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Tag: 60s

  • Stephen Sanchez’s ‘Sweet Love’ Is Bringing Slow-Burn Romance Back

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    There is something quietly radical about writing a love letter in 2026. Not a text. Not a voice note. And definitely not a soft launch on your Instagram story. We’re talking about a real love letter, one that’s intentional, slow, and meant to last. And of course, when we talk about love in its purest form, we’re doing it to the soundtrack of Stephen Sanchez. He just seems to get it. With his new single ‘Sweet Love,’ Stephen is reminding us all why romance doesn’t need to be rushed. So, let’s dive into this new era for Sanchez and how ‘Sweet Romance’ is bringing slow-burn romance back.

    Dear Readers

    Before we jump into ‘Sweet Love,’ we need to take a moment to appreciate and hype Stephen’s music to our hive. Stephen’s music has always felt handwritten. From his first concept album, Angel Face, in 2023, bringing to life 50s and 60s sounds, to his recent project with Devi, Dress & Tie, there’s an unmistakable intimacy to everything he creates. For someone just 23 years old, his songs feel like pressed flowers between pages. Like smudged ink where feelings got a little too real. And it’s this deeply personal touch, this emotional intentionality, that shines so clearly in ‘Sweet Love.’

    Image Credit: 2b Entertainment PR

    Signed and Sung with Intention

    ‘Sweet Love’ marks the beginning of a new chapter for Stephen, one that is set to be rooted in devotion, reflection, and emotional honesty. Sonically, the song is upbeat but still lyrically very tender. And the lyrics explore love in all its complexity, the good, the messy, the imperfect and the everyday choice to show up for someone. Stephen shared that the song is about the act of choosing love daily. Not the cinematic kind we saw in his previous work, but the quiet, lived-in version. With lyrics like “You’re my prayer come true, can I stay with you?” It’s a sentiment that feels refreshingly grounded and demonstrates the singer’s artistic growth from his previous projects, especially in a world that’s always rushing forward.

    Image Credit: Luke Rogers Courtesy of 2b Entertainment PR

    Home Is Where the Heart Is

    One thing we love about Stephen Sanchez and his body of work is the artistry behind it. We see this shine through in the ‘Sweet Love’ music video. Shot in his grandparents’ home and co-starring the couple themselves (yep, we’re not lying), the video pays tribute to the place where Stephen first discovered his love for music, which was flipping through his grandfather’s record collection.

    We all have memories attached to certain environments, and we are extremely lucky to be welcomed into Stephen’s world in a way that is tender without being performative. It’s emotional without being overdone. Directed by Jason Lester, the video for us felt like stepping into someone else’s memories and realising that love simply exists all around.

    The Start Of A Sweet New Era

    Stephen is back, and ‘Sweet Love,’ being his first solo release since Angel Face, is the perfect welcome back. And, to mark the new era, Stephen gave fans their first live taste of ‘Sweet Love’ at an exclusive pop-up show at Nashville’s The Basement East, where he performed the song alongside fan favorites (and a few unreleased) to a sold-out crowd. The night carried what we can only describe as a soft opening to what’s shaping up to be a big year ahead for the singer.

    One thing about Stephen Sanchez is that he beautifully combines retro instruments, storytelling, and themes of young love through modern perspectives, all with a sound that emulates the 50s and 60s. So of course, our hips are swaying, our feet are tapping, and we’re playing ‘Sweet Love’ on repeat. Over to you, honeybees, how excited are you for this new era? Because, as a hive (after we’ve collectively gotten over how sweet his grandparents dancing together in the music video is), we will be tuning it! Let us know in the comments or on Twitter, Instagram, and Facebook!  

    TO LEARN MORE ABOUT STEPHEN SANCHEZ:
    FACEBOOK | INSTAGRAM | TIKTOK | TWITTER | WEBSITE | YOUTUBE

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    Joanna Rose

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  • A beginner’s guide to Kwanzaa

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    Kwanzaa has become a nationally recognized celebration of African culture and community in the United States since its founding in 1966, and also is celebrated in countries with large African descendant populations. The holiday, which serves as a nationwide communal event reinforcing self-determination and unity in the face of oppression, spans seven days from the day after Christmas through New Year’s Day. It is observed in large, city-sponsored events as well as in smaller communities and homes across the nation. Kwanzaa has grown in popularity in the decades since its founding and is celebrated by 3% of the country, according to a 2019 AP-NORC survey. Former Presidents Bill Clinton, George W. Bush and Barack Obama all released statements commemorating the holiday, and in 1997, the U.S. Postal Service began issuing Kwanzaa stamps. It is not recognized as a federal holiday. Kwanzaa emerged during the Black Freedom Movement of the 1960s as a way to reconnect Black communities in the U.S. with important African cultural traditions that were severed by the trans-Atlantic slave trade. It also promotes unity and liberation.”It was also shaped by that defining decade of fierce strivings and struggles for freedom, justice and associated goods waged by Africans and other peoples of color all over the world in the 1960s,” Maulana Karenga, the holiday’s founder, wrote in his annual Kwanzaa address in 2023. “Kwanzaa thus came into being, grounded itself and grew as an act of freedom, an instrument of freedom, a celebration of freedom and a practice of freedom.”Karenga, an African American author, activist and professor, founded Kwanzaa following the Watts Riots, also known as the Watts Rebellion, in Los Angeles in 1965.Karenga described Kwanzaa as a “political-motivator holiday” in an interview with Henry Lewis Gates Jr. for PBS. “The idea is for African and African descended people to come together around family, community and culture so we can be in spaces where, in Dr. Karenga’s words, we feel fully African and fully human at the same time,” said Janine Bell, president and artistic director at the Elegba Folklore Society in Richmond, Virginia. Many people who observe Kwanzaa, which is a secular holiday, celebrate it alongside religious festivals such as Christmas. People of any faith, race or ethnic background can participate.The name Kwanzaa derives from “mutanda ya kwanza,” a Swahili phrase meaning “first fruits” or “first harvest.” The final “a” was added to the name to accommodate the seven children present at the first Kwanzaa, each of whom was given a letter to represent.The holiday is governed by seven principles, known collectively as the Nguzo Saba, and a different principle is celebrated each day: umoja (unity), kujichagulia (self-determination), ujima (collective work and responsibility), ujamaa (cooperative economics), nia (purpose), kuumba (creativity) and imani (faith). The Nguzo Saba is represented by a candleholder with seven candles called a kinara. Each night, one of those candles is lit. The candles are the same colors as the Kwanzaa flag: Black representing the people, red their struggle and green their hope.Large Kwanzaa celebrations happen across the country every year in cities including Los Angeles, Atlanta and Detroit. These events often feature storytellers, music and dance. The holiday is also observed in individual homes, often focusing on children because they are key to the survival of culture and the development of community. This concept of children and the future they embody is often represented symbolically by corn.”The intention is that it’s 365 (days a year),” Bell said. “The need for the principles and the strengthening value of the principles don’t go away on January 2nd.”Family celebrations also involve giving gifts and sharing African American and Pan African foods, culminating in the Karamu, a feast featuring dishes from across the African diaspora. Typical meals include staples of Southern cuisine like sweet potato pie or popular dishes from Africa like jollof rice. Activities over the seven days are geared toward reaffirming community bonds, commemorating the past and recommitting to important African cultural ideals. This can include dancing, reading poetry, honoring ancestors and the daily lighting of the kinara.

    Kwanzaa has become a nationally recognized celebration of African culture and community in the United States since its founding in 1966, and also is celebrated in countries with large African descendant populations.

    The holiday, which serves as a nationwide communal event reinforcing self-determination and unity in the face of oppression, spans seven days from the day after Christmas through New Year’s Day. It is observed in large, city-sponsored events as well as in smaller communities and homes across the nation.

    Kwanzaa has grown in popularity in the decades since its founding and is celebrated by 3% of the country, according to a 2019 AP-NORC survey. Former Presidents Bill Clinton, George W. Bush and Barack Obama all released statements commemorating the holiday, and in 1997, the U.S. Postal Service began issuing Kwanzaa stamps. It is not recognized as a federal holiday.

    Kwanzaa emerged during the Black Freedom Movement of the 1960s as a way to reconnect Black communities in the U.S. with important African cultural traditions that were severed by the trans-Atlantic slave trade. It also promotes unity and liberation.

    “It was also shaped by that defining decade of fierce strivings and struggles for freedom, justice and associated goods waged by Africans and other peoples of color all over the world in the 1960s,” Maulana Karenga, the holiday’s founder, wrote in his annual Kwanzaa address in 2023. “Kwanzaa thus came into being, grounded itself and grew as an act of freedom, an instrument of freedom, a celebration of freedom and a practice of freedom.”

    Karenga, an African American author, activist and professor, founded Kwanzaa following the Watts Riots, also known as the Watts Rebellion, in Los Angeles in 1965.

    Karenga described Kwanzaa as a “political-motivator holiday” in an interview with Henry Lewis Gates Jr. for PBS.

    “The idea is for African and African descended people to come together around family, community and culture so we can be in spaces where, in Dr. Karenga’s words, we feel fully African and fully human at the same time,” said Janine Bell, president and artistic director at the Elegba Folklore Society in Richmond, Virginia.

    Many people who observe Kwanzaa, which is a secular holiday, celebrate it alongside religious festivals such as Christmas. People of any faith, race or ethnic background can participate.

    The name Kwanzaa derives from “mutanda ya kwanza,” a Swahili phrase meaning “first fruits” or “first harvest.” The final “a” was added to the name to accommodate the seven children present at the first Kwanzaa, each of whom was given a letter to represent.

    The holiday is governed by seven principles, known collectively as the Nguzo Saba, and a different principle is celebrated each day: umoja (unity), kujichagulia (self-determination), ujima (collective work and responsibility), ujamaa (cooperative economics), nia (purpose), kuumba (creativity) and imani (faith).

    The Nguzo Saba is represented by a candleholder with seven candles called a kinara. Each night, one of those candles is lit. The candles are the same colors as the Kwanzaa flag: Black representing the people, red their struggle and green their hope.

    Large Kwanzaa celebrations happen across the country every year in cities including Los Angeles, Atlanta and Detroit. These events often feature storytellers, music and dance.

    The holiday is also observed in individual homes, often focusing on children because they are key to the survival of culture and the development of community. This concept of children and the future they embody is often represented symbolically by corn.

    “The intention is that it’s 365 (days a year),” Bell said. “The need for the principles and the strengthening value of the principles don’t go away on January 2nd.”

    Family celebrations also involve giving gifts and sharing African American and Pan African foods, culminating in the Karamu, a feast featuring dishes from across the African diaspora. Typical meals include staples of Southern cuisine like sweet potato pie or popular dishes from Africa like jollof rice.

    Activities over the seven days are geared toward reaffirming community bonds, commemorating the past and recommitting to important African cultural ideals. This can include dancing, reading poetry, honoring ancestors and the daily lighting of the kinara.

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  • Vintage Vixen: Cher (26 GIFs)

    Vintage Vixen: Cher (26 GIFs)

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    I don’t need to tell you who Cher is. Unless you live under a rock, under another bigger rock, you know the single-named “Goddess of Pop,” Cher.

    The diva with a deep voice is both an Academy Award-winning actress and Grammy-winning recording artist. From television shows to quadruple-platinum records to major motion pictures, Cher is a true superstar with a career spanning six decades.

    Accomplishments aside, Cher is simply stunning. Long, raven locks, big, sparkling eyes, and an enviably perfect figure, Cher can’t help but command attention. Cher’s beauty is amplified by her bold fashion sense. She is unafraid to wear clothing that shows her body, obliterating the status quo with wearable art – intricate, daring, and subversive.

    It’s obvious I’m a fan. 

    I present this week’s Vintage Vixen – Cher.

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    Laura Lee

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  • The Bikeriders Ending: Not Necessarily a “Happy” One

    The Bikeriders Ending: Not Necessarily a “Happy” One

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    Because The Bikeriders is filled with so much death and tragedy, it’s to be expected that writer-director Jeff Nichols might want to throw the audience “a bone.” Even if it’s a bone coated in a subtly bitter taste for audiences who know how to gauge the real meaning behind Benny (Austin Butler) and Kathy’s (Jodie Comer) so-called happy ending. One that, throughout the course of the film, doesn’t seem like it will actually happen (and, in a way, it doesn’t). This thanks to the storytelling method Nichols uses by way of Danny Lyon (Mike Faist) interviewing Kathy from a “present-day” perspective in 1973, after the numerous power struggles and shifts that took place within the Vandals Motorcycle Club since 1965 (on a side note: the photography book itself documents a period between 1963 and 1967).

    In the beginning, the motorcycle club was “governed” by Johnny Davis (Tom Hardy), who also founded it. The inspiration for doing so stemming from catching The Wild One starring Marlon Brando on TV. And yes, Hardy is very clearly mimicking the “Brando vibe” in this role, while Austin Butler as Benny, his protégé, of sorts, embodies the James Dean spirit instead. Which, one supposes, would make Kathy the Natalie Wood in the equation, with Benny and Kathy mirroring a certain Jim and Judy dynamic in Rebel Without A Cause. Except the fact that Judy was ultimately much more game to live a life of rebellion and uncertainty than Kathy, making a pact with Jim to never go home again (like the Shangri-Las said, “I can never go home anymore”). As for Johnny, he serves as the John “Plato” Crawford (Sal Mineo) of the situation in terms of feeling Benny pull away from him once he becomes romantically involved. Indeed, the running motif of The Bikeriders is the “competition” between Johnny and Kathy to maintain a hold over Benny and influence which direction he’ll be pulled toward in terms of a life path.

    While Johnny wants him to agree to take over the Vandals and lead the next generation of increasingly volatile men, Kathy wants him to “quit the gang” altogether and stop risking his life every single day. A risk that exists, more than anything, because of his stubborn nature. This stubbornness, of course, extends to an unwillingness to remove his “colors” whenever he walks into an out-of-town bar that doesn’t take kindly to “gang pride.” Which is precisely how The Bikeriders commences, with Johnny refusing to take off his jacket when a pair of regulars at the bar he’s drinking in ominously demand that he does just that. Johnny replies, “You’d have to kill me to get this jacket off.” They very nearly do, beating the shit out of him and almost taking his foot clean off with a shovel. And yes, if Johnny’s foot had been amputated, he might as well have died anyway, for his life means nothing to him without the ability to just ride. Which is exactly why he begs Kathy, while she visits him in the hospital, not to let them remove it. Fortunately for his sense of “manhood,” they don’t and Benny is instructed to avoid putting stress on his foot for at least six months while it starts to heal.

    Advice that seems to go way over Johnny’s head as he decides to show up to the hotel where Benny and Kathy are staying to invite him to attend the Vandals’ biggest motorcycle rally yet. Kathy is appalled by both Johnny’s suggestion and Benny’s eager willingness to accept despite his current physical state. Constantly fearful that he’s going to end up hurt because of how reckless he is with his body and in his actions, Kathy reaches a breaking point when her own life is put in jeopardy as a result of hanging around the Vandals for too long. Continuing to keep the company of these club members even as the club mutates into what someone from the sixties would call a “bad scene.” The infiltration of more cutthroat, sociopathic youths like “The Kid” (Toby Wallace), as well as new members fresh back from Vietnam, riddled with PTSD and correlating hard drug addictions, means that the Vandals is no longer the same entity that Johnny had envisioned when he initially founded it.

    The last straw for Kathy happens at another gathering of the members during which Benny ends up leaving in a rush to take one of the OG members, Cockroach (Emory Cohen), to the hospital after a group of new members beats the shit out of him for expressing the simple desire to leave the club and pursue a career as a motorcycle cop. With Benny gone, there’s no one around to protect Kathy from being attacked by another group that tries to force her into a room and gang rape her (this being, in part, a result of mistaken identity because she’s tried on the red dress of another girl at the party). Johnny manages to step in just in time to keep the man from harming her, but the emotional damage is done. Kathy can no longer live a life spent in constant fear and anxiety like this. Thus, she gives Benny an ultimatum: her or the club. In the end, Benny sort of chooses neither, running out on both Kathy and Johnny when each of them tries to strong-arm him into bending to their will.

    It is only after hearing news of Johnny’s murder (at the hands of The Kid, who pulls a dirty trick on Johnny that finds the latter bringing a knife to a gunfight) that Benny decides to go back to Chicago and seek out Kathy for something like comfort. For she’s the only one who will truly be able to understand this loss. In the final scene of the movie, Danny asks what happened with Benny after all that. She informs him that the two are now living happily together (having relocated to Florida, as Kathy had originally suggested), with Benny working as a mechanic at his cousin’s body shop. Even more happily, for her, is the fact that he’s given up riding motorcycles altogether. In short, “he don’t hang around with the gang no more.” This being one of many key lines from the Shangri-Las’ “Out in the Streets,” which is played frequently as a musical refrain throughout the film.

    That it also plays again at the end of the movie—an ending that, on the surface, seems “happy”—is telling of the larger truth: Benny has lost an essential piece of himself in choosing to give up riding. So, even though Kathy smiles at him through the window and he (sort of) smiles back, the playing of the song, paired with the distant sound of motorcycles in the distance as he stares wistfully into the abyss, makes it seem as though, like the rider of “Out in the Streets,” “His heart is [still] out in the streets.” However, in contrast to the woeful narrator of the song, Kathy isn’t one to acknowledge, “They’re waiting out there/I know I gotta set him free/(Send him back)/He’s gotta be/(Out in the street)/His heart is out in the streets.” Like most women, she would prefer to keep Benny inside their domestic cage, safe from harm. Safe, in effect, from truly living. For there is no purer freedom Benny feels than what he experiences on the open road.

    All of this isn’t to say that the ending isn’t “generally” happy. Though that perspective also depends on one’s values. And yes, The Bikeriders makes a grand statement about the sacrifices that are frequently necessary for a relationship to work (and also just to secure a little more lifespan longevity). In Benny’s case, it was giving up the essential core of his identity. Which begs the question: if that’s what it takes to make a relationship work, then can one really be all that happy? Judging from the “sunken place” look on Benny’s face, the answer is looking like a no. As Mary Weiss puts it, “I know that something’s missing inside/(Something’s gone)/Something’s died.” And in place of that is what society refers to as an “upright citizen.”

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    Genna Rivieccio

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  • The Bikeriders: America in Decay and Contentious Generational Divides Have Long Been a Motif of the Nation

    The Bikeriders: America in Decay and Contentious Generational Divides Have Long Been a Motif of the Nation

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    One wonders, sometimes, if there was ever truly a period in U.S. history that was “golden,” so much as the nation being in an ever-increasing state of decline from the moment it was roguely founded. For while the present set of circumstances befalling the United States has rightfully convinced many Americans that things can’t possibly get more dystopian/reach a new nadir, to some extent, that has been the story of America for most of its relatively brief existence. And yet, starting in the early sixties (circa 1962), it was apparent that the United States was already beginning to experience the symptoms of some major “growing pains” unlike any they had ever known. A seismic cultural shift was afoot, and perhaps one of the most notable signs was the increase in “outlaw” motorcycle clubs across the country.

    Such as the one created by Johnny Davis (Tom Hardy), leader of the Vandals Motorcycle Club. An “MC” based on the real-life Outlaws Motorcycle Club that Danny Lyon was a member of from 1963 to 1967 (two years before Easy Rider would enshrine “the culture”), becoming one for the purpose of being able to authentically photograph and generally document the life and times of this “fringe” society. It is Lyon’s book that serves as the basis for Jeff Nichols’ fifth film, The Bikeriders (the same name as Lyon’s photographic tome). And, although Johnny is the founder of the Vandals MC, it is Benny Cross (Austin Butler) who serves as the “true” representation of what it means to live the biker lifestyle: being aloof, mysterious (through muteness) and not at all concerned with or interested in settling down in any one place, with any one person. That is, until the anchor of the story and its telling, Kathy Bauer (Jodie Comer, wielding her best impression of a Midwest accent), shows up one night in the bar where the Vandals hang out. As she retells it to the film version of Lyon, played by Challengers’ Mike Faist, a friend of hers called her up and told her to come by and meet her there.

    From the moment Kathy walked in, she said she had never felt more out of place in her entire life. This being further compounded by all the ogling aimed in her direction. Creeped out to the max, Kathy tells her friend she’s going to leave, but is stopped in her tracks by the sight of the muscular Benny standing in front of the pool table. She decides to go back to her chair, waiting for the inevitable moment when he’ll come over and talk to her. But before that happens, Johnny approaches her first, assuring that he’s not going to let anything happen to her. Kathy’s response is of an eye-rolling nature and, when she and Benny finally get to talking, she still tells him she has to go. And she does…but not without being pawed on the way out. So pawed, in fact, that when she makes it back onto the street, her white pants are covered with handprints. Alas, the pursuit isn’t over, with Benny casually walking outside, going over to his motorcycle and mounting it as Kathy watches, realizing that the hordes from the MC are coming out to essentially force her to take a ride with him so as to avoid their wolf-like, unsettling nature.

    From that night onward, Benny waits outside her house once he drops her off, sitting on his motorcycle with stoic determination. Which, yes, comes across as even more stalker-y than Lloyd Dobler (John Cusack) showing up to Diane Court’s (Ione Skye) house in Say Anything… to hold a boombox over his head and play Peter Gabriel’s “In Your Eyes.” Even though Kathy already has a live-in boyfriend, Benny just keeps waiting. Irritating the shit out of the boyfriend with his presence until he finally splits in a huff, leaving the door open, so to speak, for Benny to make his move without Kathy being able to have any excuse to “resist” him. Although she starts out by telling Danny that her life has been nothing but trouble ever since she met Benny, with him constantly getting in brawls, being thrown in jail, etc. (indeed, it smacks of the sentiment behind Sabrina Carpenter’s “Please Please Please”), she admits that they got married just five months after meeting. Thus, her house effectively becomes another home away from home for many of the boys in the club. A hangout where motorcycles parked on the sidewalk vex Kathy to no end as she warns them that the neighbors will start to complain of a “bad element” in the vicinity.

    Ironically, of course, the main reason many of these boys chose to join up was because they were deemed a “bad element” based on their appearance alone. As Johnny’s right-hand man, Brucie (Damon Herriman), tells Danny, “You don’t belong nowhere else, so you belong together.” Basically, the misfits create their own “utopian” society where they can at last find acceptance in a world that has otherwise rejected them. As Johnny Stabler (Marlon Brando) puts it to Mildred (Peggy Maley) in 1954’s (or 1953, depending on who you ask) The Wild One, when she asks, “What are you rebelling against, Johnny?”: “Whaddaya got?” In short, these are the men rebelling against everything, including their own effective banishment from “polite” society. (And, needless to say, Johnny is inspired to form the club in the first place as a result of watching this movie.)

    While Lyon’s original book documents years going up to 1967, the film version of The Bikeriders goes up to the early seventies, with things taking a shift toward the decidedly sinister as the end of the sixties arrived, and more and more of the types of men joining up were drug users and/or recently returned from Vietnam with the PTSD to go with it. As Lyon himself remarked while still part of the club, “I was kind of horrified by the end. I remember I had a big disagreement with this guy who rolled out a huge Nazi flag as a picnic rug to put our beers on. By then I had realized that some of these guys were not so romantic after all.”

    To that point, many who had tried to remain in the “lavender haze” of America’s postwar “prosperity” in the 1950s were starting to realize that maybe capitalism and communist-centered witch hunts weren’t so romantic after all, either. The sixties, indeed, was a decade that shattered all illusions Americans had about “sense,” “morality” and “meaning.” This perhaps most famously immortalized by Joan Didion writing, “The center was not holding. It was a country of bankruptcy notices and public-auction announcements and commonplace reports of casual killings and misplaced children and abandoned homes and vandals who misplaced even the four-letter words they scrawled. It was a country in which families routinely disappeared, trailing bad checks and repossession papers. Adolescents drifted from city to torn city, sloughing off both the past and the future as snakes shed their skins, children who were never taught and would never now learn the games that had held the society together. People were missing. Children were missing. Parents were missing. Those left behind filed desultory missing persons reports, then moved on themselves.”

    Like Didion, Lyon was also part of the New Journalism “movement” in news reporting. He, too, inserted himself into the situation, into the “narrative.” One ultimately shaped and experienced by his own outsider views (like Didion documenting the “dark side” of Haight-Ashbury hippies in 1967’s “Slouching Towards Bethlehem,” quoted above). And what his photos and their accompanying interview transcriptions told the “squares” of America was this: their precious way of life was an illusion built on a house of cards. By a simple twist of fate, they, too, might find themselves as one of these “lost boys” or as one of the women who loved them. And oh, how Kathy loves Benny, even though it’s to her emotional detriment.

    With that in mind, it’s no wonder that the musical refrain of The Shangri-Las opening “oooh” in “Out in the Streets” keeps playing throughout the film (because who knows more about biker boys than the Shangri-Las?). A constant callback to remind viewers of the track’s resonant lyrics, including, “He don’t hang around with the gang no more/He don’t do the wild things that he did before/He used to act bad/Used to, but he quit it/It makes me so sad/‘Cause I know that he did it for me (can’t you see?)/And I can see (he’s still in the street)/His heart is out in the street.” This song foreshadowing what Benny will end up sacrificing for Kathy by the end of the film.

    Though, ultimately, the sacrifice is a result of knowing that the motorcycle club will never be what it was during its pure, carefree early years. Years that were untainted by vicious, violent power struggles—this most keenly represented in The Bikeriders by a young aspiring (and ruthless) rider billed as The Kid (Toby Wallace). It is his way of life, his lack of regard for anything resembling “tradition,” “integrity” or “honor among men” that most heartbreakingly speaks to how each subsequent generation of youth becomes more and more sociopathic. Whether in their bid to prove themselves as being “better” than the previous generation or merely exhibiting the results of being a product of their own numbed-out time. Either way, in The Bikeriders, the generational divide will prove to be the undoing of both sides, “old” and young.

    Incidentally, this might be most poetically exemplified by a scene of Kathy and Benny watching an episode of Bewitched where Dick York is still the one playing Darrin, not Dick Sargent. Obviously, York was the superior Darrin. Not just because he was the original, but because he exuded a sleek, effortless sort of class that Sargent didn’t (though, funnily enough, York ended up leaving the show because of his painkiller addiction, related to the health issues he had sustained from a back injury while filming a movie five years before Bewitched—a meta detail as Benny is also laid up in bed due to his own “work-associated” injuries). The same goes for the old versus new guard motorcycle club members in The Bikeriders.

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    Genna Rivieccio

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