Category: Articles

American Originals

“Affirmation of parentage is the substance of rebellion.”
—Harry Partch

I’ve never been what you’d call a flag-waving kind of guy. But when it comes to music, I guess I’m pretty darn red-blooded.

I’m captivated by Bach. I revel in Debussy and Wagner. And I admire Stravinsky. Still, I’ve never thought of these composers as family.

My musical family tree begins with Charles Ives, and it runs from Henry Cowell and Ruth Crawford, to James Tenney and Pauline Oliveros, to Peter Garland and Lois Vierk.

As a student in the late ’60s and early ’70s, I was a musical omnivore. From gamelan and gagaku to Coltrane and Zappa, I devoured anything and everything I could lay my ears on. In the world of contemporary “classical” music my diet included Xenakis and Ligeti, Stockhausen and Boulez, Messiaen and a host of other Europeans. But it was the music of Feldman and Harrison, Partch, Cage and Nancarrow that spoke most directly to me.

This was an instinctive attraction. It wasn’t until my friend and classmate Peter Garland (who’s definitely not on John Ashcroft’s party list) started publishing the magazine Soundings that I began to sense an emerging tradition of American classical music, distinct from that of Europe.

One of the hallmarks of this tradition is the multiplicity and originality of its voices. The music of these American originals is so idiosyncratically personal as to defy easy knock-offs.

There’s only one Meredith Monk. And one LaMonte Young. Nancarrow and Partch have had profound impacts on subsequent generations. But few young composers are cranking out ersatz Nancarrow and Partch.

So if it’s not a particular continuity of sound, what is it that characterizes this musical tradition?

Attitude. These composers have all been dedicated to relentless experimentation, and to following their own individual paths.

In thirty some-odd years of trying to follow my own path, I’ve returned again and again to certain touchstones of this musical lineage: Ives’ Unanswered Question and Fourth Symphony, Partch’s Delusion of the Fury, Tenney’s for Ann, (rising), Meredith Monk’s Atlas, LaMonte Young’s Well-Tuned Piano, and certain works by Crawford, Cage, Nancarrow, Harrison, Lucier, Feldman and others.

My studio library contains well-worn copies of Cowell’s New Musical Resources, Partch’s Genesis of A Music, and Kyle Gann’s The Music of Conlon Nancarrow, which I turn to for information and inspiration on matters of theory and practice. For aesthetic provocation and cultural context, I consult Cage’s Silence, Harrison’s Music Primer (which contains a good measure of practical theory, too), Garland’s Americas and In Search of Silvestre Revueltas, and Gann’s essays and columns for The Village Voice.

In my own music, the inheritance from my musical family includes:

from Ives – a geographic sense of space, with multiple events occuring independently in time.

from Cowell – the harmonic series as the foundation of music, and an ideal of music in which pitch and time share the same harmonic relationships.

from Nancarrow – realization of Cowell’s unified field in multiple streams of time, and visceral planes of sound.

from Cage – music as ecology, inseparable from life.

from Feldman – sensuality, touch, and time undisturbed.

from Oliveros – the discipline of listening, always.

from Tenney – the unity of sound and form.

from Young – the mysteries of prime number relationships and the beauties of higher reaches in the harmonic series.

How about you? What’s your musical geneaology?

Do you identify with a specific musical tradition? Is there anything particularly American about the music you love, or the music you make?

Would you call yourself a maverick?

Judith Sainte CroixJudith Sainte Croix
“The impulse to create and the structure and substance of the music, then, are all intrinsically connected. How one gesture follows another, or how pitches are selected, all originates from one place within…”
Skip La PlanteSkip La Plante
“It seems kind of weird that a society that teaches maxims like “know thyself!” finds it strange when someone attempts to fashion a life using that knowledge…”
Thomas C. DuffyThomas C. Duffy
“The art of Norman Rockwell may not hang in the world’s modern art museums, but it is found in many, many American homes. I would be happy if my music met with a similar fate…”
Donald KnaackDonald Knaack
“In music as well as in commerce, great contributions are made when someone absorbs history, synthesizes it, discovers a new path for the current time and proceeds to develop that path…”
Daniel LentzDaniel Lentz
“These days my goal is to still make pretty music with unusual forms/structures, but I also want it to be beautiful. Beauty is really the only thing that interests me anymore…”

Land of the Free

Frank J. Oteri, Editor and Publisher
Frank J. Oteri
Photo by Melissa Richard

In the past six months, the concept of patriotism has been a dominant theme in conversations all over this country and around the world. Ironically, creative originality is rarely among the enumerations of what it means to be an American. From my vantage point, that seems to be what we should be most proud of.

In a recent letter to the editor critical of columns in the New York Press, a right-leaning free weekly newspaper here in New York City, Tom Bachar made the interesting point that our “nation was founded by anti-government patriots,” noting that “all our national holidays are for people who attacked their own governments.”

When analyzed in the context of Benjamin Franklin, Henry David Thoreau, Martin Luther King Jr., and America’s other great historical role models, our greatest composers, from William Billings to Charles Ives to now, fit right in, yet rarely do we take sufficient pride in them for the rebels that they were.

When Leo Ornstein (1892-2002), whose violently dissonant piano music made him a cause celebré in the 1910s, died last month virtually unnoticed by most of the media, it felt like a missed opportunity for remembering what makes this country so great. An émigré from Russia a century ago, Ornstein first attracted the public’s attention as a child piano prodigy. He later rejected his performing career to embark on composing music his own way. He began as a child prodigy, and went on to become the oldest composer we’ve ever had, a man whose life spanned three centuries and who composed throughout. His early work prophesied modernism. Later he returned to tonality and romanticism more than a generation before Rochberg and Del Tredici. He never followed anyone else’s muse but his own. That’s the American dream.

Unfortunately, I never had the opportunity to meet this remarkable man. But judging by Vivian Perlis’s fascinating conversation with him for OHAM (Oral History American Music), which miraculously was partially videotaped in the 1970s, we will all have an opportunity to experience his passion, his energy, and his spirit.

Kyle Gann makes the argument that the combined legacies of centuries of American individualists form a tradition that is unique to us as a people. While Kyle rejects the term “maverick,” which has been used as a buzzword to characterize this tradition in recent years, we asked Skip LaPlante, Judith St. Croix, Thomas Duffy, Donald Knaack, and Daniel Lentz what they think of the word to describe their music, and we ask you to chime in with your opinions on our tradition or lack thereof.

Our “In Print” section features an excerpt of a new book by Phil Freeman offering a very individual take on jazz revolutionaries. Molly Sheridan’s conversation with Freeman reveals him to be something of a revolutionary in his own right. Danny Felsenfeld celebrates the discredited plagiarism of Tristan Foison as the ultimate experimental music concept. Dean Suzuki shows how even our composers who venture into that most tradition-bound area of music, sacred music, find radical ways to express religiosity through music. And Greg Sandow wonders if the radical music we make could be better served by a less-than-traditional listening environment. Finally, Amanda MacBlane’s SoundTracks essay makes a convincing case for all American composers of concert music and jazz to be acknowledged as revolutionaries since the very act of creating music outside the commercial mainstream is a revolutionary act.

So, in the spirit of patriotism, celebrate America’s gloriously unconventional music!

Back to Nature: Tracing the History of an American Classical Tradition



Kyle Gann
Photo by Jordan Rathkopf


READ and watch a conversation with Kyle Gann.

Let us look at two classic anecdotes of American music. The Boston tanner William Billings (1746-1800), described as “a singular man, of moderate size, short of one leg, with one eye, without any address, and with an uncommon negligence of person,” was the most active American composer of choral music in the 18th century. His relationship with his Boston neighbors was marked by respect from certain circles and antagonism from others. In response to one of his concerts, local wags tied two cats together by the tails and hung them from the sign of his tannery, presumably to allow them to duplicate the perceived effect of his music. Unversed in European counterpoint, Billings relied more heavily on simple consonances than his Continental counterparts, and was at one point criticized for not using enough dissonance. In response, he wrote a brief but remarkable choral song entirely in dissonances of seconds and sevenths, to a text of his own:

Let horrid jargon split the air
And rive the nerves asunder;
Let hateful discord greet the ear
As terrible as thunder.

Even after more than 200 years, the piece shocks the ear with its joyous disregard for resolution. Zip ahead about a century and a half, and we find composer Henry Cowell dropping in on his friend Carl Ruggles. Cowell’s own words for the scene cannot be bettered:

One morning when I arrived at the abandoned school house in Arlington where he [Ruggles] now lives, he was sitting at the old piano, singing a single tone at the top of his raucous composer’s voice, and banging a single chord at intervals over and over. He refused to be interrupted in this pursuit, and after an hour or so, I insisted on knowing what the idea was. “I’m trying over this damned chord,” said he, “to see whether it still sounds superb after so many hearings.” “Oh,” I said tritely, “time will surely tell whether the chord has lasting value.” “The hell with time!” Carl replied. “I’ll give this chord the test of time right now. If I find I still like it after trying it over several thousand times, it’ll stand the test of time, all right!”

To this pounding of Ruggles’s dissonant chord, let us add two (pardon the double pun) strikingly resonant parallels: the six-year-old (in 1880) Charles Ives looking for a sound on his square piano to imitate the bang of the bass drum in his father’s band, and finding that only clusters played with his fist did the trick; and the twelve-year-old (in 1909) Henry Cowell playing clusters with his entire forearm in his The Tides of Mananaun, relishing the swirl of clashing overtones that resulted.

From such poundings on pianos and yowlings of cats American music began. Specifically, it sprang from a delight in sounds not found in “correct” European music. Such legends, with their delight in rebelliousness and transgression, are a far cry from the origin story of European music, by which Pythagoras heard four hammers hitting an anvil in the perfect concord C, F, G, C.

Americans, having first come to this continent in rejection of Europe’s social structures, turned to nature in their novels and paintings, and continue to do so in their music. For many, many composers, a return to nature means taking acoustics and particularly the harmonic series as source material. A significant number of the seminal American composers have staked their artistic claims on some constructed paradigm of “naturalness”: Cage’s randomness, Oliveros’s breathing, Reich’s natural processes, Partch’s natural scale, Branca’s rock vernacular stripped down to its basic strum. Most natural of all: banging on the piano keyboard, so beloved of Ives, Cowell, Varèse, Young, Garland.

If it is difficult to find the common thread among all these musics, it is because the American classical tradition gives rise to tremendous individuality, which is both its glory and its curse – curse, because audiences and critics have trouble seeing a tradition whose adherents are so remarkably different from each other. Partch’s music sounds nothing like Cage’s, nor Feldman’s like Nancarrow’s, nor Ashley’s like Branca’s. The gulf that separates Chopin from Wagner is dwarfed by America’s musical panorama. Yet what else would you expect from a culture that so deifies individualism? Why would a classical music tradition grow in America that did not reflect the people’s most basic values?

Most troubling of all—now that the American classical tradition is here, in all its multigenerational maturity and multidimensional splendor, and has already shown itself capable of having an impact on other musics of the world—why has its very existence been so difficult to accept?

Inner Pages:

View From the East: How To Be Real


Greg Sandow

New music concerts are often informal, especially if we compare them to more normal—or, if you like, stuffier, more ritualized, even constipated—mainstream classical events. This especially interests me because I teach a graduate course at Juilliard, called “Classical Music in an Age of Pop,” a course about the future of the field, which attracts students who wish that concerts were livelier, that they could express themselves more, and that they’d get more reaction from their audience.

So often I’ll tell them about new music events I’ve been at. After I heard Sarah Cahill play new piano music at Galapagos, in Williamsburg, I told my class about the space, which was a large room attached to a bar. Those of us in her audience sat at tables, which felt much more friendly and comfortable than sitting in rows in a concert hall. I knew a lot of people there, and I loved sitting with some of them in a little group, or, come to think of it, two little groups, since I talked to one friend at my own table, and to another sitting right on my left at another one. I’d even placed my chair so I could do just that, something that could never happen in a concert hall. Plus, we could go out to the bar, and bring back drinks. That’s very far from classical music; it’s positively civilized.

At this point, I—or you—could say, well, so what, since drinking at tables wouldn’t exactly be surprising if we were hearing jazz, or folksingers, or singer-songwriters, or African bands. Or, for that matter, if we were hearing new music at Joe’s Pub, the cabaret room at the Public Theater, or at the BAMcafé at BAM.

They even have tables at the Boston Pops. So why make a fuss about Galapagos? First because this wasn’t the Boston Pops, or even folk music, but instead, musically speaking, a serious classical event. By that I mean that Cahill played sober music; you’d never, just for instance, call the reticence—with chords and melodic lines that moved only within narrow boundaries—of Kyle Gann‘s Time Does Not Exist a concession of any kind to informality or entertainment. Nor could you call Among Red Mountains, by John Luther Adams, in any way relaxed, since all of it was monumentally loud. It sounded, as its name might imply, like an enormous rock formation turned into sound.

So the moral here—especially for classical music purists—is that sober music, and even severe music, can work in an informal setting. (Historically, that shouldn’t be a surprise. Schubert‘s songs, to give just one example, were first performed informally.) Nothing about the room stopped us from listening, not even spills of music from the bar. Those, I found, intruded only between pieces, and stopped mattering once the music started up again.

And that, if I might digress, reminded me of a very fine concert by the New Millennium Ensemble that I heard one Saturday night not long ago at Greenwich House. The comfortably tiny Greenwich House concert hall is in the Village, not far from busy Seventh Avenue, which on a Saturday night of course was roaring. The street noise got inside the concert, but I’d swear I didn’t notice. That wasn’t a surprise during C. Bryan Rulon‘s MessMix Express, which is designed to be, among other things, a noisy romp (and had the players grinning when a gonzo dance beat jumped into the mix; I’d heard them play the piece before, at one of last year’s MATA concerts, and, quite apart from loving the piece itself, I love their delight in it).

But the way street sounds vanished (at least from my attention) during Lou Harrison‘s Concerto #1 for Flute and Percussion was pretty striking. My ears and mind were straining toward the music, like plants to sunlight, loving the dance between the percussion and the flute (the piece is just for solo players, in this case John Ferrari and Tara Helen O’Connor, both rhythmic, poised, and relaxed), the two parts locked together by sheer magic, while seeming independent. The piece wasn’t loud enough to drown out the buzzing of a fly, but I’d swear I didn’t hear a single car horn. Only when O’Connor, joined by two recorded versions of herself, played Morton Feldman‘s Trio for Flutes did I notice the street, and that was because Feldman, as he always does, brought the silence behind the sounds alive, making me alert to anything I heard, even things outside his piece.

But back to Galapagos. Sarah Cahill also talked to us. She’s not, it seemed to me, a naturally talkative performer; she wasn’t chatty or relaxed. But still she talked about the music—because, I’ll guess, she was committed to it—even if she mostly only spoke some program notes. That made her reticence real for us, and therefore made her real, too, as something more than a pianist, even if that hadn’t been her intention.

And there was one marvelous moment. Cahill played a typically engrossing Ingram Marshall piece, Authentic Presence. She also read his comments on it, which included one phrase from an eastern religious text, something mildly enigmatic, but not, I would have thought, impenetrable in a culture where eastern religion has even been trendy. It stopped Cahill dead. “What does that mean?” she asked, with utter baffled honesty, turning toward Ingram in the audience. With perfect timing he said, “It means what it says” (the simplest and most truthful of all possible answers). For that one brief moment, the concert became a conversation, a friendly gathering that drew us all together. (Though I’ll note two problems. Cahill played with the lid of her piano all the way up, which in the small space made everything loud; John’s piece, for that reason, didn’t seem as powerfully extreme as it should have. Nor did Cahill’s touch ever seem gentle, in any of the music she played; that, too, made everything seem loud.)

Two more concerts to tell my students about: the Bang On A Can All-Stars and eighth blackbird (their name gets written
all in small letters; too mannered, if you ask me), both at Tully Hall.

The All-Stars, of course, are wonderfully engaging, and seem completely, overwhelmingly themselves. They dissent—implicitly at least; I’d like to think they’ve never needed to discuss this—from two orthodoxies regarding dress. The first, the older one, says that classical musicians should dress formally. Well, clearly the All-Stars don’t do that. But the newer orthodoxy says that while it’s fine to be relaxed, you ought to make a good, professional impression by looking spiffy and (if you’re an ensemble) looking consistent.

Thankfully, the All-Stars don’t do that either. They come on stage, as far as I can see, looking however each member would like to look. Evan Ziporyn, the clarinetist, seemed comfortable; cellist Wendy Sutter glittered; guitarist Mark Stewart wore loud (but oddly muted) sloppy colors anybody else would have said didn’t match. None of which mattered, except, again, that all of it showed that everyone was comfortable. The group then slammed into their program with their usual drop-dead virtuoso chops, especially rhythmic chops, something not too common in the classical world.

Though I guess I should insert a disclaimer here. Do the All-Stars—or any other people in Bang On A Can—think of themselves as part of classical music? Clearly the three Bang On A Can composers began there; they were composition students at a well-known music school, and started the group because they didn’t like the way new music organized itself. But then they promoted their first concerts to a downtown arts audience that doesn’t identify itself with classical music. “That’s who we are,” a Bang On A Can administrator once said to me. And Mark Stewart, in his bio on the Bang On A Can website, says he makes his living “playing and writing popular music, semi-popular music and unpopular music.” Who cares whether any of it might be labeled, ugh, classical? Maybe the best way to resolve this taxonomical conundrum—and make it more useful than merely a word game—would be to say that Bang On A Can is everything I wish all classical music was, but doesn’t bow towards anything classical music currently is.

Ziporyn introduced the members of the group, pop-band style (something I’ve also seen the sharp new music string quartet Ethel do) and also spoke about every piece on the concert, coming off as a friendly and relaxed MC. I’ve seen a Tully All-Stars concert so excite an uptown arts type that she ran to the CD table afterwards, to snap up everything on sale. I’m not sure this concert would have done that, but then Bang On A Can’s success very happily doesn’t depend on my taste. The piece I really liked was Scott Johnson‘s The Illusion of Guidance, which, like so much of Scott’s music, dances in a fascinating world where thoughts get complex, and rock and R&B rhythms subtly jump around. There’s sometimes a contradiction there, when straight classical ensembles play these pieces, because they can’t get the rhythms right. But that’s one reason why the Bang On A Can performance was so invigorating; they’re at home on both sides of what shouldn’t be a fence.

What didn’t work so well, at least for me, was the final entry on the program, a set of Burmese-Western hybrid pieces by Kyaw Kyaw Naing, a master of the Burmese pat waing, a set of tuned drums arrayed in a half-circle behind a sculptural—almost architectural, as if the wall of the drums were on a grand but miniature building—facade. This took the All-Stars very far from classical music (assuming that matters), but also uncomfortably close to cliché.

And that, I think, was due to differences between Burmese and Western music, which I’m not qualified to analyze, or at least not in depth. But when Naing played by himself, everything seemed right, with the pitches (not quite, or so I thought, tuned for western ears) supporting the drive and sparkle of the rhythm. Add western instruments, as the All-Stars and some guests did, and the rhythms, still exhilarating, took on an added edge of challenge (because, as Ziporyn explained, they’re far from easy). But the pitches—now tuned, at least in the western instruments, to familiar western scales—now emerged as storytellers in their own right, unfortunately telling stories far too familiar from music in the west. If Naing played music that leaped upward, outlining the pitches of a triad, it sounded fun and fresh. When the All-Stars did it, they sounded gaudy, because the triad seemed to sing out more. That was especially true when guest violinist Todd Reynolds (from Ethel) played triads; not that he tried in any way to milk them, but the sound of the violin is naturally juicy, especially next to Burmese drums, and, unless the pitches bend away from western intonation, also naturally western. The effect, unintentionally, was like putting Mary Martin, doing “I’m as Corny as Kansas in August,” next to right next to folk singers from Bulgaria.

Not that the musicians weren’t completely sincere, and also excited about what they were going. eighth blackbird, by comparison, didn’t seem so agreeable. I wanted to like their concert, but I didn’t, except for the beginning, where they played pieces by the Minimum Security Composers Collective, melding four short works into a single pointed, individual (and informal) statement that reminded me of Bang On A Can, but with its own quite separate voice.

After that came the damnedest tribute to classical tradition—the world premiere of George Perle‘s Nine Movements, written for the group. I’m not going to say I don’t like Perle’s work, because it’s beautifully written, concise and elegant, without a note or gesture wasted, but it’s also constrained, without a note or gesture that speaks with any force. For me, that makes it academic music. You can understand that in the best possible sense, since Perle’s academy sounds like a refuge for solid workmanship, a place where every detail gets respect. But the protecting walls also serve to keep the music isolated, so it never steps outside itself.

What amazed me, though, was that group, intentionally or not, put Perle above the other music that they played, or at least they talked about him that way. They introduced every piece, speaking from the stage, and when they came to Perle, they told us, in tones of deep respect, how honored they were to have him write for them. Not that Perle doesn’t deserve respect, as a solid professional, and also (I mean this in the most sincere, old-fashioned way) as an older man. But do they think he stands on some great, high pinnacle of art? I couldn’t tell.
They could just as well, to judge from how they sounded, be echoing ideas that other people have.

But at least they sounded human. Elsewhere in their program, they spoke affectedly, announcing, for instance, the Collective’s four-headed works in a kind of contrapuntal singsong. For some people, that may have seemed artistic, but to me it just seemed mannered, and also a little flat, as if the members of the group, having in effect decided not to be themselves, hadn’t gone far enough toward the opposite extreme, where they’d manufacture gloriously artificial (and, of course, theatrical) personae. That would have helped them in the piece that followed Perle, a fluffy pastry by Aaron Jay Kernis, all about music, food, and attitude, which in the end added up to nothing much, even with narration by the hyperactive Food Network chef Mario Batali. The whole thing seemed pretty pointless, unless you find yourself grinning with delight when you recognize, among many other fairly obvious musical quotations, two notes from Debussy‘s Clair de lune sneaking in, very pleased with themselves at the end of one movement (which, to be fair, did seem to make many members of the audience laugh with appreciation). The eighth blackbird people really got into this piece, I have to say, singing, speaking, and even barking, as the score tells them to, with all the animation so strangely missing when they spoke at any other time.

They finished the concert with a 40-minute wasteland, a huge floppy spiritual piece by a student composer who can’t yet yoke his thoughts together. Still, it was nice to see them go to bat, in their Lincoln Center debut, for a composer with no developed reputation, simply because they evidently believed in him. That (apart from the piece itself) is something to admire, and so is the way they try, at least, to do something livelier than what normally happens in the concert hall.

Which leaves me with one last thought. What happens when this new-music informality spreads to older music? I’ve said that I have students who want classical concerts to be looser—more communicative, more like conversations, more personally expressive. But it’s important to understand that they don’t want this just for new music, or, in fact, even mainly for new music. They want it for Beethoven.

The odds would seem to be against them. You approach a new piece—written, maybe, by a composer wearing sneakers and a T-shirt, with her nails polished green—with relaxed expectations. You don’t know what it’s going to be; it reveals itself as you play it. Beethoven can never seem so innocent; he’s not just himself, but also, unavoidably, a statue of himself, because we carry statue images of him around with us. How can we learn to play him without the ritual of the concert hall?

That’s a question I’ve bumped around for years. There’s the postmodern approach, where you figure out what the music means now, and emphasize the parts of it that might convey that meaning. The late Giuseppe Sinopoli did that, when he first got famous as a conductor, with sometimes touching and sometimes odd results; he’d blast, for instance, the piccolos and basses in a Verdi opera, to recreate the edgy sound of Verdi’s orchestra. That was interesting, but didn’t register as quite spontaneous.

And then there’s the early music approach, where you try to figure out what performers in the composer’s time would do, and of course what instruments they used, which leads you into one usually unexamined contradiction—those performers, unlike you, didn’t have to learn all that stuff, and so could approach the music far more directly than you ever could. Again, this isn’t quite a recipe for the kind of spontaneous performance I find in new music (unless, perhaps, you’re René Jacobs, and, as he does on a delectable Harmonia Mundi recording, you play Mozart‘s Cosi fan tutte on period instruments but with your own kind of romantic phrasing, freely admitting that Mozart would probably object).

The only satisfying answer I’ve found goes like this: Play new music most of the time, then see what happens when you try something old. Or, to put it differently, unlearn the classical approach by putting it aside, because new music doesn’t want or need it. Then return to classical works when new music seems the norm to you—with no idea what the result will be. That, if you ask me, would give a fabulous jolt to the standard classical repertoire—a jolt, perhaps, of reality.

Which is yet another good reason why most of the classical music we play should be new.

View from the West: Sacred Music Anyone?


Dean Suzuki
Photo by Ryan Suzuki

In recent years, there has been a tiny revival of sacred music, though not necessarily liturgical music. Yet composers today, for the most part, continue to ignore a genre of music that has a long-standing and rich heritage in Western culture.

Clearly, we are living in a post-Christian culture that is a far cry, spiritually, from what our founding fathers must have envisioned. (I say post-Christian culture as our Western and American culture is rooted in Christian ideals, morality, and principals. Of course, our culture has come to include a multitude of faiths.) In the nineteenth century, Nietzsche declared God dead, and around 1968, Time magazine came out with an issue, the cover of which posed the question, “Is God Dead?” The question was, of course, rhetorical, but the clear inference was that God was indeed dead. With the baby boomers coming of age, a generation of somewhat over-indulged and idealistic individuals came to the realization that the American Dream was a vision caught through rose colored glasses and that the world offered up something quite different. As the generation of peace and love, of a utopian ideal, gave way (gave in?) to the “me decade” and as a long simmering liberal theology took over the church, God was dismissed from the lives of many Americans and even barred from some of the most liberal churches. Just recently, a British “Christian” theologian was on the radio dialoguing with a member of the clergy from San Francisco’s Grace Cathedral and both were speculating, even asserting that God might not exist and that it was the idea of God that was of paramount importance. If God is dead, absent, or a figment of our imagination, what then is the need for sacred music? I also recall a critical review of a piece of sacred music (I think it was a recording of Daniel Lentz‘s Missa Umbrarum) suggesting that by virtue of the fact that it was sacred music (and Lentz is hardly a religious man), it was utterly and completely irrelevant. Is this the case?

Of course, a sense of the absence of God in the early part of the twentieth century led to despair, anguish, and hopelessness, as manifested in the anarchistic tendencies of the Italian Futurists, the absurdities of Dada, and the bleak turmoil and angst of Expressionism, which dared to stare truth in the face. Witness The Cabinet of Dr. Caligari by Wiene (1919); unjustly cast into a prison cell, the prisoner’s only hope of escape and the only source of light is a small window that impossibly high and out of reach. The tiny glimmer of hope offered by the window is cruelly and completely dashed by its location.

While sacred music had long been in decline, Schoenberg grappled with his Jewish heritage and belief system, and sought expression through works such as Moses und Aron, Kol Nidre, a work which uses a Jewish liturgical theme, and Modern Psalms, among several others, and even a drama, Der biblische Weg (The Biblical Way). The expressionistic angst captured in some of these works by Schoenberg set the stage for the horror of war captured in Penderecki‘s semi- or quasi-sacred works such as the famous Threnody for the Victims of Hiroshima and the oratorio Dies Irae.

Stravinsky, after a spiritual re-awakening and a return to the Russian Orthodox Church, composed numerous sacred works, some of them suitable for use in the liturgy, including Symphony of Psalms, a Mass, Requiem Canticles, Canticum Sacrum, Abraham and Isaac, and a host of others. Of course, many other twentieth-century composers have written all manner of sacred music or music based on religious texts, ideas or works which are, in one way or another, informed by some religion, its music, beliefs, scriptures, and practice. Lou Harrison has written a number of Masses. Messiaen, a mystical Catholic, was one of the most prolific composers of sacred and religious music in the last century. Alan Hovhaness, an eclectic like Messiaen, borrows from numerous religious traditions in his music on sacred themes. Satie not only wrote music on religious themes, he even founded his own church, the Metropolitan Church of Art of Jesus the Leader, of which he was, for all intents and purposes, the only member.

More recently, Lentz’s aforementioned Missa Umbrarum (Mass of Shadows) of 1973 brings together the sacred and profane, using the traditional layout of the Mass (Kyrie, Gloria, Credo, Sanctus and Agnus Dei) while the eight vocalists also perform on tuned crystal wine goblets that are rubbed, à la glass harmonica, and struck. The pitches of the goblets are adjusted and changed throughout the performance by having the performers sip wine from them. There is a dramatic element in the work, as the performers may drink significant amounts wine by the end of the work affecting their ability to sing in tune and properly articulate the text, play their parts accurately, and tune the goblets (drinking, adding more wine if the pitch is not correct, and drinking again, re-tuning the glasses as the piece demands from section to section, movement to movement). By the Postludium, the goblets are all empty and brain chemistry is altered,
yet the long tones of the rubbed glasses remain reverent, celestial. Lentz wisely constructed the work such that the parts become progressively easier as the potential for intoxication rises.

Steve Reich, who took up the practices of his Jewish faith in his mid-thirties, first dealt with religious matters in his work Tehillim (Hebrew for “praises” and the term used for Psalms), a setting of four Psalms. Bringing together his Judaism and the Western tradition, Reich sets the word “Hallelujah,” the final word in the last Psalm (Psalm 150) in an exultant and exuberant D Major, making reference to the best known of all “Hallelujah” choruses, that from Händel‘s oratorio, Messiah. Later, in The Cave, Reich, in collaboration with his wife Beryl Korot, an artist working with the medium of video in this music-theater piece, built a piece around the biblical Abraham, a father figure to Jews, Muslims, and Christians. In preparing for the work, they video-taped and recorded interviews with Israelis, Muslim Palestinians, and Americans, among them religious scholars, artists, intellectuals, journalists, friends, and everyday folk, asking them questions related to the story Abraham: “Who is Abraham?”; “Who is Sarah?”; “Who is Ishmael?”; and the like. Their spoken response became fodder for musical transformation (melodic and rhythmic, and by way of implication, harmonic). In response to the question “Who is Abraham?” the responses from Americans range from “Abraham Lincoln High School,” “I have no idea,” and “Irrelevant” (the force of Nietzsche’s assertion at work in contemporary culture) to “Our mythology,” “when you read the Bible, it’s God speaking to you,” and “the father of faith” (a faithful remnant remains even in our post-Christian culture).

The greatest surge in sacred music, however small, seems to have occurred in the past couple of decades with the popularity of composers such as Arvo Pärt, John Tavener, and Henryk Górecki. The spiritual overtones, if not overt content has caught the attention of a large crossover audience, again those baby boomers frustrated and disappointed by their quest for personal fulfillment vis-à-vis career, materialism, self-indulgence, and hedonism. The reverent tone, traditional beauty, larger than life gestures, and soothing character of music by Pärt, Tavener, and Górecki has served as a kind of balm and salve to host suffering from weltschmerz. The rejection of modernism and the return to the conventions of beauty by these composers, as it was for the minimalists, represents a swing of the pendulum, moving away from a structuralist and mannerist extreme.

In his The Music of Silence: A Composer’s Testament (London: Faber and Faber, 1999), Taverner comments:

“So much modern music is taken up with the construction of musical jigsaws. I’m not saying, of course, that modern composers do no think about anything other than their music. But from my point of view, their music is an idolatry of systems, procedures, and notes. If inner truth is not revealed in music, then it is false. It is one thing to follow a spiritual inclination and another to suppose that the idolatry of “art” is any sort of realization of the spirit.

If man is made in the image of God, the music for me is a process of redefining him. Modernism knows nothing about this process. How can it when it is itself a form of idolatry? It worships its notes, it worships its techniques, it worships its colors, it worships its man-made structures – sonata form, fugue canon, development, serialization, minimalism, the new complexity et al. – and, perhaps worst of all, it has bound itself to a way of thinking that is barely human, let alone spiritual.”

Many will reject this statement by Tavener and many have no interest in or inclination to write sacred music. However, there is a long history of writing sacred music as a part of musical tradition and the epitome of high art and artistic achievement. Masses, for example, were even composed by those who were not Catholic. Bach, a devoted Lutheran, viewed the Mass as a musical challenge. The many contributions by centuries of musical forebears he viewed as a king of tossed gauntlet. His monumental Mass in B Minor, far too lengthy to be a liturgical work suitable for a church service, was his response to the challenge of writing a historically monumental form or genre. Brahms, who rejected the Christian faith but was attracted to its ideals, metaphors, and symbolism, wrote Ein deutsches Requiem, based not upon the liturgical Latin Requiem Mass, but on biblical texts chosen by the composer as a meditation on mortality and death, rather than on God’s redemption. As mentioned, Lentz’s Missa Umbrarum is in no way a liturgical or truly sacred piece, yet this most earthly composer found it the perfect vehicle for his artistic vision.

Perhaps there is more room and even a real need for a return to sacred music.

Another View: Who Owns It?



Daniel Felsenfeld

I want to tell you a story about my new favorite composer.

A few months ago a mass was performed by an amateur choral society. Commissioned for the occasion from a local composer/conductor Tristan Foison, the piece was given to the group gratis—they would have to pay no performance rights for this first performance. As is often the case, excitement brewed around the event; it’s not often that a composer is present, let alone that an amateur group be allowed to originate a work. The piece came and went, the composer took his bow, applause on applause, but someone in the crowd recognized the piece: it was not an original creation of Foison, because the gentleman present had sung the piece a year or so before. It was a fraud. The “composer” had not stolen a chord progression, melody, bit of orchestration: he had claimed the entire piece wholesale.

After this mess more lies began to be uncovered (while Foison disappeared to Paris, allegedly to straighten things out with Desenclos‘s (the “real” composer) publisher. This man had adopted more than another composer’s mass, he had adopted an entire false identity. A look at his biography (still available on the web) claims that he was the piano soloist with an orchestra that never existed, won a competition a dozen years after it had stopped being held, and was given a prestigious prize the year that nobody won that particular award. He also claimed as teachers and mentors people he had likely never met. When recently tracked down by an Atlanta reporter, Foison hung up the phone.

So why do I admire this man, this obvious shame to my personal profession? What about this story makes me hope for further developments? I am not aware of the music of either Foison or Desenclos, so it is hardly a musical matter. I do not enjoy watching people, even guilty people, put into tense situations, so it is not the gladiator fan that lurks deep inside me (indeed, inside all of us). It is more the artistry of the man, the deft and broad strokes he painted with when creating his lies. Stravinsky said that bad composers borrow, good composers steal, so by logical extension Foison has become the greatest composer that ever lived.

Forgery (which is not what Foison did—he is guilty of fraud) has fascinated people forever, because it relates to the notion of ownership. Intellectual property we like to call it here in America. Actually owning a creation, a phrase, or an idea—in the legal sense ñ is a relatively new idea. Many composers suffered from liberation of their ideas without legal recourse. But now that there are copyright laws upon copyright laws protecting the artist (and more importantly, his or her estate) idea owning is serious business. People lose fortunes, lives, and reputations over actualities. The choral group that Foison duped will likely have to disband after being forced to pay the performance rights to Durand—they had every right do to Foison’s piece, but they performed Desenclos’s.

In the world of pop, where many millions are at stake, careers have been lost over falsities. One group watched itself become a laughing stock when technical trouble during a performance demonstrated that this supergroup never actually sang a note. People wanted to buy their image ñ glamorous, sexy rock stars—at its most real. Which is odd, because there is very little that’s genuine about the world of pop, save for very powerful enthusiasms by millions of people. But again, it is itself a labyrinth of falsities. Just take a look behind the makeup, you probably won’t recognize anyone.

I had a friend who used to be a songwriter, but he never performed his own material. He simply sent his work around to as many people as possible, hoping one day this or that pop star would steal his work and he would sue and make his millions. A strange character, but he is onto something. This was at the time that there was a lengthy court trial involving John Fogerty, of Creedence Clearwater Revival fame. Apparently his old company was suing him because on his new record (the first on the label he had just signed with) he stole from John Fogerty, and since the old company still retained the rights to the music they had the right to sue the artist. After debate, Mr. Fogerty appeared in court with his guitar to demonstrate that the two musics were, in fact, different enough. The charges were dropped, but it does leave one to ponder.

Appropriation (a nice, academic post-modern word for stealing) has a long history in music. Imagine Pope Gregory or Diabelli suing for the use of their material in either 14th-century madrigals or Beethoven‘s famous set of variations. Or think of all the people, from Berlioz to Stephen Sondheim, who have used the Dies Irae.

Music does not have the glorious history of forgery that art does, and this culminates in a fascinating figure by the name of Elmyr. He was the greatest forger art history has ever known, able to produce an El Greco, Modigliani, or Picasso to confound the “experts.” As a young painter in Paris, to eat he “found” Giacometti sketches and sold them to collectors. But the web of intrigue only begins with Elmyr.

The official biographer of Elmyr is a man by the name of Clifford Irving, also the author of the famous Howard Hughes autobiography. This is one forger writing a biography of another, would you trust it to be deeply factual on any level? Taking it one step further, Orson Welles‘ final film is F is Fake, which is a mock documentary (long before this became popular) of Elmyr, or rather a forged documentary. Orson took some existing footage of an abandoned documentary and ma
de it his own. In the movie Orson and Elmyr dine together, share laughs, swap stories, and yet the filmmaker and the painter never once met. This is not meant to fool—Orson makes it very clear at the beginning that for the next hour he is going to feed you nothing but lies. During the movie he recounts his own forged past, how he got his start as a young actor by convincing a Dublin theater company that he really was a famous American movie star. So a forger does a movie about a forger who had a book written about him by a forger.

Forgery exists all around us, if you think about it. One of my personal favorites is the statue of John Harvard that graces Harvard Yard. It says, on the marble plaque, that this is a statue of John Harvard, founder of Harvard University, circa 1638. I used to walk by it on the way to work daily and see it being widely photographed. But that is not John Harvard, he did not found Harvard University, and the year it was founded was not 1638. This lie is prominently displayed at our nations most respected university, whose very motto—veritas—means truth.

But music began with falsity. Ask anyone who has studies formally, they will trace the rhetoric of music history from Gregorian chant to the latest innovations. But when people investigated deeper into Pope Gregory (the chant’s namesake, who apparently was granted all of these melodies by a bird who sat on his shoulder, or so the proper history goes) it turns out he was a brilliant man, an amazing pope, but no musician. He knew very little of music, certainly not enough to write the Liber Usualis, the main source to this day of chant.

So how did it come to pass? The clean version is that people sang in unison, began to discover natural overtones, from there chords were born, and the rest is a progression. But this notion has within it flaws, just like history cannot explain the pyramids or the Nasca Lines. There are chinks in this story’s armor, which come down to this: a certain governing body, namely the Catholic church, decided the way history ought to go, and since they were the ones with means to write it down, we now accept it as law.

William Shakespeare wrote a play called Richard III at the behest of Queen Elizabeth, the sovereign of the time. This was a shrewd political move on the part of the playwright, it cast him in good stead with his Queen. But history didn’t see it the way Shakespeare did—anyone who reads Daughter of Time by Josephine Tey will see that poor Richard has been unjustly maligned. (Ed. Note: To confound the truth still further, Tey’s actual name was Elizabeth Mackintosh but she used the Tey pseudonym to publish mystery novels and yet another psudonym, Gordon Daviot, for her plays, convincing at least one web site that she was a man.)

Often, because of the work of a single artist, we have a skewed historical perspective. Ask anyone about the composer Antonio Salieri (who was no saint, but certainly no murderer) and they might accuse him of killing Mozart.

And Shakespeare himself, who once wrote, “There are more things on heaven and earthÖ,” has been often called into question. His body of work, one of the most amazing canons that exists, has been attributed to everyone from Francis Bacon, Edward de Vere, Christopher Marlowe, and even Queen Elizabeth. Was there someone out there writing Shakespeare’s plays on his behalf? Did a poorly educated actor take credit for someone else’s work?

Is the work of Desenclos, Shakespeare, or the Modigliani of Elmyr any less good because of who did or did not create it? This certainly is the question: would we enjoy the bard any less than we do if it were discovered that he did not write it himself? A few years ago a groundbreaking biography of Bertolt Brecht revealed that the artist was, in fact, something of a committee—his mistresses did a good deal of his writing. Does this make the canon null and void because it did not spring from a single mind? (Brecht, for the record, was indeed the one who came up with the notion that Homer was not a single person.)

The questions I pose are unanswerable. As an artist, I know that someday I would like to be paid for what I do, and since I compose music, I would like people to pay me to play or write that music. If I had composed a mass in 1968, I sure would want to know that not only was it being attributed to me, but that I would make whatever money was to be made on its performance. But I can’t help thinking of my old teacher, who, as a populist made a very serious decision to affix to his scores an anti-copyright. It read something like “No rights reserved. Anyone may make full or partial use of this material without permission from the composer.” An odd move, but he said that taking too much pride in authorship was what was killing the dialogue of music. And he has a point ñ all of this fuss about the “right” and “proper” was to play something “authentically” is an interesting notion because in some way it might capture a different time, and for that fleeting moment we may get a sense of history. But that is really all it can accomplish.

So where does the artist stand? Atop Parnassus, creating beauty, or simply a person who has contributed a bit to the “powerful play.” If every artist were asked to deny the self, to leave off their name on a particular creation, would the creation become a purer process? It certainly would prevent forgery, deny the presence of “experts” (all of whom were duped by Elmyr’s work, or by the violinist Kreisler who liked to compose “Mozart” pieces that he claimed to have discovered, all vetted by critics and “experts”) and allow people to create in an atmosphere free of ego, free of self-doubt, and free of careerists. But of course this is a pipe dream; this will never happen. As long as people have been able to write their name they have been anxious to affix it—it seems to be human nature. In a capitalist society people ought to be paid for what
they do (speaking of those who are successful, not everyone deserves to make a living on poor work) and the artists themselves ought to be the ones who decide what does and does not happen to their work.

Foison raises more questions than a single mind can answer, but he is to be inversely admired for spinning such tall tales about himself. He was bound to be caught sooner or later, and there is no part of me that doesn’t believe he knew that, and that this piece of skullduggery was somehow intended to teach us all a lesson, or at least keep us on our toes. The truth is not out there, simply because there is no one truth. There may be an author, but that author is always comprised of several authors, if not in deed than in knowledge and experience. So let’s not worry so much about copyrights, keep the channels of communication open, pay people when they are deserved, but not take ownership and authorship (viz. authenticity) too seriously. It can only lead, at best, to stilted and disingenuous work, cheap historical exercises, or scholarly treatises too dull to read.

Thank you, Mister Foison. You’ve kept something alive.

Would you call yourself a maverick? Judith Sainte Croix



Judith Sainte Croix
Photo by Jacqui Reher

Music communicates mysteriously in its ability to speak to the soul of living things, not just the human being, but animals and plants as well. It addresses our experiences that are universal and non-verbal. The I Ching has a quote I like, something about music dissolving the obscure tensions of the heart. Like a back–brush during a shower, music extends our reach to what lies beyond our grasp.

Creating music, for me, is about communication and tapping into the mysterious ways of music. During a meditative state, the music first presents itself as a vague, slightly amorphous feeling/image at the edge of consciousness. It gradually works its way up to the surface, where it forms structures, which are also appearing as images. These structures/images/feelings resonate with what I’m interested in saying; or with what I’ve been asked to write about.

The impulse to create and the structure and substance of the music, then, are all intrinsically connected. How one gesture follows another, or how pitches are selected, all originates from one place within.

To the listener it may seem that the music is stylistically diverse, or that incongruous materials, (like simplicity and complexity, tonality and atonality), are juxtaposed. However, the music is organized by an inner logic of the musical imagination, which retains a mysterious element to its process. Rhythms, melodies, textures, and harmonies become landscapes of sound. The landscapes express ideas, values, and meaning regarding society, history, and spirituality.

Perhaps some of what I’ve expressed here causes others to think of me as a maverick—in that I’m following my own drumbeat, so to speak. I find a kindred spirit in the life and work of Leo Ornstein and especially love his Piano Quintet of 1927, perfectly recorded on New World Record’s disc entitled Leo Ornstein.

Would you call yourself a maverick? Skip La Plante



Skip La Plante
Photo by Leora Codor

If there is a tradition of non-conformity, then is someone a conformist who personally maintains the non-conformist tradition?

There was a serious question as I graduated from college. Could I continue to be as I was (already a polished non-conformist as well as a skilled musician who didn’t fit comfortably into any pre-existing box) or would I have to get a real job, a real life, a real necktie, etc? As a Princeton graduate, it would have been absurdly easy to join a bank or a brokerage firm. Perhaps I could have found some sort of habitable Ivesian locale in corporate America. But it seemed like a last resort, the thing to do only when all else failed. It offered survival, but nothing else I wanted.

How little did I care about money? Once I found a challenging job where I could get paid a tiny amount, I chose to adjust my life to fit that amount rather than to give up the interesting work. I lived on a budget comparable to Thoreau at Walden for about three times as long.

What I got in return was artistic freedom. I got to play a lot of music, to write a lot of music, to discover a whole musical civilization in the instruments that can be built out of the stuff other people throw away.

I suppose I fit the definition of maverick as well as anybody. It mostly comes from making decisions based on what I wanted to do, such as that one and then accepting, embracing, and using the results to whatever extent is possible. My life became as much about finding wonderful things to do musically. It seems inevitable that I would turn to building musical instruments out of trash. The economics are right. The possibility of heading into uncharted artistic terrain is right. Of course this life has limits, but all lives have limits, just different ones.

The strange part is that, at some point, I realized my real job was just to keep doing what I was doing for as long as I could. My life itself was a kind of art piece. It is an example to help others evaluate their own lives. Maybe I’ve made some stuff along the way that people can think about and smile. Maybe I’ve made as much of a difference as the ant who walked all the way around the walls of the city of Ur 4286 years ago. This is really too cosmic to worry about.

It always struck me that the art facilitators—the grant givers, performance space controllers, and assorted muck-a-mucks had their own agenda (how could they not?). All I do is run a little store (even if the whole thing is inside my head the IRS thinks it is a store—you wanna argue with them?) full of musical stuff (compositions mostly but also a diverse hoard of musical instruments and the knowledge of how to both build and use these tools) that the facilitators can shop in. Occasionally they find something useful in my store but often they don’t. Some merchants would try and fill the store with stuff the facilitators would buy. But I don’t want to try to get inside somebody else’s head. I’d rather fill the store with stuff that I think is interesting and hope that other people also find it interesting. At least this way I know I can be consistent.

Since my little store never had any money, there was never an advertising budget. The only way I could let people know I even had such an enterprise was by making stuff that people would remember and talk about. That’s a little bit of a lie. I had enough money to eat as much ice cream as I wanted to and to take long backpacking trips frequently enough so that I could pretend I was only slightly insane the rest of the time. I just didn’t have enough money to do anything else. I wasn’t going to risk either of these to advertise instead.

At one point, I was offered money if I would just use the money to make the store more businesslike. What that really meant was that I would need to spend much more time making the store more like other stores. Since I already knew that the store could only succeed if it was full of interesting stuff, really different stuff, it wasn’t much of a temptation. One course of action depended on an external reference I didn’t understand (and knew I never really would), the other just depended on following my instincts about what was interesting.

It seems kind of weird that a society that teaches maxims like “know thyself!” finds it strange when someone attempts to fashion a life using that knowledge.

Would you call yourself a maverick? Thomas C. Duffy



Thomas C. Duffy
Photo by Harold Shapiro

I generally compose program music, designed to both captivate the attention and interest of the audience/musicians, and to connect music and subject matters far from music. I use the same orchestrational techniques as the great contemporary composers, but I tailor them to fit the capabilities of young musicians. This combination of simplified techniques and extra-accessible programs often places my music outside of the parameters of progressive contemporary music.

The art of Norman Rockwell may not hang in the world’s modern art museums, but it is found in many, many American homes. I would be happy if my music met with a similar fate.