Doo Wop Quotes

The doo-wop stalker love song on a Cincinnati oldies station--you broke up with me because I was an obnoxious jerk and now you're dating him, so I drive by your house and stare in your window every night, thereby proving that I'm an even bigger creep than you thought

He’s basically putting on a private doo-wop show for the seagulls. Then he stops, spreads out his arms, and adds in the harmony: “In the still of the ni-i-i-ight!

When life comes knockin', it's the heartbroken doo-wop singer who understands regret and the price of loving, the hard-living soul man who understands "I take what I want, I'm a bad go-getter, yeah..." and the Motown divas, men and women, who know you've got to play a little bit of the white man's/rich man's game. You have to make thoughtful compromises that don't sell out your soul, that let you reach just a little bit higher until your moment comes and then you set the rules. This was the credo all along Route 9 and you'd better understand it or else you would die an ugly musical death while risking bodily injury on Saturday night.

Quería probar si existen ciertas ventanas temporales de maduración netamente definidas durante las cuales formamos nuestros gustos culturales (...) en concreto, si existe una edad determinada a la que las ventanas de apertura se cierran por completo. Mientras un CD con éxitos de Wagner tocados con ukelele atronaba junto a mi oficina, me preguntaba: ¿cuándo se forman nuestros gustos musicales y cuándo dejamos de estar abiertos a escuchar nuevas músicas? Empezamos a llamar a emisoras de radio especializadas en períodos musicales concretos: rock contemporáneo, música de los setenta tipo "Starway to Heaven", las emisoras de doo-wop de los cincuenta, etc. "¿Cuándo fue introducida por primera vez la música que ponéis en vuestro dial? ¿Cuál es la edad media de vuestros oyentes?" Surgió un patrón claro: no hay muchas personas de 17 años que sintonicen a las Andrew Sisters, en las comunidades de jubilados no se escucha mucho a Rage Against The Machine y los mayores fans de sesenta minutos ininterrumpidos de James Taylor están empezando a llevar vaqueros holgados. Descubrimos que la mayoría de la gente tenía 20 años o menos cuando decidió qué tipo de música escuchar el resto de su vida. (...) Si tienes más de 35 años cuando se introduce un nuevo tipo de música popular, existe más de un 95% de posibilidades de que nunca elijas escuchar esa música. La ventana se ha cerrado.

As Mae followed her, she had to remind herself that Annie had not always been a senior executive at a company like the Circle. There was a time, only four years ago, when Annie was a college student who wore men’s flannel housepants to class, to dinner, on casual dates. Annie was what one of her boyfriends, and there were many, always monogamous, always decent, called a doofus. But she could afford to be. She came from money, generations of money, and was very cute, dimpled and long-lashed, with hair so blond it could only be real. She was known by all as effervescent, seemed incapable of letting anything bother her for more than a few moments. But she was also a doofus. She was gangly, and used her hands wildly, dangerously, when she spoke, and was given to bizarre conversational tangents and strange obsessions—caves, amateur perfumery, doo-wop music. She was friendly with every one of her exes, with every hookup, with every professor (she knew them all personally and sent them gifts). She had been involved in, or ran, most or all of the clubs and causes in college, and yet she’d found time to be committed to her coursework—to everything, really—while also, at any party, being the most likely to embarrass herself to loosen everyone up, the last to leave. The one rational explanation for all this would have been that she did not sleep, but this was not the case. She slept decadently, eight to ten hours a day, could sleep anywhere—on a three-minute car ride, in the filthy booth of an off-campus diner, on anyone’s couch, at any time. Mae

We shoot our heroes and enjoy peripeteia as a spectacle akin to sport and perhaps harshly disavowing the past protects us from the disappointment of our outsized hopes—who knows, really, but shifts in taste don’t fully account for the phenomenon. At any rate, nearly everything urgent and alive becomes doo-wop down the road, at least in this country’s pop culture, and along the way a somewhat self-hating irony lays waste not only to the work but to the desires it once carried. It’s like we die into adulthood.

This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it.

successful and based on Sunset Strip. I’ve talked to guys since like Joe Walsh of the Eagles and many other white musicians about what they listened to when they were growing up, and it was all very provincial and narrow and depended on the local, usually white, FM radio station. Bobby Keys reckons he can tell where someone came from by their musical tastes. Joe Walsh heard us play when he was at high school, and he’s told me that it had a huge effect on him simply because nobody he knew had ever heard anything like that because there wasn’t anything. He was listening to doo-wop and that was about it. He had never heard Muddy Waters. Amazingly, he was first exposed to the blues, he said, by hearing us. He also decided there and then that the minstrel’s life was for him, and now you can’t go into any diner without hearing him weaving that guitar of his on “Hotel California.

So often, the boys would all stand under a lamppost "doo-wopping." Everybody wanted to sing. Everybody wanted to sing lead. Nobody could get it just right. It was the only time they were not in harmony. But this was the fifties, and music was in the air. It was everywhere. For this group of boys standing under a curbside spotlight, the music was off-key, it was out of sync, it was perfect. The grace note of their young lives.

It can be argued that doo-wop is a great, unequivocal uniter of white men of a certain age and temperament.

But “God” is the best song any Beatle wrote about religion, with all due respect to George’s “My Sweet Lord.” Both were produced by Phil Spector the same year—with Ringo on drums. (Talk about ecumenical.) “God” is where John does his most beautiful singing, reaching for a doo-wop tremble straight out of his beloved Rosie and the Originals, with that “Elvis echo” on his voice. It’s one of the two or three songs I’d play if I had ten minutes to convince a jury that John was the greatest of rock and roll singers-as-singers. Along with “Girl,” and maybe “Ticket to Ride.” Or “You Can’t Do That”? “Money”? “I Want to Hold Your Hand”? “Happiness Is a Warm Gun”? “Oh My Love”? “I’m So Tired”?

We shoot our heroes and enjoy peripeteia as a spectacle akin to sport and perhaps harshly disavowing the past protects us from the disappointment of our outsized hopes--who knows, really, but shifts in taste don't fully account for the phenomenon. At any rate, nearly everything urgent and alive becomes doo-wop down the road, at least in this country's pop culture, and along the way a somewhat self-hating irony lays waste not only to the work but to the desires it once carried. It's like we die into adulthood.

Dear Reader: In Stacey and the Bad Girls, Stacey and her friends get into big trouble when they go to a concert. I never went to a concert when I was Stacey’s age. Instead, I went to my first concert when I was a junior in high school — almost seventeen years old. I went to hear a local group called Bop Shoo Bop that played 1950s doo-wop music. This was the early 1970s, when the TV show Happy Days was popular. My friend Beth was old enough to drive, so she drove us and a group of friends. Our parents knew what we were doing, of course, and nothing like what happened to Stacey happened to us at the concert. We just wanted to enjoy the music and have a good time. And that’s what we did. I’ve been to a number of concerts since