Season of the Witch by David Talbot

season of the witchI.

Every sunday during football season, I walk to an Irish bar to watch the game. The Blarney Stone. It’s one of many Irish bars in the neighborhood, indeed one of even more in the city. They’re all over.

This is what I think of when I think of the Irish-ness of San Francisco. It’s there. I wouldn’t call it an Irish city though. I grew up near Boston. That is an irish city. Walk around and you’re immersed in a goofy ass tribal pride. Nearly everyone claims to be part Irish. I visited Dublin for the first last year and while I had a great time, I couldn’t help feeling like but I’ve already been to Boston. San Francisco conjures none of these feelings.

So, as the first portion of Season of the Witch opens with the tale of working-class Irish-catholic San Francisco, of how the city was completely controlled by Irish immigrants and Irish-americans for the first half of the 20th century, of how the counterculture movements of the 70s and explosion of alternative lifestyles was as much a rebellion against the still-hanging-on Irish establishment as much as it was against the conservative mien of America at large, it required a confrontation with a San Francisco that barely exists anymore.

It’s not the kind of history that’s embraced. Possibly because everyone’s glad it’s gone. It stands as a stark contrast to the identity San Francisco cultivated and embraced in the past fifty years.

 

II.

I can walk to the Haight, though it’s a much further distance than the Blarney Stone and best saved for weekends. It’s a fun neighborhood. A good bookstore, a better record store. Good food, good drinks. Bad drinks at fun bars. There’s often some kind of spectacle — last time we strolled through, a woman caring for a wagon full of week old pitbulls was hanging out outside the bar we were at. A man strolled by with a goat on a leash. A street person was waving around dollar bills and asking passersby if they wanted any change. Just another day.

There’s still some hippies around, but the epicenter of a philosophic movement it is not. Partially because the appeal of the place — shopping, bars, restaurants — all cost money and despite how colorful it is, it’s very far from the sort of money-free egalitarian paradise that Talbot describes it as in the last 60s. Though the fact that it exists at all is only because of many people’s very hard work; while governor of California, Ronald Reagan made no secret of his seething hate of the Haight and would have prefered it to burn to the ground. The city itself did nothing to alleviate the pressure of thousands of youths converging on the city, fleeing the oppressive conservative climates of an America corrupted by McCarthyism and Vietnam. Instead, the establishment hoped it would turn to disaster and they could demolish it in the name of civic duty, like they had years before in the tragically racist destruction of the Fillmore. Season of the Witch details the efforts of the residents of the Haight to create free medical clinics, feed the foodless, and so on. At least for a little while before drugs and government meddling interfere and plunge the neighborhood into catastrophe.

I’ve come to distrust the counterculture movements of the late 60s, in large part due to Joan Didion’s essay Slouching Towards Bethlehem, and the sexism inextricably tied to the moment. But if there’s any question of why so many women embraced the movement, why they had to do the hard labor to support the brainchild of high and irresponsible men, it’s because what they were rebelling from was something much worse — the chief of police, a man of the Irish catholic establishment, was still publicly advocating patriarchs to discipline their children and wives with the rod while necessary. While the Summer of Love had its problems, it was favorable to an extremely rigid traditional life. Sexual freedom worked in women’s favor too of course, as famous poets of the day celebrated women’s sexual feelings and actually talked about orgasms, something woefully underrepresented in… anything, at the time.

III.

Prior to this book, all I knew of Harvey Milk was he the first openly gay elected official and he was assassinated. Of George Moscone, murdered moments before Milk, I knew even less. Just that I often passed a convention center named after him. 

I liked learning of their history, but far more fascinating and shocking was the domestic terrorism and horrors occurring during the 70s. I’ve heard of Jonestown — Jim Jones’ suicide cult in the jungles of Guyana — but I did not know just how terrible it was and all the SF politics involved that basically let it happen until I read this book. The zebra killings I had not heard of at all, playing second fiddle to the far less impactful or devastating zodiac killer. Indeed, they’re especially chilling when compared to the racial violence occurring in the US right now. The sequence of events basically went:

Ongoing systemic violence and dispossession of blacks in the city->Rise of extremist black muslim death cult and subsequent targeted murders of vulnerable white people->horrendous black profiling police practices including the shooting of innocent unarmed people.

It’s a racist construct all its own that this portion of history of so dimly known.

IV.

There’s something about the gay exodus to the city that becomes almost unremarkable when you live in the bubble that is San Francisco long enough. It feels somehow like the Castro was always here, at least for all of living history.

A few years ago, it became illegal to be naked in the city outside of private or certain designated areas, much to the chagrin of the cadre of men who were always hanging out in the buff on the corner of Market and Castro. This was not at the behest of close-minded straight prudes, but instead by the many gay folks living in the area wondering what about when my family comes to visit? Similarly, when hanging out among the friends of my wife’s uncle and his partner, I get to hear middle aged gays half-jokingly lament that there are women with children, whole families(!) walking around the Castro.

In other words, in some ways the gays have become the bourgeois. The movement succeeded. The party didn’t exactly stop, but the Castro of today is certainly not the Castro of the 70s. Even the Halloween party is no more!

Of course, the past also includes the grim specter of AIDS. There was a point in the 80s where a full fifty percent of gay men in the city had AIDS. It’s horrific to imagine, but timeline wise it basically just happened. It was a highpoint in the city’s trauma that so many people came together to care for those suffering. San Francisco raised 4x as much money as New York did, despite the much smaller population and spent more money than the entire federal government on the AIDS crisis. It’s funny/awful how the more I read about people writing about the Reagan administration, there’s apparently no ceiling on how terrible it was. Many people died, many others were persecuted due to the purposeful inaction of the president.

 

V.

Season of the Witch comes to a close with the rise of the 49ers dynasty of the 80s. Mostly by profiling the great coach Bill Walsh, author of the West Coast Offense, the modern form of football most teams play that puts an emphasis on the pass over the run. The city’s first superbowl win came at a time when the assassination-AIDS-social unrest upheavels all had run back to back to back and some relief was sorely needed.

Talbot paints Walsh as a model of San Franciscan upbring. He hired a gay trainer. He hired a controversial black mentor for his black leaders. While it’s not entirely convincing, at the very least it points out that people will get conservative about literally anything. You’ve got fools declaring the only ‘real’ way to play football is buried in the dust, grinding out three yard gains like it’s always been. They tried to feminize or gay-ify three receiver spreads even when it was winning.

The political-football crossover reached absurd heights when the 49ers, as a stand-in for San Francisco culture at large and formerly a joke and coming off a 2-14 season, blew out America’s Team/God’s Team/The Dallas Cowboys and major networks didn’t even cover the highlights of the game. Fuck the Cowboys.

 

VI.

All these highs and lows, triumphs and miseries, aren’t The City I know. Not least of all because the book wraps up before I was born. The San Francisco I know is crises of tech bubbles, housing, the homeless. And not a hotbed for revolution. 

Yet it still remains a progressive bubble of some kind. There’s a sort of baseline acceptance of people here. I’ve never met anyone personally who expressed any positive feelings about Donald Trump. Quite the opposite with pretty much everyone. As a result, it’s hard to grasp that so many people in this country will vote for him. Feelings like this follow Talbot’s notion that in San Francisco, even the right is to the left of the rest of the country. 

I would be shocked if anyone ever gave a gay friend a bad look, which certainly can’t be said for much of New England when I travel back home to family (It’s like a perennial fucking question of someone asking me “San Francisco? [pause] Are there a lot of… gay people there?). All of this was made possible through the troubles and travails of the people in this book and many others who fought through the 60s-70s-80s. And of course maintained by the people keeping it alive still.

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