Friday, December 10, 2021

Friday Miscellanea

The Spectator reveals Why the mid-1960s was the golden age of pop music

On a Monday evening in May 1966, Paul McCartney and John Lennon visited a nightclub called Dolly’s in Jermyn Street. The two Beatles were accompanied by two Rolling Stones, Brian Jones and Keith Richards. Already at the club was Bob Dylan, stopping off in London on his European tour.

Dylan had first met Lennon and McCartney nearly two years earlier at the Delmonico Hotel in New York. All four Beatles, then in the first flush of American success, had gone to meet him after playing to thousands of screaming teenagers at a tennis stadium in Queen’s. Their fascination with his lyrical and emotional maturity was already showing in their songs. Although Dylan was less likely to admit it, the influence went both ways. Intrigued by the group’s musical sophistication (‘She Loves You’ uses nine chords, ‘Blowin’ in the Wind’ three), he was edging towards a poppier, band-based sound. That night, he introduced the Beatles to marijuana, which bent them further out of shape — or rather into a new one.

I don't want to quote any more, so go read the whole thing. These guys hung out a lot together, shared ongoing projects and influenced one another. Interesting scene. Of course nowadays most pop songs are written by a committee in Sweden...

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 Here is the New York Times' take on the Best Classical Music of 2021. Almost the only item that was not New York centric was this one:

It always feels frivolous to speak in superlatives, but this year it’s fitting — necessary, even — to name a best composer.

Kaija Saariaho, who has long conjured otherworldly sounds with the spirit of an explorer returning to share her discoveries, reached new heights of mastery with two of 2021’s most memorable premieres: the opera “Innocence” and the symphonic “Vista.”

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Over at the Marginal Revolution blog there is a post on How to read canonical Western literature. I just think it is heartening that we can still talk about canonical Western literature without, you know, scare quotes.

Assume from the beginning that you will need to read the work more than once, or at least read significant portions of the work more than once.  Furthermore, these multiple readings should be done back-to-back (and also over many years, btw, after all this is the canonical).  So your first reading should not in every way be super-careful, as you don’t yet know what to look for.  Treat the first reading as a warm-up for the second reading to follow.

I might do a similar post on canonical Western music if only because the whole notion that there is such a thing is pooh-poohed so often. In my own mind there is an interesting tension between the idea that there is a canon of Great Works that remains fairly stable over a long period of time and the idea that the canon is always undergoing a revision and renewal. Some works, pretty much anything by Bach, for example, seem to be absolutely central, but other composers wax and wane over the decades and centuries.

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Also from the same blog, a reference to a Times of London article that I can't access:

A leading music teacher has said the popularity of the ukulele is threatening classical guitar playing.

More than one in ten musical schoolchildren now play the ukulele, the largest proportion ever, a study by the music exam board ABRSM found. It said the instrument’s popularity grew from 1 per cent of school music students in 1997 to 15 per cent last year.

The ukulele was cited as a cause of the decline of the recorder in schools but in a letter to The Times, Graham Wade, former head of guitar teaching at Leeds College of Music, said the popularity of the four-stringed ukulele was threatening its six-stringed uncle.

“The ukulele is more likely to oust the guitar (whether classical or otherwise) from early instrumental tuition than the recorder,” he said. “I have been a classical guitar teacher in schools and colleges for 50 years, and the subtext of your headline is the demise of a worthy musical tradition.”

Any time I encounter real excellence or genuine knowledge I find it stimulating. I recall a conversation I had with a new friend in my first year at university. He was a recorder player and spent several minutes discussing conical vs straight recorder bores, simply assuming that I was both interested and could follow the discussion. I found that very stimulating. On the other hand, all those situations where the assumption is that everyone is pretty much an idiot leave me distraught. 

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The Left Should Defend Classical Education. Well, sure. But why?

...the perspective of Roosevelt Montás, author of Rescuing Socrates: How the Great Books Changed My Life and Why They Matter for a New Generation, is so badly needed. Montás is as passionate about the great books as Allan Bloom and his present-day intellectual descendants, but there’s an important difference: For Montás, the classical curriculum isn’t part of a proxy war against egalitarian politics. In this part memoir, part call to action, Montás argues that reading great literature and philosophy can make working-class people’s lives more meaningful and that everyone should have the opportunity to read great books. Instead of ceding this issue to the Right, as we often do, the Left should heed his arguments.

My view is that a good education, which should certainly include what is known as the "classical curriculum", is essential to one's full realization of one's character and potential. It's how you become what you truly are. Otherwise you are just a slave to someone's ideology.

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We start with Vista by Kaija Saariaho:

And some Bach:

Finally, a song by George Harrison:

One of the most unromantic love songs ever written. Influenced by the Byrds' use of the jangly 12-string guitar sound, which itself was influenced by George Harrison's use of the instrument in the film A Hard Day's Night.

17 comments:

Ethan Hein said...

The idea that "classical education" and "ideology" are somehow opposed is one that you should apply more scrutiny. It's a conservative canard that "wokeness" is an ideology that gets in the way of intellectual rigor, and that the canon embodies intellectual rigor. This idea itself lacks intellectual rigor. The formation of the canon itself was an ideological exercise, and its resistance to change is one too. Failure to challenge the canon might be a principled embrace of excellence, or it might just represent passive acceptance of received wisdom. My experience in academia is that "woke" progressives like myself are much more deeply acquainted with the canon we are criticizing than the keepers of tradition are with non-canonical works and thought. We have to be! You can't enter the music academy without significant knowledge of the canon, but you can have a long and distinguished career while remaining ignorant of everything outside it, even in the current political climate.

Bryan Townsend said...

Thanks for the viewpoint, Ethan. But of course I have thought through these things. The very nature of ideology is that it imposes a useful, though reductive, template on the world that enables political action. The simplistic nature of ideology enables it to easily recruit activists as it offers ready answers to everything. Intellectual rigor, not a phrase I usually use, should be about a wide accounting for the details that escape the ideologues. As I think I have argued in a number of places, the formation of the canon was not an ideological exercise at all, but an incremental process that is ongoing and the agents of this process are composers, performers and most assuredly audiences. I can't address your experience with academia as I wasn't there, but in my experience academia is not a monolith, not in music at least, but comprises quite a spectrum of approaches.

But the real problem with your comment is that you are attacking, not anything I actually said, but a straw man you have set up.

Ethan Hein said...

The specific thing I'm responding to is this: "The formation of the canon was not an ideological exercise at all." The process being incremental is perfectly compatible with its being ideological. Composers, performers and audiences are all full of ideology. Everyone is. The idea of a coherent entity called "Western civilization" is an ideological one, doing specific political work. That doesn't mean that the music inside the canon is bad or unbeautiful, or that people are wrong to love it. But no human activity exists outside of power relationships or politics.

Bryan Townsend said...

Ethan, you are correct in that there are no aspects of human social life that are free of power relationships. But we can certainly see that where in some relationships the power dynamic is decisive, in others it is not. Take our relationship, for example. What I delight in, in doing this blog, is that two people with widely diverging views can debate the issues without deferring them to power dynamics because neither of us has any power over the other. And it is not even about winning the debate because what is really going to happen here is that we will both "win" in that we will both come away a bit wiser for it. So this very comment thread is an argument against the overwhelming influence of ideology. But it is damned complicated! Take your claim that "The idea of a coherent entity called "Western civilization" is an ideological one, doing specific political work" for example. There is a core truth in your statement, but it is not overarching. It would be just as correct to say that the notion of "Western Civilization" is an historical construct with many, many components, some ideological (the belief by the explorers and colonizers in the absolute truth of Christianity, for example, which drove many of the policies of the Conquistadors in Mexico), and some not. For example, it is probably not too useful to examine J. S. Bach in ideological terms--or at least I haven't seen any to date. Bach had a personal approach to theological issues that informed his church music, but theology and ideology are not the same thing. Ideology was essentially and historically a creation of the French Revolution.

Wenatchee the Hatchet said...

Bryan, since you mentioned the idea that ideology and theology aren't the same thing, and that Bach read in ideological terms doesn't help us understand how he worked, I picked up Laurence Dreyfus book on Bach and Patterns of Invention. It looks interesting.

I might say that European explorers leveraged their understanding of the truth of Christianity to rationalize expansion but I finished a book by Ephraim Radner called A Profound Ignorance on the evolution of pneumatology in contrast to christology in Western Christian intellectual contexts and there have been people objecting to the use of Christianity as a rationale for Western European imperial/colonial expansion since as far back as the times of Columbus.

Americans can sometimes get this idea that an ideological outworking of a concept has a one-to-one pattern. For instance, people who aren't Calvinists might tend to see Calvinistic soteriology only in terms of individual freedom or lack thereof in shaping personal destiny. But my dad was a Native American Calvinist and there are other ways to appraise the concept of election, such as a belief that God providentially prevented white settlers from slaughtering all the Native Americans so that injustice would be stopped and, along the way, Native Americans did voluntarily convert (happened in my father's history).

Or as Jacques Ellul put it about the arts, if you compare the avant garde movements of the West and the Soviet bloc you find they made some similar innovations in spite of obvious ideological contrasts. He didn't get this detailed but Russian microtonal experiments followed the path charted by Scriabin where American microtonalism built on Partch, Cowell and others but in Europe it was Lizst building on Reicha's theorizing about the use of quarter tones that led to microtonal innovations and in none of the three cases were the ideological incentives the same. Well, there was one idea, Ben Johnston pointed out that no sooner had twelve-tone equal tempered tuning become the standard than composers felt the tonal language it supplied was "used up". Thus, Schoenberg.

As Ethan's been blogging on his site, and as Kyle Gann put it in his writings, vast swaths of music theory begin to make way, way more sense if you know what tuning systems they used. What can seem like opaque rule-making for no discernible reason suddenly becomes vividly clear when you know this stuff.

Ethan Hein said...

There's a pretty big difference between "ideology is only one part of canon formation" and "ideology is no part of canon formation." I agree with the former statement.

Whether or not you find ideology to be a useful way to examine Bach, it nevertheless suffuses his music and its reception history. That ideology doesn't have to be overt or explicit. Bach's belief in a rational, rule-driven and hierarchical world isn't remarkable in the context of other European canonical composers who share his values, and Bach wouldn't have seen the need to state them any more than a typical American needs to overtly voice support for neoliberal capitalism. But the beliefs are there, and they are especially apparent when you compare Bach to, say, Jerry Garcia. Holding Bach up as the paragon of compositional excellence is a statement that you share his value system. Holding Bach's music up as transcending all of space, time and cultural context is an even stronger statement.

My relationship with Bach does plenty of ideological work too. I'm attracted to Bach the rebel:

https://www.laphamsquarterly.org/roundtable/js-bach-rebel

I align with Bach's rationality and systematicity to an extent, but in order to love him, I have to downplay his religiosity (and anti-Semitism) because they are in direct conflict with my values. I know that I'm being dishonest that way, but, well, what are you going to do.

My own blog has a clear political agenda to it, but I approve comments from people who disagree with me and try to engage them in good faith. Some of that is humility - I am open to doubting myself, and commenters frequently get me thinking in new ways. And some of it is the opposite of humility - I know that inviting opposing viewpoints adds to my credibility. I imagine that your motivations are similar. The main thing is that I read your blog and comment on it because even when we disagree, you value civility highly and your responses are always reasonable and thoughtful. Your other commenters consistently behave like grownups too. This is not the kind of thing I find on, say, Slipped Disc, so I don't spend my time over there.

Bryan Townsend said...

Interesting that you mention Ted Gioia's essay on Bach the rebel because I posted a critique of some parts of it--and was quite surprised to find a comment from Ted the next morning in which he said he often read my blog! Wonderful thing the internet.

I have to give you points for moderating my position: yes, there are elements of ideology that do have to be factored into things like canon formation. I rather doubt that any really important composer got there mainly because of their identity or cultural values exclusive of music, but I'm pretty sure that some composers, women for instance, were largely ignored because of who they were. But it's messy and we always have to look at individual cases. After all, just being a woman doesn't make you a major composer.

If you adopt an ideology it does have the advantage of giving you consistent answers to any question that might arise, but it is at the cost of forcing you to suppress any facts that conflict with your narrative. I have a horror of artworks that are essentially ideological and not stemming from some aesthetic need. I think that the Scylla and Charybdis of artists now is, on the one hand the lure of commercial success and on the other, the lure of ideological activism.

One of the things I find so fascinating about Shostakovich is that he was embedded in a cultural and political context that was supercharged with ideology but somehow he managed in many pieces to escape those strictures and write truly great music. He might have to write a sycophantic cantata praising Stalin, but then he would turn around and write a piece that is an aesthetic contradiction of socialist realism. I'm not sure there are a lot of composers today who would risk contradicting the current prevailing narrative. It is much safer to be an "activist."

Wenatchee the Hatchet said...

I realize that for some ideology and theology might seem the same in contemporary discourse but I have been thinking lately about how even within what seems to be a shared doctrinal framework significant debates can emerge.

We could take John Cotton and Roger Williams and their famous debate about the relationship between church and state and Williams' famous Bloudy Tenet, arguing that the power of the state should not be used to coerce religious participation. It would be hard to find a more seminal argument in the history of the United States for what we now take for granted as church/state separation yet it was an argument Williams promulgated more or less entirely within the context of Puritan dogmatics.

Kyle Gann blogged years ago that he thought people overlook the significance of ideologies as a motive for creative activity. It took me a while but ...

https://www.artsjournal.com/postclassic/2006/01/rules_of_the_word_game.html
"... Artists need each other, and the anti-ism diehards want to imprison them each in solitary confinement. A sense of creative community, so crucial to the development of an art, is devalued by the ideology that pooh-poohs purported movements."

I could playfully float the idea that the potential reason Soviet and post-Soviet composers in eastern Europe came up with some jazz/classical fusions I can actually enjoy (Kapustin springs to mind) is possibly because after generations of socialist realism as an aesthetic ideology espousing folk music composers could just gently tweak that ideology to include jazz and popular styles and then proceed from within that ideological legacy and keep composing, ergo Kapustin's 24 Preludes and Fugues. By contrast, residual influences of the Romantic ideologies of Wagnerian style art religion in the West precluded jazz from being admissible to any comparable musical synthesis because it had been bracketed into "entertainment" music that is not "serious art".

So an ideological (or doctrinal) position can be a powerful incentive to solve artistic problems IF the position permits problem X to be an artistic problem that is desirable to solve. That is, I concede, a very, very big "if".

So I suppose I should pick examples of what I'm trying to get at. Leo Brouwer is a communist/Marxist and Olivier Messiaen was a traditionalist Catholic but they both have worked from doctrinal/ideological stances that catalyzed their musical eclecticism rather than hamper it. The kind of Lutheranism Bach adhered could seem disconcertingly dogmatic to many people today (and I say that as a Calvinist who actually likes reading Puritans) but clearly Bach's Lutheranism didn't preclude his musical eclecticism and, we could go so far as to argue, catalyzed it. Laurence Dreyfus has gone so far as to suggest that Bach was, in a very indirect way, criticizing the nascent Enlightenment ideologies of the 1730s by simply not phasing out his established styles and methods while the galant style was starting to take shape in the later part of his life.

Per Gioia, if he had just argued that revolutions are kicked off by marginal insiders rather than outsiders I Think it would be a more compelling case. :) Bach was clearly a marginal insider rather than a rebellious outsider. His relative lack of fame as a composer meant his compositions took a while to become fodder for debate but Dreyfus' book, which I started recently, gets into how there was a heated debate about the perceived failures of Bach to competently honor texts in his text-setting methods.

Bryan Townsend said...

Wenatchee, I might have been taking a too narrow view of ideology. You bring up some excellent examples. Let me go through the Kyle Gann essay and get a sense of what he is saying.

Bryan Townsend said...

Ok, I see what he is getting at. My understanding of ideology is that it is a political strategy, which definition basically comes from its role in the French Revolution. Kyle Gann is talking about what I would likely call arts collectives or groups of artists that share similar aims, or manifestoes.

Will Wilkin said...

Bryan I'm looking forward to your article on the western canon in music (no pressure!). The concept briefly passed through my mind earlier today as I stood at my downstairs stereo, looking at the small busts of Bach and Beethoven on my wall, and the fanciful portrait of Beethoven painted by a friend. Before we even name any of the works or artists, I'd like some agreement on what a canon even is. And I'll offer a quick first draft just to get the discussion going:

The canon in western music are those compositions (and artists) that have been known and valued by artists and audiences for at least several generations, and widely studied privately and in schools. The works and artists are ultimately selected by collective opinion over time of those most interested and familiar with the musical traditions of western civilization.

Will Wilkin said...

WTH said

Laurence Dreyfus has gone so far as to suggest that Bach was, in a very indirect way, criticizing the nascent Enlightenment ideologies of the 1730s by simply not phasing out his established styles and methods while the galant style was starting to take shape in the later part of his life.

In his book "Evening in the Palace of Reason," James R. Gaines made a similar argument about Bach's Musical Offering being a proud summary of the old-school polyphonic canon music as opposed to the soloistic and sensual (my words here, been a few years since I read it) galant style embraced by Frederick the Great and Bach's own son Carl Phillip Emmanuel Bach who led the musical life at Frederick's court.

Bryan Townsend said...

The basic idea of the canon is as you define it. But we need to mention that other things can influence the formation of a canon. Originally a "canon" was a church doctrine and in music it referred to a structure where one voice strictly follows the movements of another. So the literal meaning always had to do with a rule of some sort: follow this doctrine or follow this voice. I'm not sure of the history of the term in music or literature as in "The Western Canon", but it slowly evolved, likely in the 19th century, into the idea that certain composers and certain pieces were core repertoire. What has always interested me is not so much the core of the canon, Bach, Beethoven, Mozart and so on, there is general agreement that their music is part of the canon or, another phrase, standard repertory. But rather, the way composers creep into the canon and slowly disappear from it. For example, right now there is a huge push to include woman composers in the canon that were previously on the edge. This is something of an ideological tactic, but you could easily argue that their previous exclusion was also an ideological tactic. The truth is that there is always a kind of Brownian motion where composers are raising or falling in the amount that they are played, listened to and discussed.

Ethan Hein said...

I find it clarifying to ask, what is the difference between a canon and a fandom? Is there one?

Bryan Townsend said...

Interesting question. I think that the word "canon" refers to the repertoire that is regarded as essential. By whom, you might ask? The answer to that might give us a clue. I think that I said before that composers, musicians and audiences were all involved and their choices went towards forming the canon. But I left out critics. I think that in previous times critics had more influence than they do now. Robert Schumann's critical writings certainly had a lot of influence on the formation of the canon in the 19th century.

Now, fandom. I may not understand what this really involves, but doesn't it refer to the body of enthusiastic admirers of a particular artist or genre? So fandom is the group of listeners, informed listeners one assumes, while canon is what they are listening to?

Wenatchee the Hatchet said...

I've gotten through most of the Laurence Dreyfus book now and I gotta say Gioia cherry picked Dreyfus so hard it's like he and I didn't even read the same book! Dreyfus argues that Bach was rebelling against the Enlightenment and staking out an orthodox Lutheran position; that Bach was criticizing the ethos and aesthetics of the nascent galant styles and that a scathing critique of Bach was he kept using esoteric techniques in styles that were considered beneath the use of such techniques. Dreyfus' big thesis is that 19th century analysis and musicology has seriously damaged how we even understand bach's work and that there's a need to keep going back to the reception history of responses to Bach's music in his own lifetime to help us read past the Romantic mythologizing of Bach as either a rebel or a religious pedant. Dreyfus argues (successfully I think) that Bach was an orthodox Lutheran with an interest in theology who was critical of the nascent Enlightenment and galant aesthetics that prized lucidity and formula to the diminishment of what he considered the proper skills of the musical trade. So it's cool Gioia read Dreyfus on the one hand but on the other hand, having finally read Dreyfus myself I'd say Gioia simply makes the author's writing serve a foregone conclusion more than he engages with the substance of Dreyfus' scholarship.

Bryan Townsend said...

It sounds as if Gioia read into the Dreyfus book rather than reading the Dreyfus book. I think that people used to be taught how to read objectively better than they are now. And you have persuaded me to order and read Dreyfus myself!