It is devastating but right and beautiful that the U.S., Canada, the UK, and other nations give brave service people a day every year to remember what they have given for us, and to thank and bless them for their unimaginable bravery and willingness to put others’ lives before their own. My deepest thanks and gratitude to all who have served, been wounded, sacrificed, and died to keep this nation a Constitutional republic. I bless and honor those who have fought and died to help other nations stay and become free countries that upheld the rule of law, extended justice and equality to their citizens, and gave refuge to those who escaped from fascism and other horrible political systems to find a better life. “Greater love hath no man than this, that a man lay down his life for his friends”—and those whom he (or she, or they) would count as friends.
On this and every Veterans Day, I hold my Grandpa George’s World War I dog tags in my hand and remember what he did for this country. I am grateful to the members of my own family who’ve put themselves in harm’s way to serve their country, including my father, my Uncle Woody, my Cousin Mike (currently serving), and both of my grandfathers. My Grandpa George, who was born of a German immigrant mother and a Swiss immigrant father, spoke only German at home, and was still reading his beloved Goethe in blackletter German script on his deathbed. Grandpa and his nine siblings were deeply steeped in German literature, poetry, and music. How horribly painful it must have been for him and his family to see him go to Europe to fight against and kill his mother’s former countrymen when they invaded France during World War I. And how many millions of other U.S. service members have given everything, everything, everything they have to protect us, to keep other nations free, and to fight against invasion, aggression, terrorism, fascism, communism, and religious extremism? Bless them and the many millions more at home who suffered, feared, sacrificed, and grieved for those they loved who went to war and gave up everything for us.
Their sacrifice is beyond imagining. Let’s be worthy of it. Let’s stand up for our nations’ freedoms, laws, values, and constitutions. It’s the very least we can do to properly thank those who served and died on the battlefield to make and keep the U.S. and other nations democratic republics. Let’s continue to fight the good fight in honor of our ancestors—and for those who are still to come.
At top:
My grandfather’s World War I dog tags, given to him when he joined the U. S. Army in 1917.
Recently I’ve been listening to a song made fresh and new to me when I heard Alan Cumming sing it last June in the latest Broadway revival of the musical Cabaret. It’s a jaded, cynical song sung by a character who pretends to feel no pain and who appears to be inured to the ugliness of the world. But the power of the performance comes from the realization that, while the prostitute singing the song may no longer seem to care what he (or she) has to do to get by, that purported apathy comes after years of suffering and having experienced so much pain and loss that no longer caring almost seems like a blessing:
I don’t care much Go or stay I don’t care very much Either way Hearts grow hard On a windy street Lips grow cold With the rent to meet So if you kiss me If we touch Warning’s fair I don’t care very much
“I Don’t Care Much,” like other songs in that brilliant musical, underscores the desperation and fear that led people living in Berlin under Nazi rule to try to blot out reality with a bit of naughty pleasure, and sometimes to lose their hearts (and maybe souls) to apathy or pretense in order to try to imagine away evils that they couldn’t bear to fight or even face.
When performed in the 1993, 1998 and 2014-15 Sam Mendes-directed Broadway productions of Cabaret, the song is sung with great bravado by an actor in drag. When I sit down to sing it at the piano, I like to do it more quietly, with restraint and softness, to underscore the fact that the singer may no longer feel so much, but she or he recognizes the tragedy in the loss of caring. The person telling the story may not feel whole and complete anymore, but he does remember that once there was a heart beating within him that could care. There is still a soul within that registers the loss. I can never be a person who does not care much, so when I sing the song, I must be a person who pretends not to care.
After singing the song so much this week, I got to thinking about some of the classic popular songs I love that are sung by or about prostitutes. It seems an odd theme for a pop song, I know, but really, aren’t a vast number of popular songs about lost love and the pain that comes from longing?
Think about how many songs are about people’s desperate search for an escape from loneliness, or about the bliss that comes from feeling a deep and true connection to another person after a tormented period of hopelessness. People often think of prostitutes as dirty, dangerous and jaded, but their profession exists to offer the promise of pleasure and escape from the pain of the world. Their job is to sell a bit of themselves for a little while to people who are desperate to connect, to feel something deep and real, to feel cared for and soothed and satisfied for a sliver of time before they go back out into the freezing night, rushing to their homes, hoping to avoid being seen by those who would crush and destroy them for having the audacity to believe in whatever pleasure and happiness they can find (or pretend to find) in a dark and dirty world.
Guilt, shame and social ostracism are braided into the fiber of their lives; they exist to provide comfort and to satisfy elemental longings, but they are despised and punished for providing services that are both desperately sought after and deeply reviled. Theirs is a jaded, bitter corner of the world of longing and desire, and that is what makes their songs and stories so dramatic and powerful a counterpoint to the light and airy songs we usually associate with love. Drama comes from contrasts. In order for the spotlight to shimmer brightly, it must be surrounded by dark shadows to set it off.
I first saw the film version of the musical Cabaret when I was just nine. My outgoing mother liked to take me along with her as often as possible when she socialized, so despite the adult nature of the film, she and a friend brought me along to see Cabaret. I dutifully covered my ears and closed my eyes on command whenever Mom turned to me and whispered “PG! PG!” or “Parental guidance time!” The whole film was infused with a bawdy, mysterious sexuality far beyond my understanding, but it was compelling and fascinating enough that I enjoyed every lurid, intoxicating moment of it. It cleverly incorporated stories within stories, and it was full of great Bob Fosse dance numbers and catchy, seemingly lighthearted nightclub songs that were invested with deeper, uglier meanings. The songs reflected and expanded on the stories of the main characters and had scary parallels to the Nazi-inflicted horrors going on in the streets of Berlin just outside the doors of the cabaret.
The story is essentially about the unwillingness of many Germans (and many foreigners then living in Berlin) to acknowledge the growing danger of Hitler’s leadership in the early 1930s, and about the political apathy and, ultimately, the fear that fueled German society’s acceptance of inhumanity and depravity. The musical play, which is based on John van Druten’s 1951 play I Am a Camera and Christopher Isherwood’s 1939 book of stories called Goodbye to Berlin, is about the sickness that grows in a culture and in the hearts of its citizens when they refuse to see what is going on around them and refuse to look after each other out of fear for their own welfare. The musical numbers by John Kander and Fred Ebb are perfectly attuned to the zeitgeist of 1930s Berlin, and are gems in and of themselves. They also expand on, deepen and enrich the power of the story in ways that few composers for musical theater ever achieve.
The team of Kander and Ebb had a wonderful knack for drinking in the style and feel of the music of the past and then creating their own versions of those songs so that they felt completely authentic but were also entirely original. John Kander has said that when he was preparing to compose the music for plays like Chicago (which takes place in the 1920s) or Cabaret (which is set in the 1930s), he liked to immerse himself in the music of the time and listen to it so fully, deeply and constantly that it filled his brain. He then put it aside completely for a while and let it marinate and stew, and then when he began to write, the influences and motifs of that time period would wend their ways into his songs naturally, so he could compose comfortably in a fashion that had gone out of style forty years before. He was so masterful at it that a number of his songs, which seem so appropriate in the context of their original plays, went on to be popular standards that can stand on their own—songs like “Mein Herr,” “Cabaret,” Wilkommen,” “New York, New York” and “All That Jazz.”
The song “I Don’t Care Much” was written for the original Broadway production of Cabaret, but it was cut from the film version. I saw a stage production of the show featuring Joel Grey (the Tony- and Oscar-winning original Emcee) over 25 years ago, but the song never stuck with me until I saw Alan Cumming sing it last June in full drag in the astounding revival of Cabaret that is currently finishing up its run at Studio 54. When he stood at the microphone in his shimmering dress and heavy makeup, Cumming was mesmerizing.
Previous Sam Mendes-directed revivals of Cabaret starring Alan Cumming were staged in London in 1993 and in New York in 1998; the video above was excerpted from the 1993 production. Mendes’s dark, lurid style of staging the show works splendidly to underscore the tatty, raw, dangerous quality of life lived by those who spent their time in Berlin’s dark underbelly during the 1930s. The costumes are ripped, the makeup is smeared, the voices are gritty and the desperate quality of the characters is more evident and affecting than in the prettier, cleaner film version and earlier stage productions.
Alan Cumming said in his excellent interview with Terry Gross on her NPR radio show “Fresh Air” that he came up with a back story for his Emcee character in which he started off as a young male prostitute and worked his way into the cabaret life, so as a former rent-boy he has no fancy graces, and no desire to hide his voracious sexual appetites or comfort with the seedier side of life.
In earlier productions of the show, Joel Grey held every eye and commanded attention with his strange, sexless, voyeuristic portrayal of the Emcee: he was an outsider laughing and smirking at the performers and the audience in a detached, amoral way. Alan Cumming’s version is immersed in the world of the cabaret, reveling in it, tainted by it, and ravaged by sex and drugs and decadence. The outsider Emcee of Joel Grey acted like a Greek chorus, pointing us at the depths of degradation others went to to shield their eyes from the ugliness of the outside world. Alan Cumming’s Emcee is drenched in underworld decadence and is ultimately pulled down and destroyed by it, as are all the others who could not escape from the decadent, dangerous world they were trapped in.
Cumming stands at the microphone in the dark and sings the song of a weary, degraded prostitute stripped of feeling by a sick and dangerous world, no longer caring what he must do to make enough money to eat or pay the rent or buy a coat thick enough to keep out winter’s chill. At first, as he stands in a dress and full makeup, the audience sometimes laughs at his outlandishness, thinking this is just another lark, a humorous way to remind us of the fluid and open sexuality of decadent pre-World-War-II Berliners. But in short order, his rough voice tells us that his kisses mean nothing. His comforts can be bought as a way to keep shoes on his feet and food in his stomach, but they mean little more to him:
Words sound false When your coat’s too thin Feet don’t waltz When the roof caves in So if you kiss me If we touch Warning’s fair I don’t care very much
Another beautiful song about streetwalkers is Cole Porter’s “Love for Sale,” which was considered bordering on scandalous when it was introduced in the musical The New Yorkers, which opened on Broadway in 1930. There are many fine versions of this song; the Ella Fitzgerald and Billie Holiday versions are classics. My own favorite is the simple version recorded by Elvis Costello with nothing more than an acoustic guitar early in his career. The song is sung to passersby as a come-on, much as flower sellers or strawberry sellers used to hawk their wares:
Love for sale, Appetizing young love for sale. Love that’s fresh and still unspoiled, Love that’s only slightly soiled, Love for sale. Who will buy? Who would like to sample my supply? Who’s prepared to pay the price, For a trip to paradise? Love for sale.
The song was banned from the radio in the 1930s, but it became a hit for multiple artists in the following two years nonetheless, and it has been recorded by scores of major singers in the decades since. Even k.d. lang and Fine Young Cannibals put their stamp on the song. The faded, jaded quality deepens as the song progresses:
Let the poets pipe of love in their childish way, I know every type of love Better far than they. If you want the thrill of love, I’ve been through the mill of love; Old love, new love Every love but true love.
During her 2011 tour, Broadway star Idina Menzel sang the song as a bored-sounding, lite-jazz mashup with another prostitution-related song, “Roxanne,” by The Police. Most of us know the driving, original version of the plaintive call by a lover to his streetwalker sweetheart to give up her career to be with him and him alone. However, my favorite version is a gorgeous, stripped down solo version sung by Sting in the filmed version of the 1981 Amnesty International benefit concert called The Secret Policeman’s Other Ball. In it, Sting, accompanied only but his own spare, loose guitar playing, wails with so much more hopeless yearning than in the original song. His pain is greater, and his angst is so thick it hangs in the air and echoes along with his desperate voice. The performance is a tour de force that still gives me chills.
Elvis Costello is not the only musician in his family who can sing despairingly of the shattered dreams and desperate acts of those who walk the streets for money. His wife, jazz pianist and chanteuse Diana Krall, does a stunning version of the 1933 hit song “Boulevard of Broken Dreams.” No, not the song by Green Day—I mean the Harry Warren/Al Dubin classic that starts like this:
I walk along the street of sorrow The boulevard of broken dreams Where gigolo and gigolette Can take a kiss without regret So they forget their broken dreams You laugh tonight and cry tomorrow When you behold your shattered schemes Gigolo and gigolette Wake up to find their eyes are wet With tears that tell of broken dreams
Gigolos and gigolettes were considered just one step, if that, from prostitution. A gigolo is, by definition, a man who seeks the company and monetary support of wealthy people (usually women) who pay him for his charms. The term came about in the 1920s as a back-formation from the term “gigolette,” which then referred to a woman hired to be a dancing partner (and sometimes something more). This song is often sung with swelling passion and force, such as in the 1952 version by Tony Bennett, but I think the slow, melting version sung by crackle-voiced alto Diana Krall is the most haunting version of them all. Its restraint is more inviting and much sexier than the bolder, brighter Tony Bennett version. As famed stripper Gypsy Rose Lee said, always leave your audience wanting more.
Many of the richest, deepest songs about love are the ones based on loss and longing. If you find yourself feeling scarred or let down by life and love, know this: you are not alone, and the pain of lost love will heal. Acts of loving kindness set in motion by good-hearted people reverberate through time; they are carried in the hearts of the people whom we touch with our love and our music long after we ourselves are gone.
