Chapter 1
âAll the Madmenâ: Denouncing the Psychiatric Establishment and Supposedly âSaneâ Through the Art of Role Play
âAll the Madmenâ is the second track from The Man Who Sold the World,1 the album generally regarded as marking the beginning of David Bowieâs hard rock period.2 The songâs incorporation of role play, alongside its apparent veneration for the identified âmadâ, make it a prime example of the way in which musical and verbal gestures can function to invoke an effective reversal of traditional concepts of madness and sanity.
Due to the quick succession of albums released, and Bowieâs previous interest in narrative forms, it is likely his audience throughout the early 1970s would have been accustomed to his use of characterization. As Allan Moore reveals: âBowie forced attention upon the notion that a performer can inhabit a persona, rather than that persona being an aspect of the performer.â3 In the song âAll the Madmenâ Bowie is playing the character of the labelled madman while still projecting the persona of the rock star. Our reading of Bowieâs character is thus shaped by our knowledge of his star status and vice versa; the distancing between them is what Frith refers to when he compares the act to that of a film star playing a role: âIn one respect, then, a pop star is like a film star, taking on many parts but retaining an essential âpersonalityâ that is common to all of them and is the basis of their popular appeal.â4 While this observation regarding characterization may seem obvious, it has a greater relevance within this particular song for it enables a reading based on what has been termed the conspiratorial model of madness.
In The Myth of Mental Illness (1961), Szasz argues that what the majority of society and the psychiatric establishment refer to as mental illness is fundamentally separate and distinct from organic brain disease: âStrictly speaking, disease or illness can affect only the body; hence, there can be no mental illness. âMental illnessâ is a metaphor. Minds can be âsickâ only in the sense that jokes are âsickâ or economies are âsickâ.â5 In Szaszâs opinion, so-called âmental illnessâ should therefore lose its mythical identity and be correctly defined as âpersonal, social, and ethical problems in livingâ.6 He offers a number of persuasive arguments in an attempt to elucidate the creation and perpetuation of this myth. The most crucial of these concerns the way in which mental illness serves as justification for the authority of the psychiatric profession while providing society with a means of labelling and hence scapegoating individuals whose behaviour is deemed undesirable:
Institutional Psychiatry is largely medical ceremony and magic. This explains why the labelling of persons â as mentally healthy or diseased â is so crucial a part of psychiatric practice. It constitutes the initial act of social validation and invalidation, pronounced by the high priest of modern, scientific religion, the psychiatrist; it justifies the expulsion of the sacrificial scapegoat, the mental patient, from the community.7
What is of particular relevance here is Szaszâs insistence that âmental illness is not something a person has, but is something he does or isâ.8 In this sense once someone is, for whatever reason, labelled âmadâ, they are, as a consequence, encouraged to take on the role of the insane person, as Szasz explains: âmental illness is an action not a legion. As Shakespeare showed [âŚ] it is also an act, in the sense of a theatrical impersonation.â9 Within my analysis of âAll The Madmenâ one of my aims will therefore be to illustrate the ways in which Bowieâs characterization of madness represents Szaszâs myth of mental illness, for it exposes the myth for what it is â a role, a form of game play and a performance.
The theme emphasized initially in the song is that of alienation, or more specifically the alienation inherent within society itself. In the introduction and first two verses the listener is encouraged to feel empathy for Bowieâs character, who is left behind while his friends are taken away to âmansions cold and greyâ. The imagery here draws upon eighteenth- and early nineteenth-century depictions of madhouses that were criticized for their inhumane methods of treatment and wrongful confinement. In her unfinished book The Wrongs Of Woman (1797) Mary Wollstonecraftâs protagonist, Maria, is incarcerated in a âmansion of despairâ;10 Henry Mackenzie describes the living quarters of Bedlam in his classic The Man of Feeling (1771) in terms of âdismal mansionsâ;11 and John Conolly, a Victorian physician and head of Hanwell Asylum in Middlesex, told of the dreadful conditions prior to the licensing and inspection of asylums, referring to âgloomy mansions in which hands and feet were daily bound with straps or chainsâ.12 While the act of incarcerating people presumably against their will is called into question here, it is not, however, the source of Bowieâs characterâs sadness. Rather, it is the isolation of the world in which he remains that proves undesirable.
The sparse accompanying texture, comprising plectrum-strummed, steel-strung acoustic guitar and a lone synth call (which fades in and out a minor 6th above the tonic E), provides a suggestively bleak backdrop that is heightened by stark 4th and 5th intervals between two recorder sounds in verse two. The use of strummed acoustic guitar creates a sense of intimacy, being associated as it is with an accompanying role in songs with a more personal message, and this contrasts with the distancing of the vocal itself achieved through the use of panning and artificial reverb. The reverb seems excessive and effectively evokes the isolation of Bowieâs character, while the spatial dimension is significant in that the guitar shifts from far left to far right to make way for the voice entering alone, far left. This effect is further enhanced through the melodic line which, despite its use of an ascending major scale, appears confined and non-directed during the first two bars. Rhythmically dislocated, there are few obvious points of phrase repetition and the rhythms are sometimes clipped, sometimes lengthened to accentuate particular aspects of the lyric content (for example, âsendâ, âfriendâ, âmansionsâ and âfarâ). The unhappy separation of Bowieâs character from his âfriendsâ is also emphasized through a leap up to the minor 7th and a 6â5 appoggiatura which stresses the word âfarâ before descending back to its starting point via E Phrygian. The contour of the melodic line during the verse thus resembles a sigh; it grows in pitch and complexity, incorporating more non-harmony notes, before finally resolving back to the tonic (see Example 1.1).
The fact that the harmony resists change during the first three bars of the verse also offers little comfort, for the major identity is repeatedly challenged by the shift to E7sus4 in the beginning of bars two and three. The eventual move up a semitone to the F chord in bar four does offer some sense of release, but the progression to E Phrygian denies any reassurance of diatonic closure. The choice of Phrygian mode is in itself significant, having traditionally been used in western musical idioms to symbolize the unfamiliar with its characteristic minor 2nd interval carrying, according to Robert Walser, a âfrAntic, claustrophobic effectâ.13 While the tonic E remains a recognized point of stability during the verse, the harmonic language and modal melodic inflections are uncertain and this in turn represents the feelings of unease that surround Bowieâs character.
Example 1.1 âAll the Madmenâ verse 1 (vocal and chords)
The sense of isolation and restlessness evoked in the opening musical and lyrical gestures is, I would argue, crucial to the overall message of the song. If Bowieâs protagonist is to convince us of his desire to stay with âall the madmenâ, then we must have a point of comparison â his feelings in the opening represent the alternative, a life of loneliness among the supposed âsaneâ. While not an original concept, it does appear to reflect the thinking of R.D. Laing and his theory of manâs estranged state which he first articulated in The Politics of Experience (1967). Laing wrote: âThe condition of alienation, of being asleep, of being unconscious, of being out of oneâs mind, is the condition of the normal manâ14 and he supported his belief by claiming that, for many people, their âtrue selfâ is lost behind a âfalse selfâ acquired to deal with a society that is profoundly estranged from reality.15 Such views had, in fact, become commonplace in the New Leftâs attempts to highlight the necessity for social change, a change that would require involvement on a personal level to overcome what Theodore Roszak referred to as âthe deadening of manâs sensitivity to manâ.16 The suggestion that humanityâs âtrue selfâ had been lost behind a mask adopted to succeed within a fake social reality was equally appealing to those who had chosen to âdrop outâ of society â the Bohemian fringe of the counter-culture. Unsurprisingly, Laing became associated with the aforementioned groups and, indeed, similarities in his use of language are revealed if one compares arguments posed within The Politics of Experience with an extract from the SDS Port Huron Statement of 1962:17 âwe regard man as infinitely precious and possessed of unfulfilled capacities for reason, freedom and love [âŚ] Loneliness, estrangement, isolation describe the vast distance between man and man today.â18 One can, of course, only postulate that such thinking had an impact on Bowie, although biographical writers such as Kate Lynch have pointed to his creation of a Bohemian lifestyle during his time at Haddon Hall (the setting for the original and controversial cover to The Man Who Sold the World)19 and his interest in Tibetan Buddhism (âOne must question oneâs existence and when you do it leaves you with an incredible loneliness ⌠Buddhism made me very keen on creativityâ).20 Accompanied by statements in which he criticized âthe whole idea of Western lifeâ,21 these suggest a certain identification with contemporary radical opinion.
The notion that labelled madmen were, in fact, enlightened, honest, artistic individuals wrongly scapegoated by a sick society seems to have become more common during the late 1960s and early 1970s when through literature, film and music a number of artists set out to challenge conventional notions of âmadâ behaviour. In a similar affront to the Establishment, labels of insanity were used by certain theorists to criticize a society that continued to sanction acts of greed and war; and Michael Flemingâs research into portrayals of madness is valuable here, for he claims: âThe production of such films [by which he is...