ain’t nothin’ but some greasy, chewed-up chicken bones! What happened to my sammich?"

"Ah’ done et’ it" R.J. replied. "Ah gots hongry on de way ober ‘cheer!"

"Well how in the hell do you expect to play the greatest blues guitar in the history of the world if all you got to show for it is some splintered chicken bones all spit up with some nasty ol’ nigger slobber? What’s wrong with your head, boy? I’m the devil! You gots to give me somethin’ … !"

In the moonlight, R.J. turned his empty lint-lined pockets inside out. He gave the Devil a helplessly pathetic half-smile. "You is ’bout the most pitiful colored boy I done ever laid these infernal eyes on," the Devil said. "But I’ll tell you what I’m gonna do …. "

CRAB CORNER, MI, MAY 19


A report released late last night from the Crab Corner sheriff’s department confirmed recent rumors concerning retired physical education instructor, D.T. Ward, 68, who alleged over the weekend that a spectral, feral-eyed black man passed through the walls of his newly-paneled basement Saturday morning, and greeted him with a strange but cheery salutation.

"At first, I thought he was askin’ for a plate of ‘green eggs ‘n’ ham,’" D.T. told a disbelieving deputy. "Like in them Dr. Seuss books. But now that I think on it, what he said sounded somethin’ more like what them magician fellas say ‘fore they pull a rabbit outta their hats — Wham! Bam! Alley Ka Zam! — only this nigra fella was more dicty an’ foreign soundin’, like he was addressin’ royalty or somethin’, lookin’ at me with them flint-fire eyes. Gave me the Willies!"

According to Ward, whom long-time neighbors suspect is rapidly degenerating into senility, the red-haired apparition floated into the upstairs kitchen, where he took a box of Cap’n Crunch from a kitchen cupboard and prepared a large bowl of the sugar-coated cereal, using close to a full quart of milk. The sepia-tinted spectre then returned to the basement, sat on the sofa, nestling the bowl on his lap, and watched cartoons on the family’s new big-screen television with the Wards’ three visiting grandchildren — Ralph, Edwina, and Skip. The children chirped that he enjoyed early-vintage Popeye cartoons best.

"Right neighborly fella," D.T. said. "Real nice to the kids. Didn’t drink, smoke, or cuss. Helped around the yard. Wore a bowtie".

"MORE FRIGHTENING THAN A CLOWN AT MIDNIGHT" — LON CHANEY SR.


The wretched inherited the earth. And the Man spurt a glorious rain. His underwear was left sticky with seed.

Witches taught naming was power. To name was to know and exert influence over the world of things. The ability to name determined the fuction of a thing. To name was to tame. But we learned otherwise. Real power lay in un-naming.

We refused names, numbers, and codes. We refused stamps, marks. We acted anonymously and moved beyond the Man’s mechanisms of global economic and social control. If the Man could not name us, he could not know or tame us. Once he declared us one thing, we become another. We were an invisible and ever changing alphabet. The Man found our meaning more difficult to grasp than a bead of mercury.

He lamented. The cornerstone of the corporate nation-state, the family, had crumbled.

"Errant fathers! Sluttish mothers! Bastard births! Negro music! What is the world to do?" he mourned. "Return to the power of prayer!" So when the robots rolled into the cities, chirping "Automaton Christian Solidiers," we became the robots. The Man did not and could not know. We was them.

Even at the end, in the euphoria of his avarious wet dreams, he thought the tumors raging within were of his own making. But how could he know?

We shifted gender, race, and class. And hopped from one species to the next. We were flora and fauna. We were never what we seemed to be. We were never what he expected. We were random, illogical, varied. He could not predict us.

Then he turned on himself. "To restore order," he said, "we must restore the family. We must attempt to rebuild our moral foundation with the assistance of God."

In his megalomania, the Man resurrected the biblical Abraham from the dust. The ancient patriarch stood before the people and lifted his simple robes. He turned and bent over and exposed the halves of his pimpled ass. His asshole puckered and spoke in gaseous bleats. Throngs of people shuddered in awe. The Savior had come at long last in the mask of Abraham’s encrusted asshole.

"The father is the spirtual leader of the househould," it said, "the model of God’s love. And he must wash his wife in the waters of that love. He must also instruct his children on matters God’s word with diligence. It is his moral obligation, a duty bestowed on him by heaven. It is the responsiblity of men to teach and reaffirm God’s word."

A rancid pungency wafted through the crowd in fog-like densities. The people swooned and were overtaken by uncontrollable nausea and diarrhea. Soon, the streets were flooded with the waters of God’s love. And the waters clogged the circuitry of the robots under the Man’s control.

It was then the Man expired, jacking off in pools of his own shit.

Darius James is the author of the novel Negrophobia and the film survey That’s Blaxploitation!: Roots of the Baadasssss ‘Tude (Rated X by an All-Whyte Jury).

Uptown Thursday night

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AFRO-SURREAL PREVIEW Fuck all that. Camp Lo’s Uptown Saturday Night (Profile, 1997) is one of the most slept-on albums in the history of hip-hop. Period. Innovative well beyond its years, Uptown Saturday Night introduces the Camp Lo aesthetic — a combination of exquisite wordplay, foppish elegance, and Bronx-style bravado mixed in with a fearsome frivolity. They redefined "gangsta," using the oft-quoted Posdnous lyric "Fuck being hard /Posdnous is complicated" as a motto. Because Uptown Saturday Night IS complicated, which makes it hard. It’s also pornographic and violent to an extreme and probably bears the uncomfortable distinction of being the first, if not only, hip-hop album to portray coprophilia in nearly positive light.

The album is a complete immersion into a certain brand of street slang that bears a lineage with Iceberg Slim, De La Soul, Digable Planets, Raekwon and Ghostface Killah. Definitely otnay orfay ofeys, the Lo’s first outing is the most utterly inaccessible and damn-near indescribable crossover album of the era.

Camp Lo created such a lyrical Gordian knot that even the most versed connoisseur of microphone wizardry could be left looking baffled with a handful of either jewels or cubic zirconia — only an accurate hip-to-square conversion chart could tell which. "In another millenia /Blow the dust off these jewels," says Geechi Suede, and to this day, Googling the lyrics of their one and only "hit," "Luchini," brings page after page of misquoted and half-heard snippets exposing Herbs. An example: "Keep your ears out for our years"? How about keep your ears out for Roy Ayers? He’s a jazz musician. "Levitating in da’ shiggys"? How about dashikis? They’re a kind of shirt, from Africa.

All Afro-Surreal elements are present: a layered rococo style steeped in international travel; a dandy’s obsession with "vines" from Paris and Milan; a literary approach with references ranging from Donald Goines to Fragonard; and a frivolous manner that belies a serious intent. After Uptown Saturday Night, hip-hop changed, and not necessarily for the better. Go see Camp Lo. Give these men their due.

CAMP LO With DJ Apollo and Sake 1. Thurs/21, 10 p.m., $10. Mighty, 119 Utah, SF. (415) 762-0151. www.mighty119.com

Black man in the cosmos

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a&eletters@sfbg.com

AFRO-SURREAL "The Black Man in the Cosmos" wasn’t among the course offerings when I attended the University of California-Berkeley. The class was taught once, in 1971, by musician/composer Sun Ra (1914-93), whose lectures might include topics like the outer space origins of ancient Egypt, conceptualized as a black African culture. This cosmic tradition has a long history, particularly in Chicago, where Ra lived from the late 1940s through the early 1960s, and where Elijah Muhammad used it as the founding mythos of the Nation of Islam. Ra claimed to have influenced the NOI, though he rejected its conclusions, much as he would later criticize the Black Power movement he helped foster as too materialist.

Ra’s "Black Man" lectures — one of which recently surfaced on The Creator of the Universe (Transparency, 2007) — epitomize why he wasn’t taken seriously for so long. Critics who appreciated the severity of Ornette Coleman or the ferocity of Albert Ayler couldn’t accommodate the mischievous mysticism of a man who claimed to come from Saturn. Instead of playing the role of brooding artiste, Ra favored extravagant showmanship, cloaking ultimately stern spiritual messages in language as absurd as the science-fictional garb worn by his Arkestra. His strategies included Joycean deformations of words based on false etymologies and sound play. "Arkestra" itself characteristically mixes the spiritual (Ark of the Covenant) with the quotidian. According to John Szwed’s definitive 1998 biography, Space is the Place, this was how "orchestra" was pronounced in Ra’s native Birmingham, Ala.

Yet the strangeness of Ra’s music may have been the biggest stumbling block. His prodigious output is extremely diverse, continually vioutf8g unquestioned dichotomies. A product of the 1930s big band scene, when he led an orchestra under his terrestrial name Herman "Sonny" Blount, Ra was at the forefront of free jazz, yet he shocked fans and foes alike when, at its height, he began incorporating tight arrangements of swing classics by Fletcher Henderson, Ellington, and others into his sound.

Ra’s lifelong interest in synthesizers — there’s a photo of him with a primitive one in 1941(!) — developed into a command of pure sound. He adapted his style to the nuances of a particular keyboard. The 1970 recording Night of the Purple Moon (Atavistic, 2007), for instance, is a quartet disc on which he plays baroque runs on the Rocksichord, a 1960s electric harpsichord. The 1978 recording Disco 3000 (Art Yard, 2008), a live quartet performance, features Ra’s organ-like drones on the obscure, loop-enabled Crumar Mainman. Unlike some synth wizards, Ra was a virtuoso pianist, with a lightning-fast right hand and a left hand that seemingly bounced around of its own volition. While unafraid to mash the keys with his forearm, Ra’s ambidextrous precision and unorthodox chord voicings — he was unafraid to mash the keys with his forearm — place him among the top players of his time. If he’d worn a suit and stuck to piano, he’d be ranked with the likes of Art Tatum, as is evident from his previously-unreleased recital Solo Piano: Teatro la Fenice Venizia (Golden Years, 2003), possibly the best such recording.

Big bands remained Ra’s ideal, though they were giving way to smaller bop combos by the time he formed the Arkestra in the mid-’50s. Yet his insularity resulted in some of his most original works, discs that defy generic categories, like 1963’s reverb-drenched, proto-psychedelic Cosmic Tones for Mental Therapy (Evidence, 1992), 1965’s percussive, minimalist Heliocentric Worlds of Sun Ra, v. 1 (Esp, 2006), or 1967’s Strange Strings (Atavistic, 2007), on which the Arkestra, with no prior experience, plays various non-Western stringed instruments, accompanied by bells, tympani, sheet-metal lightning.

While the atonal Strings may be Ra’s least typical album, it embodies two of his main concerns. On the one hand, he was a tone colorist in the Romantic tradition, seeking unusual instrumentation to produce unique shades. But as that album’s untutored string section suggests, he was a highly conceptual composer — garnering attention from John Cage and others — known for arranging and conducting collective improvisation. Traditional/avant-garde, inside/outside: such oppositions didn’t exist for Ra, who even explored a "low" genre like disco on 1980’s tongue-in-cheek On Jupiter (Art Yard, 2008).

The bewildering amount of Sun Ra reissues stems from his habit of self-recording, which also dates from the 1940s. Had he not done so, albums like Strings and Cosmic Tones wouldn’t have been recorded. Nor would they have been released without his forming El Saturn Records, among the earliest artist-run labels. Given that his technological futurism seemed to stem from his preoccupation with outer space, Ra’s artistic achievements are perhaps inextricably bound to his cosmic consciousness. As with Prince, artistic activity was driven by extramusical concerns, which, if they result in an occasional lapse in "good taste," nonetheless are the ingredients that elevate Ra from artistic excellence to genius. This genius may not have given him more than a subsistence living, but it has made him immortal. Unless, of course, as an inhabitant of Saturn, he already was.

Ding dong, Wicked Witch is alive

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AFRO-SURREAL What was black music like before hip-hop took over? On Chaos: 1978-86 (EM), a compilation of private press recordings by the obscure machine funk guitarist Wicked Witch, it resembles squelching synthesizers riffed like rock guitars and deep, rumbling bass stomps. Unevenly tuned fretboard licks mash with splashing, polyphonic drum patterns as a mysterious leading man uncomfortably murmurs lyrics like "I just can’t hang out, too much time is lost."

As a young guitarist hooked on Cream, Sun Ra, and Weather Report who mostly played for family and friends in southeast Washington, D.C., Wicked Witch’s Richard Simms didn’t achieve local fame, much less a national audience. But his subterranean woodshedding reverberates with tremors from an industry in upheaval. Musicians adopted electronic equipment en masse, supplanting the flowery string arrangements of 1970s disco with keyboards and drum programming. It wasn’t just black musicians transitioning to the computer age: early-1980s rock offers contrasts between lush new romanticism (Human League, Duran Duran) and crass arena sounds (Foreigner, REO Speedwagon). While the latter is celebrated via redundant VH-1 retrospectives and football stadium soundtracks, early-1980s black music and its heroes (the System, Imagination) remain unexplored.

Nelson George describes the period in 1988’s authoritative history The Death of Rhythm & Blues. "Synthesizers of every description, drum machines, and plain old electric keyboards began making MFSB and other human rhythm sections nonessential to the recording process," he writes, somewhat overstating his case. "There were so many … with all the personality and warmth of a microwave."

George’s "microwave music" condemnation still resonates, and this crucial period of black music — just before the hip-hop, R&B and quiet storm era — has largely escaped serious critical attention, save for disco aficionados who cherry-pick proto-house music stars like D-Train and Larry Levan. Meanwhile, Wicked Witch’s unintended documentation of the black new wave — meshing machine gun funk with spacey keyboard ambience on "Fancy Dancer," giving a shambolic twist to Mahavishnu Orchestra-style jazz fusion on "Vera’s Back" — has reemerged on the collector’s market. Simms’ private press singles, which include two 7-inches and a 12-inch long player, have been bootlegged. Original copies trade for $100. This probably led EM, a Japanese specialty label, to contact Simms and assemble Chaos.

"It wasn’t commercial," Simms said during a recent phone conversation. Forced Exposure, the Boston distributor handling Chaos, had passed on his information, but it took more than two weeks to finally reach him. Though pleasantly surprised by the novelty of an interview, he’s somewhat suspicious of the affair. When asked how many copies he pressed up, he shoots back, "Why are you inquiring about that?" as if this writer, armed with a copy of Goldmine magazine, wants to corner the market on Wicked Witch collectibles. And how did Simms come up with the name Wicked Witch anyway? "I’m stumped on that one," he says. "I think I wanted something dramatic, like theater."

Simms remembers forming his first band, Paradiagm with teenage friends "on an original-type kick" from around the area. The group recorded the track "Vera’s Back" before going their separate ways. "We were trying to do an original act, but people didn’t really accept it," he says. Chuck Brown’s ingenious go-go style, an amalgamation of James Brown’s call-and-response breaks and N’awlins marching band jazz, reigned as D.C.’s unofficial soundtrack. And since Paradiagm wasn’t a go-go band and didn’t play covers of radio hits, they couldn’t get bookings: "It was too hard to break new material." Simms managed to reach the manager of Return to Forever, Chick Corea’s jazz fusion superstar collective. But he says, mysteriously, "We did vocals, and they weren’t doing no vocals."

After that came Wicked Witch, which Simms describes as a "studio thing" where he worked out his musical ideas and recorded them. Yet even that was relatively short-lived. "My background is jazz fusion," Simms says. For Wicked Witch, he tried to merge fusion and funk, resulting in tracks with cryptic time signatures and spaced-out melodies. "If it was more funky, I think it would have been it. But it wasn’t funky enough. But I still dig it."

By the mid-1980s, the leather-clad hero of "Fancy Dancer" disappeared in the Chocolate City, just as the hip-hop era had begun. "Kids, a job, other things you gotta do … all of the above got put on top of the music. And then the music became close to nothing," Simms says. Before that happened, however, he pressed up those now-collectible records for himself. "Nobody was doing it for me, so I might as well do something on my own, right?"

Downtown’s missing history

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EDITORIAL To hear the proponents of a new downtown condo complex talk, you’d think they were giving the city a wonderful deal. In exchange for an exemption from height limits that would allow a tower twice the allowable size just a few yards from the Transamerica Building, the developer would give the city a little patch of parkland that’s now privately owned. Even the city planning director, John Rahaim, seems to think the special treatment is acceptable, since none of the other buildings in the area are nearly as tall as the Pyramid, and, he told the Chronicle, "usually you cluster tall buildings together."

Of course, the usual crew of downtown boosters love the architecture (a sort of spiral design), love that it would create housing in an area that’s generally empty at night, and figure that something only about half as tall as the high-rise it’s next to can’t be all that bad.

But there’s a stunning lack of historical perspective in all this discussion.

The Transamerica Building seems like an icon today, but when it was first proposed in 1969, it met with strong opposition — not so much because of its unique design (although some prominent architecture critics thought it was hideous) but because it was way too big, too tall, and jammed into a human-scale neighborhood where all the other buildings were low-rise. It was a flash point for the anti-Manhattanization movement and rallied preservationists, environmentalists, and neighborhood advocates.

One of the central issues: in order to accommodate the new tower, the city would have to give up a block-long section of Merchant Street, an alley filled with small businesses. The controversy over the sale of that public street occupied center stage in the Transamerica battle, and in order to convince the supervisors to hand over the public property, Transamerica agreed to build a little park on the edge of the property. That’s how Redwood Park came into being — as a concession from a developer who had been given public land.

And now another developer, Andrew Segal, is offering to give the park back — again, as mitigation for a project that’s too big for the site. So the city, in exchange for approving a bad project, winds up with land it would have had anyway if it hadn’t accepted a different bad project four decades ago.

And there’s been very little attention paid to the historic reasons why this project would need special exemptions from two city laws to move forward. In the mid-1980s, with Dianne Feinstein in the mayor’s office, the city was getting choked with tall, bulky — and frankly, nasty-looking — high-rises that were turning downtown and South of Market into dark, windy, dismal canyons. After long debate, many public hearings, and extensive discussion, the voters approved two measures aimed at limiting the impact of overdevelopment. One of them, Proposition K, barred new buildings from casting shadows on public parks. The other, Proposition M, limited high-rise office development and mandated the preservation of neighborhood character. At the same time, the height limits in that area — on the edge of Jackson Square and North Beach — were reduced, again after many hearings and much debate. The idea was that downtown’s skyscrapers shouldn’t be intruding northward.

Let’s remember: this won’t be affordable housing. The new condos will be priced at the top of the market (clearly the developer thinks the housing market is coming back in San Francisco). And while environmentalists like the idea of building housing near jobs, very few of the new condos that have gone up downtown have provided housing for San Franciscans. Most are owned either by empty-nesters returning from the suburbs, Silicon Valley commuters, or international jet-setters seeking a SF pied-à-terre.

So there are very good reasons for planners and the supervisors to reject this project — and for the city not to forget that the rules that make this deal unappealing were neither random nor a mistake. There’s history here, and once you understand it, the project makes very little sense. * *

The cult of Fanaka

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cheryl@sfbg.com

AFRO-SURREAL Visitors to filmmaker Jamaa Fanaka’s MySpace page are greeted with a clip of Snoop Dogg clutching a pile of Fanaka DVDs — 1975’s Welcome Home Brother Charles, a.k.a. Soul Vengeance; 1976’s Emma Mae, a.k.a. Black Sister’s Revenge; 1979’s Penitentiary; and 1982’s Penitentiary II. He quotes some choice lines and enthusiastically sings the director’s praises: "These movies right here — this is black history."

When I mention Snoop Dogg to Fanaka, he’s delighted. "All the rappers love me," he says over the phone from Los Angeles. "Also actors, like Eddie Murphy. The first time I ran into him, he was with his brother, and they recited [a scene from Penitentiary] verbatim. That happens all the time."

The Fanaka library (which also includes 1987’s Penitentiary III and 1992’s Street Wars) has also earned a following among cult-movie fans. "I love that they’re cult films, because of what a ‘cult film’ means: the film lives because the people want it to live," he explains. He’s not a fan of the term "blaxploitation" — though it’s commonly applied to his films — due to its connotations.

"There were companies that were very profitable, and all they made were ‘exploitation’ films, which meant that they made low-budget films on subjects that Hollywood didn’t want to take on," he says. "It only became a negative term once they put that prefix ‘blax’ on it. No black filmmaker ever liked that term, though it was coined by a black publicist. ‘Blaxploitation’ has evolved into a genre, like a horror film, or an action film. But black filmmakers still resent the term because of its origins."

Born in Mississippi, raised in L.A., Fanaka says was distracted from committing a crime by a pair of UCLA recruiters who made him believe he could realize his childhood dream of becoming a filmmaker. ("They asked me, did I want to go to UCLA? I said, ‘Yeah. I’d like to go to the moon, too, but my chances of getting there are pretty minuscule.’") He was eventually accepted into the school’s prestigious film program, where he also earned a master’s degree; his peers included Charles Burnett, who directed 1977’s Killer of Sheep.

"It was an exciting time to be a black filmmaker," Fanaka says. "People like Charles Burnett were part of my film crew, I was part of his film crew. We helped each other, advised each other. Those were the halcyon days of filmmaking at UCLA."

Even more notably, "I’m the only person in the history of filmmaking to write, produce, direct, and get theatrical distribution for three feature films I made as part of my curriculum at the UCLA film school," Fanaka says. He shot his first feature, Welcome Home Brother Charles, on the weekends when he didn’t have class.

"I felt like, if I had access to all of this equipment, and the wherewithal to make a 10-minute film, why not make a whole feature?" he recalls. "I wanted to reach the widest audience possible, and no matter how good a short film is, the audience is going to be limited. Then I went on to graduate school and I made Emma Mae and Penitentiary."

This kind of determination also extended to Fanaka’s fundraising efforts. His parents invested their life savings into his work (good call — Penitentiary, Fanaka says, was the most successful indie film of 1980), but he wondered why he was rejected for a grant by the American Film Institute. He did some research and learned that only one African American had ever been a part of the grant-awarding committee. "I wanted to give minorities a shot," he says, so he wrote a letter to then-Sen. Alan Cranston suggesting that the committee should be more diverse. The next grant cycle, he got the money to help make Emma Mae; the following cycle, he served on the committee. "That goes to show you how the squeaking wheel gets the oil," he remembers, proudly.

In less-tenacious hands, there’d certainly be no Welcome Home Brother Charles. "White slave owners used to tell white women horror stories about the size of the black males’ sexual equipment," Fanaka explains. "But rather than frightening the white females, it intrigued them. I wanted to make a film that took that myth and exaggerated it to show how ridiculous it was, and I chose to do it in a very surreal, powerful scene."

(Note to readers who haven’t seen the film: uh, think 1997’s Anaconda. The entire Penitentiary series is also a gold mine of surreal moments, particularly part three, which features a prison-dwelling, crack-smoking, snarling killer dwarf. Fanaka sums up that film in one word: "feral.")

Now in his late 60s, Fanaka has been slowed in his efforts to make Penitentiary IV by complications from diabetes. He’s also been working for the last decade on a music documentary, Hip Hop Hope. It’s an apt title for a film by Fanaka, who calls himself "a very optimistic person." He’s enjoyed the resurgence of interest in his work, with screenings at places like San Francisco’s Dead Channels Film Festival and Austin’s Alamo Drafthouse, and frequent airings of the Penitentiary films on cable.

"My most artistic film, in my estimation, was Welcome Home Brother Charles, because I had no axes to grind but to try and use the medium of cinema to attack that myth, and attack it in a way that was quote-unquote artistic. Of course, very few people took that from it because that one scene kind of colors the whole film," he chuckles. "But I think as time goes by, people are gonna realize the value of these films I’ve made and begin to understand them."