I vividly recall my first opera. It was The Marriage of Figaro at the Metropolitan Opera in New York. A friend bought two family circle tickets—nosebleed seats—and insisted that I come along. She was a trained opera singer and aficionado. I was an unlearned neophyte. Most of my expectations were fulfilled: the enormously impressive space, plenty of bombast, intricately designed sets and costuming. And it was long. Very long. But not, as I had feared, boring. Not at all. I had not expected, in fact, to be so physically moved by the performances, and not only moved to basic emotions—I was moved deep in my gut. There’s no way I could adequately explain it.
But the medical scientists in the video above can. In “The Science of Opera,” actor Stephen Fry and comedian Alan Davies convene a panel of researchers from University College London to discuss what happened physiologically when the pair were hooked up to various sensors as they attended Verdi’s Simon Boccanegraat the Royal Opera House. Like the pairing at my first opera, Fry is a knowledgeable lover of the art and Davies is almost an opera virgin (the story of his actual first opera gets a good laugh). The gadgets attached to Fry and Davies measured their heart rates, breathing, sweat, and “various other emotional responses.” What do we learn from the experiment? For one thing, as neurobiologist Michael Trimble informs us, “music is different from all the other arts.” For example, ninety percent of people surveyed admit to being moved to tears by a piece of music. Only five to ten percent say the same about painting or sculpture. Fry and Davies’ autonomic nervous system responses confirm the power of music (and story) to move us beyond our conscious control and awareness.
And why is this? You’ll have to watch the discussion to learn more—I won’t summarize it here. Just know that we get insights not only into the science of opera, but the art as well—Verdi’s art in particular—and the various disciplines represented here do much to expand our appreciation of music, whether we specifically love opera or not. This is not the first talk on opera Fry has been a part of. He previously hosted another Royal Opera Company event called “Verdi vs. Wagner: the 200th birthday debate” (above). Though I favor the Germans, I’d say it’s a draw, but partisans of either one will likely come away with their opinions intact, having learned a thing or two along the way.
Amanda Palmer and Neil Gaiman strike me as a very happily married couple, an impression their live cover of Makin’ Whoopee supports.
What’s their secret? As anyone with an interest in romance or Earth Science will tell you, opposites attract. On the surface of things, the exhibitionistic, highly theatrical, always controversial Palmer is quite different from her unfailingly discreet husband of the last two-and-a-half years. (Watch him mine his reticence to great comic effect at the 2.52 mark.)
That’s not to say they don’t have things in common.
And while he has three children from a previous marriage, the Gaiman-Palmer union has yet to produce any little Neil or Amandas. Which brings us back to Makin’ Whoopee. Whether or not the lyrics jibe with one’s personal outlook, the song’s enduring popularity (85 years and counting) might suggest its central dilemma is evergreen. Its biological observations are certainly above reproach: sex often leads to babies, who lead to the sort of responsibilities that signal the end of the honeymoon, if not the marriage.
Perhaps an open relationship in the whoopee department will continue to keep things playful between the Gaiman-Palmers, regardless of what their future holds. It’s really none of our business, is it?
Ayun Halliday must tender her regrets as she is directing a cast of 15 home schooled teens in her husband’s musical, Yeast Nation, that night. Follow her @AyunHalliday
You’ve heard it in shopping malls. You’ve heard it in elevators. No doubt you’ve even heard it on the telephone, while waiting on hold. But you’ve never heard Antonio Vivaldi’s The Four Seasons like this before.
On August 8, the flamboyant British violinist Nigel Kennedy and members of his Poland-based Orchestra of Life joined with the Palestine Strings ensemble at the Royal Albert Hall in London for a very unorthodox performance of the Baroque classic for a BBC Proms broadcast. With musicians drawn mostly from the West Bank and East Jerusalem, the Palestine Strings is an orchestra of the Edward Said National Conservatory of Music, a school founded in the Israeli-occupied territories in 1993 and named in 2004 for Said, the influential Palestinian-born writer, theorist and music aficionado who died the previous year.
The 17 members of the Palestine Strings who traveled to London ranged from 13 to 23 years old. They wore black-and-white checkered keffiyehs over their suits and dresses as a show of national pride. In the performance (shown above in its entirety), Kennedy and his collaborators followed the basic outline of Vivaldi’s four-concerto suite, but made frequent excursions into jazz and Arabic music. As Helen Wallace writes at BBC Music Magazine:
Into a basic rhythm section set-up — the irresistible bassist Yaron Stavi and Krzysztof Dziedzic on subtle percussion without drum kit, the gently agile pianist Gwilym Simcock providing a perfect continuo foil to Kennedy’s manic sawing — he wove spaces into which the young Palestinian soloists could stand and improvise in mesmerising Arabic style. These were especially successful in the apprehensive slow movement of Summer, where the shepherd boy fears the imminent storm: sinuous, silky-toned melismas from violin, viola and voice rang out, projecting like melancholy muezzin calls into the hall, and suiting perfectly Vivaldi’s open structure.
It wasn’t all good: “It Don’t Mean a Thing” cropped up in Summer apropos of nothing, while Spring opened with infuriating, Shirley Bassey-style crescendos on the final notes of every phrase. Kennedy’s own solos were pretty rough at times. At one point in Autumn he lost the thread completely and had to stop and ask the leader where they were. But he led the concertante episodes with such charm and wit, adding in birds at spring time, and delivering Winter’s aria like the purest folk air, you had to forgive the excesses.
It was one of my favorite gifts of Christmas 2006. No, all apologies to everyone who bought me thoughtful gewgaws, but it was, without a doubt, the favorite. A humble, unassuming package contained a veritable encyclopedia of Americana: over one hundred portraits of jazz, blues, and country artists from the golden eras of American music, all drawn by a foremost antiquarian of pre-WWII music, R. Crumb. Beside each portrait—some made with Crumb’s exaggerated proportions and thick-lined shading, some softer and more realist—was a brief, one-paragraph bio, just enough to situate the singer, player, or band within the pantheon.
Though a fan of this sort of thing may think that it could get no better, glued to the back cover was a slipcase containing a CD with 21 tracks—seven from each genre. A quick scan showed a few familiar names: Skip James, Charlie Patton, Jelly Roll Morton. Then there were such unknown entities as Memphis Jug Band, Crockett’s Kentucky Mountaineers, and East Texas Serenaders, culled from Crumb’s enormous, library-size archive of rare 78s. Joy to the world.
Crumb’s Heroes of Blues, Jazz & Country began in the 80s with a series of illustrated trading cards, as you can see in the video above (which only covers the blues and jazz corners of the triangle). The first cards, “Heroes of the Blues,” came attached to old-time reissues from the Yazoo record company. Eventually expanding the cards to include jazz and country, working in each category from old photos or newsreel footage, Crumb covered quite a lot of musico-historical ground. Archivists and authors Stephen Calt, David Jasen, and Richard Nevins wrote the short blurbs. Finally Yazoo, rather than issuing the cards individually with each record, combined them into boxed sets.
The book—which validates my sense that this music belongs together cheek by jowl, even if some of its partisans can’t stand each other’s company—evolved through a painstaking process in which Crumb redrew and recolored the original illustrations from the printed trading cards (the original artwork having disappeared). You can follow one step of that process in a detailed description of Crumb’s conversion of the blues cards to a silkscreened poster. Crumb’s process is as thorough as his period knowledge. But Crumb fans know that the comic artist’s reverence for Americana goes beyond his collecting and extends to his own version of kitchen-sink bluegrass, blues, and jazz. Listen to Crumb on the banjo above with his Cheap Suit Serenaders. And if anyone feels like getting me a Christmas present this year, I’d like a copy of their record Chasin Rainbows. On vinyl of course.
You’ll almost certainly recognize the piece itself. But what have we on the screen? Clearly each block represents a sound from the piano, but what do their colors signify? “Each pitch class (C, C‑sharp, D, D‑sharp, etc.) has its own color, and the colors are chosen by mapping the musician’s ‘circle of fifths’ to the artist’s ‘color wheel,’ ” Malinowski writes in the FAQ below the video, linking to a more detailed explanation of the process on his site. He also recommends watching not just the Youtube version, improved its resolution though he has, but the newer iPad version: “Because the iPad can support 60 frames per second (instead of the usual 30), the scrolling is silky smooth (the way it’s supposed to be), and you can watch it at night, in the dark, in bed. You can get the video here.” The Music Animation Machine creator also addresses perhaps the most important question about this piece, originally titled Promenade Sentimentale, which has both signified and elicited so much emotion over the past century: “Is it just me, or does this piece make everyone cry?” Malinowski’s reply: “Maybe not everyone, but lots of people…”
put a Carnegie Hall orchestra in the middle of New York City and placed an empty podium in front of the musicians with a sign that read, “Conduct Us.” Random New Yorkers who accepted the challenge were given the opportunity to conduct this world-class orchestra. The orchestra responded to the conductors, altering their tempo and performance accordingly.
Improv Everywhere is “a New York City-based prank collective that causes scenes of chaos and joy in public places. Created in August of 2001 by Charlie Todd, the organization “has executed over 100 missions involving tens of thousands of undercover agents.” Find more of their “work” on YouTube.
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In most of the performances of John Cage’s famously silent composition 4’33”, the performer sits in front of what appears to be sheet music (as in the performance below). The audience, generally prepared for what will follow, namely nothing, may sometimes wonder what could be printed on those pages. Probably also nothing? Now we have a chance to see what Cage envisioned on the page as he composed this piece. Starting on October of this month, New York’s Museum of Modern Art will exhibit Cage’s 1952 score “4’33” (In Proportional Notation).” You can see the first page above.
As you might imagine, subsequent pages (viewable here) look nothing like a typical score, but they are not blank, nor do they contain blank staves; instead they are traversed by carefully hand-drawn vertical lines that seem to denote the units of time as units of space. In fact, this is exactly what Cage did (hence proportional notation). On the fourth page of the score, Cage writes the following formula: “1 page=7 inches=56 seconds.” Artist Irwin Kremen, to whom Cage dedicated the piece, has this to say about the unusual score:
In this score, John made exact, rather than relative, duration, the only musical characteristic. In effect, real time is here the fundamental dimension of music, its very ground. And where time is primary, change, process itself, defines the nature of things. That aptly describes the silent piece — an unfixed flux of sound through time, a flux from performance to performance.
Interpreters of Cage have frequently taken his “silent” piece as a playful bit of conceptual performance art. For example, philosopher Julian Dodd emphatically declares that 4’33” is not music, a distinction he takes to mean that it is instead analytical, “a work about music…,” that it is “a witty, profound work… of conceptual art.” Thinking of Cage’s piece as a kind of meta-analysis of music seems to miss the point, however. Kremen and many others, including Cage himself, call this notion into question. In the interview below, for example, Cage does make an important distinction between “music” and “sound.” He favors the latter for its chance, impersonal qualities, but also, importantly, because it is neither analytical nor emotional. Sound, says Cage, does not critique, interpret, or elaborate—it does not “talk.” It simply is. But the distinction between music and not-music soon collapses, and Cage cites Emmanuel Kant in saying that music “doesn’t have to mean anything,” any more than the chance occurrences of sound.
Cage’s rejection of meaning in music may have played out in a rejection of traditional forms, but it seems mistaken to think of 4’33” as a high concept joke or intellectual exercise. Perhaps it makes more sense to think of the piece as a Zen exercise, carefully designed to awaken what Suzuki Roshi called “the true dragon.” In a 1968 lecture, the Zen master tells the following story:
In China there was a man named Seko, who loved dragons. All his scrolls were dragons, he designed his house like a dragon-house, and he had many pictures of dragons. So the real dragon thought, “If I appear in his house, he will be very pleased.” So one day the real dragon appeared in his room and Seko was very scared of it. He almost drew his sword and killed the real dragon. The dragon cried, “Oh my!” and hurriedly escaped from Seko’s room. Dogen Zenji says, “Don’t be like that.”
The subject of Suzuki’s lecture is zazen, or Zen meditation, a practice that very much influenced Cage through his study of another Zen interpreter, D.T. Suzuki. Instead of practicing zazen, however, Cage practiced what he called his “proper discipline.” He describes this himself in a quotation from a biography by Kay Larsen:
[R]ather than taking the path that is prescribed in the formal practice of Zen Buddhism itself, namely, sitting cross-legged and breathing and such things, I decided that my proper discipline was the one to which I was already committed, namely, the making of music. And that I would do it with a means that was as strict as sitting cross-legged, namely, the use of chance operations, and the shifting of my responsibility from the making of choices to that of asking questions.
Cage, who loved Zen parables and was himself a storyteller, would appreciate Suzuki Roshi’s telling of Zenji’s true dragon story. While much of his compositional work seems to skirt the edges of music, focusing on the negative space around it, for Cage, this space is no less important that what we think of as music. As Suzuki interprets the story: “For people who cannot be satisfied with some form or color, the true dragon is an imaginary animal which does not exist. For them something which does not take some particular form or color is not a true being. But for Buddhists, reality can be understood in two ways: with form and color, and without form and color.” Read against this backdrop, Cage’s “silent” piece is as much a way of understanding reality—as much a true being—as a musical composition expressly designed produce specific formal effects. And while his published collection of lectures and writings is titled Silence, as Cage himself said of 4’33”, in a remark that provides the title for the MoMA’s exhibit, “there will never be silence.” In the absence of formalized music, 4′33″ asks us to hear the true dragon of sound.
“David Bowie Is,” the extensive retrospective exhibit of the artist and his fabulous costumes, hit Toronto last Friday (see our post from earlier today), and as many people have reported, in addition to those costumes—and photos, instruments, set designs, lyric sheets, etc.—the show includes a list of Bowie’s favorite books. Described as a “voracious reader” by curator Geoffrey Marsh, Bowie’s top 100 book list spans decades, from Richard Wright’s raw 1945 memoir Black Boy to Susan Jacoby’s 2008 analysis of U.S. anti-intellectualism in The Age of American Unreason.
Bowie’s always had a complicated relationship with the U.S., but his list shows a lot of love to American writers, from the aforementioned to Truman Capote, Hubert Selby, Jr., Saul Bellow, Junot Diaz, Jack Kerouac and many more. He’s also very fond of fellow Brits George Orwell, Ian McEwan, and Julian Barnes and loves Mishima and Bulgakov. You can read the full list below or over at Open Book Toronto, who urges you to “grab one of these titles and settle in to read — and just think, somewhere, at some point, David Bowie (or, to be more accurate, the man behind David Bowie, David Jones) was doing the exact same thing.” If that sort of thing inspires you to pick up a good book, go for it. You could also peruse the list, then puzzle over the literate Bowie’s lyrics to “I Can’t Read.” You can also explore a new related book–Bowie’s Bookshelf:The Hundred Books that Changed David Bowie’s Life.
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