Listening to improvised music
can feel like chasing ecstasy: catching at those rare, first and fleeting
moments of transport, of heightened attention and unadulterated joy that the
performers are also after, often on our behalf – what John Coltrane might have called,
following the title of one of the movements of A Love Supreme, pursuance. Last night in Vancouver in an 80-minute
set, the alto saxophonist Darius
Jones, buoyed up by the surging mellifluence of the piano trio Tarbaby, unleashed those
spirit-heavy resonances, that deep cry, in song after song. I’m grateful to
been there in the audience at the Ironworks,
grateful to have heard. The compositions they played came mostly from Darius
Jones’s recent album on AUM
Fidelity, Book of Mae’bul, but
despite being assembled as a quartet only for a current brief tour, these
musicians are much, much more than featured-soloist-and-rhythm-section; they
attain an audible integration, a co-creative and responsive agency that feels
as if they have been together for years. The opening number reminded me a
little of a David S. Ware quartet, with
its roiling, keening groove, while I also heard passing echoes, I thought, of
Coltrane’s late quartet, with Nasheet
Waits’s multiloquent drumming calling up at times the robust, insistent
textures Rashied Ali’s layered conception. Orrin Evans’s piano
alternates between attenuated lyricism – his left-hand chords often feel
suspended, as if holding their breath – and driving provocation. At one point
in an improvisation, he appeared to find the famous melody from “I Got Rhythm,”
not as an ironically knowing quote but as a means of casting our ears back over
a century of foundational jazz practice, palpably reinvigorating a fragment of
thoroughly worn-down standard by pulling and caressing the familiar phrase into
an alternate time-frame, cross-purposing, if only for a few seconds, the known
and the unknown, unsettling the given. Eric
Revis’s bass playing felt charged and profound, pushing the music forward
with cascading fierceness. Darius Jones’s lines negotiated between dulcet and
ululating, shifting from seductive balladry to jagged yawp, before arriving at
what felt to me like heartfelt psalmody. The quartet offered us a tremendous,
powerful and moving set, a music that, for almost an hour and a half, bore witness to and delivered
genuine, shared beauty.
21 June 2014
George E. Lewis: Afro/Eurological Collisions
Here is the text of my
colloquium paper presented this morning (Saturday, 21 June 2014) at
“Improvising Across Boundaries: An Unconventional Colloquium” co-curated by the
International Institute for Critical Studies in Improvisation (IICSI) and
Coastal Jazz, as part of the TD Vancouver International Jazz Festival. (Given
the time constraints, some of the transitions are rather abrupt, but I wanted to
counterpose Paolo Freire’s “critical” pedagogy with Lewis’s approach to
improvisation, for example, so I just went ahead with it as a kind of
provocation.)
In the nascent, polymorphous
field of what we can now call Critical Studies in Improvisation, the creative
work and the scholarship of George E. Lewis
continues to play a crucial role. A justly celebrated composer and performer,
he has also become a key voice, both as public intellectual and as pedagogue,
in recent academic and aesthetic debates around the cultural and social roles
of improvisation. His accretive, open-minded forays into the improvised emerge
from what I am going to characterize as collisions
among subject positions, methodologies and conceptual arrays associated with a
diverse aggregation of thinkers and artists, of improvisers, whose
practice-based research – interventions, performances, and reflections – both
shapes and interrogates this field. To put it as succinctly and as abstractly
as I can, improvisation tends to emerge from and to inhere in its own creative
undoing, and George Lewis’s music and writing want to address and to inhabit
that liminal space, that contact zone, that edge. For a few minutes today, I
want to test out the trope of the collision to try to explain a little of what
his work on improvisation and his improvised work undertake. How and what does
his practice-based research teach us? What forms of knowledge and of knowing do
his improvisations produce and collide?
I only have space to sketch one such collision today, around
what Lewis calls “ethnic and racial identifiers” in contemporary music. Rahsaan
Roland Kirk and Nina Simone, among others, preferred to characterize the
continuum in which they situated their playing as “Black Classical Music,”
yoking their work to popular, soul, church, blues and folk lineages and
streams, as well as to what gets marketed, now as it did then, under the label
“jazz.” This name-change is more than merely personal preference, and more than
loosely salutary. It opens up a deep wound, a problematic around reception and
legitimation of racially-marked artistry, but also seeks not to heal, however
provisionally, or to suture or even Band-Aid that wound, necessarily, so much
as to take issue with and even to subvert such glibly remedial tactics.
In his 2004 essay
“Gittin’ To Know Y’all: Improvised Music, Interculturalism, and the Racial
Imagination,” Lewis refigures this collision of “Black” and “Classical” music-making
by offering a provisional history of the performance of Lester Bowie’s 1969
composition “Gittin’ to know y’all” at the “Free Jazz Treffen” in
Baden-Baden that December, a performance that orchestrated a form of summit
meeting between “two avant-gardes”: members of Chicago’s AACM and a set of
European “free jazz” musicians. Lewis demonstrates how a presumptive binary
that emerges from critical stereotyping around African-American and European
cultural heritage grossly mischaracterizes the conversations and negotiations
that actually occur within the music, not to reconcile differences but to sound
them, and to approach them creatively. What I’m provisionally calling “collision”
may sound like another name for dialectic, for a conflict of artistic interest,
but I’m trying to name a set of relations among practicing improvisers that is agonistic,
plural and networked rather than merely antithetical.
Lewis
refers at the outset of his account of Lester Bowie’s
composition to an earlier essay in which he distinguishes between what he calls
Eurological and Afrological “musical belief systems and behavior”; rather than
reinstitute a sweeping critical binary – which, at first glance, the pair of
terms might obviously seem to do – Lewis wants to theorize exemplary and
particular aspects of musical logic linked not to genetic or cultural
phenotypes but to situated, historically-emergent social narratives. This
conceptual move, he argues, can enable both scholars and practitioners to
reflect on the “possibilities for artists to move across, transgress and
possibly erase borders.” In his
1996 essay, Lewis is more specific about his deliberately contingent,
complementary terms:
my
construction of "Afrological" and "Eurological" systems of
improvisative musicality refers to social and cultural location and is
theorized here as historically emergent rather than ethnically essential,
thereby accounting for the reality of transcultural and transracial
communication among improvisers. For example, African-American music, like any
music, can be performed by a person of any "race" without losing its
character as historically Afrological [. . .]. My constructions make no attempt
to delineate ethnicity or race, although they are designed to ensure that the
reality of the ethnic or racial component of a historically emergent
sociomusical group must be faced squarely and honestly.
Lewis’s materialist distrust
of abstracted binaries informs his assessment of Lester Bowie’s music and of
his own. “I wanted to explore,” he says in the liner notes to the
recording of “Sequel . . . (For Lester Bowie),” a composition closely
linked to his essay,
this
hybrid conception that allows the free flow between the two spheres with
musicians that are equally at home in the so-called acoustic and so-called
electronic world. This faked binary, which has sprung up over the years, has
become completely useless today.
Other “faked” binaries –
between composition and improvisation, between score and text, between the
individual and the collective – are also refused and refigured in what Lewis
here repeatedly names “hybridity.” I’m challenging that term a little here – pace Lewis himself – by insisting on
“collisions” rather than hybrids because I want to reconsider how the fusion of
interests implied by the trope of the hybrid might invite us to gloss over the
persistent creative divergences that also emerge from this refusal; it feels a
little too synthetic, in other words, a little too compliant.
Within
Lewis’s conceptual frame, the Afrological is deliberately privileged, if only because
Afrological improvisative practices and traditions have been consistently
devalued and underrepresented, and their recovery represents a significantly
politicized gesture within the cultural politics of music. Afro-diasporic
musical practices connect improvisation and community building (Lewis evokes
the genre of the “ring shout,” for instance, to describe collective interchange)
neither accede to nor supplant the Eurological aesthetic and social genres, but
to supplement, challenge, appropriate, subvert, and remake.
The
individual, expressive voice of the cogent, virtuosic performer, for example,
is neither accepted nor discarded in this conception, but refigured as a
subject position within a dynamic network of voices. In his notes to “Sequel: A
Composition for Cybernetic Improvisors (For Lester Bowie),” Lewis gestures at
what he values as an :inherent instability” within improvised performances:
My
experience of the people here as well as many other people is that if they do
have a personal style, it’s going to take you a long time to figure it out,
probably as long as it took them to create it. I see people as creating more
from a sort of multiple-voiced way. And to me that’s different from personal
style. I think, because of that multiple-voiced nature and the inherent
instability which goes along with it that’s where interchange and these new
ideas really become possible.
We need to ask ourselves if,
in the recording or especially in the live performance of a Lewis composition
such as “Sequel,” we can hear the situated, historically specific character of
this interchange, and what this reconceptualized practice of an active and
engaged audition means. (Consider the complex circumstances informing Miya
Masaoka’s innovative koto playing, for example.) But I do want to insist that
in the audible collisions, transitions and even transgressions among the
various, unsettled instrumentalists in this recording don’t manifest conflict
but what sounds to me like productive conversation – and by productive, I don’t
mean politely deferential, but closely responsive, reciprocal, attentive.
There
is what I’d call an improvisational pedagogy in Lewis’s work, but not a
pedagogy of lectures and informatics. Instead, the kind of knowledge-production
in which Lewis interests himself is the recovery of a dynamic situatedness, of
an interchange, of multiplicity. It
seems to me that the radical pedagogy of Paolo Freire might provide a
helpful supplement to Lewis’s music and scholarship around his agonistic
sublation of cultural binaries through situated, reflexive education.
“Responsibility,” Freire asserts in “Education as the Practice of Freedom,” an
intervention that coincidentally appeared in 1969 around the time of Lester
Bowie’s “Gittin’ to know y’all,” “Responsibility cannot be acquired
intellectually, but only through experience” (16). Freire isn’t dismissing
intellection – he’s engaged in it as he writes, after all – but arguing that
thought needs to be coupled to practice, rather than opposed to it, if it is to
have any transformative effect, any meaning:
Critical
[that is, actively self-aware] transitivity is characteristic of authentically
democratic regimes and corresponds to highly permeable, interrogative,
restless, and dialogical forms of life . . . . (18-19)
In Lewis’s “Sequel,” and in
his other compositions, performances and even lectures and essays, I hear this
active permeability as a restless and audible collision of voices.
Reading
Paolo Freire, Education for Critical Consciousness.
1969. New York: Continuum, 1973. Print.
George E. Lewis, A Power Stronger Than Itself: The AACM and
American Experimental Music. Chicago: U of Chicago P, 2008. Print.
---, “Gittin’ To Know Y’all:
Improvised Music, Interculturalism, and the Racial Imagination.” Critical Studies in Improvisation 1.1
(2004). http://www.criticalimprov.com/article/view/6/14
---, “Improvised
Music after 1950: Afrological and Eurological Perspectives.” Black Music Research Journal 16.1
(Spring, 1996): 91-122.
12 June 2014
“So many small things I still want to see”: Elise Partridge and Robert Lowell
The expanded edition of Elise
Partridge’s remarkable collection Chameleon Hours (2008) reprints poems
from her first
volume, Fielder’s Choice (2002),
including a brilliant set of four brief dramatic monologues based on lectures
given in the last year of his life by Robert Lowell, lectures
Elise Partridge attended and for which, she notes, she “took detailed notes on
his remarks about nineteenth and twentieth-century writers.” Her poems are much
more than reiterated transcriptions of Lowell’s classes, or ventriloquisms of
his voice. They trace their way through a mesh of intertexts, expanding
Lowell’s own iterative method in Notebook
1967-1968 (1969), History (1973)
and other of his late volumes, colliding elocutionary rigour with colloquial immediacy
to create a vital admixture – characteristic of Elise Partridge’s finest work –
of the confessional and the objective, of the personal and the formal, of the serendipitous
and the exacting.
Most
of the poems in Chameleon Hours are
elegies: meditations on loss, on the art of losing. They draw their passing,
brief intensities from a heightened awareness of lived material detail, of
“small things,” that comes in the wake of absence. Robert
Pinsky praises this practice as her “art of noticing”: “Absence and failure
are described [in Elise Partridge’s poetry] in a way that takes pleasure in
accuracy: a considerable and original accomplishment.” Her poems, for me, evoke
much more than mere pleasure, much more than an enjoyment of pretty craft, and
her accomplishment is more than considerable: the crisp particularity of her
characteristic line engenders a keen pathos in restraint, and unflinchingly
confronts the hard expressive limits of her own mortality—“pretty or not,” as
she puts it. In “Chemo Side Effects: Vision,” one of her pieces that Pinsky
singles out for praise, she notes how there are “So many small things I still
want to see”; the modulating vowels distilled from the long-I—the withdrawing,
observant subject at the heart of this particular line attenuated into phonemic
shivers, Ä« becoming ah-ee, then lightly drawled into aw and Ä and braided
through commonplace consonants, s’s and m’s and t’s—produce a palpable set of
articulated, glassy shards on the teeth and tongue, small bursts of sense.
Vatic wonder, under Elise Partridge’s pen, doesn’t so much diminish as gain a
tensile acuity, a closeness.
Her
Robert Lowell poems recall not only Lowell’s voice and approach, his recurrent
plea for “the grace of accuracy” as he writes in one of his last poems, but
also the voices and recalibrated transcripts, the “notebooks,” that fill in his
absence, his retreat; she also gestures at Elizabeth Bishop’s
memorial for Lowell, “North Haven,” which describes Lowell’s meticulousness as
a compulsion to revise, to “derange, or re-arrange” his poems obsessively, a
reflexive craft arbitrarily halted only by his sudden death in 1977. Partridge
took classes with Lowell that same year, and her poems are in one sense
gatherings of some of his last words. Day
by Day, Lowell’s last collection, also appeared in 1977; its final poem,
“Epilogue,” acts as a contingent self-elegy, in which Lowell laments what he
hears “in the noise of my own voice” as a “misalliance” between imagination and
memory; the last lines gesture forward, with a caveat, at this unsatisfied
poetic desire, his “want to see,” to keep noticing:
But sometimes everything I write
with the threadbare art of my eye
seems
a snapshot,
lurid,
rapid, garish, grouped,
heightened
from life,
yet
paralyzed by fact.
.
. .
We
are poor passing facts,
warned
by that to give
each
figure in the photograph
his
living name. (Day by Day 127)
The recalcitrant egotism and
decrepit masculinity that persist in Lowell as “poor passing facts” of his
existence are gently shifted in Elise Partridge’s reimagining of his lectures;
like History, each poem takes up the
biography and the voices of other poets, here Hart Crane, William Carlos
Williams and Walt Whitman (twice), but has Lowell tease out moments in all
three of fraught grandeur, when they could each be “operatic” or “awfully
eloquent,” and when their robust poetic authority, their masculine assurance,
is undone by “something . . . personal.” When Partridge has Lowell recall that
Williams thought Crane “was all rhetoric,” the chain of spectral, layered
voices at once resists poetic heightening and aspires, despite itself, to a
feeling of living presence, of spontaneous immediacy that exceeds the limits of
its own cleverness and craft: “And often rhythmical musical things / aren’t
good, they’re padding for not feeling” (Fielder’s
Choice 74).
The
verbal music that Partridge characteristically seeks is perhaps closer to
Elizabeth Bishop’s version of Lowell than to Lowell himself; in a 1964 note,
Bishop asks for an art—I want to say a poetry, but she doesn’t—that consists in
“some intimate, low-voiced, and delicate things in our mostly huge and roaring,
glaring world.” Against heightening, Bishop wants the “delight” of exacting
“living” diction; in “North Haven,” she catalogues local flowers, capitalized
as if each were given a proper rather than a generic name, “Buttercups, Red
Clover, Purple Vetch, / Hawkweed still burning, Daisies pied, Eyebright” (Poems 210). In the poems of Chameleon Hours, Elise Partridge deploys
a related tactic around “souvenirs of the world,” building tenuous recollected
cascades of words—as in the last lines of “Thirteen,” looking back on backyard
gatherings of teenage girls:
And before we bounded off Kate’s trampoline
our teams were redivided:
pretty or not.
Earthward, staggering, reaching, reeled, thirteen.
(Chameleon Hours 6)
Part of her poetic gift,
derived from Bishop but hardly derivative, is her capacity to frame a lightly
dissonant clash of sound and texture as aspirant lyric, as an approach to the
condition of song that delights in its almosting, its edgy shortfall, reaching.
(Like Bishop, too, she has a thing for birds.)
“Four Lectures by Robert Lowell, 1977” voices this
shortfall, in its opening description of Hart Crane, as a gibe at idealism:
“He’s taunting you with paradise.” Discussing Crane’s “Repose of Rivers,”
Partridge’s recollected Lowell locates a poetry in the dissolution of memory:
The river speaks the poem;
the
river’s washing out to sea
like
your own life—the river’s doomed,
all
childhood memories, washing out to sea
to
find repose.
This last broken cadence
approaches an iambic scansion, but that rhythmic surety dissolves both in the
looseness of Lowell’s everyday speech (as if his talk were nearly but not quite
subtended by metrical tics from his poetry) and in the refrain-like repetitions
that suggest a mind feeling its way forward into words. The poem itself, like
the other three “lectures” here, is also thoroughly reflexive, and we feel
Lowell’s words diffused through the filter of Elise Partridge’s ear and hand,
as she reconstructs his voice against the washing-out of whatever it was or is
that speaks this poem, that refuses to let it repose in tacit oblivion. Against
the plain speech he seems to value in Williams’s “The Yachts,” her Lowell
laments how “anything beautiful” goes “trampling over all / it doesn’t notice.”
Close attention and artifice are at odds in this conception—“[b]eauty’s
terrible,” he tells us—and yet he values (as opposed to Crane’s seductive
“thunder and obscurity”) the beauty of “careful description.” Care, in
Partridge’s lectures, amounts to an unobtrusive reiteration of what she thinks
she heard, what she write down.
And
yet, each of Lowell’s talks is re-lineated by her, as if to discover the poems
lurking behind the everyday in his recollected words. Re-appropriated, and then
sculpted rhythmically and spatially into contingent poems, his texts become
what he calls, in the third lecture (a reading of Whitman’s “Out of the Cradle
Endlessly Rocking”) a “loose writing,” enacting and negotiating a tension
between form and formlessness, mastery and relinquishment:
The beginning’s all one sentence, highly
organized musically, but loose writing,
as Whitman
practiced. Tempting to scan; you can’t.
What Partridge gives us is
the work of formation, of revision, an organization that wants but also refuses
closure, that tempts us with a poetic monumentality, a Whitmanesque vastness,
that its improvisational looseness inevitably belies. Just as Lowell’s epilogue
functions as self-elegy, so too do each of these four poems confront the
spectre of the poet’s own death:
“’Goodbye My Fancy’ he intended as
his
last poem . . . you’re too sick to write your last
poem,
when the time comes. Clear and elegant —
except
for some of the language, and the meter,
it
could be seventeenth-century.
Your
eyes water, reading it.”
The layered quotation marks
suggest the complex embedding of voices, but also point to an understanding of
the poem as a lecture, as a reading
of other texts. Clarity and directness, as virtues of descriptive facticity, of
an attention to small things and poor passing facts, are both enabled and
impeded by poetic line. But for this particular Lowell, what matters isn’t so
much the airless perfection of form as the loosened vacillation between craft
and sense, what Elise Partridge confronts in her poems as an essential human
want, as wanting still to see.
I
can’t help but hear her own difficult confrontations with cancer and with
mortality, through which she writes the poems of Chameleon Hours, each one becoming something like her last, as it
addresses its own passing, but still—as she has Lowell say of Hart Crane—“unusually
full of life.” In a valediction, “Farewell Desires,” she asks the “Goddess of
discards,” her muse of loss, to
let me be a waterfall
pouring
a heedless mile,
stride
barefoot over the drawbridge
to
the plain road.
The gift of Elise Partridge’s
poetry, one of its many gifts to her readers, is its careful affordance, its
clear- and open- and watery-eyed encounter with a world replete in visionary
plainness and casual miracles (“Seems supernatural, doesn’t it?”), awash in the
small flashes that like her we still want to see.
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