Your Daily Awesome

The New York Times had two articles that really caught my interest over the past weekend:

How Did Elvis Get Turned Into a Racist? by Peter Guralnick

Just how committed he was to a view that insisted not just on musical accomplishment but fundamental humanity can be deduced from his reaction to the earliest appearance of an ugly rumor that has persisted in one form or another to this day. Elvis Presley, it was said increasingly within the African-American community, had declared, either at a personal appearance in Boston or on Edward R. Murrow’s “Person to Person” television program, “The only thing Negroes can do for me is buy my records and shine my shoes.”

That he had never appeared in Boston or on Murrow’s program did nothing to abate the rumor, and so in June 1957, long after he had stopped talking to the mainstream press, he addressed the issue — and an audience that scarcely figured in his sales demographic — in an interview for the black weekly Jet.

Anyone who knew him, he told reporter Louie Robinson, would immediately recognize that he could never have uttered those words. Amid testimonials from black people who did know him, he described his attendance as a teenager at the church of celebrated black gospel composer, the Rev. W. Herbert Brewster, whose songs had been recorded by Mahalia Jackson and Clara Ward and whose stand on civil rights was well known in the community. (Elvis’s version of “Peace in the Valley,” said Dr. Brewster later, was “one of the best gospel recordings I’ve ever heard.”)

Two Outlaws, Blasting Holes in the Screen by A.O. Scott

As J. Hoberman notes in “The Dream Life,” his revisionist history of the ’60s and its movies, “ ‘Bonnie and Clyde’ popularized the attitude Tom Wolfe would derisively call ‘Radical Chic.’ ” Its hero and heroine exist in a state of vague solidarity with the poor and destitute — the banks they rob are the real enemies of the people, and they are admired by hard-luck farmers and sharecroppers — but they themselves are much too glamorous to pass as members of the oppressed masses.

They are not fighting injustice so much as they are having fun, enjoying the prerogatives of outlaw fame. They exist in a kind of anarchic utopia where the pursuit of kicks is imagined to be inherently political. In this universe the usual ethical justifications of violent action are stripped away, but the aura of righteousness somehow remains.