Music, Secular Parenting, Mortality – Which of These Podcasts Would You Listen To?
In September, I launched a podcast about music to support a book proposal on the topic. But something unexpected happened: within a few weeks, the podcast overtook the book for me. It’s the perfect way to talk about music. But I also fell hard for the medium in general, especially in a storytelling mode, and creating and publishing continuously is SO much more satisfying than the two-year timeline of the average book from proposal to print.
So I want podcasting at the center of my creative work for the coming year. HOW MUSIC DOES THAT is now 10 episodes in, and I’ve recorded pilots for two new shows: RAISING FREETHINKERS, about raising kids without religion, and THE LUCKY ONES, about an aging atheist’s complicated relationship with death (humor and philosophy). Now I need to know which of the three shows are worth continuing.
If you can take a bite of the three episodes below, then complete the survey, that’ll help me decide whether to re-launch in January with 1, 2, or 3 shows. Thanks for your help! – Dale
RAISING FREETHINKERS
Listen to “1 Origin Story” on Spreaker.
HOW MUSIC DOES THAT
Listen to “Ep 1: The Evolution of Cool” on Spreaker.
THE LUCKY ONES
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Slow Your Roll (Reich, Electric Counterpoint)
(#14 on Laney’s List)
Minimalism is not for everyone. But before you decide, you have to try meeting it on its own terms. It’s aiming at a different kind of musical experience, one that’s less linear, more about sitting in the moment.
Instead of the musical structure we’re used to — straight lines moving forward in measured time — minimalism tends to establish an atmosphere or pattern, let it dance a while, then slowly evolve. If you let yourself sit in each pattern without waiting impatiently for Next and Next, there’s a whole different kind of pleasure there. And when the change does come, it can be exquisite. You experience both the stasis and the change in a new way.
I gave you some zero-entry Reich with the short clip from Sextet. This is a bigger bite, but also (I think) a bigger reward. Three continuous movements, 15 minutes of solo electric guitar with recorded overdubs. I love the stasis, but I mmmmLOVE the transitions, so I’ve given those timings below.
I. Fast (0:12-7:02)
Three sections of nearly identical length (~2:20). Listen for the transitions at 2:20 and 4:40.
II. Slow (7:02-10:24)
Two slow and lovely sections of ~1:40 each, transition at 8:45.
III. Fast (10:24-15:00)
This one is more of a single continuously developing idea. I adore it, especially from 11:06 on. The guitarist Mats Bergström clearly agrees — check out the slightly NSFW moves at 12:48.
14. REICH Electric Counterpoint (15:00)
[arve url=”https://www.youtube.com/watch?v=MOAS6ik796s” parameters=”start=10″ /]
ALSO GREAT: Johnny Greenwood performs Electric Counterpoint live
1 Chopin | 2 Scarlatti | 3 Hildegard | 4 Bach | 5 Chopin | 6 Reich | 7 Delibes | 8 Ravel | 9 Ravel | 10 Boulanger | 11 Debussy | 12 Ginastera | 13 Mozart | 14 Reich | Full list | YouTube playlist
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Seeing Music
During most of my career as a music professor, the text for my music history and appreciation classes was a book and a set of CDs. It worked fine.
When I left teaching in 2006 to write, YouTube was barely a year old and consisted of three cat videos and Numa Numa Guy. But now that I’m back in the classroom, the primary text for my music appreciation courses is YouTube.
Me in 2004 A fugue starts with a monophonic melody called the subject, with a really clear initial motive. As that melody continues, the same melody enters in another voice on the dominant, now called the answer. Because of the clear head-motive, you can easily hear that second entrance. A third voice enters with the subject on the tonic again, then a fourth with the answer on the dominant, and you have a complex contrapuntal texture of four independent melodic lines. This ends the fugal exposition, which is followed by a series of short developmental sections called episodes (etc)
Me in 2018 Watch this, I’ll be right back.
[arve url=”http://www.youtube.com/watch?v=ddbxFi3-UO4″ parameters=”start=4″ /]
I joke, a little. I’ve written before about how constant motion through time makes music hard to study. These visualizations go a long way to making complex musical ideas accessible, which is why I love them so.
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The Masterpiece I’d Never Heard Of
During the 2016 US presidential campaign, Libertarian presidential candidate Gary Johnson was asked on national television what he would do about Aleppo as president. When he said, “And what is Aleppo?” my heart lurched. And when the interviewer said, “You’re kidding,” then spelled out the centrality of Aleppo to the crisis in Syria as if Johnson had revealed himself to be a small, dim child, my lurched heart collapsed like a dying star.
It took me back to a moment in my doctoral program when I sat with five other candidates for the Ph.D. in music in the withering glare of an astonished professor. She was a brilliant composer with an encyclopedic grasp of All Human Knowledge, or so it constantly seemed, and a mission to ferret out the ignorance of others, often publicly, with unforgettable shock and zeal. And hey, a Ph.D. represents a capstone endorsement of mastery in a given field, so such ferreting is not without purpose. But she felt that subject mastery should be accompanied by general mastery. Again, I agree — brilliance in one field accompanied by ignorance in most others isn’t a great educational outcome. But there are side effects of this kind of prolonged trial by fire, and for many years afterward, I struggled to shake a really bad habit: the inability to admit that I didn’t know something. ANYTHING.
Back to the withering glare, which was deployed when she realized that none of us knew the name H.L. Mencken.
I later discovered Mencken and became a great admirer. But when she read a Mencken quote in the seminar, the name rang no bells. Sensing this, she said, “And H.L. Mencken is, of course…?”, I sat in silent, rising horror with my classmates, knowing what would come.
A gasp.
“H.L. Mencken??”
Her eyes inflated and met each of ours in dramatic turn. Another gasp.
“H.L. Mencken H.L. MENCKEN???”
“A writer?” someone guessed desperately.
“American or British? American or British???”
“Uh…American?”
“Critically. Important. Influential. Early. 20th. Century. American. Journalist. And. Satirist. H. L. Mencken.” She exhaled in disgust. “You should know H.L. Mencken.”
But we didn’t. And worse, now she knew we didn’t.
In addition to good things, grad school is an extended exercise in hiding what you don’t know. You first learn to hide it from those who hold your future in their hands, then quickly generalize the habit to all humans. When someone asks a grad student in music if he or she is familiar with a certain composer, performer, conductor, stylistic movement, or piece — or in this professor’s case, writer or activist or medieval Estonian peasant revolt — the graduate student will answer with some version of, “Yes, of course.” Every time.
If the student actually knows it, you might detect this slightly enthusiastic leaning-forward, an eagerness to share. If he or she has never heard of it, the “Yes, of course” will be accompanied by a facial expression that says, “I seem to have swallowed a cockroach.”
S/he’s worried that the thing in question might be so well known to the asker that saying “Never heard of it” will seem as bad as if the question had been, “Are you familiar with the letter E?”
Next time you’re around a grad student in music, say, “I just adore the late quartets of Johann Mamflamheim, don’t you?” When s/he says, “Yes, of course,” ask which one is his or her favorite and why. Real entertainment ensues. The game is adaptable to all fields of study.
This professor lived for that kind of reveal.
The oral preliminary exam near the end of a Ph.D. program is the culmination of this dynamic. You sit around a table with your doctoral committee — usually 4 or 5 graduate faculty members — and they grill you unsmilingly for two hours. The purpose is to test the comprehensiveness of your knowledge of the field. If you fail to demonstrate sufficient mastery, in their sole judgment, you are dismissed from the doctoral program and may not re-apply.
My Ph.D. area was music composition. A year before the oral prelims, I asked my grad advisor what I could expect. “It’s not pleasant,” he said. “That’s by design. They will try very hard to rattle you. They want to reveal what you don’t know and see how you handle that.”
Mm. “Should I expect theory too, or just composition?”
He looked at me over his glasses. “The subject is music. Music as a human endeavor in all places and times. Absolutely everything is game.”
I spent that year in intensive gap-filling. I scoured the Harvard Dictionary of Music for unfamiliar terms. I refreshed my knowledge of medieval modal theory. I listened to hundreds of hours of music in every culture and genre. Classical, jazz, Balinese gamelan, Indian carnatic microtonal singing, shape note singing, Tuvan throat song, and the insane piano rolls of Conlon Nancarrow. I read histories and analyses and theory journals.
Two days before the exam, riffling through some journal, I saw a passing reference to a piece called The Infernal Machine, written by Christopher Rouse in 1981. An example of the mechanistic movement of composition in the late 20th century, in which musical instruments were used to evoke machinery. I’d never heard of the piece, the composer, or the stylistic movement.
I filed the information in my head.
Two days later I was sitting before the committee, waiting for the first question.
“I’ll begin,” said the Formidable One. “Mr. McGowan, what can you tell me about the mechanistic movement of composition?”
I am not kidding. I nearly passed out.
“The mechanistic movement,” I said steadily, “was a late 20th century experiment in which musical instruments were used to evoke the sounds of machinery.”
“Excellent,” she said. “Name a representative composer.”
“Well there’s Christopher Rouse, of course.”
“Of course. And a piece by Rouse that can be rightly called mechanistic?”
“The Infernal Machine.”
“Excellent!” She was determined to find the edge of my abyss so she could place her fingertips on my chest and shove. “And the year The Infernal Machine was composed?”
I paused, pretending to search deep in my files for what was actually still on a Post-It note flapping perilously in the breeze on my prefrontal cortex. “I believe that was…1981.”
She slammed a hand on the table. “Yes! Excellent!”
This is not a story of celebration, you understand, not even slightly a brag. This was stupid luck, a bullet dodged. I can only guess how the rest of the prelim would have gone had I whiffed the first pitch. The nature of such exams is to build a mighty snowball around any small core of found weakness, which underlines the basic lunacy of the assumption that a person can be in full possession of knowledge, even in one field of specialization, Herself excepted.
Fast forward to now. I’m reading a great book called Listen to This by Alex Ross, music critic for the New Yorker, a collection of essays about music covering an amazing range of topics from Schubert to Radiohead.
In the Radiohead chapter, guitarist Jonny Greenwood is quoted as saying “I heard [Olivier Messiaen’s] ‘Turangalîla Symphonie’ when I was fifteen, and I became round-the-bend obsessed with it.” That kind of thing is always fun, like finding out Yo Yo Ma loves bluegrass.
Twenty pages later, in a chapter on the Finnish conductor Esa-Pekka Salonen (yep, say it out loud, I’ll wait: ), we get this:
It was the experience of hearing Messiaen’s sublimely over-the-top Turangalîla, at the age of ten or eleven, that inflamed his desire to compose.
Well that’s funny. Two very different musicians had their minds nicely blown by Messiaen’s Turangalîla Symphonie before they could drive.
Oh, and here’s an interesting thing about the Turangalîla Symphonie: I’D NEVER HEARD OF IT. I didn’t even know much about the composer, and I certainly would have remembered the name of that piece.
I have a thousand files in my head with information about music. The J.S. Bach file has bio on the surface, then continues down through elements of style (and why), favored genres (and why), impact on the course of European music including specific influence on key composers of the following generations, and a thoroughgoing catalog of works, including an ability to sketch the full 32-movement structure and harmony of the Goldberg Variations on the back of a napkin after three pints. I could pick out his handwritten music notation from a lineup. I ran the whole C minor Passacaglia through my head as I sat in the Thomaskirche where he worked and is buried. I know Bach and a hundred others inside and out.
But my Messiaen file looks like this:
MESSIAEN, OLIVIER (sp?)
French composer, 1940s. Catholic. Wrote ‘Quartet for the end of time,” a lot of long notes. Liked birds.
On one level, the details are trivial. They aren’t what ultimately makes for mastery. But they are the brown M&Ms of knowledge: If those surface details are wrong or missing, it probably indicates rot down below.
If the Formidable One had asked me to name any two pieces by Messiaen, I’d have been screwed. But here were two musicians of very different traditions who had come across and been deeply influenced by a massive orchestral piece of his that I’d never even heard of, even after completing a Ph.D. in composition and teaching music history at the college level for 11 years. And they knew it when they were 10 and 15.
But here’s the thing: after years of recovery, I’m apparently okay with that. Until now, I’d never heard of it. There, I said it out loud. Never heard of it.
If you find yourself in possession of 80 minutes and a sense of adventure, here’s the massive, weird rollercoaster of the Turangalîla Symphonie by Olivier Messiaen.
[arve url=”https://www.youtube.com/watch?v=8PjyCpRKDrk” /]
Even for Messiaen, the Turangalîla-Symphony is weird. Rather than the usual rapt mixture of birdsong, plainchant and Catholic theology, here we have dancing rhythms, tantric sex and laughing gas. — Phil Kline
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Song Breaking Your Heart? It’s (Mostly) Not the Words
When I was teaching freshman theory, I’d ask my students to bring in recordings of music they liked. Always my favorite part of the class. I’d ask what was going on in the music, what was making the emotion happen. And for the first few days of the year, they’d almost always say the same thing.
It’s the words, they’d say. The lyrics make it sad or angry or happy. It’s those words.
Yeah, it’s not the words. Mostly not, anyway.
I adore great lyrics. I can rattle off a dozen songs with lyrics that move me deeply — but they’re rarely the primary engine driving the emotion. Take the most heartbreaking song you know. Keep the lyrics the same, put polka music under them, and watch what happens to the emotion.
Now go the other way — keep the music the same and change the lyrics to la la la. In most cases, it’ll still break your heart.
Here are some dark, nihilistic lyrics for you:
I’m getting bored being part of mankind
There’s not a lot to do no more
This race is a waste of time
People rushing everywhere, swarming ’round like flies
Think I’ll buy a .44
Give ’em all a surpriseThink I’m gonna kill myself
Now watch Elton John mess with you:
[arve url=”https://www.youtube.com/embed/82wU5NfRfr4″ /]
Lyrics are emotional icing. The actual music, especially the harmony, is the cake. The next few posts will explore why and how.
My Big Fat Christian Wedding
An ever-less-frequent series of posts while I’m working on a book about the secular/religious mixed marriage.
Deep into the wedding chapter now, including examples of the three general wedding flavors for secular/religious mixed couples: Sacred, Secular, and Swirl.
Mine was Type I, a traditional religious wedding. No one there would have guessed there was an atheist in the room, much less that he was the one in tux and tails. The setting was a beautiful, historic Lutheran church in San Francisco that we’d chosen not because it was Lutheran but because it was beautiful and historic and in San Francisco, Becca’s hometown.
We upped the religious ante with not one but two ministers–a Methodist friend of the family, and a Southern Baptist uncle of Becca’s whose contribution included a rafter-rattling reference to Matthew 21:21, the assurance that faith can move mountains. The readings were all Christian, ranging from the indispensable “love is patient, love is kind” from First Corinthians to a popular excerpt from The Prophet by the Christian mystic poet Khalil Gibran.
Ten years later, I’d have probably wanted to include some secular poetry or meditations and maybe nudged the scriptures a little — a nice humanistic bit from Ecclesiastes, say, instead of a verse on the telekinetic properties of faith.
But here’s the thing: At that point in my life, even though I was no less secular in my point of view, that played a much smaller part of my identity than it would later on. At 28, I was defined by music. My degrees were in music, and I was about to begin a 15-year career as a conductor and professor of music. I’d have been more offended by lame music than by all the Psalms in the KJV. It could rain little pillows embroidered with Proverbs for all I cared. The music was mine.
Included was Ravel’s Jeux d’eau and the “Menuet” from Sonatine, both played by my insanely talented brother Ron, plus Bach’s secular cantata “Sheep May Safely Graze,” a warhorse gone awesome in an arrangement for strings and two recorders. Becca entered to Bach’s “Air on the G String,” one of the most perfect things ever written, played by the San Francisco Conservatory String Quartet. We lit the unity candle to a prelude I wrote myself, also played by Ron, and we left to the ridiculously exuberant Widor Toccata for organ played by the organist of San Francisco’s Grace (Episcopal) Cathedral.
For those of you keeping score, we had now achieved the Protestant quadfecta: a Lutheran church, an Episcopal organist, and Methodist and Baptist ministers. I was awash in Christian ritual, text, and symbols — and I didn’t care a bit. I’d made my own heaven musically.
Are you in a secular/religious mixed marriage? This is the last week to submit your wedding story for possible inclusion in my book. Do it here!
Back from the Hack
Well that was nasty. As some of you were kind enough to point out, my blog was infected with the dreaded Pharma Hack, which loads the site with invisible links to trick search engines into thinking the companies on the other end of those links are All That. The hacked site gets flagged by Google as “compromised.” Hilarity ensues.
The fix is complicated, requiring the help of someone who knows things. I called my fella, and now it’s fixed.
Content resumes tomorrow.
Positive
A series of short posts while I’m writing a book on the secular/religious mixed marriage.
I’m going to spend over a hundred pages of the book looking at the specific problems and tensions that can arise when one partner is religious and the other is not and suggesting ways to address and overcome them.
Sometimes it just can’t be done — the negatives of the mix overwhelm the relationship and bring it to an end.
But in many cases, couples not only find their way through the challenges but can name specific advantages to marrying across that gap. The last chapter looks at those benefits, drawn mostly from a single open question near the end of the survey. I’ve been swimming in those answers all day today, and oh, the water’s fine.
The answers fall into about a dozen categories. I’m not going to get into the deets until the survey closes, but it’s really encouraging stuff — and a nice antidote to the long shelf of books claiming there’s nothing but grief in the mix.
In which I learn that ‘Southern Baptist’ doesn’t translate well into Hindi
(From the Hindi translation page of the Basic Beliefs of the Southern Baptist Convention.)
The invisible secular humanists: A response to Joe Klein
The Washington Post “On Faith” blog has published my more formal response to Joe Klein’s suggestion that “you don’t see organized groups of secular humanists” engaged in relief efforts after a disaster. An excerpt:
In the wake of the April 2007 shootings at Virginia Tech, Dinesh D’Souza wrote an opinion piece asking why atheists are “nowhere to be found” in the response to a tragedy. “Where is Atheism When Bad Things Happen?” was the usual D’Souza fare.
But something beautiful came out of it. A Virginia Tech professor and atheist writing as “Mapantsula” offered an elegant and moving reply at Daily Kos, describing in detail his own involvement in the collective healing that followed that day. He also noted that there were certainly atheists and secular humanists among the first responders, the counselors, the surgeons, and the generous givers who rose to the challenge of that tragedy, helping to put that violated community back together as best they could.
But these atheists and secular humanists didn’t wear their worldview visibly, so both casual observers and willful opportunists like D’Souza often failed to see them.
It is possible to see how someone, especially a person with D’Souza’s agenda, could take the absence of an atheist flag as the absence of atheists. Though never absent, atheists and secular humanists are often invisible. Their bodies and skills are easy to see, but their convictions—that this is our one and only life, that its loss is something to fight hard against, that we have no one but each other to rely on when bad things happen—often go unnoticed. Prayers and songs and religious group names announce themselves. Quiet conviction often goes unseen—especially to someone who’s not trying very hard to see it.
Fast-forward to 2013 and Joe Klein, writing a TIME magazine cover story titled “Can Service Save Us?” In the course of an otherwise interesting piece, Klein made this claim: “There was an occupying army of relief workers led by local first responders, exhausted but still humping it a week after the storm, church groups from all over the country — funny how you don’t see organized groups of secular humanists giving out hot meals…”
I’d say it’s funny how you don’t see what you don’t look for.
Joe Klein is not Dinesh D’Souza. He’s a professional journalist, so it seems reasonable to expect him — or barring that, his editors — to check his facts before he tosses off a claim like this. It’s not that he didn’t specifically name these efforts. It’s worse — he went out of his way to say that our organizations were not there.
Read the full article at the Washington Post “On Faith” blog