nixon | The Genealogy of Style

Come Together, drawing by John Lennon

The Psychedelic Experience: A Manual Based on The Tibetan Book of the Dead (commonly referred to as The Psychedelic Experience) is an instruction manual intended for use during sessions involving psychedelic drugs. The book is dedicated to Aldous Huxley and includes a short introductory citation from Huxley’s book The Doors of Perception. Part of this text was used by The Beatles in the song Tomorrow Never Knows (1966).

Recording Give Peace a Chance. Left to right: Rosemary Leary (face not visible), Tommy Smothers (with back to camera), John Lennon, Timothy Leary, Yoko Ono, Judy Marcioni and Paul Williams

Timothy Leary once recruited Lennon to write a theme song for his California gubernatorial campaign against Ronald Reagan (which was interrupted by his prison sentence due to cannabis possession), inspiring Lennon to come up with Come Together (1969), based on Leary’s theme and catchphrase for the campaign. Leary was also present when Lennon and his wife, Yoko Ono, recorded Give Peace a Chance (1969) during one of their bed-ins in Montreal, and is mentioned in the lyrics of the song.

The original last verse of the song refers to: “John and Yoko, Timmy Leary, Rosemary, Tommy Smothers, Bobby Dylan, Tommy Cooper, Derek Taylor, Norman Mailer, Allen Ginsberg, and Hare Krishna”. In the performance of Give Peace a Chance included on the Live Peace in Toronto 1969 album, Lennon openly stated that he could not remember all of the words and improvised with the names of the band members sharing the stage with him and anything that came to mind: “John and Yoko, Eric Clapton, Klaus Voormann, Penny Lane, Roosevelt, Nixon, Tommy Jones and Tommy Cooper, and somebody.” The third verse contains a reference to masturbation, but Lennon changed this to “mastication” on the official lyric sheet. He later admitted this was a “cop out” but wanted to avoid unnecessary controversy.

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Franz Kafka, from Ten Portraits of Jews of the Twentieth Century, Andy Warhol, 1980

In October 1980, an exhibit featuring portraits of “famous Jews” opened at the Jewish Museum in New York; in June of the following year, a scaled-down version of the show had its “West Coast Premiere” at the Judah Magnes Museum in Berkeley, California. Entitled Andy Warhol: Ten Portraits of Jews of the 20th Century, the exhibit featured silk-screen prints and acrylic paintings — the Berkeley museum showed only the serigraphs — based largely on known photographs of a variety of Jewish figures no longer alive. In 1979, reviewers disliked his exhibits of portraits of 1970s personalities and celebrities, calling them superficial, facile and commercial, with no depth or indication of the significance of the subjects. They also criticized his 1980 exhibit of 10 portraits at the Jewish Museum in New York, which Warhol —who was uninterested in Judaism and Jews— had described in his diary as “They’re going to sell.” In hindsight, however, some critics have come to view Warhol’s superficiality and commerciality as “the most brilliant mirror of our times,” contending that “Warhol had captured something irresistible about the zeitgeist of American culture in the 1970s.”

Andy Warhol became fascinated with a group of influential Jewish figures – a pantheon of great thinkers, politicians, performers, musicians and writers including French actress Sarah Bernhardt (1844-1923); the first Jewish judge of the United States Supreme Court, Louis Brandeis (1856-1941); renowned philosopher and educator Martin Buber (1878-1965); the theoretical physicist, Albert Einstein (1897-1955), widely regarded as the greatest scientist of the twentieth century; the hugely influential founder of the psychoanalytic school of psychology, Sigmund Freud (1856-1939); vaudeville, stage and film comedians, the Marx Brothers: Chico (1887-1961), Groucho (1890-1977), and Harpo (1888-1964); Israel fourth Prime Minister and one of the founders of the State of Israel, Golda Meir (1898-1978); distinguished American composer George Gershwin (1898-1937); the eminent novelist, Franz Kafka (1883-1924); and avant-garde American writer, poet and playwright Gertrude Stein (1874-1946). The collective achievements of this group changed the course of the twentieth century and may be said to have influenced every aspect of human experience.

For the most part, Warhol’s standard techniques of cropping photographs, outlining faces and figures, and overlaying collage-like blocks of color onto them seem to have little specific connection with the particular character or significance of either the portraits or the represented figures. The multicolored, fragmented surfaces Warhol applied in the 1960s and 1970s to portraits of celebrities in the world of entertainment and politics usually complemented or enhanced the poses and public images of those represented — think of his portraits of Marilyn Monroe, Mick Jagger, Mao Tse-tung, or Richard Nixon.

With the possible exception of the Marx Brothers, the “famous Jews” display none of the star quality of many of Warhol’s other portraits; yet the cliché seems to rule in a similarly superficial, commercialized effort to lend the portraits a veneer of flamboyance or “modern” hip. In a rather quirky review of the New York exhibit, Carrie Rickey found in the paintings of Jews “an unexpected mix of cultural anthropology, portraiture, celebration of celebrity, and study of intelligentsia,” but she also observes that “Warhol had recast their visages to make them fit his pop iconology.” Roberta Bernstein, who has a fine critical appreciation of Warhol’s artistic abilities, notes in a discussion of his printmaking that, though his talent as portraitist functioned primarily to reveal only the surface and therefore was “entirely suitable for his portraits of glamorous celebrities and socialites, its appropriateness for historical figures of the type in this portfolio [of the ten twentieth-century Jews] is questionable,” and, she adds, his “unique ability to make insightful selections is not as apparent here as it is in other works.”