Some Kind Of Melody

by Gautam Pemmaraju

If you talk a language they are familiar with you’ll communicate quickly. But in artistic matters ease of communication tends to link itself with lightness of worth. Significant depth often involves a new language.

– Terence Dwyer

This January saw the passing of Stefan Kudelski, the inventor of the Nagra portable magnetic reel-to-reel tape recorder. A revolutionary innovation, the tape recorder became an essential and ubiquitous part of filmmaking, not to mention the surveillance and security industry (Black Orpheus was the first full length film to use a Nagra). It was also widely used for research purposes and as the linked obituary points out, apart from mountain expeditions, the recorder was also carried by the famous oceanographer Jacques Piccard on the Bathyscape Trieste which made the historic 1960 dive to the deepest part of the ocean in the Mariana Trench, near Guam. Another notable loss last June was the death of the composer, avant-garde electronic music experimentalist Ilhan Mimaroğlu, whose work as Charlie Mingus’ producer and on Fellini’s Satyricon brought him wider acclaim. Mimaroğlu moved from Istanbul to study musicology and composition at Columbia University under Paul Henry Lang and Douglas More, and later with Vladimir Ussachevsky; he would eventually settle down in New York associating with an interesting network of musicians and composers, including Edgar Varese and Stefan Wolpe. Working with Atlantic Records early on, he set up his own independent label Finnidar in 1971, the intention of which he says in this 1975 audio interview, was to release “the kind of music that they would never touch”, referring to bigger and conventional labels. Releasing recordings of a variety of composers, which included iconoclasts Stockhausen and Cage, he also made an album with Freddie Hubbard in 1971, titled Sing Me A Song of Songmy.

Terence Dwyer suggests an audition of Mimaroğlu’s Bowery Bum in his delightful primer on tape music, Composing With Tape Recorders: Music Concrete For Beginners (1971). The track itself was based on the sounds of rubber bands, and indicates quite excellently, the many kinds of formal, structural ideas that Dwyer outlines pedagogically in his book. From elemental exercises to more complex compositional experiments, Dwyer chattily discusses several thoughts linked to tape music (the SF Tape Music Festival has just concluded), the term that he prefers to music concrete, since it “roll[s] more comfortably off an English tongue” because the latter “seems a clumsy and slightly misleading term” (see also Halim El-Dabh). He starts at the outset in encouraging the reader (and potential practitioner) to approach sounds with openness and attempt to understand “something of the nature of sounds”. Pointedly, he indicates that the scope is “absolutely any sound that takes our fancy” and “one man’s music is another man’s noise”.

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Sunday, February 10, 2013

Friday, February 8, 2013

Thursday, February 7, 2013

Wednesday, February 6, 2013

Eefin and Hambone, Or, What Is Culture?

Justin E. H. Smith in his blog:

I mentioned recently that whenever I come back to the US (I'm writing from Chicago), I enjoy immersing myself in this country's rich cultural history. This, for example:

My friends imagined that I was joking, that I was being my usual haughty, hi-culture, Europhile self. How can I get the message across? No matter how often I attempt to explain this, no one believes me: I am essentially a lo-culture kind of guy. Or, rather, I deny the legitimacy of the distinction. I do not believe that there is anything more earnest in Ernstkultur than in Unterhaltung. I believe, quite the contrary, that culture bubbles up from the depths, and that its genius is equally distributed across all places and times. And I have no patience, either, for these incessant reminders that Brahms incorporated Slavonic folk dances into his music, or that Copland was influenced by jazz; to those who bring this up I can only reply: don't waste my time, then, but give me Slavonic folk dances, and give me jazz.

What gives the appearance of some monopoly on genius to the sort of cultural output that is housed in museums and Lincoln Plaza and so on is just this: that brainless one-percenters are spending huge amounts of money to put their names on these monuments, and the brainless bourgeoisie makes pilgrimages to them, spending medium sums of money to have a brush with cultural objects that supposedly edify by their simple proximity. The illusion that genius is stored up in sites of high culture is sustained by capital and by the laziness and gullibility of culture's consumers: all the season-ticket holders, all the dupes of the museums' advertising departments, for their part driven ever further, under the compulsion of capital, to make the Ottoman sultan's throne, or medieval armor, or Greco-Bactrian statuary, look like so many things to buy– passing them off as a special class of objects, museum objects, that you can buy in a way just by going and standing in front of them.

Now that that's out of the way, let's get back to Eefin and Hambone. I remarked to a friend (who, again, thought I was joking), that what we are witnessing here (and in general are always witnessing on Hee Haw, the show that perhaps more than any other shaped my earliest thoughts about what culture is and how it works) is a performance of musical virtuosity that unites feigned cretinism with real genius (i.e., not the kind that's only sustained by capital).

More here.

Tuesday, February 5, 2013

Sunday, February 3, 2013

Saturday, February 2, 2013

Karachi: Cell Phone Videos Tell Stories of Migrant Life

Yaminay Nasir Chaudhri of the Tentative Collective in Creativetime Reports:

This November, the Tentative Collective’s project Mera Karachi Mobile Cinema began gathering cell phone videos from migrants living in Karachi. Produced in response to the question, “Home: What did you do last Sunday—anything fun?” the videos provide snapshots into migrant life in Pakistan’s largest city. When a substantial number of videos has been compiled, we will ask the community to help set up a series of free screenings in various parts of Karachi, using our rickshaw-powered projector to feature every video made by neighborhood residents…

The first communities we are working with are comprised of migrants from Bangladesh and Burma (including many of the persecuted Rohingya minority) and rural Pashtun migrants from the northern areas of Pakistan. Embedded within the Bengali/Burmese community are muhajirs (literally, “migrants”): Urdu-speaking Muslims who arrived from India after partition in 1947, and their descendants. Though the inception of Pakistan was based on the self-governance of a Muslim majority, inclusivity for Muslim migrants, and a space for minorities, the reality of Pakistan is riddled with ethnic and class complexities that divide the land into isolated zones and enclaves. This division extends to the public space surrounding these enclaves—whether they are irregular communities like the ones we are working in, or highly formalized, planned spaces.

More here. And here is one of the videos:

Friday, February 1, 2013

Thursday, January 31, 2013

Tuesday, January 29, 2013

Sunday, January 27, 2013

Saturday, January 26, 2013

Friday, January 25, 2013