A Minute with Zack de la Rocha

Picture Credits: Alexis Gravel

the day I met Zack de la Rocha, I made a conscious choice not to be tear-gassed.
Some people were tear-gassed that
day, the anarchists and hard cases who showed up in DC with actual battle plans
and gasmasks slung over their shoulders. They were down the block on F Street
taunting the police at the barricades. I was on E Street, on a more
domesticated path, walking in a slow, orderly parade of 30,000 demonstrators
who were trying without much success to muck up a big meeting of the World Bank and International
Monetary Fund.

That day – April
16, 2000 – would be remembered as “A16” in the annals of the anti-globalization
movement. I had driven to DC from New Jersey the night before with Jake, a
journalist friend. We stayed in a Holiday Inn downtown, and in the morning, we
walked over to the Mall, jumping into the demonstration at 10th Street. The
march was already underway, a big slow-moving parade headed down E Street.

this protest didn’t feel like others I had attended. There was an edge to it, a
whiff of violence and unhinged possibility. In those days, the style of Leftist
street protest was carnivalesque – a potent form of edgy performance art
that was part block party, part Mardi Gras, part Red Brigade street action. At
the center, you would find a peaceful street festival with giant puppets, drum
circles, and floats, but around the fringes, the anarchists and hardcore
revolutionaries were prowling, searching for weaknesses in the State’s armor.
Often the boundaries between these two demonstrations were fluid, but on this
day, the organizers had managed to literally channel them down different,
parallel streets. The street party followed the police-approved parade route on
E Street, pulling most of the demonstrators behind it in tow, but one block
away on F Street, where the barricades were actually set up, the anarchists
were fighting a running battle with the police.

you had asked me that day in Washington why I was there, I would have shared a
few David-and-Goliath stories about Indonesian labor organizers and Central
American campesinos standing up to global corporations. Like many American
liberals after the Berlin Wall fell, I was finally waking up to the great
circuit board of connections linking me to people throughout the world.
Globalization was forcing liberals like me for the first time to stare down the
long supply chains that stretch from our supermarkets and big box stores back
into steamy tin-roofed places where children work fourteen hours a day in a
textile mill and labor organizers end up in a ditch with their throats cut.

glanced over to the left, and there was the lead singer of Rage Against the
Machine, the poet revolutionary of ’90s rock music, walking abreast of us in
the crowd. In my wildest fantasy of meeting Zack de la Rocha, I could not have
pictured this more perfectly.

I am of that
generation that cares about authenticity in popular music. As a proud son of
New Jersey, I had grown up on apocryphal stories about Bruce Springsteen
materializing in the crowd at some honkytonk bar in Arizona and then jumping up
on the stage to play with the house band. At a U2 concert in the mid-’80s, I
had cheered as the band brought a teenage boy out of the audience, strapped a
guitar around his neck, and let him play along to their cover of Dylan’s
“Knockin’ on Heaven’s Door.” To see Zack de la Rocha on the street in a hoodie
marching against global capitalism – just one of the proletariat – confirmed
everything I believed about the power and potential of rock music.

He was so close I
could reach out an touch him.

At that stage of
my life, I could count the celebrities I had met on one hand, so in my naïveté,
I formulated a plan that in retrospect was quite silly: We would pretend not to
know who he was, start up a conversation, and then hang out with him all day.
But before I could say a word, Jake was pushing up to Zack to ask for his

The moment was
spoiled, of course. In the end, despite the hoodie and the prince-and-the-pauper
routine, Zack de la Rocha was a rockstar and we were fans, and no amount of
political solidarity could erase the uncomfortable wall separating us. He
quickly scribbled his autograph and then disappeared into the crowd without
uttering a single politically significant word.


years later, I am watching a YouTube clip of Rage Against the
Machine’s first public performance, in an outdoor pavilion on the campus of California State University on October
23, 1991. There they are, fresh from the womb and already a perfectly formed
rock band. Zack is bolting around the stage like a pinball in play, wearing a
long-sleeved sweatshirt. Tom Morello leans into his blistering guitar riffs.
Students and teachers are walking past the stationary camera, mostly ignoring
the band, but a few students are facing the stage, obviously aware that
something epic is popping off in front of them. For everyone else, it’s just another
day on the quad.

In the mid-’90s,
I thought that rock music was wildly incongruent with the zeitgeist, so I was –
and continue to be – mystified by the mass appeal of Rage Against the Machine. There
we were, in the midst of unprecedented prosperity and a genuine technological
revolution, but our popular music was awash in angst and suffering and
impotence. Whatever the mass psychology underlying the “nu metal” movement,
Rage was trying to both harness its political potential and monetize it for consumer consumption. Their very existence in popular
music seemed unsustainable to me.

Rage was always
overestimating the political commitment of its audience. You can hear it in
Zack’s rhetoric in the 1990s, in his tendency to regard his fans as an untapped
ocean of radical political energy. “We’re not going to play to the [mainstream]; we’re going to
hijack it,” said De la Rocha, in a 1997 Rolling
article. “The tour is going to incorporate everything which the rich,
wealthy classes in America fear and despise. Each of the 20,000 people in the
audience will be reminded of their independent political power.”

Did he actually
believe that effective political action could cohere in a mosh pit? He seems
unaware (though how could he be?) that many of the kids who bought tickets to see
Rage and other nu metal bands in the ’90s were on a more visceral trip. This
was made obvious to the world in July of 1999 when the Woodstock ’99 concert
ended in a flaming riot. Earlier that day, Rage played a “blistering” set and
lit an American flag ablaze. At the end of the concert, the mostly male
concert-goers torched big piles of garbage and trashed the place. Some women
were raped in the ensuing melee. People were beaten up. The police were called
in to restore order.

Rage could never
escape the marrow-deep contradictions of its devil’s bargain with Big Music. It
didn’t matter how stridently they campaigned for justice for Leonard Peltier or
Mumia Abu-Jamal in between songs, they would always be the band for upper middle
class white kids who fretted over their sweatshop t-shirts and Nikes. The money
from millions of record sales would always flow out of that sea of disposable
income from the most privileged and affluent society in human history. There
would always be Rage fans who grabbed ass and kicked ass at their concerts, whose
politics were smashy smashy.

After I finish
watching the video, my wife reminds me that it’s Monday – Trash and Recycling
Day. I sort of drift out of the house on autopilot, and before I realize it, I
am standing on the curb in brown crocs and blue-and-white-checkered pajama
bottoms holding the blue recycling bin in both
hands. In the moonless dark, the cul-de-sac looks like an ancient Stonehenge
circled by giant stone monoliths, a place of solemn ritual. I am deep in the
priesthood now, with my Ph.D. in English and my academic career and my slouchy
dad bod, and my eight-year-old daughter asleep in the house behind me – a life
like the one my parents had, but with a lot more plastic crap and stress.

I am thinking,
what was it about that period from 1999 to 2001 that so captivated my sense of
idealism? Why was I, at 34 years old, marching with anarchists and Guatemalan
campesinos and the Socialists Workers Party?

It is difficult
for me to resurrect the feeling I had on that day. The early 2000s have already
sunk into a hazy miasma, in part because 9/11 so decisively divided my sense of
personal history into before and after. Ideology decompiles our
experience of time and then reassembles it according to new hierarchies of
importance. From somewhere, I learned that whatever we were anxious about before – Y2K, the Dot.com bubble
bursting, Saddam Hussein, the thoroughly fucked-up 2000 election, the Battle in
Seattle – all of this was trivial when measured against the shadow of those
falling towers and what happened after.
I do remember believing that we could make a crack in the endless dream of
consumer capitalism. I remember being gripped by a persistent uneasiness. I
knew something was wrong with the world, but I couldn’t quite name it yet.

And here I am, nearly
twenty years later, standing at the curb, still wracked by the same anxieties.

In quiet moments
like these, the angels of my repressed desires step forward out of the
darkness. Sometimes it is Tyler Durden, who wants to whisper prophecies in my

the world I see – you are stalking elk through the damp canyon forests around
the ruins of Rockefeller Center,” he says. “You’’ll wear leather clothes
that will last you the rest of your life. You’ll climb the wrist-thick kudzu
vines that wrap the Sears Tower. And when you look down, you’ll see tiny
figures pounding corn, laying strips of venison on the empty car pool lane of
some abandoned superhighway.”

is what happened to
some of us, the last-wave Boomers and first-wave Gen Xers who only
halfheartedly embraced the lifestyle our parents bequeathed to us; who moved to
the suburbs with our irony still intact; who somewhat reluctantly took jobs
inside the vast interlinked bureaucracies of corporate-academic-government
power; who feel aggrieved by our rampant consumerism and tormented by our long
commutes; whose true politics are still formless, still without a name or a
party; who now find ourselves struggling to recall lines from late-’90s cinema
in the dark to find metaphors for our lives. We fell asleep, but only halfway,
and we keep trying to wake up.

Sometimes it is
Morpheus, in his beautiful black trench coat and those cool stemless

“You take the
blue pill – the story ends, you wake up in your bed and believe whatever you
want to believe. You take the red pill – you stay in Wonderland, and I show you
how deep the rabbit hole goes.”

Do I really want
to know how deep the rabbit hole goes? Somewhat. Yes. I want to know.

Our fathers dreamed
about being John Wayne and Neil Armstrong, but we fantasize about tearing down
the system, or what it will be like after it falls on its own. For us,
patriotism is dead, eviscerated by the zombie apocalypse. It’s all dystopian
downhill from here. Post Skynet. It’s as if we are stuck inside of a
never-ending fracture, like a windshield struck by a big rock – after Watts,
after ’68, after Watergate, after the fall of Saigon, after the Great
Recession, after the never-ending culture wars and the never-ending War on
Terror, after the city-busting hurricanes and each heart-wrenching school
shooting. The web of tiny fractures grows and grows.

Sometimes it is
Zack de la Rocha, performing in front of a choir of angels, if angels singing
sounded like a chainsaw cutting through sheet metal.

Tonight it is
Neo, who flies stealthily out of the darkness like Superman and is suddenly
standing there in the cul-de-sac, dropped from the sky. He has a message for me:

“I didn’t come
here to tell you how it will end,” he says. “I came here to tell you how it
will begin.”

Despite everything I know – despite all of the
compromises I’ve made along the way – I still so badly want to know how it will