dusted

In 1977, when punk rock was coming to the attention of institutional politics and mass media, the music and its culture were frequently compared to illness. In an infamously priggish rant about the Sex Pistols, English MP Bernard Brook Partridge used the word “nauseating” three times in forty seconds. Even the tentatively friendly coverage the Pistols were getting in some venues in the American musical press was informed by the comparison. In October of 1977, a Rolling Stone cover story declaimed, “Rock Is Sick and Living in London.” Charles M. Young, the cover story’s author, insistently characterizes the Pistols and their punky kin as suffering the effects of some sort of physical malady. When he meets Paul Cook, he notes that Cook’s “skin [is] pallid” and “his hand is limp.” Malcolm McLaren has “a pale face”; his assistants at the Sex Pistols’ Piccadilly Circus office space “are also dingy and gray.” Young’s description of Johnny Rotten is spectacularly rife with the imagery of disease: “All misshapen, hunchbacked, translucently pale…the vilest geezer [Young has] ever met.” Rotten is a “sickly dwarf.”  

It’s not surprising that music so rigorously focused on negation should be at least metaphorically associated with illness and decline. By now it amounts to obviousness to note that the mid-1970s Anglo-American historical milieu (during which punk suddenly became fodder for political hysteria and journalistic hyperventilating) was not especially possessed of health or vigor. In England and in the States, multiple economic recessions, seemingly countless governmental scandals and failures and a general sense of social malaise constituted the dominant structure of feeling and informed the cultural environment. But punk wasn’t only subject to comparisons to disease. Punk songs were also deploying the imagery and concept of sickness to effect a variety of responses to their times. Sickness became a symbolic weapon.  

Few bands were more fascinated and freaked out by weaponized sickness than Dead Kennedys. “Chemical Warfare” was a mainstay in the band’s live set from its formation in the late 1970s. The song’s focus on militarized and terroristic applications of bioweaponry was exemplary of Dead Kennedys’ deep-seated dread for dark perversions of scientific research and the medical rationality of the clinic. “Chemical Warfare” seeks some satiric recompense: its demented lyric speaker raids an armory and unleashes mustard gas on a fairway “full of Saturday golfers”; the tune acquires an even more vicious, antic charge when East Bay Ray plucks out “Sobre Las Olas” as the gas wafts toward “The stuffed country club / Effervescent ladies, so carefree….” The bitter, sardonic humor is characteristic of Biafra’s desire to invoke violence, even as he ironically distances himself from it. From such a distance, one can more broadly claim just desserts: Who better to suffer from the effects of such insidious illness than those who have benefited from the weaponry’s production?  

More frequently, Biafra would assume the guise of a corrupt apparatchik or evil undercover agent, doling out disease-laden punishment to enemies of the State and brainwashed rubes alike: see his speaker’s command to “Die on organic poison gas” in “California Uber Alles” (“organic” is a key element there); or “Trust Your Mechanic,” which observes, “TV invents a disease you think you have / So you buy our drugs and soon you depend on them.” Biafra gives those various anxieties a song-length treatment in one of the band’s most truculent recordings.

The buzzy, muscular opening riff of “Government Flu” is as close to crossover metal as Dead Kennedys ever got, and the rest of the song is suitably breathless, matching the song’s descriptions of sickness. The band plays with razoring precision, a zippy sprint, as Biafra barks, “Got a head cold, got a chest cold, and it’s three days old / Goin’ on forever / Make you hazy, make you lazy, drive you crazy / For days ‘n days ‘n days ‘n days ‘n days and years!” Yikes. A dire prescription. But Biafra’s technocratic voice assures us that it’s all for a good cause: “Slip it abroad / Keep a-slowin’ down the USSR!”  

The lyrics’ conspiratorial extremities oddly presage some of the crankier contemporary commentary on coronavirus. On March 13^th, Jerry Falwell, Jr., joined the jolly morons on Fox and Friends and winked-and-nodded his way through a typically paranoid routine, speculating that North Korea and China had cooked up and loosed COVID-19 on the world in a plot to bring down the Trump presidency. There’s a weird symmetry to the way Falwell, Jr., and Biafra follow their visions out to geopolitical scales, especially given the frequency with which Falwell’s father was a target of Biafra’s wrath. History is always stranger than fiction.  

California’s punk history runs wide and deep, and numerous hardcore and crust bands further explored the symbolic and political ramifications of Biafra’s fixations. Bay Area band Christ on Parade’s first EP, Sounds of Nature (1985), featured “The Plague,” a song that associated humanity’s presence on the earthball with biological malignancy: “Civilization’s a cancer… / People are only mindless cells / Spreading a terminal disease.” Band member Noah Landis would eventually move on to join Oakland heavies Neurosis, whose first LP Pain of Mind (1987) included the grimly titled instrumental “Geneticide” and a song called “Self-Taught Infection”: Scott Kelly sings, “Our world’s a disease / The germ is us.” A few years later, and some miles farther south in Orange County, crust band Dystopia added to the chorus on its excellent EP The Aftermath (1999).

“Population Birth Control” delivers an apocalyptic elaboration of the symbols and themes: “Malignant cancer of the ecosystem / Gnawing at a mother / Children she loves / Cankered womb and body.” As the song progresses, the metaphors clarify: the “mother” is the earth, her “children” are humans and humans are a cancer. The song grinds and crawls and pummels away, like the machinery and industries it excoriates. Dino Sommese howls, “The tumors feed and grow / All the land turns to stone / Biodiversity reduced / From a parasite’s abuse.”  

Of course, punk and crust bands didn’t invent these rhetorics and discursive maneuvers. Any number of SF novels—from Huxley’s Brave New World to Walter Miller’s A Canticle for Leibowitz to John Brunner’s excellent The Sheep Look Up—have inventoried, gamed out and riffed on human technologies run amuck and their production of profound ecological collapse. But we should note that crust punks who are serious about their crustiness have always been an earnest bunch. They don’t just produce art; they live it, inhabiting real, material austerities: squatting, assiduously following a vegan diet, releasing music outside of capital’s mainstream markets for exchange. Even the more performative elements of the subculture that other folks might label with the awful term “lifestyle” have material consequences for consumption: not bathing frequently, wearing the same denim and leather for weeks on end, dreadlocks.  

Soon after releasing the EP version of The Aftermath, the crusty boys in Dystopia would record a cover of Rudimentary Peni’s “Cosmetic Plague.” Much of Rudimentary Peni’s work can be thought of as an extended meditation on social alienation and psychological illness, and it’s all pretty brilliant. But a number of bands active in the English anarcho-punk scene that Rudimentary Peni drifted through engaged with disease in a more politically materialist fashion.

“Myxomatosis” concerns a disease caused by a pox virus, which proves particularly devastating to various European species of wild rabbit. In the 1950s numerous national governments intentionally introduced the virus into their populations of European rabbits to curb species proliferation. Like many of their fellow anarcho-punks, Flux of Pink Indians were strident advocates for animal rights. The band was disgusted by the deliberate spread of the virus; they saw it as exemplary of Western modernity’s insatiable desire to control nature, to impose destructive forms of human will upon other critters: “Experimentation, vivisection, devastation, starvation, torture, war / All mindless slaughter are basically the same / Manmade oppression, manmade pain.” Perhaps the most effective refrain in the song is “Oppression stinks” (and “Myxomatosis” isn’t the first song in which Flux of Pink Indians focused on a corrosive smell). Oppression signifies the idea of a coercive, politically motivated behavior. The term necessarily abstracts, a cognitive action that helpfully sets parameters for a general category; less helpfully, the abstraction operates at a distance from the lived reality—frequently a violent reality—of the behavior itself. “Stinks” is a powerfully organic term. It invokes the piles of bunnies, riddled with pox and writhing, dying and rotting. It vivifies our awareness of the full force of oppression, of how it impinges on and damages and debilitates bodies. It’s horrific.

Another 1980s English anarcho-punk band, Subhumans, recorded numerous similarly themed songs: “Us Fish Must Swim Together,” “Pigman,” “Evolution.” But more relevant are the band’s songs that address illness. “Germ” is a song from the Evolution EP; Dick Lucas sings, “I play with your health, I destroy all there is / I’m the germ in your mouth when you give her a kiss!” He almost cackles with glee—it’s a typical punky demolition of conventionally saccharine sentimentalization of bodily experience. The song’s skepticism about the efficacy of “the National Health” indicates the band’s ideological opposition to government and institutionally dictated forms of normativity. In the spring of 2020, it’s hard to hear that skepticism clearly, when we are in dire need of nationally and internationally coordinated responses to massive public health crisis.  

A glib response (powered by an impoverished notion of anarchism, all too common in some reactionary punks’ selfish appropriations of the term) to that need might be some version of “reap the whirlwind.” To briefly give that perspective an airing: late capital’s systems of production have indeed propagated uneven development and ever more efficient global interlinkage, as well as industrially scaled agriculture and fossil fuels consumption, all of which have issued in world systems and climatological conditions ripe for pandemic. The less glibly observed fact must be that many of the people who will suffer the effects of COVID-19 have not benefited from the operations of late capital. They suffered them, and they will suffer more.  

Subhumans address those issues with greater complexity on Worlds Apart (1985), one of the best punk records of the 1980s. “Someone Is Lying” revisits themes and symbols that are familiar by this point: careless manufacturing of toxic, hazardous substances; the substances’ escape into the lifeworld; the working class’s disproportional immiseration, both by the mode of production and the diseases that spring from it. The crisp, brisk riff underscores the song’s growing anxiety. More stirring is Dick’s vocal performance in the song’s closing minutes. He repeats, ad nauseum, “These people are dying! / Someone is lying!” The band swirls behind him with growing intensity. People are dying. Someone is lying. In 2020, the scenario has loosed itself from the song and infected our reality. To be sure, the Real is stranger than fiction. Throughout the winter and spring, institutional powers worldwide have lied and obfuscated, always in rank self-interest, in ruthless effort to maintain their grip on power. It is sick, diseased, repugnant. And the lies grow from and exacerbate deep social problems.

In England, in 1985, the song’s phrases gestured toward specifically English ideas, with specifically English resonances: “inbred snobbery,” “wipe out the ghetto,” “the civilized nation.” It seems that we are no longer worlds apart; Dick sings about a “British Disease,” but America in 2020 suffers strikingly similar symptoms. At the song’s crescendo, when Dick is diagnosing the illness, he shouts, “Ignorance is your disease! / Ignorance and apathy! / Ignorance and bigotry!” That turns out to be an apt depiction of a significant portion of the American citizenry, credulous boosters of a “PATRIOT law” (my caps), idiotically basking under the glow of fluorescents on the floor of Target or Whole Foods, whining about an unbelievable access to plenitude: “What? No fresh jicama!” It’s easier to bask and whine than it is to consider all of the crushing injustice and violence that have made that plenitude possible. Or to live in a way that struggles to fashion an ethical response.  

Some folks are more vulnerable. They have no choice but to become intimate with those crushing forces. Try walking out into the Target parking lot and adjusting your vision. You’ll likely find a car somewhere along the fringes, its driver gorked out, needle hanging from a vein. Another victim of the American disease, another person in malignant, soul-destroying pain, trying to self-medicate. You’ll walk past, plastic bags bulging. “You thought this country was so great.”  

Perhaps our new disease will provide a change in perspective. Current conditions suggest otherwise. At the time of this writing (22 March 2020), in spite of the callow cynicism, repulsive preening and empty macho pose of our newly self-declared “Wartime President,” the Trump Administration’s national job approval numbers are ticking up. Ignorance and apathy. Ignorance and bigotry. When does the disease become terminal?  

* N.B. This essay was written at furious pace, at the close of the first week of social distancing as COVID-19 arrived in Philadelphia, PA. There are many, many punk bands and songs that address sickness that haven’t been included: the Germs, Flipper’s “Survivors of the Plague,” GBH’s “Sick Boy,” and so on. But the essay is not interested in offering any sort of survey or comprehensive account of punk’s symbolic treatment of illness—and “Sick Boy” is a thunderingly stupid song, anyways. Additional apologies for the essay’s fast-and-loose organization. Furious writing bears the marks of the psychological dissonance its writer (ahem) suffers. And angry words likely should not be prettily put.  

Jonathan Shaw