Aphantasia

Aphantasia (pronounced ay-fan-tay-zhuh)

The inability voluntarily to recall or form mental images.

2015: The word (not the diagnosis) was coined by UK neurologist Dr Adam Zeman (b 1957), neuropsychologist Dr Michaela Dewar (b 1976) and Italian neurologist Sergio Della Sala (b 1955), first appearing the paper Lives without imagery.  The construct was a- (from the Ancient Greek ἀ- (a-), used as a privative prefix meaning “not”, “without” or “lacking” + phantasía (from the Greek φαντασία (“appearance”, “imagination”, “mental image” or “power of imagination”, from φαίνω (phaínō) ( “to show”, “to make visible” or “to bring to light”).  Literally, aphantasia can be analysed as meaning “an absence of imagination” or “an absence of mental imagery” and in modern medicine it’s defined as “the inability voluntarily to recall or form mental images”.  Even in Antiquity, there was some meaning shift in phantasía, Plato (circa 427-348 BC) using the word to refer generally to representations and appearances whereas Aristotle (384-322 BC) added a technical layer, his sense being faculty mediating between perception (aisthēsis) and thought (noēsis).  It’s the Aristotelian adaptation (the mind’s capacity to form internal representations) which flavoured the use in modern neurology.  Aphantasia is a noun and aphantasic is a noun & adjective; the noun plural is aphantasics.

Scuola di Atene (The School of Athens, circa 1511), fresco by Raphael (Raffaello Sanzio da Urbino, 1483–1520), Apostolic Palace, Vatican Museums, Vatican City, Rome.  Plato and Aristotle are the figures featured in the centre.

In popular use, the word “aphantasia” can be misunderstood because of the paths taken in English by “phantasy”, “fantasy” and “phantasm”, all derived from the Ancient Greek φαντασία (phantasía) meaning “appearance, mental image, imagination”.  In English, this root was picked up via Latin and French but the multiple forms each evolved in distinct semantic trajectories.  The fourteenth century phantasm came to mean “apparition, ghost, illusion” so was used of “something deceptive or unreal”, the connotation being “the supernatural; spectral”.  This appears to be the origin of the association of “phantas-” with unreality or hallucination rather than normal cognition.  In the fifteenth & sixteenth centuries, the spellings phantasy & fantasy were for a time interchangeable although divergence came with phantasy used in its technical senses of “mental imagery”; “faculty of imagination”; “internal representation”, this a nod to Aristotle’s phantasía.  Fantasy is the familiar modern form, used to suggest “a fictional invention; daydream; escapism; wish-fulfilment, the connotation being “imaginative constructions (in fiction); imaginative excess (in the sense of “unreality” or the “dissociative”); indulgence (as in “speculative or wishful thoughts”)”.

While the word “aphantasia” didn’t exist until 2015, in the editions of the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM) published between 1952 (DSM-I) and 2013 (DSM-5), there was not even any any discussion (or even mention) of a condition anything like “an inability voluntarily to recall or form mental images”.  That’s because despite being “a mental condition” induced by something happening (or not happening) in the brain, the phenomenon has never been classified as “a mental disorder”.  Instead it’s a cognitive trait or variation in the human condition and technically is a spectrum condition, the “pure” aphantasic being one end of the spectrum, the hyperaphantasic (highly vivid, lifelike mental imagery, sometimes called a “photorealistic mind's eye”) the other.  That would of course imply the comparative adjective would be “more aphantasic” and the superlative “most aphantasic” but neither are standard forms.

If That rationale for the “omission” was the DSM’s inclusion criteria including the requirement of some evidence of clinically significant distress or functional impairment attributable to a condition.  Aphantasia, in isolation, does not reliably meet this threshold in that many individuals have for decades functioned entirely “normally” without being aware they’re aphantasic  while others presumably had died of old age in similar ignorance.  That does of course raise the intriguing prospect the mental health of some patients may have been adversely affected by the syndrome only by a clinician informing them of their status, thus making them realize what they were missing.  This, the latest edition of the DSM (DSM-5-TR (2022)) does not discuss.  The DSM does discuss imagery and perceptual phenomena in the context of other conditions (PTSD (post-traumatic stress disoder), psychotic disorders, dissociative disorders etc), but these references are to abnormal experiences, not the lifelong absence of imagery.  To the DSM’s editors, aphantasis remains a recognized phenomenon, not a diagnosis.

Given that aphantasia concerns aspects of (1) cognition, (2) inner experience and (3) mental representation, it wouldn’t seem unreasonable to expect the condition now described as aphantasia would have appeared in the DSM, even if only in passing or in a footnote.  However, in the seventy years between 1952-2022, over nine editions, there is no mention, even in DSM-5-TR (2022), the first volume released since the word was in 2015 coined.  That apparently curious omission is explained by the DSM never having been a general taxonomy of mental phenomena.  Instead, it’s (an ever-shifting) codification of the classification of mental disorders, defined by (1) clinically significant distress and/or (2) functional impairment and/or (3) a predictable course, prognosis and treatment relevance.  As a general principle the mere existence of an aphantasic state meets none of these criteria.

Crooked Hillary Clinton in Orange Nina McLemore pantsuit, 2010.  If in response to the prompt "Imagine a truthful person" one sees an image of crooked Hillary Clinton (b 1947; US secretary of state 2009-2013), that obviously wrong but is not an instance of aphantasia because the image imagined need not be correct, it needs just to exist.

The early editions (DSM-I (1952) & DSM-II (1968)) heavily were slanted to the psychoanalytic, focusing on psychoses, neuroses and personality disorders with no mention of any systematic treatment of cognition as a modular function; the matter of mental imagery (even as abstract though separated from an imagined image), let alone its absence, wholly is ignored.  Intriguingly, given what was to come in the field, there was no discussion of the cognitive phenomenology beyond gross disturbances (ie delusions & hallucinations).  Even with the publication of the DSM-III (1980) & DSM-III-R (1987), advances in scanning and surgical techniques, cognitive psychology and neuroscience seem to have made little contribution to what the DSM’s editorial board decided to include and although DSM-III introduced operationalized diagnostic criteria (as a part of a more “medicalised” and descriptive psychiatry), the entries still were dominated by a focus on dysfunctions impairing performance, the argument presumably that it was possible (indeed, probably typical) for those with the condition to lead, full, happy lives; the absence of imagery ability thus not considered a diagnostically relevant variable.  Even in sections on (1) amnestic disorders (a class of memory loss in which patients have difficulty forming new memories (anterograde) or recalling past ones (retrograde), not caused by dementia or delirium but of the a consequence of brain injury, stroke, substance abuse, infections or trauma), with treatment focusing on the underlying cause and rehabilitation, (2) organic mental syndromes or (3) neuro-cognitive disturbance, there was no reference to voluntary imagery loss as a phenomenon in its own right.

Although substantial advances in cognitive neuroscience meant by the 1990s neuropsychological deficits were better recognised, both the DSM-IV (1994) and DSM-IV-TR (2000) continued to be restricted to syndromes with behavioural or functional consequences.  In a way that was understandable because the DSM still was seen by the editors as a manual for working clinicians who were most concerned with helping those afflicted by conditions with clinical salience; the DSM has never wandered far into subjects which might be matters of interesting academic research and mental imagery continued to be mentioned only indirectly, hallucinations (percepts without stimuli) and memory deficits (encoding and retrieval) both discussed only in the consequence of their affect on a patient, not as phenomenon.  The first edition for the new century was DSM-5 (2013) and what was discernible was that discussions of major and mild neuro-cognitive disorders were included, reflecting the publication’s enhanced alignment with neurology but even then, imagery ability is not assessed or scaled: not possessing the power of imagery was not listed as a symptom, specifier, or associated feature.  So there has never in the DSM been a category for benign cognitive variation and that is a product of a deliberate editorial stance rather than an omission, many known phenomenon not psychiatrised unless in some way “troublesome”.

The term “aphantasia” was coined to describe individuals who lack voluntary visual mental imagery, often discovered incidentally and not necessarily associated with brain injury or psychological distress.  In 2015 the word was novel but the condition had been documented for more than a century, Sir Francis Galton (1822–1911) in a paper published in 1880 describing what would come to be called aphantasia.  That work was a statistical study on mental imagery which doubtless was academically solid but Sir Francis’s reputation later suffered because he was one of the leading lights in what was in Victorian times (1837-1901) the respectable discipline of eugenics.  Eugenics rightly became discredited so Sir Francis was to some extent retrospectively “cancelled” (something like the Stalinist concept of “un-personing”) and these days his seminal contribution to the study of behavioural genetics is acknowledged only grudgingly.

Galton in 1880 noted a wide variation in “visual imagination” (ie it was understood as a “spectrum condition”) and in the same era, in psychology publications the preferred term seems to have been “imageless thought”.  In neurology (and trauma medicine generally) there were many reports of patients losing the power of imagery after a brain injury but no agreed name was ever applied because the interest was more in the injury.  The unawareness that some people simply lacked the facility presumably must have been held among the general population because as Galton wrote: “To my astonishment, I found that the great majority of the men of science to whom I first applied, protested that mental imagery was unknown to them, and they looked on me as fanciful and fantastic in supposing that the words “mental imagery” really expressed what I believed everybody supposed them to mean. They had no more notion of its true nature than a colour-blind man who has not discerned his defect has of the nature of colour.”

His paper must have stimulated interest because one psychologist reported some subjects possessing what he called a “typographic visual type” imagination in which ideas (which most would visualize as an image of some sort) would manifest as “printed text” which was intriguing because in the same way a computer in some aspects doesn’t distinguish between an image file (jpeg, TIFF, webp, avif etc) which is a picture of (1) someone and (2) their name in printed form, that would seem to imply at least some who are somewhere on the aphantasia spectrum retain the ability to visualize printed text, just not the object referenced.  Professor Zeman says he first became aware of the condition in 2005 when a patient reported having lost the ability to visualize following minor surgery and after the case was in 2010 documented in the medical literature in the usual way, it provoked a number of responses in which multiple people informed Zeman they had never in their lifetime been able to visualize objects.  This was the origin of Zeman and his collaborators coining “congenital aphantasia”, describing individuals who never enjoyed the ability to generate voluntary mental images.  Because it was something which came to general attention in the age of social media, great interest was triggered in the phenomenon and a number of “on-line tests” were posted, the best-known of which was the request for readers to “imagine a red apple” and rate their “mind's eye” depiction of it on a scale from 1 (photorealistic visualisation) through to 5 (no visualisation at all).  For many, this was variously (1) one’s first realization they were aphantasic or (2) an appreciation one’s own ability or inability to visualise objects was not universal.

How visualization can manifest: Lindsay Lohan and her lawyer in court, Los Angeles, December. 2011.  If an aphantasic person doesn't know about aphantasia and doesn't know other people can imagine images, their lives are probably little different from them; it's just their minds have adapted to handle concepts in another way.

Top right: What’s thought “normal” visualization (thought to be possessed by most of the population) refers to the ability to imagine something like a photograph of what’s being imagined.  This too is a spectrum condition in that some will be able to imagine an accurate “picture”, something like a HD (high definition photograph” while others will “see” something less detailed, sketchy or even wholly inaccurate.  However, even if when asked to visualize “an apple” one instead “sees a banana”, that is not an indication of aphantasia, a condition which describes only an absence of an image.  Getting it that wrong is an indication of something amiss but it’s not aphantasia.

Bottom left: “Seeing” text in response to being prompted to visualize something was the result Galton in 1880 reported as such a surprise.  It means the brain understands the concept of what is being described; it just can’t be imagined as an image.  This is one manifestation of aphantasia but it’s not related to the “everything is text” school of post-modernism.  Jacques Derrida’s (1930-2004) fragment “Il n'y a pas de hors-texte” (literally “there is no outside-text”) is one of the frequently misunderstood phrases from the murky field of deconstruction bit it has nothing to do with aphantasia (although dedicated post-modernists probably could prove a relationship).

Bottom right: The absence of any image (understood as a “blankness” which does not necessarily imply “whiteness” or “blackness” although this is the simple way to illustrate the concept), whether text or to some degree photorealistic is classic aphantasia.  The absence does not mean the subject doesn’t understand the relevant object of concept; it means only that their mental processing does not involve imagery and for as long as humans have existed, many must have functioned in this way, their brains adapted to the imaginative range available to them.  What this must have meant was many became aware of what they were missing only when the publicity about the condition appeared on the internet, am interesting example of “diagnostic determinism”.

WebMD's classic Aphantasia test.

The eyes are an out-growth of the brain and WebMD explains aphantasia is caused by the brain’s visual cortex (the part of the brain that processes visual information from the eyes) “working differently than expected”, noting the often quoted estimate of it affecting 2-4% of the population may be understated because many may be unaware they are “afflicted”.  It’s a condition worthy of more study because aphantasics handle the characteristic by processing information differently from those who rely on visual images.  There may be a genetic element in aphantasia and there’s interest too among those researching “Long Covid” because the symptom of “brain fog” can manifest much as does aphantasia.

Aphantasia may have something to do with consciousness because aphantasics can have dreams (including nightmares) which can to varying degrees be visually rich.  There’s no obvious explanation for this but while aphantasia is the inability voluntarily to generate visual mental imagery while awake, dreaming is an involuntary perceptual experience generated during sleep; while both are mediated by neural mechanisms, these clearly are not identical but presumably must overlap.  The conclusions from research at this stage remains tentative the current neuro-cognitive interpretation seems to suggest voluntary (conscious) imagery relies on top-down activation of the visual association cortex while dream (unconscious) dream imagery relies more on bottom-up and internally driven activation during REM (rapid eye movement) sleep.  What that would seem to imply is that in aphantasia, the former pathway is impaired (or at least inaccessible), while the latter may remain intact (or accessible).

The University of Queensland’s illustration of the phantasia spectrum.

The opposite syndrome is hyperphantasia (having extremely vivid, detailed, and lifelike mental imagery) which can be a wonderful asset but can also be a curse, rather as hyperthymesia (known also as HSAM (Highly Superior Autobiographical Memory) and colloquially as “total recall”) can be disturbing.  Although it seems not to exist in the sense of “remembering everything, second-by-second”, there are certainly those who have an extraordinary recall of “events” in their life and this can have adverse consequences for mental health because one of the mind’s “defensive mechanisms” is forgetting or at least suppressing memories which are unwanted.  Like aphantasia & hyperphantasia, hyperthymesia is not listed by the DSM as a mental disorder; it is considered a rare cognitive trait or neurological phenomenon although like the imaging conditions it can have adverse consequences and these include disturbing “flashbacks”, increased rumination and increased rates of anxiety or obsessive tendencies.

Customer

Customer (pronounced kuhs-tuhm-ah)

(1) A habitual patron, regular purchaser, returning client; one who has a custom of buying from a particular business (obsolete in its technical sense).

(2) A patron, a client; one who purchases or receives a product or service from a business or merchant, or intends to do so.

(3) In various slang forms (cool customer, tough customer, ugly customer, customer from hell, dream customer etc), a person, especially one engaging in some sort of interaction with others.

(4) Under the Raj, a native official who exacted customs duties (historic use from British colonial India).

Late 1300s: From the Middle English customere & custommere (one who purchases goods or supplies, one who customarily buys from the same tradesman or guild), from custumer (customs official, toll-gatherer), from the Anglo-French custumer, from the Old French coustumier & costumier (from which modern French gained coutumier (customary, custumal)), from the Medieval Latin noun custumarius (a toll-gatherer, tax-collector), a back-formation from the adjective custumarius (pertaining to custom or customs) from custuma (custom, tax).  The literal translation of the Medieval Latin custumarius was “pertaining to a custom or customs”, a contraction of the Latin consuetudinarius, from consuetudo (habit, usage, practice, tradition).  The generalized sens of “a person with whom one has dealings” emerged in the 1540s while that of “a person to deal with” (then as now usually with some defining adjective: “tough customer”, difficult customer” etc) was in use by the 1580s.  Derived terms are common including customer account, customer base, customer care, customer experience, customer-oriented, customer research, customer resistance, customer service, customer success, customer support, direct-to-customer, customer layer, customer-to-customer, ugly customer, tough customer, difficult customer etc.  Customer is a noun; the noun plural is customers.

William Shakespeare (1564–1616) used the word sometimes to mean “prostitute” and in his work was the clear implication that a buyer was as guilty as the seller, the law both unjust and hypocritical, something which in the twentieth century would be rectified in Swedish legislation.

Shakespeare: All's Well That Ends Well (circa 1602), Act 5, scene 3

LAFEW:  This woman’s an easy glove, my lord; she goes off and on at pleasure.

KING: This ring was mine. I gave it his first wife.

DIANA: It might be yours or hers for aught I know.

KING (to attendants) Take her away. I do not like her now.  To prison with her, and away with him. Unless thou tell’st me where thou hadst this ring, Thou diest within this hour.

DIANA: I’ll never tell you.

KING: Take her away.

DIANA: I’ll put in bail, my liege.

KING: I think thee now some common customer.

DIANA (to Bertram): By Jove, if ever I knew man, ’twas you.

In Sweden, the law was amended in a way of which Shakespeare might have approved, Chapter 6, Section 11 of the Swedish Penal Code making it an offence to pay for sex, the act of “purchasing sexual services” criminalized, the aim being to reduce the demand for prostitution.  The law provides for fines or a maximum term of imprisonment for one year, depending on the circumstances of the case.  So selling sexual services is not unlawful in Sweden but being a customer is, an inversion of the model for centuries applied in the West.  Individuals who engage in prostitution are not criminalized under Swedish law, which is intended to protect sex workers from legal penalties while targeting the customers, now defined as those who “exploit them”.  The Swedish model aims to reduce prostitution by focusing on the demand side and providing support for those who wish to exit prostitution and as a statement of public policy, the law reform reflected the government’s view prostitution was a form of gender inequality and exploitation.  The effectiveness of the measure has over the years been debated and the customer-focused model of enforcement has not widely been emulated.

The customer is always right

Reliable return customer: Lindsay Lohan in the Chanel Shop, New York City, May 2013.

The much quoted phrase (which in some areas of commerce is treated as a proverb): “the customer is always right” has its origins in retail commerce and is used to encapsulate the value: “service staff should give high priority to customer satisfaction”.  It is of course not always literally true, the point being that even when patently wrong about something, it is the customer who is paying for stuff so they should always be treated as if they are right.  Money being the planet’s true lingua franca, variations exist in many languages, the best known of which is the French le client n'a jamais tort (the customer is never wrong), the slogan of Swiss hotelier César Ritz (1850-1918) whose name lived on in the Hôtel Ritz in Paris, the Ritz and Carlton Hotels in London and the Ritz-Carlton properties dotted around the world.  While not always helpful for staff on the shop floor, it’s an indispensible tool for those basing product manufacturing or distribution decisions on aggregate demand.  To these counters of beans, what is means is that if there is great demand for red widgets and very little for yellow widgets, the solution probably is not to commission an advertising campaign for yellow widgets but to increase production of the red, while reducing or even ceasing runs of the yellow.  The customer is “right” in what they want, not in the sense of “right & wrong” but in the sense of their demand being the way to work out what is the “right” thing to produce because it will sell.

Available at Gullwing Motor Cars: Your choice at US$129,500 apiece.

The notion of “the customer is always right” manifests in the market for pre-modern Ferraris (a pre-1974 introduction the accepted cut-off).  While there nothing unusual about differential demand in just about any market sector, dramatically is it illustrated among pre-modern Ferraris with some models commanding prices in multiples of others which may be rarer, faster, better credentialed or have a notionally more inviting specification.  That can happen when two different models are of much the same age and in similar condition but a recent listing by New York-based Gullwing Motor Cars juxtaposed two listings which left no doubt where demand exists.  The two were both from 1972: a 365 GTC/4 and a Dino 246 GT.

Some reconditioning required: 1972 Ferrari 356 GTC/4

The 365 GTC/4 was produced for two years between 1971-1972 during which 505 were built.  Although now regarded as a classic of the era, the 365 GTC/4 lives still in the shadow of the illustrious 365 GTB/4 with which, mechanically, it shares much.  The GTB/4 picked up the nickname “Daytona”, an opportunistic association given 1-2-3 finish in the 1967 24 Hours of Daytona involved three entirely different models while the GTC/4 enjoyed only the less complementary recognition of being labeled by some il gobbone (the hunchback) or quello alla banana (the banana one).  It was an unfair slight and under the anyway elegant skin, the GTB/4 & GTC/4 shared much, the engine of the latter differing mainly in lacking the dry-sump lubrication, the use of six twin-choke side-draft Weber carburetors rather than the downdrafts, this permitting a lower hood (bonnet) line and a conventionally mounted gearbox rather than the the Daytona's rear transaxle.  Revisions to the cylinder heads allowed the V12 to be tuned to deliver torque across a broad rev-range rather than the focus on top-end power which was one of the things which made the Daytona so intoxicating.

Criticizing the GTC/4 because it doesn’t quite have the visceral appeal of the GTB/4 seems rather like casually dismissing the model who managed only to be runner-up to Miss Universe.  The two cars anyway, despite sharing a platform, were intended for different purposes, the GTB/4 an outright high performance road car which could, with relatively few modifications, be competitive in racing whereas the GTC/4 was a grand tourer, even offering occasional rear seating for two (short) people.  One footnote in the history of the marque is the GTC/4 was the last Ferrari offered with the lovely Borrani triple-laced wire wheels; some GTB/4s had them fitted by the factory and a few more were added by dealers but the factory advised that with increasing weight, tyres with much superior grip and higher speeds, they were no longer strong enough in extreme conditions and the cast aluminum units should be used if the car was to be run in environments without speed restrictions such as race tracks or certain de-restricted public roads (then seen mostly in the FRG (Bundesrepublik Deutschland (Federal Republic of Germany; the old West Germany) 1949-1990), Montana & Nevada in the US and Australia's Northern Territory & outback New South Wales (NSW)).  The still stunning GTB/4 was the evolutionary apex of its species; it can't be improved upon but the GTC/4 is no ugly sister and when contemplating quello alla banana, one might reflect on the sexiness of the fruit.

Gullwing’s offering was described as “a highly original unrestored example in Marrone Colorado (Metallic Brown) with a tan leather interior, factory air conditioning, and power windows; showing 48K miles (77K kilometres) on the odometer.  It has been sitting off the road for several years and is not currently running.”  It was certainly highly original and seemed complete but properly should be regarded as a “project” because of the uncertainty about the extent (and thus the cost) of the recommissioning.  At an asking price of US$129,500, it would represent good value only if it was mechanically sound and no unpleasant surprises were found under the body’s shapely curves although, given the market for 365 GTC/4s in good condition, it was a project best taken on by a specialist.

Some assembly required: 1972 Dino 246 GT by Ferrari

The days are gone when the Dino 246 was dismissed as “more of a Fiat than a Ferrari” and even if the factory never put their badge on the things (although plenty subsequently have added one), they are now an accepted part of the range.  The 246 replaced the visually almost similar but slightly smaller and even more jewel-like Dino 206, 152 of which (with an all-aluminium 2.0 litre (122 cubic inch) V6 rather than the V12s which had for some years been de rigueur in Ferrari’s road cars) were built between 1967-1969, all with berlinetta (coupé) bodywork.  Mass-produced by comparison, there were 3569 Dino 246s produced between 1969-1974, split between 2,295 246 GTs (coupés) & 1,274 246 GTSs (spyders (targa)).  Fitted with an iron-block 2.4 litre (147 cubic inch) V6, the Dinos were designed deliberately to be cheaper to produce and thus enjoy a wider market appeal, the target those who bought the more expensive Porsche 911s, a car the Dino (mostly) out-performed.  In recent decades, the Dino 246 has been a stellar performer in the collector market, selling typically for three times the price of something like a 365 GTC/4; people drawn to the seductive lines rather than the significantly better fuel consumption.

Most coveted of the 246s are those described with the rhyming colloquialism “chairs and flares” (C&F to the Ferrari cognoscenti), a reference to a pair of (separately available) options available on later production Dino 246s.  The options were (1) seats with inserts (sometimes in a contrasting color) in the style used on the Daytona & (2) wider Campagnolo Elektron wheels (which the factory only ever referred to by size) which necessitated flared wheel-arches.  At a combined US$795.00 (in 1974), the C&F combination has proved a good investment, now adding significantly to the price of the anyway highly collectable Dino.  Although it's hard to estimate the added value because so many other factors influence calculation, all else being equal, the premium is usually between US$100-200,000 but these things are always relative; in 1974 the C&F option added 5.2% to a Dino GTS's list price and was just under a third the cost of a new small car such as the Chevrolet Vega.  It was a C&F Dino 246 GTS which in 1978 was found buried in a Los Angeles where it had sat for some four years after being secreted away in what turned out to be an unplanned twist to a piece of insurance fraud.  In remarkably good condition (something attributed to its incarceration being during one of California’s many long droughts), it was fully restored.

Not in such good condition is the post-incineration Dino 246 GT (not a C&F) being offered by Gullwing Motor Cars, the asking price the same US$129,500 as the 365 GTC/4.  Also built in 1972, Gullwing helpfully describe this as “a project”, probably one of history’s less necessary announcements.  The company couldn’t resist running the title “Too Hot to Handle” and described the remains as “…an original car that has been completely burnt.  Originally born in Marrone Colorado with beige leather.  It comes with its clear matching title and this car clearly needs complete restoration, but the good news is that it's certainly the cheapest one you will ever find.  The Dino market is hot and shows no signs of cooling. An exciting opportunity to own an iconic 246GT Dino. This deal is on fire!”  It’s still (technically) metal and boasts the prized “matching numbers” (ie the body, engine & gearbox are all stamped with the serial numbers which match the factory records) so there’s that but whether, even at the stratospheric prices Dinos often achieve, the economics of a restoration (that may be the wrong word) can be rationalized would need to be calculated by experts.  As with the 365 GTC/4, Gullwing may be amenable to offers but rather that the customer always being right, this one needs "the right customer".

Aggregate demand: The highly regarded auction site Bring-a-Trailer (BAT, their origin being a clearing house for “projects” although most were less challenging than Gullwing’s Dino) publishes auction results (including “reserve not met” no-sales) and the outcomes demonstrate how much the market lusts for Dinos.  BAT also has a lively comments section for each auction and more than once a thread had evolved to discuss the seeming incongruity of the prices achieved by Dinos compared with the rarer Berlinetta Boxer (365 GT4 BB, BB 512 & BB 512i) (1973-1984) which was when new much more expensive, faster and, of course, a genuine twelve cylinder Ferrari.  In such markets however, objective breakdowns of specifications and specific performance are not what decide outcomes: The customer is always right.

Digging up: The famous "buried" 1974 Dino 246 GTS, being extracted, Los Angeles, 1978 (left) and the body tag of a (never buried) 1974 Dino 246 GTS.  While it's true the factory never put a "Ferrari badge" on the Dino 206 & 246 (nor did one appear on the early Dino 308s) the Ferrari name does appear on the tags and some parts.  Gullwing's Dino would be a more challenging "project" and even with today's inflated values, the financial viability of a restoration might be dubious. 

Although it's in recent years the prices paid for the things sharply have spiked, the lure of the Dino is not a recent thing.  In 1978, a 1974 246 GTS was discovered buried in a Los Angeles yard and it transpired it was on the LAPD’s (Los Angeles Police Department) long list of stolen vehicles.  The department’s investigators concluded the burial had been a “rush job” because while it had been covered with carpets and some plastic sheeting in an inexpert attempt to preserve it from the sub-terrain, one window had been left slightly open.  Predictably, the back-story was assumed to be an “insurance scam”, the owner allegedly hiring two “contractors” to “make it disappear” in a manner consistent with car theft, hardly an unusual phenomenon in Los Angeles.  The plan was claimed to be for the Dino to be broken up with all non-traceable (ie not with serial numbers able to be linked to a specific vehicle) parts on-sold with whatever remained to be dumped “somewhere off the coast”.  In theory, the scamming owner would bank his check (cheque) from Farmers Insurance while the “contractors” would keep their “fee for service” plus whatever profits they realized from their “parting-out” which, even at the discount which applies to “fenced” stolen goods, would have been in the thousands; a win-win situation, except for the insurance company and, ultimately, everyone who pays premiums.

Dug Up: The 'buried" Dino after restoration.  Two of the Campagnolo wheels are said to be original and the 14 x 7½ wheels & fender flares combo was at the time a US$680.00 (about a third the cost of a new, small car); their presence can now add US$100,000 to a 246's value so they proved a reasonable investment.

However, it’s said that when driving the Dino, the hired pair found it so seductive they decided to keep it, needing only somewhere to conceal it until they could concoct another plan.  Thus the hasty burial but for whatever reason (the tales differ), they never returned to reclaim the loot and four years later the shallow automotive grave was uncovered after a “tip-off” from a “snitch” (tales of children finding it while “playing in the dirt” an urban myth.  The matter of insurance fraud was of course pursued but no charges were laid because police could not discover who had done the burial and rather than being scraped and “parted-out” (this time lawfully) as might have been expected, the Dino was sold and restored.  That was possible because it was in surprisingly good condition after its four years in a pit, something accounted for by (1) the low moisture content of the soil, (2) the degree of protection afforded by the covers placed at the time of burial and (3) its time underground coinciding with one of the prolonged droughts which afflict the area.  So, although Dino values were not then what they became, purchased at an attractive price (a reputed US$9000), it was in good enough shape for a restoration to be judged financially viable and it was “matching numbers” (#0786208454-#355468) although that had yet become a fetish.  The car remains active to this day, still with the Californian licence plate “DUG UP”.

Sandra West with her 1964 Ferrari 330 America.

Cars (for fraudulent purposes being buried or otherwise secreted away is a not uncommon practice (some have even contained a dead body or two) but there’s at least one documented case of an individual being, in accordance with a clause in their will, buried in their Ferrari.  Sandra West (née Hara, 1939-1977) became a Beverly Hills socialite after marrying Texas oil millionaire and securities trader Ike West (1934-1968) and as well as jewels and fur coats (then socially acceptable evening wear), she developed a fondness for Ferraris.  Her husband died “in murky circumstances” in a room of the Flamingo Hotel in Las Vegas and while the details of his demise at a youthful 33 seem never to have been published, he had a history of drug use and “health issues” related to his frequent and rapid fluctuations in weight.  His widow inherited some US$5 million (then a considerable fortune) so the LA gossip columnists adjusted their entries from “Mrs West” to “Sandra West, Beverly Hills Socialite and Heiress”.  Her widowed life seems not to have been untroubled and her death in 1977 was certainly drug-related although sources differ about whether it was an overdose of some sort or related to the injuries she’d suffered in an earlier car accident.

Sandra West's burial.  The legal proceedings related to the contested "burial clause" had been well publicized and the ceremony attracted a large crowd.

She left more than one will but a judge ultimately found one to be valid and it included a clause stating she must be buried “…in my lace nightgown … and in my Ferrari with the seat slanted comfortably.”  Accordingly, after a two month delay caused by her brother contesting the “burial clause”, Mrs West’s appropriately attired body was prepared while the Ferrari was sent (under armed guard) by train to Texas where the two were united for their final journey.  Car and owner were then encased in a sturdy timber box measuring 3 metres (10 feet) x 2.7 m (9 feet) x 5.8 m (19 feet) which was transported by truck to San Antonio for the ceremony, conducted on 4 May 1977 in the Alamo Masonic Cemetery (chartered in 1848, the Ancient Free and Accepted Masons in 1854 purchased this property because of the need for a burial ground for Freemasons).  It was an unusual ceremony in that a crane was used carefully to lower the crate into an obviously large grave while to deter “body snatchers” (who would be interested in exhuming car rather than corpse), a Redi-mix truck was on-hand to entomb the box in a thick layer of concrete.  In a nice touch, her grave lies alongside that of her husband and has been on the itinerary of more than one tourist operator running sightseeing tours.  Mrs West owned three Ferraris and it’s not clear in which her body was laid; while most reports claim it was her blue, 1964 330 America (s/n 5055), some mention it as a 250 GTE but 330 America #5055 has not since re-appeared (pre-modern Ferraris carefully are tracked) so that is plausible and reputedly it was “her favourite”.  Inevitably (perhaps sniffing the whiff of a Masonic plot), conspiracy theorists have long pointed out the only documentary evidence is of “a large crate” being lowered into the grave with no proof of what was at the time within.  However, given burial clause was ordered enforceable by a court, it should be assumed that under the remarkably plain gravestone which gives no indication of the unusual event, rests a Ferrari of some tipo.

Burlesque

Burlesque (pronounced ber-lesk)

(1) An artistic composition, especially literary or dramatic, that, for the sake of laughter, vulgarizes lofty material or treats ordinary material with mock dignity.

(2) A humorous and provocative (often bawdy) stage show featuring slapstick humor, comic skits and a scantily clad female chorus; by the late nineteenth century striptease was often the main element (the usual slang was burleycue).

(3) As neo-burlesque, a late twentieth century revival (with rather more artistic gloss) of the strip-tease shows of the 1920s.

(4) An artistic work (especially literary or dramatic), satirizing a subject by caricaturing it.

(5) Between the seventeenth and nineteenth centuries, a play parodying some contemporary dramatic fashion or event.

(6) A production of some kind involving ludicrous or mocking treatment of a solemn subject; an absurdist imitation or caricature.

(7) Of, relating to, or characteristic of a burlesque; of, relating to, or like stage-show burlesque.

(8) To represent or imitate (a person or thing) in a ludicrous way; caricature.

(9) To make ridiculous by mocking representation.

(10) To in some way use a certain type of caricature.

1650–1660: From the French burlesque, from the Italian burlesco (ludicrous and used in the sense of “parodic”), the construct being burl(a) (joke, fun, mockery) + -esco (the adjectival suffix used in English as –esque).  The Italian burla may ultimately be from the Late Latin burra (trifle, nonsense (and literally “flock of wool”) and thus used to suggest something “fluffy” (in the sense of being “lightweight” rather than serious) which was of unknown origin.  Alternatively, some etymologists suggest burla may be from the Spanish burladero (the protective barrier behind which people in the bullring are protected from the bull).  The verb burlesque (make ridiculous by mocking representation) came directly from the noun and was in use by the 1670s.  The spelling burlesk is archaic.  While the derived form unburlesqued means simply “not burlesqued”, preburlesque is a historian's term meaning “prior to the introduction of burlesque performances”.  Burlesque, burlesquer & burlesqueness are nouns, burlesqued & burlesquing are verbs and burlesquely is an adverb; the noun plural is burlesques.

The original mid-sixteenth century meaning was related to stage performances and meant “a piece composed in the burlesque style, a derisive imitation or grotesque parody, a specific development from the slightly earlier adjectival sense of “odd or grotesque”, taken directly from the French burlesque.  The more familiar adjectival meaning (tending to excite laughter by ludicrous contrast between the subject and the manner of treating it) was in use by at least the late 1690s.  As a definition that’s fine but in the hands of playwrights, satirists and such there was obviously much scope, prompting one journalist (a breed which seems first to have been described thus in the 1680s) in 1711 to clarify things in a London periodical:

“The two great branches of ridicule in writing are comedy and burlesque. The first ridicules persons by drawing them in their proper characters; the other, by drawing them quite unlike themselves. Burlesque is therefore of two kinds; the first represents mean persons in accoutrements of heroes, the other describes great persons acting and speaking like the basest among the people.”

The meaning shifted as what appeared on stage evolved and by the 1880s the typical understanding was something like (1) “travesties on the classics and satires on accepted ideas” and (2) comic opera which tended towards vulgarity.  From this came the still prevalent modern sense of “variety show featuring music, dancing and striptease” although some historians of the industry link this use directly from the mid-nineteenth century tradition of “scantily-clad performers who staged the sketches concluding minstrel shows”.  The implications of that evolution didn’t impress all and by the early twentieth century, in the US, the word “burlesque” had become verbal shorthand for “entertainment designed to titillate, verging on the obscene while avoiding prosecution”.  The term “neo-burlesque” (a revived form of traditional American burlesque performance, involving dance, striptease, dramatic performance etc) emerged in the 1990s, describing the stage shows which sought to re-capture the once respectable spirit of burlesque as it was performed in US clubs before “changing attitudes” saw the performances outlawed or marginalized.  Whether attitudes really much changed among the general population has been debated by historians but the US political system then (as now) operated in a way in which well-funded groups could exert a disproportionate influence on public policy and while this often was used by sectional interests to gain financial advantage, some also decided to impose on others their view of morality; it was in the era of the crackdown on burlesque shows the Motion Picture Production Code (the so-called “Hays Code” which, remarkably, endured, at least on paper, until 1968!) was created as a set of “moral guidelines” with which the Hollywood studios had to conform.  So the “culture wars” are nothing new and in the US, there has always been a tension between puritan religiosity and political freedom, the two forces reflecting the concerns and obsessions of those from the “Old World” of Europe who in the early seventeenth century founded the settlement which ultimate became what came to be known as “America”.

Although often hardly “respectable” theatre, burlesque has a long tradition in performance and almost its techniques will long pre-date recorded history.  The essence of the form was based on an exaggerated “sending up” or a derisive imitation of a literary or musical work and can be anything from a friendly joke to vicious ridicule.  Historically most associated with some form of stage entertainment, burlesque was distinguished from parody in being usually stronger (though not always broader) in tone and style and often lacked the edgy subtlety of satire.   It was the Athenian playwright of Ancient Greece, Aristophanes (circa 446–386 BC), who the late Medieval scribes declared “the father of comedy” and while that was a little misleading, he would occasionally use the device of burlesque in his plays though the satyr plays probably were the first institutionalized form of burlesque.

Empire Burlesque (1985) by Bob Dylan (b 1941).

Early in his long career, Bob Dylan must have noticed the press seemed to be more interested in discussing the stuff about which he didn’t comment that that which he’d taken the time to explain.  Whether or not that’s a factor, Dylan appears never to have explained the meaning behind the title of his 1985 album, Empire Burlesque.  Although some speculated it may have been a metaphor for the nature of “the American Empire” (however defined), there’s nothing substantive to support the speculation and a more grounded theory came from the Beat poet Allen Ginsberg (1926–1997) who recounted how Dylan had once told him: “That was the name of a burlesque club I used to go to when I first came to New York, down on Delancey Street.”  Ginsberg thought it “a good title” for an album.

Intriguingly, the satyr play was a kind of coda.  In Greek theatre, the convention was to present four plays in succession: three tragedies (though not necessarily a trilogy) with a satyr play appended as the final piece.  Typically, in a satyr play, a mythical hero (who may have appeared in one or all of the foregoing tragedies) was presented as a ridiculous personage with a chorus of satyrs (creatures half man and half goat (or half horse) with prominent, erect phalluses (it was satyr imagery which in Europe made the goat a symbol of lust and, two millennia on, cynical Berliners would refer to the notoriously philandering Dr Joseph Goebbels (1897-1975; Nazi propaganda minister 1933-1945) as “the he-goat of Berlin”)).  As far as is known, the satyr plays almost always were ribald in speech and action as well as in costume and their purpose has been debated by historians.  While classical Greek tragedy is almost wholly devoid of comedy (in the sense of set-pieces although there’s the occasional sardonic quip or grim observation that would have enticed a laconic guffaw) the satyr play concluding the tetralogy would have worked as a sort of palliative burlesque after the catharsis of three acts of fear, loathing and, not infrequently, death,  Their dramatic function clearly was a form of comic relief but coming immediately after three works of earnest high-seriousness, they must have has the effect of “calming the senses” of the audience after the intense, exalting spiritual experience of the tragedies.  That’s interesting in that it implies it was thought desirable to return the audience to “earthly life” and remind them what they had just experienced was not “reality” and their emotions had just been manipulated by a technique.  It all sounds rather post-modern and in a similar literary vein, the “clowning interludes” in Elizabethan plays can also be seen as a type of burlesque; in William Shakespeare’s (1564–1616) A Midsummer Night's Dream (1590) the interpolation of the play of Pyramus and Thisbe performed by Bottom and his companions was the bard making fun of the “Interludes” of earlier types.

An expanded vista derailing the Pronomos Vase (red-figure pottery Ancient Greece, circa 400 BC) believed to depict the whole cast and chorus of a satyr play, along with the playwright, the musician Pronomos, and the gods Dionysos and Ariadne.  The scene is thought to capture the figures after a performance which, in modern use, would be thought a “behind the scenes” grab.   The vase was discovered in 1835 in a tomb in Ruvo di Puglia, Italy; it’s now on permanent display in the Museo Nazionale in Naples.

To make things difficult for students, there are linguistic traps in the terminology and despite the similarity in the spelling, there was no connection whatever between satyric drama and satire and some seem convinced there may have been none between it and Greek comedy.  For structuralists, it can be a difficult field to study because over the centuries so many contradictory texts and commentaries emerged and that’s at least partly attributable to the influence of Aristotle (384-322 BC) who looms over the understanding of Greek theatre because his writings came to be so revered by the scholars of the late Medieval period and especially the Renaissance.  As far as in known, the Greeks were the first of the tragedians and it’s through the surviving texts of Aristotle that later understandings were filtered but all of his conclusions were based only on the tragedies and such was his historic and intellectual authority that for centuries his theories came to be misapplied and misused, either by mapping them on to all forms of tragedy or using them as exclusionary, dismissing from the canon those works which couldn’t be made to fit his descriptions.

The Pronomos Vase as displayed in Naples.

Nor was burlesque confined to drama; it was the most common structure used in the mock-heroic poem to ridicule the often overblown works of romance, chivalry and Puritanism.  Dripping often with irony and a confected grave decorum, the classic example is English poet & satirist Alexander Pope’s (1688-1744) The Rape of the Lock (1712), cited by some (however unconvincingly) as the spiritual origin of “high camp”.  Also, because the gothic novel often was written in such self-conscious “high style”, the form lent itself naturally to burlesque re-tellings, something exploited to this day in Hollywood which has often made sequels to horror films in comedic from.  The burlesque (in the sense it was a descendent of the Greek satyr play) could also be positioned as something transgressive although it must be wondered if this sometimes was a product more of the commentator’s view than the positionality intended by the author.  This aspect of burlesque is explored in the genre of literary carnival when a technique is borrowed from the Socratic dialogues (in which what appears to be logic is deconstructed and proved to be illogical).  Carnivalesque elements are inherent in burlesque (and can exist in satire, farce, parody and such) and a theory of Russian philosopher & literary critic Mikhail Bakhtin (1895–1975) was that in its disruption of authority and implication of possible alternatives, carnival in literature was subversive and the use of burlesque in the form was a concealment (in the sense of avoiding the censor’s pen) of what could be a liberating influence; Bakhtin’s particular target was the “suffocatingly sacred word” in Renaissance culture but his theory has more generally been applied.

The noun amphigory (burlesque nonsense writing or verse) dates from 1809 and was from the eighteenth century French amphigouri of unknown origin but presumed by most etymologists to have been a jocular coining although there may have been some influence from the New Latin amphi-, from the Ancient Greek ἀμφί (amphí) (on both sides) and the Greek γύρος (gýros), derived from the “turning of the meat on a spit” (as a calque of Turkish döner into Greek).  The notion was of “making the whole” (ie “circle on both sides”) but a link with the Greek -agoria (speech) (as in allegory, category) has been suggested as a simpler explanation.  The word “amphigory” found a niche in literary criticism and academic use (recommended for students wishing to impress the professor) to describe a particular flavour of burlesque or parody, especially a verse or other text in which the impression is for a while sustained of something which will make sense but ultimately fails, an oft-cited example being Nephelidia (literally “cloudlets”) by the English poet Algernon Charles Swinburne (1837–1909) in which the writer parodies his own distinctive style.

In A Dictionary of Modern English Usage (1926), Henry Fowler (1858–1933) noted the wide application of the words often listed as synonymous with burlesque (caricature, parody, travesty etc), citing the not uncommon use of burlesque to describe a “badly conducted trial” or “a perverted institution”, adding the two critical distinctions were (1) burlesque, caricature & parody have, besides their wider uses, each a special province; action or acting is burlesqued, form and features are caricatured and verbal expression is parodied and (2) travesty differs from the others both in having no special providence and, in being more used than they (though all four may be used either way) when the imitation is intended to be or pass for an exact one but fails.  Were Henry Fowler alive to see TikTok and such, he’d realize not many are reading his book.

Pink Purple HD Lip Paint (Burlesque) by MBACosmetics.  Burlesque's ingredients includes: Castor Oil, Jojoba Oil, Beeswax, Carnauba Wax, Fractionated Coconut Oil, Shea Butter, Vitamin E, Mica, Titanium Dioxide, Oxides, May contain Yellow #5 Lake, Yellow #6 Lake, Red #7 Lake, Red #40, Red #33, Red #27, Red #30, Orange #5, Hydrogenated Polisobutene and Palmitic Acid.

The difficulty in assigning synonyms to “burlesque” is that things are not only nuanced but historically variable; what would in one time and place have been thought satirical might in other circumstances be called a parody.  The earliest known use in English of the noun parody was by the playwright Benjamin Jonson (circa 1572-circa 1637) who would have understood it as something close to the modern definition: “a literary work in which the form and expression of dignified writing are closely imitated but are made ridiculous by the ludicrously inappropriate subject or methods; a travesty that follows closely the form and expression of the original”.  Parody was from the Latin parodia (parody), from the Ancient Greek parōidia (burlesque song or poem), the construct being para- (beside, parallel to (used in this context in the sense “to mock; mockingly to present”)) + ōidē (song, ode) and from the technical use in theatre came the general meaning “a poor or feeble imitation”, in use by at least the late 1820s.  So, depending on the details, a parody could be a type of burlesque but might also be described as a satire, ridicule, lampoon or farce.  It was Benjamin Jonson who in 1609 debuted his “anti-masque” an innovation which took the form of either (1) a buffoonish and grotesque episode before the main masque or (2) a similarly farcical interlude interpolated during the performance (if performed beforehand, it was dubbed an “ante-masque”. One variant of the anti-masque was a burlesque of the masque itself and in that sense there was a distinct affinity with the Greek satyr play.

So in literary use, synonyms for burlesque must be applied on a case-by-case basis, caricature, parody and travesty all used variously to refer to the written or preformed forms imitating serious works or subjects, the purpose being to achieve a humorous or satiric purpose.  In this context, burlesque achieves its effects through a mockery of both high and low through association with their opposites: burlesques of high and low life can thus be though a kind of specific application of irony.  Caricature, usually associated with visual arts or with visual effects in literary works, implies exaggeration of characteristic details, analogous with the technique of the political cartoonist.  Parody achieves humor through application of the manner or technique (typically well-known poets, authors, artists and such), often to an unaccustomed (and, ideally, wholly incongruous) subject while a travesty can be a grotesque form of burlesque, the latter also nuanced because travesties can be intentional or just bad products.  All of these forms can be the work of absurdists, that genre ranging from the subtle to the blatant and they may also be spoofs.  Spoof was a neologism coined in 1884 by the English comedian Arthur Roberts (1852–1933) as the name of a card game which involved deception, trickery and nonsense.  From this the word came to be used of any sort of hoaxing game but it became most popular when used of literary works and staged performances which is some way parodied someone or something but the point about the use of “spoof” is should describe a “gentle” rather than a “biting” satire, elements of the burlesque thus often present in spoofs.

South Park's take on Donald Trump (b 1946; US president 2017-2021 and since 2025).  Somewhere in probably every South Park episode, there are switches between parody, satire, ridicule, lampoon and farce with elements of the burlesque often in each.

A distinction certainly is drawn between political burlesque and political satire.  Political burlesque is a particular application of the satirical which relies on parody and exaggeration (often absurdist) to mock political figures, events, concepts or institutions and the purpose can range from the merely comic to the subversive, the two poles not being mutually exclusive.  In the burlesque, a politician’s traits, patterns of speech or behaviour (scandals are best) are explored and sometimes exaggerated to the point they become obviously ridiculous or absurd, the best practitioners of the art using the amplification to take things to a logical (if improbable) conclusion and while it can be done almost affectionately, the usual purpose is to draw attention to flaws such as incompetence, corruption, indifference to others, hypocrisy or ideological fanaticism.  Essentially a political cartoon writ large, it’s a popular device because in masking the message in humor, there’s usually some protection from a defamation writ, witness the relationship between the animation South Park and Donald Trump.  The tradition is old and evidence is at least hinted in graffiti unearthed in Ancient Rome but material from in recent centuries is extant and techniques of the English artists William Hogarth (1697–1764) and James Gillray (1756-1815) remain in use to this day, illustrating the way political burlesque is best understood as a sub-set of political satire, separate but (often) equal as it were, the differences in tone, method, and degree of exaggeration a matter of tactics rather than strategy.

As an umbrella term, “political satire” has a wide vista in that it can be subtle, dry, ironic & biting, deployed with wit & understatement but it can also switch to (some would say “descend to”) the burlesque in becoming loud, exaggerated and even grotesque in fusing elements of slapstick and farce.  While burlesque amplifies absurdity, venality or whatever is being critiqued, satire need only “point it out” and some very effective satires have done nothing more than quote politicians verbatim, their words “hoisting them with their own petard” if the mixed metaphor will be forgiven.  So, all political burlesque is political satire, but not all political satire is burlesque.  The companion term in politics is vaudevillian and that describes a politician for whom “all the world’s a stage” and politics thus a form of theatre.  Their performances can (sometimes unintentionally) sometimes seem to at least verge on the burlesque but usually it’s about attracting attention and a classic exponent was Boris Johnson (b 1964; UK prime-minister 2019-2022) who was said to have been influenced by Ronald Reagan (1911-2004; US president 1981-1989).  During the 1980 presidential campaign, a reporter asked Mr Reagan: “How can an actor run for President?”, receiving the prompt reply: “How can a president not be an actor?”  Some have of course been more adapt than others at “flicking the switch to vaudeville” and Paul Keating (b 1944; Prime Minister of Australia 1991-1996) whose vocabulary was rich (if not always refined) used to use what he called his “dead cat strategy” which referred to introducing a shocking or controversial issue to divert unwanted attention from other, more embarrassing or damaging news.  It was most graphically expressed as “tossing a dead cat on the table”.

Lindsay Lohan in burlesque mode in I Know Who Killed Me (2007).  Neglected upon its release, IKWKM has since been re-evaluated as a modern giallo and has acquired a cult following, sometimes see on the playbill of late-night screenings.

As popular entertainment, burlesque performance enjoyed a revival which began in the 1990s and in the twenty-first century it’s now an entrenched niche as well a minor industry in publishing.  By the 1960s, what was called burlesque had become rather tatty and the common understanding of the term was something not greatly different from a strip club with a slightly better class of drunk in the audience, the women there to disrobe in the hope of encouraging the sale of expensive alcoholic.  What in the 1990s was dubbed the “neo-burlesque” was not a reprise of how things used to be done but a construct which might be thought a more “women-centric” interpretation of the discipline and while there will be factions of feminism which won’t take that notion too seriously and dismiss as “false consciousness” the idea of women publicly taking off their clothes as a form of “empowerment”, the latter day performers seem to treat it as exactly that.  Despite the criticism of some, burlesque seem now to verge on the respectable and, internationally, there are various burlesque festivals and a Burlesque Hall of Fame (the grand opening, perhaps predictably, in Las Vegas).

Burlesque and the Art of the Teese /Fetish and the Art of the Teese (2006) by Dita Von Teese (stage name of Heather Renée Sweet, b 1972).  Perhaps surprisingly, despite the phrase “the art of the teese” being at least potentially a piece of “ambush marketing” piggy-backing on the success of the acclaimed (48 weeks on The New York Times Best Seller list) book The Art of the Deal by Donald Trump and Tony Schwartz (b 1952), Mr Trump didn’t sue Ms von Teese.  Maybe he’s a burlesque fan-boy.

In the modern era, no figure is more associated with the neo-burlesque than Dita von Teese and her janus-configured book Burlesque and the Art of the Teese / Fetish and the Art of the Teese is similar to Mr Trump’s magnum opus in being a hybrid: part memoir, part instruction manual.  This significance of publishing the burlesque and fetish components as separate sections was presumably to make the point that while there’s obvious cross-fertilization between the two disciplines and for some the former may be a stepping stone to the latter, there is a clear distinction, one a piece of performance art, the other a deliberate statement of deviance; decisively one must step from one into the separate world of the other.  Ms von Teese’s book documents the “dos & don’ts” of each “calling” and. as she explains, the point about the neo-burlesque was it was less a revival than a re-defining, the thematic emphasis on style and glamour rather than sleaze, more aligned with the image (if not exactly the reality) of the Berlin cabarets of the 1920 than the seedy Soho strip joints which once so tarnished the brand.