Want to give some love to three services I’ve enjoyed lately:
Kanopy is a free streaming service available through your public library. (If it isn’t, ask them to get it!) Abundant with titles from A24, The Criterion Collection, and other high-quality providers, it’s rife with a delightful array of foreign films, indies, and documentaries to fill the FilmStruck-shaped hole in the hearts of cinephiles. My watchlist expanded pretty quickly once I signed up, much of it classics and Criterion titles I’ve been meaning to watch and want to get to before my wife gives birth. In the last few weeks I’ve watched Three Days of the Condor, The Seventh Seal, 48 Hrs., Ugetsu, Battleship Potemkin, and The Wages ofFear, with more on the horizon. Get thee to Kanopy!
I’ve been using Hum for a lot longer than Kanopy, but only recently realized how much I love it. It’s the perfect songwriting app. Super easy to quickly record song ideas, gather lyrics, and add helpful metadata. Beautifully made and a joy to use, though I really ought to use it more. Since I recently released the songs that comprised my 20s, I’m excited to see what will become of the song ideas currently residing in Hum.
System Information on Mac
I rediscovered this function while trying to clean out some disk space on my wife’s MacBook Pro and make it run faster. Previously I used Disk Doctor for this job; it’s a fine app that costs $2.99, but System Information is built-in and provides a more granular view of your files. It also makes deleting them super easy and satisfying. It’s a bit hidden, but well worth the hunt. If you’re a file hoarder or haven’t optimized your Mac in a while, you’ll be shocked by how much cruft builds up. Also by how large iOS backups are! (Seriously, my wife’s storage space more than doubled after I deleted those.)
Got Pinery Boys: Songs and Songcatching in the Lumberjack Era as an unexpected Christmas gift from my dad. Given our shared appreciation for and history in the Northwoods of Wisconsin (though not in lumberjacking or songcatching unfortunately), this was a delightful read. It’s partly a reprint of Franz Rickaby’s 1926 collection Ballads and Songs of the Shanty-Boy and partly essays about Rickaby himself, folk songs of the lumberjack era in the late 19th and early 20th century Upper Midwest, and the tradition of capturing that folklore. Over 60 songs are included, with introductory notes, full lyrics, and even music notations.
What was really fun to read was Rickaby’s original introductory text. People don’t write like this anymore:
Meanwhile, the shanty-boy came into his own. Up and down and across the country he roamed—here today, there tomorrow; chopping, skidding, rolling, hauling, driving great logs that the snarling saws might be fed. The free life called him, the thunder of falling majesties intoxicated him. Amid this stately presence, along these avenues of “endless upward reaches,” he rudely trampled the whiteness of the earth. His axe bit deep as it shouted, and his saw-blade sang in the brittle air. The soft aroma of the woods at peace sharpened to an acrid redolence, acute, insistent—the cry of wounded pine. The great crests trembled, tottered, and thundered to the earth in a blinding swirl of needles and snow-dust, and the sun and sky at last looked in. The conqueror shouted as the proud tops came crashing down, though the places made vacant and bare meant nothing to him. Long hours of hard labor, simple fare, and primitive accommodations hardened him; the constant presence of danger rendered him resourceful, self-reliant, agile. It was as if the physical strength and bold vitality, the regal aloofness of the fallen giants, flowed in full tide into him and he thus came to know neither weariness nor fear. Neither Life nor Death was his master. He loved, hated, worked, played, earned, spent, fought, and sang—and even in his singing was a law unto himself.
And yet, Rickaby acknowledges the excesses of the Lumberjack Era:
The lumber industry still moves on. In the East, the North, the South, and the far West the trees still fall; for men must still have lumber, even more than ever. But it is now a cold and calculated process, with careful emphasis on selection, salvage, and by-product. The riot of wasteful harvest is no more: the unexpected vision of impending want, of imminent ugly barrenness, has quenched the thrill of destruction. The nation, having allowed the candle to be burned at both ends, tardily awakes to the necessity of conservation, a sort of cold gray “morning after.” Such a morning has its good and holy uses; but whatever forms of exultation may finally come of it, it must be noted that song is not one of its immediate possessions.
He marks the turn of the century, once the lumber business was industrialized along with everything else, as the turning point for lumberjack songs as well:
It was evident that some grim chance was taking place, killing the song in the hearts of workers, not only in the forests, but abroad in the world as well. Instead of singing, they read or talked or plotted; or if they did sing, the song was no longer of themselves. The complexion of the shanty crews changed. Where once had been the free-moving wit, the clear ringing voice of the Irishman, the Scotsman, the French-Canadian, there appeared in greater numbers the stolid Indian, the quiet, slow-moving, more purposeful Scandinavian.
Rickaby identifies three traits most common to “bona-fide singers of shanty-song”:
“Intense application to the matter at hand”, meaning they were very focused on singing, sometimes even closing their eyes;
A willingness to sing;
A habit of dropping to a speaking voice on the last words of a song, sometimes “talking” the entire last line to indicate the song is finished.
Besides those commonalities, every rendition of every song could be slightly different depending on who sang it and how he made it his own. I look forward to trying to make some of these old folk songs my own too.