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Fourth Edition Editorial (English)

 


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Éditorial 2025
Artistic Research: Reports on Practices

Fourth Edition – PaaLabRes

Summary :

Introduction
To Document Practices and Informal Research
Practices
Report, Inquiry, Research
The contributions
PaaLabRes Fourth Edition, Future Contributions
 


Introduction

PaaLabRes (Pratiques Artistiques en Actes, LAboratoire de REchercheS) [Artistic Practices in Acts, Research Laboratory] is a collective of artists, in existence in Lyon since 2011, which attempts to define the outlines of a research carried out by the practitioners themselves concerning artistic expressions that do not result in definitive art works.

PaaLabRes aims to bring together, through action, reflection and research, diverse practices that cannot be closely identified with the frozen forms of patrimonial heritage, nor in those imposed by cultural industries. These practices often involve collective creation, improvisation, collaboration between artistic domains, but without creating an identity that excludes other interactive forms of production. They tend to call into question the notion of autonomy of art in relation to society, and they are grounded in everyday life, and in contexts that mix art with sociology, politics, philosophy and the logic of transmission and education. As a result, these practices remain instable and ever-changing, they are truly nomadic and transversal.

 

To Document Practices and Informal Research

The fourth edition of the paalabres.org website is linked to two concerns. On the one hand, there is the question of how to document the profusion of practices that most often take place anonymously. On the other hand, we attempt to show that within these practices, silent research approaches are at work, often unbeknownst to the people involved. Artistic research, thought of as directly linked to the processes of elaboration of practices, to the definition of projects, to interactions between people participating in them and eventually to particular modes of documentation in use (see the stations « Débat » et « Artistic Turn » in the first edition of paalabres.org).

The extraordinary diversity of the practices calls into question the notion of universalism and strongly challenges the hegemony of certain practices. Such diversity creates the necessity to include within the production mechanisms of elaboration that are related to bricolage, experimentation, and research. It is no longer simply a question of the conception of materials at the heart of artistic acts, but of including a more global approach concerning the interactions between individuals, the methods being considered, the different ways and contents of transmission and learning, the relationship with institutions, etc. To be able to find one’s way through the maze of the ecology of practices, of this proliferation of often antagonistic activities, there is a need to develop specific reflective tools. First, it is necessary to describe the practices in all their aspects and to question them in order to bring out their distinctive problematics. An inventory seems necessary in the form of narratives describing in detail what happens during a given project, in the documentation of practices using various media and in the formalization of concepts inherent to practical acts in the given context, notably concerning the unstable relations between intentions, daily reality, the final realization of productions and their public dissemination.

Artists often do not have the time or show little interest in narrating the details of their practice, in documenting processes for critical reflection. Often the artists wish that the attention be focused only on their finished productions and not on the behind the scenes of their elaboration. The explanations are considered too academic and not doing justice to the uniqueness of artistic approaches, or it is considered that art should keep its autonomy and
remain detached from the prosaic world.

Behind-the-scenes of research is largely ignored in the content of its publications (articles, books, conference presentations, etc.). The presentation of results takes precedence over the trial and error that preceded them. Yet research is full of starting up processes, unstable elaborations, and provisional documents. For example, the journal Agencements, Recherches et pratiques sociales en expérimentation has a section called « coulisse(s) » (behind-the-scenes) designed to “provide readers with major research writing, which remains confined in the workshop area where each one works or in the backstage of research” [Bodineau&co, 2018, p.9].

Concerning artistic practices, on of the risks is to leave the exclusivity of the explanations to the external viewpoints. In order to overcome the obstacles encountered by the protagonists of the practices, PaaLabRes proposes collective processes to finalize the contributions by putting in interrelation diverse skills. Thus, the narration of an artistic project can be clarified in an interview, in particular to help identify the points left obscure; oral expression is in this case easier but implies intelligent transcription skills. Documentation methods are often highly technical in relation to the various media and require collaboration. In this context, technical skills must be extended beyond their specialization and definitely include the ability to understand the issues at hand as perceived by those directly involved in the development of practices.

Critical analysis of practices is generally considered to be expressed in a written text, informed by references to previously published works on relevant topics. In the case of artistic research, this requirement is not necessarily what best suits the subversive character of certain artistic approaches. But the invention of textual or other technological devices appropriate to the spirit of an artistic project still seems to be insufficiently explored and remains a delicate proposition. How to consider handling both the concepts in all their complexity and their presentation remaining faithful to the intended artistic approach? How to expose at the same time the aesthetic points of view and to put them in question?

Narration, documentation and questioning of practices are by nature multifaceted: they involve events (performances, public presentations, workshops, conferences, etc.), multiple media (written texts, scores, graphics, videos, audio recordings, images, words), and numerous mediations that are constantly part of complex interaction processes.

The use of the term “artistic research” in the context of the fourth edition should therefore not be limited to what is precisely formalized in higher education and research institutions. It should be remembered that many artistic practices may contain phases of experimentation and processes that can be described as “informal research”. The project of the PaaLabRes collective is to put into relation the antagonisms that historically exist between artistic practices and university research on the one hand, and between artistic practices and the sector in charge of teaching these practices on the other. Moreover, the comparison of artistic practices with practices in use in fields that have special resonances with the arts (such as sociology, anthropology, linguistics…) can be very useful for the elaboration of a more general reflection on today’s cultural contexts. Therefore, the call for contributions for the fourth edition remains very broad and concerns the realms of university research, arts education, and the diversity of practices in the field of the arts and other related disciplines.

The objective of the fourth edition is to develop a database of practices, more or less ephemeral, which constitute the horizon of today’s culture. The aim is not to propose models that can be developed into methods with guaranteed standardized results, but rather to have access to references from which one can draw inspiration and compare procedures. For this reason, the fourth edition is not limited in time, but will remain open until the moment when it seems that there is too much information. Everybody can at any time propose a contribution to this fourth edition.

 

Practices

The acts of practice are inscribed in time, one after the other, without giving the possibility of a panoptic view at the moment of their accomplishment. While doing, to reflect on all the elements at play is difficult, and it is only in retrospect that actions can be evaluated. Decisions during practice are rapidly made or even in an immediate manner, they can at any time result in changing direction, but without taking the time to really measure the consequences [Bourdieu, 1980].

In the language succession, the meaning of a word can be changed by the succession of other grammatical elements, but at the time it is spoken, it carries a meaning perceived unilaterally. It can also offer openings towards the multitude of meanings it could produce. The same phenomenon tends to be manifested in the act of doing something. This act may change meaning according to acts that will follow, but at the time of doing, the individual who accomplishes it can only concentrate on what make sense at this precise moment in this particular act.

This leads to the question of how to approach practices in the field of research? The temporal nature of practices means that we need to seriously consider processes into which the actions in progress evolve as they confront contexts. Nicolas Sidoroff [2024] defines practices as follows:

  • Procedures in a context.
  • With institutional dimensions.
  • And they lead beyond relationships between individuals.

Institutional dimensions are part of the context, but it’s often necessary to make them explicit so as to not forget and to be able to signify what they intersect with. This is one of the five dimensions proposed by Jacques Ardoino [1999] to describe human interactions as accurately as possible.[1] This dimension is worked on by so-called “institutional” approaches (psychotherapy, pedagogy, institutional analysis). This dimension is multifaceted, it brings together values, norms, social beliefs, ideological and cultural models, the hisstories in which we are all enmeshed, the imaginary, ghosts (absent persons but who have influences on the activity in process), and so on. Moreover, practices go beyond

social relationships between individuals alone to play a part in transformating social relations (according to Danièle Kergoat). Practices develop in a reciprocal movement. They are driven by a subject who is a “collective producer of meaning and actor of his or her own history” [Daniel Kergoat, 2009, p. 114], and they enable at the same time such subject to become collective producer and actor. [Nicolas Sidoroff, 2024, p. 156]

And finally, in the framework of this PaaLabRes edition, to consider practices as procedures in context and as succession of acts, leads to the possibility of narrating them. Practices can be recounted: this is what happened, or rather, better still, what somebody did,[2] in the present tense of the action, to be as close to it as possible. Someone does, we do, I do. Then, writing in the broadest sense of the term, what we call “documenting”, can take place, and with it, research on artistic fabrications and constructs.

The actions in progress implied in the active verb of “musicking” are univocal yet multiple acts [see Christopher Small, 1998]: they unfold in time, they last, they are not isolated, and they must constantly confront contexts that change as quickly as the weather. At the time of making a decision to do an act, thinking is immediate. Everything is determined both by the actors’ past (habits, acquired knowledge) and by the situation to be faced (in the presence of other people and particular environments). The act can then be frozen in a conventional stage, if you don’t have the means to break away from the obsession with doing things right. But the time that follows the decision can also be viewed as a pathway to follow (to wander) in which unforeseen events may emerge opening up new options: the notions of trial and error, tinkering, experimentation and research then assume their full meaning.

Actions in progress are situated [Haraway, 2007], but they are also multiple, giving rise to a multitude of often contradictory injunctions. As a result, they are always inscribed at the edges, fringes or margins, placed in between “nuclei” that Nicolas Sidoroff defines in the context of his own practices as “performance, creation, mediation-teaching-learning, research, administration, and technique-instrument building.” (See: Lisières, 3rd Edition PaaLabRes). Each act is situated with different intensities in each of these nuclei that make edges exist and living in such ecosystems. Potentially, each act is largely within a single nucleus, but is also in interaction with all the others.

In Fernand Oury and Françoise Thébaudin’s book Pédagogie institutionnelle, Mise en place et pratique des institutions dans la classe [1995], interesting examples of “monographies” can be found, accounts of events inscribed in the framework of their pedagogy. Grounded with transcripts of spoken words made by young pupils and placed in context, the analysis is never done by a single person at the height of his or her expertise, but by several members of a team. Discussions are therefore never peremptory, reflecting uncertainties, ambivalences and complexities. Scientific-based books or notions, notably drawn from psychoanalysis, are then referred to, so as to enrich the debate and help understanding, but they are never considered as absolute truth, but they are just juxtaposed as elements among others in the collective analysis of complex and singular events. The pupils’ spoken words are in this manner always put to the fore.

 

Report, Inquiry, Research

Artists associated in particular with ephemeral forms face difficulty accepting the principle of documenting their production. For example, in the world of improvisation, the publication of a recording seems completely at odds with the notion of a situated act, performed in the present and never to be repeated in this form.[3] The documentation of an event seems to imply that it should serve as an exemplary model for subsequent events. Modeling is viewed as susceptible to creating the conditions of servile conformity to the established order in the immutable repetition of the same things. The diversification of the objects of documentation (observation accounts, discussions, consulting archives, reports on neighboring experiences, related texts, videos, recordings, etc.) tends to cause the idea of model to disappear in favor of that of inquiry. It gathers a whole ensemble of materials[4] that may not seem interesting at first sight, but that are essential in defining the context in which the action takes place.

In the call for contributions, we had considered exploring different modes of presenting research contents to the public, whether artistic or linked to other academic fields, whether informal or as part of university-style formalization. These different ways of reporting and documenting the elaboration of a practice to honor the processes of inquiry and research that often remain implicit, are not easy to invent.

The ways of reporting are also difficult to collect. In the music world, the almost magical phrase “we do it this way” is often pronounced. But without an instrument at hand, how to explain this manner of “doing it like that”? Recording and transcribing are our usual tools of inquiry. Our meetings and interviews usually take place in life settings (houses, apartments, cafes, videoconferences, etc.) where the conditions are not optimal, since there is a lot of interfering noises that come to perturb the understanding of recordings during transcription.

Experimenting with different ways means of presenting research presentation as an alternative to the sole “thesis” presented on a text written according to the current rules set up by higher education institutions remains a very important objective for us. The aim is to present objects that encapsulate the essential artistic and conceptual contents of a given practice, without revealing what specialists consider as relevant detail. We can envisage objects capable of being apprehended by an audience and giving them the desire to visit further the content of a narration, its analysis, and its various accompanying documents. Such objects can be for example a lecture/performance, a mix-media work, a collage, an audio file, an animated text, etc.

For the time being, in the present edition, only few cases present an original form of research documentation elaborated by the people directly involved in the actions pertaining to the contribution. In the case of interviews, discussions and encounters, the particular differences between contributions are mainly the result of editorial work based on the transcripts of audio recordings. Otherwise, we opted for the usual presentation used in research articles.

 

The Contributions

The edition is organized in five categories:

  1. Otherwards-Return.. Three articles on Africa and the back-and-forth between this continent and the rest of the world.
  2. InDiscipline – Flux. Two contributions deal with the interrelationships between artistic disciplines, which tend to be “undisciplined” in improvised forms. More specifically they address the relationships between dance and the environment, and between dance and music.
  3. Fabulate – InQuest. This category covers research concerns ranging from academic formalization to more informal approaches. For the time being, it contains only one article.
  4. Context – FabBrick. Three articles in this category deal with the invention of “dispositifs”, i.e. situations elaborated from a particular context and involving the people who take part in them in creative linked to their practice.
  5. Electro – Tinkering. Two articles deal with the use of electronic and digital technologies in artistic practices.

A final category, which for the time being contains no contribution, Trajects, will deal with projects that take place in several more or less remote location and imply for the participants to travel, enabling reflection before, after or between the actions taking place in the various locations.

Here, in no particular order, is the presentation of the first ten contributions:

Emmanuelle Pépin and Lionel Garcin presented a lecture/performance on the relationships between dance and music. The performance was based on a dialogue between a dancer and a musician improvising together, exploring and demonstrating dance/music relationships in acts. The actions relating the dancer and the musician during the performance were not precisely predetermined: it was a real improvisation, yet one in a long series of improvisation mixing dance and music by both artists (not exclusively in the format of this particular duo), over a very long period of time. At certain points of the performance, Emmanuelle read aloud extracts from a text she had prepared ahead of time, choosing these extracts at random on the spirit of the moment. She also improvised spoken words inspired by her text while dancing in space. Lionel, meanwhile, continued to improvise sounds while moving in space, taking care of not covering the enunciated text. The text itself was situated in an “ecotone” (or edge) intertwining the presentation of the elements in play and the description of physical, bodily and acoustic phenomena, all this unified by poetical formulations. The principal interest of this kind of performance is that the act of “saying” is completely inserted in the midst of what is danced and musicked, but also that the “saying” in progress is directly put in practice in the dance and music performed (without, however, there being a direct relationship between words, sounds and movements as a form of pleonasm). In a single movement, the explanatory text in its poetic form, and the unfolding of the dance and music materials (and their theatricalization) form a unified whole, without avoiding the presentation of what constitutes its complexity.

The three contributions concerning the back-and- forth journeys between Africa and the rest of the world, that is the interview of Djely Madi Kouyaté, the commentaries on Famoudou Konaté‘s book, and the article by Lukas Ligeti describe long life journeys full of ambivalent events. All three are personalities who grew up in traditional environments – Guineans villages for Djely Madi Kouyaté and Famoudou Konaté, and the European intellectual elite for Lukas Ligeti (who is the son of the famous composer) – and who set off on “adventure” towards the rest of Africa, and then the rest of the world for the first two, and to several African countries for the latter. In all three cases, the journeys brought out contradictions due to culture shock.

Djely Madi Kouyaté, after growing up in the tradition of a Guinean village, when he joined the group Kotéba in Ivory Coast, had to face a process of bringing together practices originating from several African countries and the development of procedures linked to spectacle and technologies influenced in part by Western culture. The group toured Europe extensively, which led eventually Djely Madi to settle in Paris, where he had to interact in greater depth with its ambient culture. This raised the question for him of how to retain the richness of his own tradition despite the few adjustments he had to accept.

The life story of Famoudou Konaté, is very similar: he is selected in his village to be part of the Ballets Africains, which brings together the best musicians and dancers from independent Guinee. This ensemble tours around the world several times and allows him to be recognized as an international djembe virtuoso. He then became an independent musician and started also to be involved in teaching the fundamental basis of his tradition in Africa and Europe, to ensure its survival in a world of globalized culture influenced by electronic medias.

In Lukas Ligeti‘s case, he came to Africa with his own representations linked to ethnomusicological studies and composing pieces influenced by African music. Through contact with African cultural realities, he had to adapt his practice as a percussionist, composer and electronic music practitioner to African contexts that blend traditional practices to the input of various technologies linked to electricity. Then in return, this raised the question of how all these elements can be taken up in the context of Western experimental music.

Another approach to documentation was chosen in the case of the “Tale of the ‘Tale’”,, as a result of a series of four separate interviews to the four protagonists of the immersive performance “Le Conte d’un future commun” (The Tale of a Common Future), Louis Clément, Delphine Descombin, Yovan Girard and Maxime Hurdequint. This collaborative project was based on ecological issues linked to the future of the planet, with the particularity of regrouping personalities already extremely close to each other in terms of family ties, friendships, belonging to the same networks or geographical proximity. But the four parallel accounts of the performance’s lengthy production process highlighted differences of perception as how things actually happened. Each of them had built an affabulation of the role and position of the others, and in their narratives staged fictitious conversations to describe the elements of discussions and interaction required to the bring the piece to life. These differences were not the expression of disagreements concerning the project itself in artistic terms or political content, but rather subtle nuances of sensibility. In particular, the account of Delphine, the storyteller, often took the form of a series of “tales” during the interview, not in the sense of inventing fictional situations, but rather in the use of a certain narrative style to convey the information she wished to give us. Therefore, on the part of the PaaLabRes editorial team, the idea came to reorganize the different interview transcription texts of interviews in the form of dialogues in what could resemble a tale describing the fable of the “Tale”.

The same subtilities of nuances can be found in the account of dancer Min Tanaka’s creation of the Body Weather Farm au Japon, in Japan, by three dancers – Katerina Bakatsaki, Oguri and Christine Quoiraud – who participated to this project during the period 1985-90. Two videoconference sessions took place, separated by a time span of nine months, this time conducted jointly with everyone present. Both encounters were in English, with Nicolas Sidoroff and Jean-Charles François present for PaalabRes. None of the people present spoke English as their native language and all expressed themselves with strong foreign accents (a Greek women living in Amsterdam, a Japanese man living in Los Angeles, and three French people living in France). Hence difficulty in the editorial realization to access a clear and precise meaning during the transcript of the audio files. Additionally, remembering the exact circumstances of events that took place a long time ago was not an easy task, and each artist’s narrative reflected three different ways of looking at this fundamental experience in their life right up to the present time. For this reason, we felt it necessary to preserve as far as possible the diversity of the narrative styles used by the three protagonists. What’s more, the views that the two “paalabrians” musicians had on things were somewhat divergent than the one of the three dance artists: the meaning of the same terms in dance and music is not of the same nature, and the perception of relationship between dance and music can vary a lot depending to the field one belongs. The total ignorance of the two musicians concerning the circumstances surrounding the creation of the Body Weather farm, led to some interesting debates on the presence or absence of “commons” in Min Tanaka’s group at the farm, on his determination never to fix things in definitive forms, and above all on the idea of not creating situations where a power exercised by anyone would be imposed itself on the whole community. It is the absence of obligation, nevertheless combined with the necessity of absolute engagement at all times, with whatever actions were undertaken, which seemed to have been the main force at work behind the Body Weather idea.

Warren Burt, who describes himself as a composer, performer, instrument builder, sound poet, video artist, multimedia artist, writer (etc.), and above as an “irrelevant musician”, traces the recent history of the fantastic evolution of sound technologies, showing how they have influenced throughout his life his own aesthetics and political positions, in the realization of very precise actions. His militantism for an immediate use of the least expensive, most democratic tools made available by technology never changed: the use of the most ingenious, yet simplest tinkering, aiming at the richest possible aesthetics, with the cheapest utilizations possible in terms of money. Low-cost democratic access, impossible during the 1970s except for a privileged few working or studying in collective studios housed in big-budget institutions, is now becoming a reality for a large part of the world population, thanks to personal portable computers. But ironically, this access that was initially considered as to be necessarily experimental and alternative, now that everybody has the ability to manipulate sound (and other) objects at will, is in grave danger of becoming nothing more than a generalized conformism generated by manipulative medias.

The recent evolution of new sound technologies has led the development of interface tools (theremin, smartphones) manipulated by performing musicians controlling machines and distributing sounds in space. The sonorities, determined by the composer and stored in a particular electronic system, are no longer directly produced by the instrumentalists who then become collaborators of the composer in determining what will actually happen during a performance. This new situation changes the conditions of the relationship between those who elaborate particular systems, those who build the appropriate technological tools to realize them, and those who implement them on stage in real time. These aspects of collaboration were the suject of the encounters with Vincent-Raphaël Carinola and Jean Geoffroy. In retrospect, it would have been necessary to include in the interview a third person responsible of the technological construction of the new lutheries (Christophe Lebreton). In the future, there is the possibility to make up for the absence of this third facet of the collaborative musical conception.

In the minds of these two musicians, Jean and Vincent, the boundaries between creation and interpretation have become porous, but at the same time they don’t call in question the fundamental separation between composer and performer that is characteristic of Western music. In this manner, they are part of a historic continuity within this style of music, because collaborations between composer and performer, and also with instrument builder, have often taken place in the past, despite the gradual specialization of roles in their professional function. As with the music based on processes of the second part of the twentieth century, the composer doesn’t completely determine the events will occur on stage but proposes a regulated sound architecture into which the interpret must creatively enter. The instrumentalist becomes a sculptor of sound matter in real time, a stage director of the system’s data, which creates the conditions for a new virtuosity and thus stands out from the use of interfaces (as in certain installations or videogames) by the general public.

The effective encounters of differences (cultural, artistic, economical, of geographical origin, of research content, etc.) in shared practical situations is of great importance in relation to today’s context. In all cases, whether in the encounter of different artistic domains, or of different aesthetics, or of different community groups, or again that linked to the reception of refugees, it’s necessary to invent a practical ground for mediation and not simply juxtapose or superimpose the diversity of expressions. In this manner, you may avoid the domination of one human group over another in a dual movement of respect for different expressions and of development of a common practice between groups based on principles of democratic equality.

For over thirty years, Giacomo Spica Capobianco developed actions to give young people of underprivileged neighborhoods access to musical practices in accordance with their aspirations, by enabling them to invent their own forms of expression. He has always been concerned to connect these youths with practices of other spheres of society. He organized encounters between groups of very different styles and, developed with the members of the Orchestre National Urbain improvisation situations that made possible for groups to work on common materials outside their principal cultural references. The document included in this edition, Collective Nomadic Creation, is the result of an action conducted by the Orchestre National Urbain, which took place during the Autumn 2023 bringing together young refugees from various shelter centers with the students of the CNSMDL (Conservatoire National Supérieur de Musique et de Danse de Lyon), and of the Lyon II University. It presents texts by two of the project’s observers, Joris Cintéro et Jean-Charles François and a video realized by Giacomo Spica Capobianco and Sébastien Leborgne featuring a series of interviews with various participants and extracts of music and dance actions that took place during this project.

We publish an extract from Karine Hahn‘s doctorate thesis on “Les pratiques (ré)sonnantes du territoire de Dieulefit, Drôme : une autre manière de faire de la musique.” [The (re)sonating practices of Dieulefit territory, Drôme: another way to make music.] The title of this extract is “The Metronome Episode”, in which she relates the unexpected apparition of a metronome at a rehearsal of a democratic fanfare. The metronome-object, brought in by one of the group members, drastically bursts into the scene of the practice of an ensemble that usually vehemently resists any external authoritarian imposition. Karine Hahn’s analysis of this event takes place in a context where she made the deliberate choice to be part of this “Tapacymbal” fanfare, both to experience a practice from the inside in an epidermic manner, and to be able to observe it from a more detached viewpoint. She breaks away from an oft-stated rule that, to do research, you should not get involved in the objects you are studying. If she is part of the group to be observed, she is in danger through this experience to be emotionally in solidarity with the problems they encounter, and if she remains outside, she is in danger of not really understanding what is at stake. Often researchers external to their subject matter are unable to put forward the questions that are relevant to the group they’re observing, and when they attempt to reveal the implicit structures at work, they tend to tap outside the cymbals. Karine Hahn’s position in the group precludes any overhanging approach, her position of “learned” musician and scholar issued from the conservatories aiming at professional life in music is completely put in question by a situation that awakens her own negative attitudes towards the oppressive use of the metronome. The experience of the group facing this tool, which she has to endure, results in completely challenging her representations and changes the nature of her expert eyes. This doesn’t modify her knowledge but puts it in perspective in the light of a context. It’s in the sense of this tension between the inside and the outside of a given practice that the militantism of the PaaLabRes collective concerning “informal” artistic research is situated: only actual experience can produce a knowledge of the issues at stake, and then you have to be capable to detached yourself from it in order to develop reflexivity.

To conclude this round-table survey of the first ten contributions to the fourth edition, the two main editors, Jean-Charles François and Nicolas Sidoroff, present L’Autre Musique, an account of a workshop in which the situations of collective artistic production are susceptible to provoke meaningful discussion on the subject of a particular issue, in this case graphic scores and their actual implementation in performance. The experimental hypothesis was as follows: the juxtapositions and superimpositions of research accounts (as is so often the case in the usual formatting of international conferences) fail to achieve meaningful debates. They remain in the realm of information rather than producing in-depth exchanges of ideas, because no common practice takes place, creating a context where the same objects are discussed with full knowledge of the facts. It’s from a common experience that different sensibilities to actions that are effectively lived together can emerge, whereas passive listening of academic presentations tends to only produce polite reactions (or definitive rejections).

Therefore, the paalabres.org fourth edition makes a modest contribution to exploring the various possible ways of reporting on practices, trying to find editorial solutions that are respectful of artistic content. The often-elusive ideal is to find ways to “put into practice” reporting and documentation in processes identical of those of action and research, to find a happy coincidence between artistic objects, narratives of practices and critical reflection.

 

PaaLabRes Fourth Edition, Future Contributions

Several contributions are currently under development:

  • Pom Bouvier, back-and-forth Lyon – St Julien Molin-Molette between listening to environments and improvisations that immediately follow.
     
  • György Kurtag Jr, work on live computer music production with young children.
     
  • Yves Favier, Jean-Charles François, György Kurtag and Emmanuelle Pépin, “CEPI Trajects” a series of encounters around dance/music/sceno-active improvisation in Valcivières, Bordeaux, Lyon, Esino, Nice, Budapest and Cabasse. Journeys between places, a special time for reflection.
     
  • Reinhard Gagel, “OHO! Offhandopera – Impromptu Music Theatre”. How to improvise an opera.
     
  • Karine Hahn, continuation of the publication of excerpts of her thesis “(Re)sonating Practices on the Dieulefit (Drôme) Territory: Another Way of Making Music”.

These contributions will be published as soon as possible.
 
Other contributions are being considered for the future:

  • Anan Atoyama, her work on the occupation of stage space and issues of climate migration.
     
  • Jean-François Charles and Nicolas Sidoroff, on live musical accompaniment for silent films.
     
  • Marina Cyrino and Mathias Koole, lectures/performances on the flute and guitar in improvised music.
     
  • Kristin Guttenberg, on her practice of dance/music improvisation in unexpected spaces.
     
  • Anan Atoyama, Vlatko Kučan and Jean-Charles François on the musician’s and dancer’s body in space.
     
  • Gilles Laval on the European journeys of his project “100 guitars” and the idea of a nomadic university.
     
  • Noémi Lefebvre, collective readings aloud from her book Parle.
     
  • Mary Oliver on her experiences of musician improviser with dance artists.
     
  • Pascal Pariaud on working with children from a primary school near Lyon on producing sounds with various means.
     
  • Nicolas Sidoroff on fanfares in political demonstrations.
     
  • Tam Thi Pham, Vietnamese musician and dan-bau player, on her practice of traditional music from Vietnam and experimental improvisation.
     

Références bibliographiques

ARDOINO, Jacques. (1999). Éducation et politique. Paris : Anthropos Economica, coll. Éducation (2e éd.).

BECKER, Howard S. (2004). Écrire les sciences sociales, commencer et terminer son article, sa thèse ou son livre. Paris : Economica, coll. Méthodes des sciences sociales (éd. orig. Writing for Social Scientists. How to Start and Finish Your Thesis, Book, or Article, University of Chicago Press, 1986, trad. Patricia Fogarty et Alain Guillemin).

BOURDIEU, Pierre. (1980). Le sens pratique, Paris, Editions de Minuit.

BODINEAU, Martine & co. (2018). « Édito », dans Agencements, Recherches et pratiques sociales en expérimentation, n°1, p. 7-9. doi.org

HARAWAY, Donna J. (2007). « Savoirs situés : la question de la science dans le féminisme et le privilège de la perspective partielle », dans Manifeste cyborg et autres essais : sciences, fictions, féminismes, édité par Laurence Allard, Delphine Gardey, et Nathalie Magnan. Paris : Exils Éditeur, coll. Essais, p. 107-142 (trad. par Denis Petit et Nathalie Magnan, éd. orig. Feminist Studies, 14, 1988).
HARAWAY, Donna J. (1988). « Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective », in Feminist Studies 14(3), p. 575‑99.

KERGOAT, Danièle. (2009). « Dynamique et consubstantialité des rapports sociaux », dans DORLIN, Elsa, Sexe, race, classe : pour une épistémologie de la domination, Paris : PUF, coll. Actuel Marx confrontation, p. 111-125.

OURY, Fernand & THÉBAUDIN, Françoise. (1995). Pédagogie institutionnelle, Mise en place et pratique des institutions dans la classe. Vigneux : Éd. Matrice.

SIDOROFF, Nicolas. (2024). « La recherche n’existe pas, c’est une pratique ! » Agencements, Recherches et pratiques sociales en expérimentation, n°10, p153-57. doi.org
 


1. Les autres dimensions sont : individuelle, interindividuelle, groupale et organisationnelle.

2. Howard Becker gave this advice concerning writing: [Consider] “who is responsible of the actions your sentence describes” [2004 (1986), p. 13].

3. This position towards the publication of improvisation recordings outside the participants doesn’t prevent the use of sound recordings as a working tool in various re-listening situations. The recording is then used as a form of mirror to reflect on the general activity of a collective.

4. Using the term « materials » [matériaux] enables to summon up more diversity and plurality than, for example, « documents », which has a strong formal imaginary, or « data » [données] that has a strong numerical imaginary. But the term of materials doesn’t work easily with a specific verb, whereas activity and gesture should be qualified with a specific verb. The verb « to document » can then be used with this meaning: gather and organize various materials at the heart of practice.

Famoudou Konaté (English)

Access to French original text.

 

Commentaries on Famoudou Konaté’s Book,
Mémoires d’un musicien africain
 
Jean-Charles François
2025

 

Sommaire :

Introduction
The Creation of the Guinea Ballets Africains
The choice to enter the Ballets Africains
The Ballets Africains, between Emancipation and Oppression
Artistic Independence Acquired Thanks to Teaching
Conclusion
 

Introduction

In 2022, Famoudou Konaté, “great representative of Guinea”s Malinke musical tradition”[1] published a remarkable book, Mémoires d’un musician africain, Ma vie – mon djembe – ma culture [Memories of an African musician, My life – my djembe – my culture], written in collaboration with Thomas Ott, who “was a university professor of music pedagogy in Berlin”.
 
Far for being a simple autobiography, the author offers a thorough account of the various artistic, social and political issues that an African musician had to face in the period from 1940 to the present day: growing up in a traditional village in Guinea, touring the world as an artist representing independent Guinea, learning to read and write as an adult, becoming a teacher in Guinea and Europe, to reflecting deeply on his own practice and the tradition in which it is embedded. Famoudou Konaté tells us with a wealth of detail and analysis about many aspects of his own life, touching on domains such as musical practice, ethnomusicology, African history, geopolitics, sociology of artistic practices, instrument building, playing techniques, pedagogy of oral music, and to unify it all, the presentation of a rich philosophy of life. However, this book has no pretention to be recognized as “academic”, anyone can have access to the global overview of his practice, with additionally numerous narratives, stories and tales, that illustrate with humor the artistic and autobiographical information.
 
In his introduction to the book, Thomas Ott explains its genesis. After learning to read and write while touring the world with the Ballets Africains, Konaté took the habit of writing “a great number of autobiographical notes (…) in French over many years” (page 15, my translation). Thomas Ott’s contribution to the book was to classify these notes, to translate them into German,[2] and assemble them into a meaningful form. He describes two happy turning points in Famoudou’s life:

  1. Firstly, his selection to join the Ballets Africains representing Guinea as principal djembe player, while according to the village tradition, he had to get married and give up his musical practice.
  2. And then, much later, he left the Ballets Africains, which had become for him an oppressive organization thus limiting the extension of his internationally recognized artistic posture. He then became an independent artist, thanks in part to the teaching of his music and culture in his village in Guinea and in European institutions.

At every turning point in Konaté’s life, the ambivalence that can be observed in any practice is revealed, requiring him to trace his own pathway among a weave of contradictions, enabling him to acquire a clear universal perspective in his multidimensional accounts. The conditions in which all actual practices are carried out is it occurs in obscurity, in the midst of elements that play against each other. As in improvisation, the actors have to trace their way for better or worse, starting from what was already built up, without having enough time to reflect in a rational fashion. But this path is not like writing, where each individual word weaves a global meaning with the series that has just been read and the one that is about to be read. In oral practice, the contradictions, the complexities, have to be faced in the present, and you must play with them off without thinking of the consequences. With a sufficient lapse of time, however, it is possible to write some reflexives notes and succeed in clarifying globally the uncertainties of circumstances. In this sense, practice is not consciously ideologic, even if the ideologies can be unconsciously expressed in the behavior of the human body.
 
Thomas Ott tells us that Famoudou Konaté’s music was for him “the bridge towards Africa in general”. He gives the following precisions:

True to the saying “Who only knows the music knows nothing about the music”, very soon I began to take an interest in Africa’s political, social and economic problems. (Page 19)

For my part, I will say that I don’t know Konaté’s music or the African music and dance very well, but thanks to reading his book, I have a more precise idea of what is globally at stake within these contexts, with all the useful information he gives on the musical, artisanal, political, social, economical and cultural aspects of his artistic practice and the links he is able to weave between all these domains.
 
 

The Creation of the Guinea Ballets Africains

In 1958, General De Gaulle’s government proposed to the French African sub-Saharan colonies their independence with an association within a “Communauté franco-africaine”. Only one country, Guinea, on Sékou Touré’s initiative (he became Guinea’s first president), rejected in a referendum this association. In less than two months, France withdrew all its administrative and economic support, thus ending all relationships.
 
In order to assert complete independence, Guinea needs to be recognized as a nation throughout the world. It absolutely had to affirm its African cultural identity and to develop diplomatic tools to represent it. This led to the creation of the Ballets Africains (based on the model of ensembles already in existence) bringing together the country’s best music and dance artists. The essence of the new nation has to be represented, its specific tradition, free from outside influences, in a single evening, at the end of which any audience will be able to understand what it’s all about. To achieve this, there seems to be no other choice but to conform to the laws of the dominant representation of the time, that is, the one determined by Western thought in both cultural manifestations and diplomacy. To create the spectacle of tradition therefore seems the means to achieve these objectives.
 
This task contradicting the village traditional practices may appear harmless, given that indeed it is the traditional ways that are presented on stage and not water-downed or completely distorted practices. Yet this small detail of formalization in order to be understood by those who lead the world, profoundly changes the name of the game. The point for me here is not to look for any kind of authenticity that might be found at the origin of a tradition. In fact, oral traditions have the capacity to constantly reinvent themselves according to events that take place. It’s simply a question of underlining the tension that exists between on the one hand asserting independence from the colonial power by focusing on autochthone cultures, and on the other hand asserting Guinea’s existence as a new nation on the international scene. Guinea then had to conform to the current formats: to become a nation, to adopt a flag, and to stage its identity in the forms invented by Western modernity.
 
In order to build the narrative of the Guinean nation, the cultural differences that might exist in the country have to be partially erased, and the practices must be detached from the global contexts in which they are embedded. This means inventing artistic acts that are separate from their social, political and cultural implications linked to the everyday life in the villages. People having predetermined social functions must be transformed into professional artists.
 
 

The choice to enter the Ballets Africains

Famoudou Konaté grew up in his village and was soon recognized for his great ability to play the djembe. He comes from a noble family, which determines his particular role in the village society. He describes this situation as follows:

In Hamana villages, all women, all men, and all children know to which group they belong and what their tasks are within the community:

The hörön (“the free men”) are the nobility. They govern. In the past, they decided on war and peace and were themselves great warriors. They regulate all aspects related to agriculture. But ultimately, they are responsible for the whole community in all its matters. (Page 91)

For Konaté, the other casts, the “artisans of society”, are divided into three groups: a) leather workers; b) griots; and c) blacksmiths.
 
Thomas Ott stresses in his introduction to the book that Famoudou Konaté would not have become a professional musician, if he had not been selected to be part of the Ballets Africains created at the time of Guinea’s independence in 1958. This was because members of noble families had to marry on reaching adulthood and were no longer allowed to practice music. Konaté writes:

Anyone called Coulibaly, Keïta or Konaté, as a upper-class member, is in fact not competent to play drum. In my family, he had to stop playing it as soon as he got married. Mamady Keïta and I became professional percussionists only because we were recruited to play in the big State ensembles. (Page 92)

Griots are at the same time historians, storytellers, genealogists, diplomats, counsellors, and musicians whose “working tools are words (language) and sounds (music)” (page 92). For him, in the tradition, the use of musical instruments is reserved to them, but music is not for them an “end in itself, but a means of expression in their multiple social tasks” (page 94).[3] According to Konaté, blacksmiths are the one who build djembes, and as such “the drummers often come from blacksmith families” (page 92), while griots are most often playing balafon or kora.
 
So here we have the first fundamental contradiction between respect for tradition and access to a certain modernity. Famadou Konaté, having already acquired a reputation as a great djembe player, had to choose between staying in his village and ceasing to play this instrument, or to become part of a world of live spectacle, were objects are created separately from everyday life, to be presented in a limited timeframe to an audience that is a priori “non initiated”. In the village tradition, the status of music remains ambiguous. The caste system predetermines roles, with the griots being obliged to be musicians, but as Konaté states above, music is not for them an “end in itself”, music is always inscribed in a global context. Yet there is no activity (work, ceremonies, festivities) without the very important presence of music. Learning music takes place outside any pedagogical method. There is no obligation to achieve a specified excellence, but reputations create hierarchies, comparisons and preferences. Famoudou’s reputation is that he is the best djembéföla in his village and beyond, but now he has to prove it to be recruited as a soloist in the Ballets Africains competing with all those coming from all parts of the country. The status of music changes when one movees from a highly localized context to the notion of a constituted nation: Konaté is not judged as an African man but strictly speaking as a musician. Saved by Guinea’s independence and the creation of the Ballets Africains, he can continue playing the djembe, his passion in life. Growing up in the tradition in which djembe playing is inscribed enabled him to come first in the competition to enter the Ballets, but through this act he became a professional specialist in the European sense of the term.
 
So, on the one hand, you have a village tradition that tends not to differentiate political and social aspects from religious, cultural and artistic expressions – quite opposite of Western rationalities that strongly specialize various functions and thought domains. On the other hand, the aim is to bring together the best musicians and dancers from this type of tradition on a national level. But Guinea’s vast territory is not culturally homogeneous, which means that it is necessary to create music that takes these differences into account. Even if the Ballets Africains practice of staging and setting music and dance remains completely oral, the reconciliation of differences creates a situation of a music that needs to be fabricated prior to the performance on stage. Famoudou cites the case of Arafan Touré, who was second soloist in the Ballets Africains, originating from Basse-Guinée, and having a completely different rhythmic approach, difficult to reconcile with his own playing (page 88). He also mentions the case of Mamady Keïta in these terms:

My relationship with Mamady Keïta was marked by a great friendship and mutual respect (…). He came from the village of Balandugu, near Siguiri, 150 km from Kouroussa. We both belong to the same Malinke culture, nevertheless there are a few musical and cultural differences between our two regions (Hamana and Wassulu), and neither of us had a perfect knowledge of the other’s culture. (Page 89)

 
 

The Ballets Africains, between Emancipation and Oppression

The second source of ambivalence in Konaté’s life can be found in the ways the Ballets Africains were effectively run, at once a source providing an opening onto the world, an international artistic success, and a repressive system that tended to reduce the members of the ensemble to an existence of servile executants. The opportunity offered by the Ballets represented an extraordinary privilege for a villager, but the working conditions were sometimes tantamount to an unworthy status as human beings.
 
The chance for Famoudou Konaté to be selected to be part of Ballets Africains goes far beyond the only fact that he could devote himself completely to the art of djembe playing. In the first place, during the 25 years he played with the Ballets Africains, he has taken great pride in representing to the world the culture of his country with the highest artistic levels of excellence:

As can be imagined, from an artistic point of view, a total dedication to our work and the highest quality of performance were expected from us, musicians and dancers. It was under this law that we had to present ourselves, as we had to bring honor to our country throughout the world. (Page 52)

The Ballets Africains have toured the world several times, only few countries were not visited by the ensemble during this period. According to Famoudou, this was an “enormous privilege” for Africans (page 65). It was an opportunity for him to compare different lifestyles and cultural attitudes, especially in relation to the division at the time between the Communist world and the West. It is also the opportunity to face up both to the immense success with audiences extremely interested in discovering world cultures, and to the prejudices and racist attitudes encountered in everyday life.
 
Above all, it was an opportunity for him to learn reading and writing, something that he couldn’t do as a child because there was no school in his village:<:p>

The numerous travels with the Ballets represented for all of us who had practically never left our home villages in Guinea, an enormous broadening of our perspectives. I found it particularly important to learn speaking and reading French, as I’d never been to school. That’s why I was grateful that we were given French courses on our first journey. (Page 97)

This enabled him to keep a rich logbook made up of meaningful reflections and anecdotes. Eventually, this allows him to write this autobiographical book based on all these notes accumulated through the years.
 
This immense international success, this opening onto the world, this access to education must nevertheless be paid for by the corruption of the Ballets’ direction, and the oppression of a system that severely limits the freedom of its members. Working conditions are often harsh, lodging undignified, and salaries too low for ensuring a normal life, with fines imposed for any infringement of the rules. Relationships between men and women within the ensemble were strictly forbidden, and an internal police force kept a watchful eye on the rooms to enforce this rule.
 
When the group was playing in the presence of President Sékou Touré, everything was going well, but otherwise the repressive system was in full swing, with its endless trail of intrigues. At a certain point, Sékou Touré improved the Ballets artists living conditions by granting them the status of civil servants. But after his death in 1984, the new power neglected artistic policies, and relations within the Ballets deteriorated considerably. It was at this moment that Konaté left this prestigious ensemble.
 
 

Artistic Independence Acquired Thanks to Teaching

Leaving the Ballets was by no means a simple thing to do, but little by little, Famoudou Konaté acquired his artistic independence. Above all, he established regular contacts with German university musicians who came to study with him in his village in Guinea, and who regularly invited him in Germany to give concerts and lead workshops. His contribution during the year 1990-2000 in the development in different countries of the abilities of non-African to seriously practice the music of his own culture is very substantial.
 
The idea of teaching djembe playing to adults who didn’t grow up in his tradition, although often educated in conservatories of “classical” European music, is a challenge for him: he has to develop a methodology that both stays within the orality framework and enables students to progress towards technical skills that are not separated from the musical and cultural meanings of instrumental playing.
 
Another challenge is that, in Guinea itself, social structures are in turmoil (urbanization, mining, influence of communication technologies) meaning that the young people tend to lose contact with tradition. Here too, in his concern to maintain alive and transmit his art, its ways of playing and the cultural context in which it evolves, he has to invent efficient methods for teaching in his own village and beyond in Africa.
 
In his approach to teaching djembe, Konaté had to invent methods appropriate to the diversity of the publics he addressed, whether Africans or Europeans. He had to invent them from scratch, because the notion of teaching didn’t exist in the village where he grew up: based on established models present in everyday life, each child had to develop his or her own playing without the help or supervision of anyone else. How to reconcile the idea, for those who are not inserted in this cultural world, of instilling principles, and of letting them gradually determine their own playing styles in an autonomous way. He describes the dimension of the problem in the following example:

In 1987, when I arrived in Germany and gave my very first workshops, I had enormous difficulties teaching the phrases of djembe solos. The reason was simple: the solos were not catalogued in my head in a way that would have enabled me to pass them on. The accompaniment phrases on the three lower drums posed far less problems to me. Little by little, I managed to systematize them and to teach them accordingly. What helped me was my experience with European students and their learning difficulties. I am very grateful to them for these exchanges. However, concerning the solos, it’s not sufficient simply to repeat what the master is doing. What you have to achieve is free and autonomous improvisation. (Page 239)

For him, what is at stake is “learning and teaching without pedagogy”, as one of the sub-chapter of his book is entitled. He draws a distinction between teaching music in European conservatories, centered on learning how to read and play notated scores (“certain students cannot play without having notated everything down beforehand”) and the oral character of his music which doesn’t separate the head from the body::

According to my experience, writing down notes is useful if you want to remember later what you’ve learned with the teacher. But in learning situations and in playing music, the head and the body should be entirely free. We Africans are accustomed to using the head and the body together. In the end, everything is recorded in our memory, and we master it through playing. If, instead, we were asked to play reading the notes, it would be for us a mental headache! (Page 236)

To be able to teach in a multicultural context that mixes orality and writing, he has to systematize his own rhythmic practices, while keeping in mind that people must absolutely go beyond the stage of this systematization to better achieve in a global manner the very essence of the music.
 
In this new phase in Konaté’s life, situations of tension between local tradition and globalized modernity again arises. The choices available go beyond a conservative option of maintaining tradition at all costs, or a progressive option which would consist in erasing them. In each case, a tortuous pathway must be traced through effective practices. In the village of his childhood teaching music or instruments didn’t exist, everyone had to find their own way based on stable, everyday conditions that seemed natural. In today’s world to which he is confronted, particularly in order to free himself from the Ballets Africains, teaching becomes a necessity, and learning has to be reinvented to both maintain tradition alive and to make it evolve strongly, within the framework of a silent tension, but in this case a very friendly one, between African and European conceptions.
 
 

Conclusion

It’s rare to find a book written by a practitioner of in which all the aspects relevant to various life contexts are addressed in three ways: a) a detailed description of what is at stake into the artistic practices; b) a very elaborated reflection on the meaning of the minutest elements of practice; and c) the account, often humoristic, but also dramatic, of real-life situations.
 
In this way, all the subjects are treated in depth: the history of his family, his childhood, his first steps with playing the djembe, colonial domination, the journey (going on adventure) to visit his brother. The Ballets Africains, the political context of independent Guinea, the tours all over the world, the working conditions in this ensemble. And then, the post 1987 period of artistic and teaching independence in Africa and Europe. In 1996, he became honorary professor at the Berlin University of the Arts.
 
Chapter by chapter, we also gain access to a critical description of his own culture: the social order in the village, the role of music and dance, the festivities, and the more problematic aspects such as excision and the rigid distribution of roles, especially between men and women. There is an important chapter on the “individual and social functions of music” (p.169-223), on instruments and the ways they are built, their techniques, their history and the various contexts in which they are used. The book concludes on a personal retrospective on the experiences he encountered and the reflections they have stimulated over time. He proposes a series of working pathways for the “conservation of African music” and maintaining its oral characteristics. For him, it’s a question of defining in a very universal sense who has the right to participate in this tradition: “music knows neither ‘races’ not colors” (p.239). The impact of modernity on traditions is also discussed, especially concerning the preservation of practices (recordings, videos) and the question of author’s rights. For Konaté, the confrontation between tradition and modernity is “mixed”. He talks about Africa’s economic problems, of traditional and modern medicine, of the evils of intensive tourism, of racism that he experienced in Europe and elsewhere, and of the “ecological living conditions, past and present.”

 


1. Extract from the back cover, Famoudou Konaté, with the collaboration of Thomas Ott, Mémoires d’un musicien africain, Ma vie – mon djembé – ma culture, Paris L’Harmattan, 2022.

2. This book was first published in German in 2021 with the following title: Famoudou Konaté, Mein Leben – meine Djembé – meine Kultur, Autobiographische Aufzeichnungen eines afrikanischen Musikers. Herausgegeben von Thomas Ott (2021 Schott Music GmbH & Co. KG. Mainz, Allemagne).

3. See the interview of Djely Madi Kouyaté in the present edition.

Democratisation of Computer Music

Accès à la traduction en français : Démocratisation de l’informatique musicale

 


 

The Past Has a Way of Catching up with You, or
The Democratisation of Computer Music,
10 Years On.

Warren Burt

 

 

Summary :

1. Introduction – The 2013 International Computer Music Conference
2. 1967-1975: SUNY Albany and UCSD
3. 1975-1981: Moving to Australia, Plastic Platypus
4. 1981-75: Low cost Single-board Microcomputer
5. 1985-2000: Incresed Accessibility
6. Post-2000 Period: Commuter Train Work and Brain Work on Computer
7. Today: Technological Music Uptopia and Irrelevant Musicians
8. Conclusion


 

1. Introduction – The 2013 International Computer Music Conference

Back in 2013, the International Computer Music Conference was held in Perth Australia. It was organised by a team led by Cat Hope,[1] and they kindly invited me to give one of the keynote addresses. My topic was the “democratisation” of “computer music.” I put the words in inverted commas because both terms were, and are, points of contention, although perhaps the meanings of those terms have changed, maybe quite a lot, in the past decade. My talk was given from an Australian perspective because that’s where I’ve mostly lived for the past 47 years. With an international audience at the conference, I wanted to give them a quick introduction to the somewhat unique context the conference was occurring in. Australia has, in some ways, a very different cultural context than Europe, or North America, among other places, and in some ways a context that is very similar to those places. I remember Chris Mann, poet and composer, back in 1975, picking me up at the airport on my first arrival in Australia saying, “OK, ground rules: We speak the same language, but it’s not the same language.” My experiences over the next few years were to show me, in exquisite detail, the many nuances of difference that existed between Australian English and the Englishes from the rest of the world. And in the way of things, the Australian English of a half-century ago is not the Australian English of today. I’ve probably become too acclimatised to the language after all that time, but many of the unique characteristics of Australian English I noticed back then have disappeared with the passing of time.

My point back then was two-fold: first, that advances in technology were making the tools of what we called “computer music” more accessible to lots of people, and that second, the definition of what was considered “computer music” was itself changing. In 2013, I mentioned Susan Frykberg’s,[2] asking me if I was talking about “democratisation” or “commercialisation?” This seemed like a relevant point to bring up at the time. Since then, the proliferation of cell phones and other hand-held digital technology has made her original point, if not moot, at least less keen than it was. With “the world” now thoroughly united by miniature communications hardware, it seems that the technology has become neither democratised nor commercialised, (or both democratised and thoroughly commercialised) but simply ubiquitous, our continuous cultural environment. I was just asked by Richard Letts, the editor of Loudmouth, a music ezine, to write an article about the current state of music technology. To show how advanced music technology had spread everywhere, I focused my article on what music technology was available for the iPhone, showing that most of the sophisticated music technology applications of the past were now available, to some extent, on that most widespread of consumer electronic devices.

Similarly with the term “Computer Music.” In 2013 it denoted both experimental music using computers and popular and dance musics made with digital technology. If anything, the range of musics made using music technology has gotten even wider. I pointed out, humorously, that the British magazine called “Computer Music” was devoted to “how to” articles for those making digital dance music in their bedrooms, and not to articles dealing with the finer points of advanced synthesis. In the past few years, Future Music, the British publisher behind “Computer Music” acquired the American magazines “Keyboard,” and « Electronic Musician, » which occasionally covered topics of interest to the more “avant-garde” side of things, and these days, the magazines owned by “Future Music” not only have overlapping spheres of interest, but some articles that appear in one also appear in the other. The focus still remains on pop/dance music made with commercially available technology, but with the passing of time, some topics which were formerly considered obscure, such as granular synthesis, are now covered in their pages, albeit usually without acknowledging the people who pioneered those techniques.

As a means of showing how the term “computer music” had changed over the years, in my original essay I included a brief survey of things I had done over the years and how those activities fitted or did not fit, at the time, under the umbrella of “computer music.” My approach was humorous, and more than slightly ironic.

 

2. 1967-1975: SUNY Albany and UCSD

Here’s where we get into a bit of autobiography. I’ve watched the term change meanings ever since the 1960s. Let’s go into our Waybac machine, or Tardis, depending on which TV shows you watched as a kid. In 1967, I entered the State University of New York at Albany. They soon acquired a very large Moog system designed by Joel Chadabe,[3] which had a digital device in it, made by Bob Moog, which allowed various kinds of synchronizations and rhythmic triggerings of things. The university also had a computer centre, where people did projects involving piles of punchcards processed in batch mode. I wasn’t attracted to the computer courses but was immediately attracted to the Moog. On the other hand, two of my fellow students, Randy Cohen and Rich Gold, immediately began working at the computer centre, submitting their piles of punchcards, and waiting long periods for their results. I remember in particular, Randy wrote a program to produce experimental poetry. I was absolutely thrilled with his results, playing with sense and nonsense in a way that I thought was very clever. Randy, on the other hand, who was soon to embark on a career as a comedy writer, thought that the amount of labour required to get results that only a few weirdos like me would dig, was too great. So, for my earliest work, I felt there was a divide between “electronic musicians” and “computer artists,” and I was, for the moment at least, on the “electronic musician” side of things. In 1971, I went to the University of California, San Diego, and soon became involved with the Centre for Music Experiment (CME).[4] This was a facility which had both analogue and digital music labs, as well as projects involving dance, multimedia, video, and performance art. There was a huge computer[5] lovingly tended over by several of my friends. Ed Kobrin[6] was there at the time with his hybrid system, which had a small computer generating control voltages for analogue modules. I ran a small lab which had a Serge synthesizer,[7] a John Roy/Joel Chadabe designed system called Daisy (a very interesting random information generator), and some analogue modules designed by another of the fellows Bruce Rittenbach. As well, we could take control voltages from the output of the central computer. My own work still involved using “devices with knobs,” the world of “lines of code” was still opaque to me, although I did work on several projects where other people generated control signals with “lines of code” while I adjusted the “devices with knobs.” There was also a social divide I noticed. While I and my singer and cellist friends could hardly wait for the day to be over to head down to Black’s Beach,[8] our computer friends would be continuing to work, usually far into the night, on their code. There was a certain necessary obsessiveness involved with working with computers at that time which distinguished “real computer musicians” from the rest of “us.”

Of course, we acknowledge that the distinction is also faintly ridiculous, smacking as it does of those old silly arguments about “real men” or its non-sexist alternative, the “authentically self-realised person.”

My interests in making technology more accessible were already active at this time. From SUNY Albany friends Rich Gold and Randy Cohen, then doing post-graduate studies at California Institute of the Arts, I learned about Serge Tcherepnin and his “People’s Synthesizer Project.” The idea was to have a synthesizer kit for about $700 that people could assemble as a collective. Affordability, accessibility, and being part of a community were all very appealing things. And, the synthesizer was designed by experimental musicians for experimental musicians. There was a fair amount of what would become known as empowerment in the project as well. Simultaneous with that, for my Masters’ project, I began to design a box of electronics that became known as Aardvarks IV. Made of digital circuitry, with hand-made DACS, I described it as “a hard-wired model of a particular computer composing program.” My need for knobs – that is, for a device I could physically perform with- was still paramount. My approach to digital accuracy was a bit idiosyncratic. Uniqueness and funk were part of my aesthetic.

An illustration of what “funk” in electronic circuit design consisted of is seen in the design of the DACs on Aardvarks IV. Following Kenneth Gaburo’s[9] suggestion, I used very low quality resistors in the making of the Digital to Analog Converters.

  more information on Aardvarks IV (Click again to hide)

At a time when DACs were viewed as utilitarian devices to be made as precise as possible, in the design of this box, I was trying to treat a utilitarian device as a source of variation, of creative unpredictability. This interest in creative unpredictability probably distinguished me from the rest of the guys in the back room at CME. That and the fact that I would rather be at Black’s Beach than in the back room.

Computers at the time were very hungry beasts, devouring resources around them. Now that they’ve totally taken over, they can afford to be more benign, but in those early days, it was a survival of the fittest situation. For example, when I was at UCSD, CME had projects in many different fields. By the time my wife, Catherine Schieve,[10] arrived there in the early 1980s, the multidisciplinary CME was well on the way to becoming exclusively a computer arts centre, and she too, remembers a social divide between the computer people and the rest of the musicians. What also distinguished the “computer guys” from others was the amount of their output. It was still the norm for a computer person to work for months to produce one short piece. For those of us who wanted a lot of output, fast, working exclusively with computers still wasn’t the way to go. Eventually, the organization evolved into CRCA, the Centre for Research into Computers and the Arts. In 2013, I looked at the CRCA website, and I saw that it now had a focus on multidisciplinary research, with some quite fascinating projects. However, visitors from UCSD to the 2013 conference told me that the CRCA had since been shut down. Another one bites the dust!

 

3. 1975-1981: Moving to Australia, Plastic Platypus

Somewhere between the 80s and today, “computer music” became a field that embraced the widest range of aesthetic positions. Today, just about the only common factor across the field is the use of electricity, and usually, a computer (or digital circuit) of some kind. But stylistically, we’re in a period of “anything goes.”

In the late 70s and early 80s, things changed. New, tiny computers began appearing and were applied to music making tasks. Several systems that promised much were designed,[11] which basically hid the computer behind a sort of musician-friendly interface. Simultaneously with that, a whole series of microcomputers, usually in build your own kit form, began to appear. There soon developed a divide in the computer music world between the “mainframe guys” – those who preferred to work on large expensive institutionally-based computers – and the “perform it in real-time folks” – those who preferred to work on small, portable microprocessor-based systems that they could afford to own themselves. Georgina Born’s Rationalizing Culture,[12] her study on the sociology of IRCAM in the 1980s, featured a look at how George Lewis,[13] with his microcomputer-based work, fared in the mainframe-and-hierarchy-based world of IRCAM.

In 1975, I arrived in Australia. I set up an analogue synthesis and video synthesis studio at La Trobe University in Melbourne. Graham Hair,[14] installed a PDP-11 computer and began some computer work with that. Following on from my work on “Aardvarks IV” at UCSD, I began once again working with digital chips. Inspired by Stanley Lunetta’s[15] example, I made a box, “Aardvarks VII,” exclusively out of 4017 counter/divider chips and 4016 gate chips. This was the rawest kind of digital design. The chips were simply soldered into printed back-plane boards. That is, the plastic faceplate of the synthesizer had the circuit connections printed on the back, and the chips were directly soldered onto these printed connectors. No buffering, no nothing. Just the chips. It was mainly designed to work with just intonation frequencies, and it gave me many more modules to play with. All in real-time. The physical-performance, combinational-module based patching aesthetic was still the paradigm for me. So, by this time, 1978-79, I felt I was an electronic musician who was working with digital circuitry, but I still wasn’t that rarest of beasts, the “computer musician.”

Simultaneously with this, I became involved with using the lowest of low technology – that is, the cheapest kind of consumer electronics, at the bottom of the economic scale – to make music. Ron Nagorcka[16] (who I had first met at UCSD) and I formed a group called Plastic Platypus, which made live electronic music with cassette recorders, toys, and electronic junk. Some of our setups were very sophisticated, the low-tech and low-fi nature of our tools concealing some very complex systems thinking, but our work came out of an ideological questioning of the nature of high fidelity. While we were also happy to work in institutions which could afford good loudspeakers, etc. we were also aware that the cost of audiophile systems was prohibitive for many people. Since one of our chief reasons for the group was to make work on the most common types of equipment to show that electronic music could be accessible to many, we embraced the sonic quality of the cassette recorder, the tiny loudspeaker swung on a cord, the toy piano or xylophone. As Ron put it eloquently, “the very essence of electronic media is distortion.” Technology, of course, would overtake us in the long run, and availability of sound quality to “the masses” became a non-issue by the late 1980s, but our serious working with the problems and joys of low technology was fun while it lasted.

Ron and I (and various other people who were working with cassette technology at the time, such as Ernie Althoff[17] and Graeme Davis[18]) were in agreement as to the basic structure of our work with this technology. A many generational feedback process, such as shown in Alvin Lucier’s “I Am Sitting in a Room,”[19] formed the basis for much of our work. In this process, a sound is made on one machine, and simultaneously recorded on a second machine. The second machine is then rewound and the playback from that machine is recorded on the first machine. Over the course of several generations of this, thick textures of sound, surrounded by gradually accumulating acoustic feedback, result. In Ron’s “Atom Bomb,” for two performers and four cassette recorders, he added the idea of fast forwarding and rewinding cassettes in progress to create a random distribution in time of the source sounds as we recorded them. At the end of this section, the four cassettes were rewound and played from the four corners of the room, creating a four channel “tape piece” which the audience had seen assembled in front of them. In my piece “Hebraic Variations,” for viola, two cassette recorders and portable speaker on a very long cord, I played (or attempted to play) the melody of “Summertime” by George Gershwin (I’m a very inadequate viola player). While I was playing this melody as an endless loop, Ron was recording about 30 seconds of my playing on one cassette recorder (the “recorder”) and then moving that tape to a second machine (the “player”), starting another cassette recording in the first machine, and then swinging the loudspeaker of the second machine in a circle around his head for about a minute. This created doppler shifts and made a thicker texture out of my viola playing. After 5 or 6 generations of this, a very thick soundscape of glissandi, out of tune playing and many kinds of tone clusters was assembled. The inadequate technology, and my inadequate playing multiplied each other creating a thick microtonal sound world.

There was pretty much complete unanimity between Ron and myself in making Plastic Platypus repertoire. We mostly left the composing of pieces to each other, and then learned the other composer’s desires as best as we could. The level of trust, and agreement between us was very high. A couple of years ago, Ron found some cassettes of Plastic Platypus performances and dubbed them and sent them to me. A lot of our old favorites were there and were immediately recognizable. But occasionally there was a piece that bewildered both of us – we couldn’t figure out who had composed the piece, or in what circumstances it was recorded. Maybe these pieces were improvisations where our authorship was obscured by the processes we used.

 
Nogorcka

Ron Nagorcka at Clifton Hill Community Music Centre, 1978

 

In addition to my work with analogue synthesizers, with making my own digital circuits and with my work with low-tech, my own involvement with computers now began in earnest.[20] On trips back to the US, Joel Chadabe kindly lent me his studio, and for the first time, I actually used code to determine musical events. The results occurred in almost real time, so the “knob twiddler” in me was satisfied. Later, back in Australia, in 1979, I worked with the Synclavier at Adelaide University, with an invitation from Tristram Cary,[21] and in 1980 in Melbourne, I asked for access to the Fairlight CMI at the Victorian College of the Arts and learned the ins and outs of that machine. I’d contracted the virus of owning my own computer system.[22] A Rockwell AIM-65 microcomputer was my choice. So, I immersed myself in learning this machine and built my own interface for it in an extremely idiosyncratic way. Then, when I expanded the AIM’s memory to 32k, I was hot. Real time sound synthesis (using waveforms derived from the code in memory) was now possible. Using the AIM-65 like this, and processing its output with the Serge, I guess I was finally a “computer-musician,” but I don’t know if I was a “real” one. That is, my approach was still idiosyncratic, and my impulses towards making the equipment more accessible to all, using myself as an example (something a Marxist might cringe at), still seemed, in my own mind at least, to distinguish me from my mythical straw-dog of the elitist, obsessed with perfection and repeatability, mainframe computer operator who still didn’t want to go to the beach.

 

4. 1981-85: Low-cost Single-board Microcomputer

My adventures in the low-cost single-board microcomputer world occupied me, on and off from about 1981-85.[23] The overarching title for the work I did with this system between 1982 and 1984 was Aardvarks IX. One of the movements was called “Three Part Inventions (1984).” This was a semi-improvised piece in which I used the typewriter keyboard of the AIM-65 as a musical keyboard. Programmed in FORTH, I could retune the keyboard to any microtonal scale at the touch of a button.[24] In this piece, I combined my “computer-musician” chops with my interest in democratised cheap technology, and an interest in non-public distributed forms of music distribution. Each morning (in June 1984, I believe it was), I would sit down and improvise a version of the piece, recording that morning’s improvisation to a high-quality cassette. I believe I made 12 unique versions of the piece like this. I also made one more version of the piece, recorded to a reel-to-reel recorder and kept that to use in the recorded version of the whole cycle. Each of the 12 unique versions of the piece were each mailed to a different friend as a gift. Of course, I didn’t keep a record of which 12 friends I sent the cassettes to. So, in this piece, I combined my interest in microtonal tuning systems, improvisation, real-time electronic processes, the use of cheap(er) technology (the AIM computer, and the cassette recorder), mail art, and distributed music networks in one piece. I wanted to have it all – serious high-tech research and proletarian publishing and distribution networks, being done with homemade electronic circuitry and hobbyist level computing. Not surprisingly, some of my friends who lived in the “high end” of the “computer music” world found a number of points of contention with my choices of instrument and performance and distribution in this piece.

A couple of issues seemed relevant then, and to a degree, still are. One is the question: “How much building from the ground up do you want to do?” I mean, the reason we were doing this building was because the equipment was expensive, and mostly confined to institutions. Today, we have a spectrum which ranges from closed apps which do only one thing well (hopefully) to projects where you basically design your own chips and their implementation. Although these are slightly more extreme examples, that was the spectrum of choice that was available to us back then, as well: home-brew versus off-the shelf, and to what degree?

Another issue was that of ownership. Was one using someone else’s tools, whether that was an institution that you were associated with, or a friend’s gear that you used while visiting them; or were you using your own tools that you could develop an ongoing relationship with. At this point in my life, I was doing both. Although, encouraged by the example of Harry Partch,[25] who during my years at UCSD (1971-75) was still alive and living in San Diego, and directly encouraged by my teacher, Kenneth Gaburo, I made the decision that although I would work in institutional facilities if they were available, I would prefer to own my own equipment. Here are 2 pictures of Le Grand Ni, a 1978 installation at the Experimental Arts Foundation, Adelaide.

Grand Ni 1

Warren Burt: Le Grand Ni, Experimental Art Foundation Adelaide, 1978. Aardvarks IV (Silver Upright Box),
Aardvarks VII (flat panel in front of Aardvarks IV),
transducers on metal advertising signs used as loudspeakers.
Photo by Warren Burt.

 
Grand Ni 2

Le Grand Ni, 1978 – view of metal sign loudspeakers.
Photo by Warren Burt

 

Here’s a link to an excerpt from the 5th movement. This movement is played through regular loudspeakers, not the metal sculpture speakers:

 

Warren Burt, « Le Grand Ni », exerpt of 5th movement.

 

In more recent years, I’ve done very little work with multi-channel sound systems, because I haven’t been in a situation where either the space or the time to do so was available, although just recently, I received a commission from MESS, the Melbourne Electronic Sound Studio, to compose a piece for their 8-channel sound system. I did this in September-October 2022 and on October 8, 2022, at the SubStation, in Newport, Vic. I presented the new 8 channel work in concert. (Many thanks to MESS for this opportunity and for assistance in realising the piece.)

Another reason for owning one’s own was the – in my experience at least – tenuous nature of connections with institutions that I’ve experienced. For many of us, we’ve devoted several years of development to an institutional-based system, only to then lose our job at that institution. This situation in Australia is getting even worse. Most of the people I know in academia are now only on year-to-year contracts. Even the status of “ongoing staff,” a far cry from tenure, but at least something, seems to be less and less available. And as for Teaching Assistants, forget it – they don’t exist anymore. In 2012, as part of my employment, I had to do some research as to the state of music technology education in Australia. I found that nationwide, in the period from 1999-2012, 19 institutions had either terminated, or radically cut back, their music technology programs. This did not only occur in small institutions, but across the board in major institutions as well. For example, 4 of Australia’s leading computer music researchers, David Worrall, Greg Schiemer, Peter McIlwain, and Garth Paine all lost their positions at the institutions which they helped build over a series of many years. Note that we’re not talking about people leaving their jobs and another person replacing them, but the positions themselves being eliminated. Given a situation like that, my decades ago decision to “own my own” seems wiser than ever.

Here’s a picture which gives an example of the results of my “taking it to the people” in the early 1980s. Sounds made in the performance include: 1) Clicking of shrimp 2) Electronic pitches in reply to shrimp 3) Sizzzz of motorboats underwater sound 4) Waves 5) A water gong 6) Random pitch glissandi of oscillators responding to the changing amplitude of the hydrophone output 7) Debussy’s « La Mer » played under water and processed by waves 8) General public sounds 9) me talking to the public 10) seagulls. This all-day performance was given at the community-oriented St Kilda Festival,[26] on St Kilda Pier, in 1983.

 
StKilda

Taking it to “the people”: Warren Burt: Natural Rhythm 1983. Hydrophone, water gongs,
Serge, Driscoll and home-brew modules, Gentle Electric Pitch to Voltage, Auratone Loudspeakers.
St. Kilda Festival, St. Kilda Pier, Melbourne.
Photo by Trevor Dunn.

 

In the mid-80s, I switched over to using commercial computers. I had left academia at the end of 1981, so as a freelancer, I needed a cheaper computer. The AIM-65 single-board micro, which I used from 1981-85, eventually proved not powerful enough, or reliable enough, for my needs. A series of PC-Dos based machines then followed. Along the way, I continued my interest in unusual composing and synthesis systems. US, developed at the Universities of Iowa and Illinois provided a lot of fun for a while. Arun Chandra’s Wigout[27] – his reconstruction of Herbert Brün’s “Sawdust”[28] also proved a rich resource. I enthusiastically watched my friends in England, motivated by the same “poverty and enthusiasm-for-accessibility ethic” that I had, develop the Composers’ Desktop Project, although I didn’t actually start working with the CDP for quite a while. I looked up older programs when they were available, such as Gottfried-Michael Koenig’s PR1,[29] which proved fruitful for a few pieces in the late 90s. And I found that I soon became involved with software developers and began beta-testing things for them. John Dunn (1943-2018) of Algorithmic Arts was one of my most constant co-workers for about 23 years, and I created a number of the tools available in his SoftStep, ArtWonk and MusicWonk programs.

 

5. 1985-2000: Increased Accessibility

William Burroughs has a very funny anecdote in one of his stories which involves the unfortunate traveller being invited by the Green Nun[30] to “see the wonderful work being done with my patients in the mental ward.” On entering the institution, her demeanour changes. “You must have permission to leave the room at any time.” Etc. And so the years passed. With that knowledge of time passing, we now come to the present, and what we see is a cornucopia of music making devices, programs etc all available at modest cost etc.

At a certain point in the 1980s, computers got smaller, and sprouted knobs and real time abilities, and stopped being the domain of a few people with mainframes and became the domain of just about anyone interested. With the requisite education, social status, etc, of course. And on that idea of the computer sprouting knobs, I like the interface design of the GRM [Groupe de Recherche Musicale] Tools in France. Following Pierre Schaeffer’s ideas, they insist that all controls can be externally controlled, there are many possibilities to move smoothly between different settings, and you don’t need to deal with a lot of numbers to use them.

At a certain point in (maybe) the late 90s, the number of oscillators available also became not an issue. The issue of accessibility was now focused on ways of controlling lots of oscillators. I remember Andy Hunt at York University worked on Midigrid, a system for disabled people to control electronic music systems with the limited mobility they had. Development largely stopped by 2003. Just this year, an English company, ADSR systems, has released a product called MidiGrid. From the YouTube video, I don’t think the two programs have anything to do with each other. And in the past couple of years, the AUMI team – Adaptive Use Musical Instruments[31] – have made marvellous strides in developing music control systems for tablet and desktop computers that make access to control even easier.

Also, at a certain point in the 1990s, access to sound quality (the economics of hi-fi) ceased to be an issue. That is, desire and convenience became more of an issue than economics. Prices on equipment have plummeted, more and more power is available for less money. New paradigms of interaction have occurred, such as the touch-screen, and other new performance devices, and just about anything one could want is now available fairly inexpensively. Faced with this abundance, one can be bewildered, or overwhelmed, or delighted and plunge into working with all the new tools, toys and paradigms that are here.

Here are some pictures that illustrate some of the changes that have occurred in the brief history of “computer music.”

 
Hrpsch

John Cage, Lejaren Hiller and Illiac 2, University of Illinois, 1968 working on HPSCHD.

 
Android

Backstage at a Trade Fair, Melbourne 2013.
Each of the Android tablet machines working off the laptop is more powerful than the Illiac 2,
and costs many times less.
Photo : Catherine Schieve.

 
Mafra

Computer setup by Warren Burt for Catherine Schieve’s « Experience of Marfa. »
Astra Concerts, Melbourne June 1-2, 2013.
Two laptops and two netbooks controlled by Korg control boxes.
Photo: Warren Burt

 
Marfa2 - Grande

Another view of the computer setup for Experience of Marfa.
Note the gong and custom made Sruti Box orchestra beyond the computers. Photo: Warren Burt.

 
RandCorp

This one’s for laughs.
This is a picture from 1954 of what the RAND Corporation thought
that the average home computer would look like in 2004.

 
 

6. Post-2000 Period: Commuter Train Work and Computer Brain Work

There is one resource, however, which was expensive way back then, and has become even more expensive now. That resource is time. Time to learn the new tools/toys, time to make pieces with the toys, and time to hear other people’s work and for others to listen to our work. In Australia, working conditions have deteriorated, and expenses have risen, so that now one works longer hours to have less resources. The days of working 3 days a week to get just enough money to get by, and still have a couple of days to work on one’s art, seem to be gone, at least for now. In our totally economics-dominated society, time to do non-economically oriented activities becomes a real luxury. Or, as Kyle Gann expressed it eloquently in his ArtsJournal.com Post Classic blog for August 24, 2013:

In short, we are all, every one of us, trying to discern what kind of music it might be satisfying, meaningful, and/or socially useful to make in a corporate-controlled oligarchy. The answers are myriad, the pros and cons of each still unproven. We maintain our idealism and do the best we can.

Another factor in the erosion of our time is the expansion of communications media. I don’t know about you, but unless I turn off the mobile phone and the email, there is very seldom a period of more than a half-hour where something is not calling for my urgent attention, be it in text, telephone, or email form. This state of constant interruption of the ever-decreasing amount of time one has to work is the situation many of us find ourselves in.

My own solution was to invest in a pair of noise-cancelling headphones, and small, but kind of powerful netbook computers, and after 2016, increasingly powerful tablet computers, such as the iPad Pro, so that I could work on Victoria’s excellent commuter trains. When one is surrounded by 400 other people, and the modem is switched off, and the headphones prevented one from hearing the mobile, then one could get at least an hour, each way, of uninterrupted compositional concentration time. Yet still, I wonder what has been the effect on my music when made in such a contained, tight, hermetic environment. I continue to compose in this manner and have written many pieces in this environment. In this piece, “A Bureaucrat Tells the Truth” from “Cellular Etudes (2012-2013)” I combine sophisticated samples and 8-bit crude sounds lovingly reconstructed in the Plogue softsynth, Chipsounds:

 

Warren Burt, « A Bureaucrat Tells the Truth »

 

I sent the piece to David Dunn and his observation was:

One of the formal issues that came up for me was the idea of sound samples for midi control as found objects (in the same way that any musical instrument is a found object) that carry with them definite cultural constructs (tradition). Most composers usually want a piece to be located within one of these (bourges vs. Stanford vs. cage vs. western orchestra vs. world musics vs. noise music vs. jazz vs. spectral music vs. rinky-dink lo fi diy, etc.). This usually plays out with composers trying to constrain their timbral choices so as to define a singular associative context (genre). In these pieces you let the divergent cultures rub noses until they bleed.” And it’s true. I want to have it both ways, or perhaps all ways. I see nothing wrong with being both high-tech and low-tech, with being both complex and elitist, AND proletarian.[32]

Perhaps my isolation-booth composing environment on the train makes me cram more and more cultures side by side, just as all of us on that train, from so many cultures, are jammed in there side-by-side.

So, the time issue is more of a problem than ever. One of the reasons for that is the accelerating amount of gear that is being released, which far outstrips my ability to seriously interrogate it. One of my strategies for composing involves looking at a piece of gear or software and asking, “What are the compositional potentials of this?” Not so much “what was it designed for,” but more “how can it be subverted?” Or if that seems too Romantic, maybe asking “What can I do with this that I haven’t done before?” And “What does the Deep Structure of this tool imply?” Remembering the early days of electronic music where people like Cage, Grainger and Schaeffer would use equipment clearly designed for other purposes in order to make their music, I find myself in a similar position today. The best new music equipment store I’ve found in Melbourne is StoreDJ, which has a good selection, good prices and a knowledgeable staff. Where Cage and friends appropriated their gear from science and the military, I now find I’m appropriating some of my resources from the dance-music industry. Most recently (2020-22) I’ve been involved with the VCV-Rack community. This is a group of programmers, led by Andrew Belt (see also Rack 2), who have been designing virtual modules which can be patched together, like analog hardware modules used to be (and still are), to make complex composing systems. I’ve contributed some of my circuit designs to Antonio Tuzzi’s NYSTHI project, which is a part of the larger VCV project. There are over 2500 modules now available, some of which are duplicates in software of earlier types of modules, and some of which are unique and original designs which point the way to exploring new compositional potentials. The distinction, raised above, between the dance-music industry and resources for the “new music” or “experimental music” scenes, has now largely disappeared. There are so many new resources out there, from all sorts of designers, with all sorts of aesthetic orientations, that one has an almost overwhelming variety of choices to select among.

A couple of years ago I quipped that there were far too many Japanese post-graduate audio engineering students with far too much time on their hands making far too many interesting free plugins for me to keep up with them all. Now of course, the situation is far worse, or is that better? The amount of resources available for free, or very cheaply, in the VCV Rack project, or in the iPad eco-system, is enough to keep me occupied for the next several lifetimes. And as long as I maintain an open-minded and exploratory attitude, they probably will.

Here are links to two videos, showing work from about 10 years ago. The first, “Launching Piece” uses 5 tablet computers.[33] At the time, I had just started working with this setup, and it was very nice to get out of the “behind the laptop” mode, and into a greater physical engagement while performing. I’m very involved in having what Harry Partch called “the spiritual, corporeal nature of man”[34] being an integral part of my music making. The second “Morning at Princes Pier” uses an iPad processed through a venerable Alesis AirFX to make a series of timbrally-fluid microtonal chords. And speaking of future shock, when I first bought the AirFX in 2000, I remember laughing at its advertising slogans – “The first musical instrument of the 21st century!” and “because now, everything else is just so 20th century!” In both these pieces, the new resources allowed me to finally get more physical, once again, in my performing.

 

Video
Warren Burt, “Launching Piece”

 

Video
Warren Burt,
“Morning at Princes Pier”

 

7. Today: Technological Music Utopia and Irrelevant Musicians

I have a friend who is an audiophile. He has a wonderful sound system that he spends a lot of time listening to. I proposed to him the idea that being an audiophile was an elitist activity, both in terms of the money his equipment cost, and in terms of the fact that he actually could afford the time to listen to things in that careful manner. I asked him if he could design an audiophile sound system that the working class could afford – that is, could he design a proletarian audiophile sound system. His reply was great: “For who? The people who spend $2000 on flat screen TVs?” I had to admit that he was right. The “working class” will spend a lot of money on equipment that will provide entertainment they want. And I decided that just as Andre Malraux had said that he thought that Marxism was a will to feel, to feel proletarian, so too being an audiophile was also a will to feel, a will to feel that high sound quality and the ability to put time aside to use that equipment, was worth it.

 
Doonesbury Malraux
 

SO: We’ve reached a kind of technological music utopia, and we’re daily surrounded by ideas, gear that implies ideas, and gear that can realise ideas – all at prices that a poor person – or at least lower-middle class teacher even one who is going backwards economically – can afford. That’s lovely. What is not lovely is that we didn’t realise that when we reached the future, there would be so little place in it for us. For what hasn’t changed for us, since the 60s, is where we are – what our position is in relation to the larger world of music. As Ben Boretz[35] phrased it, so eloquently, we’re “the leading edge of a vanishing act.”[36] We’re a fringe activity to an economic juggernaut. And the juggernaut uses our findings, and usually doesn’t acknowledge them.

Continually, the words we use to describe ourselves have been taken up by different styles. I’ve seen “new music,” “experimental music,” “electronic music” “minimal music” and the list goes on and on, used by one pop genre or another over the past decades with no acknowledgement of where those terms came from. In fact, these days, when my students talk about “contemporary music” they don’t mean us. They mean the pop music they are currently interested in. We, and our work, have continually been “undefined” by industry, popular culture and the media.

“Soundbytes Magazine”[37] was a little web publication that I contributed to from about 2008 to 2021, with reviews of software or books. The editor, Dave Baer, was involved in computers since the 60s. He was a technician on the Illiac IV, then moved to the UCSD computer centre. He remembers attending the performance at Illinois of Cage and Hiller’s HPSCHD. He’s also a very good singer, appearing in the chorus of amateur opera productions. So, he’s not a stranger to our work. For a 2013 issue of Soundbytes, I suggested that he do an interview with me, since I was using computers in what I thought were some pretty interesting ways. His reply floored me – he’d be happy to do that, but we’d probably have to do a substantial introduction to place my work in context, since what I was doing was so far removed from the interests of the mainstream computer music maker! By this he didn’t mean, for example, that my note-oriented microtonal work was far removed from, let’s say, spectromorphological acousmatic work. No, he meant that my work, and all the other things we do, was far removed from the amateur dance music composer in their bedroom. So, in his view of popular consciousness in 2013, even the term we used to describe ourselves – “computer musician” – didn’t apply to us anymore. Once again, popular consciousness had robbed us of our identity. Maybe that’s the price you pay for being on the bleeding edge.

Of course, when you make a tool available to “everyone,” it’s more than likely that they’ll use it to make something they want to make, and not necessarily what you envisioned the tool would be used for. This has been around for a long time. I can tell a funny story on myself in this regard. In the early 70s in San Diego, I was a member of a group called “Fatty Acid” which played the popular classics badly. (The group was led by cellist and musicologist Ronald Al Robboy. The other regular member of the group was composer, writer, and performer David Dunn.) Sort of a conceptual art musicological comedy schtick, with serious Stravinskyan neo-classical overtones – or maybe serious Stravinskyan spectromorphological pretentions. I can’t even begin to describe the profound impact being in Fatty Acid had on my composing and performing outlook. Then, in 1980 I encountered the Fairlight CMI. This was heaven. Now I could make my “incompetence music” by myself, without having to return to San Diego from Melbourne to play with my buddies. I was completely thrilled by this. When I met Peter Vogel and Kim Ryrie, the developers of the Fairlight, I couldn’t wait to play them my “bad amateur blues ensemble” music. They were, quite naturally, less than impressed. What I thought was a natural, and exciting use of their machine, was for them, just plain weird. Stevie Wonder I was not. I remember Alvin Curran way back when, telling me that I had to be careful who I played some of my more off-the-wall stuff to. Alvin, you were right. They were not, to my chagrin, my ideal target audience.

So, the pressure on us weirdos to conform is still there, and still intense. Let’s go back in time and listen to Mao Zedong, in 1942, at the Yan’an Forum on Literature and Art. The language here is doctrinaire Marxism, but substituting terms will make it seem extremely contemporary, despite its origins in another time and in a vastly different ideological world:

The first problem is: literature and art for whom? This problem was solved long ago by Marxists, especially by Lenin. As far back as 1905 Lenin pointed out emphatically that our literature and art should “serve…..the millions and tens of millions of working people”….. Having settled the problem of whom to serve, we come to the next problem, how to serve. To put it in the words of some of our comrades: should we devote ourselves to raising standards, or should we devote ourselves to popularization? In the past, some comrades, to a certain or even serious extent, belittled and neglected popularization…We must popularize only what is needed and can be readily accepted by the workers, peasants and soldiers themselves.[38]

Substitute “target audience” for “the workers, peasants and soldiers” and “making a saleable product” for “popularization” and it becomes pretty clear that whether the system is capitalist or communist, they want us all to dance to their tune.

In the 1970s, Cornelius Cardew, from his Marxist-Leninist perspective, exhorted us to “shuffle our feet over to the side of the people, and provide music which serves their struggle.”[39]

Today, the dance-music scene exhorts us to (Melbourne) shuffle our feet over to the side of the people and provide music which serves their struggle to groove.

Today, the film-music industry exhorts us to shuffle our feet over to the side of the industry and provide music which serves their narratives.

Today, the game-music industry exhorts us to shuffle our feet over to the side of the industry and provide music and algorithms which serves as a target for their target audience.

Well, maybe we don’t want to shuffle. Maybe we want to remain what Kenneth Gaburo called “Irrelevant Musicians.”[40] Maybe we want to be arrogant enough to make a music which demands its own supply and supplies its own demands. I’m not sure I agree with Gaburo when he said, “If the world at large will one day awaken, it will need something to awaken to.” I think the world at large will probably one day provide the things it needs for its own awakening. But I understand where Gaburo is coming from. For in opposition to all the commodity-oriented thinking, some of us think of music as a gift, not a sales price-point. In recent years, Bandcamp has seemed to be a place where people can create a community which is interested first in music as a means of aesthetic or informational exchange, and only secondarily as a market item.

 

8. Conclusion

So, we were an opposition years ago, and we’re still an opposition now. Somewhere in the past few months I read a statement which appalled me. It was something like, “Every deeply held aesthetic position now becomes a just another preset in the composing arsenal.” While I had, in the past, reflected a bit ironically on the fact that, for example, FM and the Karplus-Strong algorithm, things which hard working people had devoted a substantial part of their lives to, were now just timbral options in a softsynth, or options in a software synthesis module, I had sort of expected that new technological ideas would be absorbed into the larger vocabulary of contemporary techniques. But this statement was implying that compositional ideas were now just so many recyclable resources, more grist for the great post-modern (or alter-modern to quote British critics) sausage machine. True enough maybe, but disturbing, nonetheless.

Have we really arrived at a situation where our ubiquitous tools are democratized then? Or have only a limited amount of resources, those which won’t rock the 4/4 boat, been offered by “the industry” to us. I think the answer is both. The resources are there for people to use. It’s up to us to keep reminding people of what other potentials there are to be explored, and how the new technological utopia can provide them with the means for exploration and even self-transformation. To do that, we (that’s you and me, brother) probably have to struggle against the media which wants to disavow our inconvenient existences, but that struggle is worth it, in that we will be one of several groups of people who will keep alternative and transformational modes of thought alive, and available to those with curiosity and the desire to explore.

What’s left to us? What’s left is work. Work which expands consciousness; work which provides the opportunity for changes in perception; work which attempts to bring about changes in society or provides a model for the kind of society we want to live in; work which re-affirms our identity as a unique and valuable part of our society. Work which we need to get back to, in an uninterrupted manner. As the Teen Age Mutant Ninja Turtles said, or was it Maxwell Smart, or Arnold Schoenberg? – “It’s a dirty job, but someone has to do it.”

 

Warren Burt, Nightshade Etudes 2012-2013 #19 – Tomato Muted Steinway

Microtonal scale based on Erv Wilson’s “Moment of Symmetry” work
Timbre – muted piano from Pianoteq Physical Modeling synth
DNA protein patterns from NIH gene data bank
DNA composing software – ArtWonk by Algorithmic Arts
Composing studio: V/Line regional commuter trains, Victoria
Protein patterns from tomato DNA are applied to pitch, dynamics, rhythm and played as a polyrhythmic canon on a virtual Steinway piano with mutes.)

 


1. Cat Hope, composer, flute and bass performer “who creates music that is conceptually driven, in animated formats for acoustic / electronic combinations as well as improvisations.” Cat Hope

2. Susan Frykberg (1954-2023) was a composer (New Zealand) who lived in Canada from 1979 to 1998. See wikipedia, Susan Frykberg

3. Joel Chadabe (1938-2021), composer (United States), “author, and internationally recognized pioneer in the development of interactive music systems.” wikipedia, Joel Chadabe

4. The Center for Music Experiment was between 1972 and 1983 a research center attached to the music department of the University of California San Diego.

5. A PDP-11 computer. See wikipedia PDP-11.

6. Ed Kobrin, a pioneer of electronic music (United States). He created a very sophisticated hybrid system: Hybrid 1-V. openlibrary Ed Kobrin.

7. The Serge synthesizers were created by Serge Tcherepnin, a composer and electronic music instruments builder: wikipedia Serge Tcherepnine. See also: radiofrance: Archéologie du synthétiseur Serge Modular

8. Famous nudist beach near UCSD. See wikipedia

9. Kenneth Gaburo (1926-1993), composer (United States). At the time mentioned in this article, he was professor at the Music Department at UCSD. See wikipedia Kenneth Gaburo

10. Catherine Schieve is an intermedia artist, composer, and writer – and lecturer in Performance Studies. She lives in Ararat, in central Victoria (Australia). See astramusic.org; and rainerlinz.net

11. For example, the New England Digital Synthesizer (not yet evolved into the Synclavier) wikipedia, and the Quasar M-8 (not yet evolved into the Fairlight CMI) artsandculture

12. Georgina Born, Rationalizing Culture, IRCAM, Boulez and the Institutionalization of the Musical Avant-Garde, Berkley – Los Angeles – London : University of California Press, 1995.

13. George Lewis, composer, performer, and scholar of experimental music, professor at Columbia University, New York. wikipedia George Lewis

14. Graham Hair, composer and scholar (Australia). See wikipedia Graham Hair

15. Stanley Lunetta (1937-2016), percussionist, composer, and sculptor (California).

16. Ron Nagorcka, composer, didgeridoo and keyboards player (Australia). See wikipedia Ron Nagorcka

17. Ernie Althoff, musician, composer, instrument builder and visual artist (Australia). See wikipedia Ernie Althoff

18. Graeme Davis, musician, and performance artist. daao.org.au Graeme Davis

19. Alvin Lucier (1931-2021), composer (United States). See wikipedia Alvin Lucier and for I am sitting in a room: youtube

20. Joel Chadabe had begun to work with the New England Digital Synthesizer, and with Roger Meyers had developed a program called Play2D to control it.

21. Tristam Cary ‘1925-2008), composer, pioneer of electronic and concrete music in England and then in Australia. See wikipedia Tristam Cary

22. George Lewis in New York showed me his work with the Rockwell AIM-65, and he mentioned to me the language FORTH. A little later, Serge Tcherepnin gave me a chip that made FORTH run on the AIM. This plunged me into serious computer programming for what might be the first time.

23. My Rockwell AIM-65 computer had three clocks on it, all of which counted down from a common source. You could feed numbers into each clock, and it would play subharmonics (divide-downs) of the master clock, which was working at about 1 MHZ. This system could easily be interfaced with my Serge synthesizer.

24. The three clock/oscillators of the AIM were then processed through the analogue circuitry of the Serge.

25. Harry Partch (1901-1974), composer and instrument builder (United States). See wikipedia Harry Partch

26. St Kilda is a Melbourne suburb (Australia).

27. Arun Chandra, composer et conductor. See evergreen.edu Arun Chandra

28. Herbert Brün: wikipedia Herbert Brün and « Sawdust »: evergreen.edu.au Sawdust

29. Gottfried Michael Koenig (1926-2021), German-Dutch composer. See wikipedia Gottfried Michael Koenig

30. William Burroughs, The Green Nun, from The Wild Boys: youtube The Green Nun

31. The AUMI system is designed to be used by anyone at any level of ability – depending on how its programmed, the user can perform it at any level of physical ability. See AUMI

32. David Dunn, email to Warren Burt, late 2014.

33. Two Android based tablets, two iOS based, and a Windows 8 tablet in Desktop mode.

34. Harry Partch: “The Spiritual Corporeal nature of man” from “Harry Partch in Prologue” on bonus record for “Delusion of the Fury”, Columbia Masterworks – M2 30576 · 3 x Vinyl, LP. Box Set · US · 1971.

35. Ben Boretz, composer and music theorist (United States). See wikipedia Ben Boretz

36. Ben Boretz, If I am a Musical Thinker, Station Hill Press, 2010.

37. Soundbytes Magazine and Dave Baer (editor): Since this article was written, and revised, all references to Soundbytes magazine have disappeared from the web. I hope to release a compilation of reviews I wrote for it on my www.warrenburt.com webside sometime in late 2024.

38. Mao Zedong : Interventions sur l’art et la littérature. Mai 1942. materialisme-dialectique

39. Cornelius Cardew, Stockhausen Serves Imperialism, London: Latimer New Dimension, 1974.

40. Kenneth Gaburo, The Beauty of Irrelevant Music, La Jolla: Lingua Press, 1974; Frog Peak Music, 1995.

 


 

Gilles Laval – Talking

Access to the texts associated with Gilles Laval:

A. Gunkanjima by Noemi Lefebvre : English translation
B. Edges – Gilles Laval : Lisières – English translation

Accéder aux textes originaux en français :

A. Gunkanjima : Gunkanjima
B. Réflexions sur quelques murs d’incompréhension entre pratiques musicales : texte original en français
C. Lisières – Gilles Laval : texte original en français

 


 

Extract from a Talk between Gilles Laval
and Jean-Charles François

Reflections on some walls of misunderstanding between musical practices

 

Gilles L. :

In a recent workshop that I conducted in an institution of higher education, I realized that there were problems I did not suspect at first. That is, after the students were given assignments, some misunderstanding occurred, which in my opinion is due to the fact that under the same words people do not hear the same things. And in this context, I also asked for an exercise that involved transcribing a recorded piece of music, but the listening varies according to the aesthetics of the world one comes from. We don’t use the same entries to listen and explain what we’re hearing.

Jean-Charles F. :

This means that people who are competent in their field of analysis or writing music are completely lost in the face of music that is foreign to them.

Gilles L. :
Yes, and this happened in several cases: someone who is somehow, let’s say, a specialist in writing music told me very sincerely that he didn’t have any clue to understand how to pick up a piece that was somewhat rhythmically complicated, because it was a sequence of rhythms that were a bit complex, and the instrumentation was a bass, drums, and guitar. And in fact he had no elements to begin to imagine a way to realize the assignment. And that was interesting, it opened up a constructive debate – which I hope will nourish his reflection a little – but in any case it was the opportunity to bring to him elements for understanding this.
Jean-Charles F. :

In a way it is the opposite of what Giacomo says: (see Encounter with Giacomo Spica Capobianco in the present edition) “when you go to a neighborhood where there is nothing left, it’s a no man’s land, there are only no law zones, even the cops don’t go there. You’re going to try to install things culturally, but there’s a gap that’s widened so much, such a big divide, that makes some people wonder why we come, they don’t see the point.” And you can turn the thing around a bit by saying: in a neighborhood with a classical music institution, everything is provided, it’s not a no man’s land, it’s just an area with full rights. But it’s basically the same problem: if things are introduced that are culturally unrecognized, there’s a gulf that has grown so wide, a fracture that is so great, that some people wonder why one comes there.

Gilles L. :
Yes absolutely, it’s interesting to mirror, the other access also seems impossible. Which for me is completely astonishing, because I dared to hope that in these places, openness and curiosity existed. But that doesn’t prevent them from being able to either shut themselves away or open themselves up to other practices. Because at the same time it is a reality for some but not for everyone. We can see that whether in deprived neighborhoods or in large institutions, fortunately there are people who are still able to realize that it is important to open up to others, who have the curiosity to find that there is an interesting issue at stake. We could say on both sides these attitudes also exist.

Return to the other texts by Gilles Laval.

Yves Favier – English

Return to the French original text: Éloge des écotones

 


 

To Live on the Edges, to Praise the Ecotones

Yves Favier

 

Summary:

1. Edges, Fringes
2. Improvisation, Social Practice
3. Free Comments about “Gaya Sapor”

 


Edges, Fringes

Evidently the notion of “Edge” or “Fringe” is the one that tickles the most (the best?) especially when it is determined as an « autonomous zone between 2 territories », moving and indeterminate musical zones, yet identifiable.
They are not for me a “no man’s (women’s) land”, but rather a transition zones between two (or more) environments…

In ecology, these singular zones are called “ecotones”, zones that shelter both species and communities of the different environments that border them, but also particular communities that are specific to them. Here we touch on two concepts: Guattari’s “Ecosophy”, where everything holds together, and Deleuze’s “Hecceity = Event.”

These edges between meadow, lake and forest are home to prairie species that prefer darker and cooler environments, others more aquatic ones, and forest species that prefer light and warmth.

Isn’t this the case in improvisation?…

  1. Would the improviser be this particular “being on the alert”?
    Hunter/gatherer always ready to collect (capture?) existing SOUNDS, but also “herder”, in order to let those “immanent” ones emerge? Not yet manifest but already “possible in in the making”?…
  2. “The territory is only valid in relation to a movement by which one leaves it.”
    In the case of the notion of Hocquard’s border associated with the classical political conception, the improviser would be a transmitter between 2 territories determined in advance to be academic by convention: a transmitter between THE contemporary (sacred art) music and THE spontaneous (social prosaic) music. …we’ll say that it’s a good start, but which will have no development other than in and through conventions…it will always be a line that separates, it’s an “abstraction” from which concrete bodies (including the public) are de facto excluded.
  3. What (musical) LINE, could mark as limit, an “extremity” (also abstract) to a music so-called “free” only to be considered from the inside (supposedly from the inside of the improviser).
    Effectively taking away any possibility of breaking out of these identity limits (“improvisation is this and no other thing”, “leave Improvisation to the improvisers”) comes from the fantasy of the creative origins and its isolated “geniuses”. … for me the “no man’s land” suggested by Hocquard can be found here!

…fluctuating moving data…leaving at no time the possibility of describing a stable/definitive situation…
temporary…valid only momentarily…on the nerve…
to touch the nerve is to touch the edge, the fringe, the margin…
improvisation as rapture…temporal kidnapping…
…where one is no longer quite yourself and finally oneself…
…testing time by gesture combined with form…and vice versa…
the irrational at the edge of well-reasoned frequency physics…
…well-tempered…nothing magical…just a fringe, an edge, reached by nerves…
ecotone…tension BETWEEN…
…between certainties…
…between existing and pre-existing…
immanent attractor…
…between silence and what is possible in the making…
this force that hits the nerve…
…that disturbs silence?…
…the edge, the fringe, the margin as a perpetually moving continuity…

The inclusion of each milieu in the other
Not directly connected to each other
Changing its ecological properties
Very common of milieux interpenetration
Terrier
Termite mound
A place where one changes one’s environment
For its own benefice and for that of other species

What narrative does the edge convey?…

 

Improvisation, Social Practice

Moving from a belief in certainty to working creatively with uncertainty.
Moving from frozen equilibria to proliferating disequilibria.
Moving from instilled objectivity to inter-subjective productions.
Moving from frozen equilibria to proliferating disequilibria.
Moving from ingrained objectivities to intersubjective productions?
Moving from deterministic predictions (hegemony) to an awareness of fundamental instabilities.
Moving from the unsurpassable to the possible/probable horizon.
Move from universal knowledge (centralization/hierarchicalization) to localized knowledge (rhizome/decentralized networks).
Moving from the supposedly objective structure to a broader movement of thought and dialogue between subjectivities…
…the edge of science/art being ecotone…

Gilles Deleuze and Félix Guattari:

From the central layer to the periphery, then from the new center to the new periphery, nomadic waves or deterritorialization flows pass through, falling back on the old center and rushing towards the new.

Connectivité Plus forts Le centre comme milieu

et vice versa

 

Free Comments about “Gaya Sapor”

August 2020

1/ Foreword

Living in the environment in the time allotted to us, engages us in 3 simultaneous ecologies:
 · Environmental ecology
 · Social ecology
 · Mental ecology

Contemporary globalized society/civilization is dragging us into a particularly powerful anxiety-provoking “maelstrom”, heightened by the media grinder.

The conjunction of these anxiogenic currents (crisis: employment, financial, political, environmental, health, cultural, etc.) pushes us, by combined powers under the millstone of the injunction to adapt to the maladjusted, to resignation, surrender, individual abdication or collective struggles fueled by despair (even despairing)…

In order to “move from a belief in Certainty, to recognition and creative work with uncertainty”, emerges the need to implement “antidotes” to this toxic mental construction, to “produce” an alternative… unconventional… not “conventioned”… subjectivity?

 

2/ To live “on the edges of…”, or “Praise the Ecotones”

The edge between Arts and Sciences (erudite or incorporated) is an “ecotone”, a precarious shelter, a “skènè” (stage) that changes/turns the conventional order “between” the different actors, inhabitants (human and non-human), audiences… Nothing can remain fixed, frontal, everything becomes precarious and uncertain… everything is in perpetual movement, change, evolution, emancipation from one to/for/against the other… But always in diversity… biodiversity, in interdependent (autopoiesis) & interdependent moving ecosystems…

The music(s) in “social ecotones” are major vectors of shared sensibilities, transmitted in and with total uncertainty as to how they will be perceived (if, in the best of cases, they are) nor by whom they will be perceived.
It is now time to “overlap” these vectors of active sensitivity…

All the rest of the subject and its implementation could be under the sharpened poetic gaze of Italo Calvino… in Le città invisibili, 1972:

KublaiKhan:
– Everything is useless, if the ultimate landing can only be the infernal city, if it is in this background that, on an ever tighter spiral, will end the flow.
Marco Polo:
– The inferno of the living is not something that will be; if there is one, it is what is already here, the inferno where we live every day, that we form by being together. There are two ways to escape suffering in it. The first is easy for many: accept the inferno and become such a part of it that you can no longer see it. The second is risky and demands constant vigilance and apprehension: seek and learn to recognize who and what, in the midst of inferno, are not inferno, then make them endure, give them space.

I like the latter … it carries the flavor of knowledge(s) … in perpetual movement. To be continued…

– Félix Guattari, The three ecologies, The Athlone Press, 2000, transl. Ian Pindar & Paul Sutton (first pub. in France, 1989).

– Gregory Bateson, Steps to an Ecology of Mind, University of Chicago Press, 1972.

– Bernard Stiegler, Automatic Society: The Future of Work, Wiley, 2017, transl. Daniel Ross (first pub. in France, 2015), see chap. 5.

– Hans Jonas, The imperative of responsibility in search of an ethics for the technological age, University of Chicago Press, 1984, transl. Hans Jonas & David Herr (first pub. in Germany, 1979).

– Barbara Stiegler, « Il faut s’adapter ». Sur un nouvel impératif politique, Paris, Gallimard, coll. NRF Essais, 2019.

– Ilya Prigogine (The End of Certainty: Time, Chaos and the New Laws of Nature, Free Press, 1997, first pub. in France, 1996), cited by Deborah Bird Rose, Wild Dog Dreaming. Love and Extinction, 2011, Univ. of Virginia, and The ecological humanities in action: an invitation, Australian Humanities Review, 2004.

Upper course of river Vishera. View to left coast.

Riebener_See3

The ecotone is often also a corridor, which according to the seasons develop different functions for different species.

en.wikipedia/Ecotone

 

le-citta-invisibili

 

en.wikipedia.org/Autopoiesis

 

en.wikipedia.org/Invisible_Cities

Cécile Guillier : Text 3 – English

Free Immured-Art: Murmurs

Cécile Guillier

 

One of the most enjoyable experiences I had playing music was free improvisation. After overcoming a blockage that prevented me from doing so for many years (all during my studies at the conservatory and a few more afterwards), it became a joyful experience for me. On the initiative of a jazz piano teacher, with a few volunteer colleagues and adult jazz students, we would play for a few minutes, with or without instructions (when there were, it was sometimes structural constraints). My great pleasure was in this alternance of play and discussion afterwards. The discussion was free, that is to say not aimed towards progress or assessment, it was only the moment to talk about how far we had come, how each person had heard it, had been surprised, interested, disconcerted, left out… And I was quite at ease playing or singing, I had the impression that one was playing directly with sound matter (idiomatic or not) and with human relationships (what do I hear from others, do I answer them…). I think I was the only one to view it that way, and the others were surprised by my enthusiasm. I was struck by the power of free improvisation on a group, to connect individuals and create a common culture. The colleague who had organized this was careful not to make value judgments about the sound result and the choices made by each participant. I still have a kind of nostalgia for having caught a glimpse into what I would like to do much more often, and with much more diverse people, whether or not they are already musicians. Having said that, it takes a certain amount of courage to go beyond the usual musical rules of the game, and I don’t always have it. When we talk about walls, it’s mostly there that I see them, in our heads (like a drawing I studied in German class in college that said “the wall is still in our heads”). I get the impression that I have to cross a similar wall every time I play in the street, so outside a concert hall: the moment when I switch from a person who walks with a violin, like everyone else, to a person who is preparing to play in front of others. It’s a small psychological wall to cross.

Another experience, different, of the notion of a wall: during my violin apprenticeship at the conservatory, my teachers often pointed out my defects, my failures. I imagined them as walls that I had to overcome, and with a lot of effort and willpower, I hoped to overcome them. But I believe that the effort and the will focused me on the walls to overcome rather than on the interest to overcome them. I think that if my teachers had told me instead, this is what I enjoy doing, this is why I find interest in doing it, I might have found a quicker way to get over those walls. The pleasure and interest in being a musician, the nature of what a musician is, often remains unquestioned, unshared. It’s often a world of phantasms and individual projections, when it could be a world of shareable experiences.

 


Access to the three texts (English and French)

Texte 1, Faire tomber les murs : mûrs ?      Français

Texte 1, Walkabout Wall Falling [Faire tomber les murs : mûrs ?]      English

Texte 2a, Interlude      Français

Texte 2b, Interlude      English

Texte 3b, L’art-mur de la liberté : murmures      Français

Cecil Lytle

Accéder à la traduction en français : Rencontre avec Cecil Lytle

 


Encounter between Cecil Lytle,
Jean-Charles François and Nicolas Sidoroff

Lyon, August 3, 2019

 

The pianist Cecil Lytle came to Lyon in August 2019 for a friendly and touristic visit. Cecil Lytle was Jean-Charles François’ colleague in the Department of Music at the University of California San Diego during the 1970s and 1980s. For the past few years, as part of a program organized by the University of California, Cecil Lytle taught a course on jazz history in Paris every summer. A visit to Cefedem AuRA took place on August 3, 2019 in the company of two members of PaaLabRes: Nicolas Sidoroff who teaches at this institution and Jean-Charles François who was its director from 1990 to 2007. We discussed the history of Cefedem, the nature of its project focused on the development of unique curricula, and also the constant institutional difficulties that this institution had to face since its creation. Following this guided visit, the three musicians met with a view to publishing the transcript (based on the recording of this session) in the third edition of paalabres.org, « Break down the walls ». Throughout his musical career, Cecil Lytle has refused to limit himself to a single aesthetic. He has been very insistent on combining several traditions in his practice. Moreover, his important influence in the functioning of the university has allowed him to develop actions in the field of education for the social promotion of minorities in the United States from disadvantaged neighborhoods. The beginning of the interview focuses on a meeting between Cecil Lytle and Nicolas Sidoroff to get to know each other. The latter’s artistic practice is discussed, before aspects more specifically related to our guest in the field of arts and politics.

 


Summary :

1. Introduction
2. Cecil Lytle, musician at the conjunction of several traditions
3. University and the Preuss School
4. A Secondary Education School in a Neighborhood
5. The Walls and Pedagogical Methods
6. The Walls and Musical Practices


1. Introduction

Jean-Charles F.:

Before we start, it might be good to for you [Nicolas] to say few words about yourself. Nicolas was just in New York last month. So now he knows perfect English. [laugh]

Nicolas S.:

No… is it my accent [laughs]? I went there with French students, who did not speak English, so I always had to go from English to French and French to English.

Cecil L.:

That’s how we are in Paris. We start to say something in French and they switch to English.

Nicolas S.:

I had already been once in Boston and New York, and that time I spoke a lot in English for two weeks. My English had significantly improved. Last month, for one week, it was mostly French!

Cecil L.:

So you went there to do what?

Nicolas S.:

I am a doctoral student at the Paris VIII University and I work on music and the division of labor in music, in an Educational Sciences laboratory. We have formed a collective of students from this university, to stick together, to be collective in our research and to try to shape the university according to our experiences and ideas. And we made a proposal for a symposium on the idea of re-imagining higher education in a critical way. It was held at the New School in New York. Sandrine Desmurs who works at Cefedem AuRA[1] also came with us to present the mechanisms that we have put in place at Cefedem. I also attended a lot of concerts, and I took the opportunity to meet as many musicians as possible, like George Lewis, William Parker and Dave Douglas for example. I also work part-time at Cefedem with the students of the professional development diploma program for already on-the-job music teachers. And in the other part of my time, I play music, I conduct research, notably with the PaaLabRes collective, and I’m also a PhD student in Education Sciences.

Cecil L.:

So you make music, you are a performer?

Nicolas S.:

Yes, I play mainly in two collectives: one I call post-improvisation, a type of music called downtown[2] – Downtown II – do you know this term?

Cecil L.:

I know the expression. It comes from George Lewis?

Nicolas S.:

Yes. The expression has its origin in New York, but a lot of people play this downtown music and don’t live in New York.

Cecil L.:

I bet you.

Nicolas S.:

And it’s the second generation of downtown music, which is called Downtown II, of which John Zorn is one of the important figures and also Fred Frith, to take the most famous ones. That’s just one of the two streams of music that I do. The other one comes from Réunion Island, an island in the east of Africa, south of Madagascar. In the small islands in that part of the Indian Ocean there’s specific music called maloya and sega. And I’ve been playing this music with Réunionese people for about twenty years now, mostly on trumpet.

Cecil L.:

Now, is that what is called in France ethnomusicology?

Jean-Charles F.:

No, it is a practice that we call traditional music, but it is above all a live culture, it is not a music of the past, but of today.

Nicolas S.:

And maloya is quite specific, because it’s a music that’s been banned for an extremely long time.

Cecil L.:

By the colonials?

Nicolas S.:

Yes. By the French colonials.

Jean-Charles F.:

The French are still there. [laughs]

Nicolas S.:

This music came to the forefront in the 1970s thanks to the communists and the independentists. It was at the same time that reggae also made an international breakthrough. And that’s when what’s known as malogué or maloggae (a mix of maloya and reggae) developed[3] and seggae (sega and reggae) It has become a kind of very contemporary mix of traditional music, popular music and modern music. So I play with a family who came to France thirty years ago. I was playing this malogué, séga and seggae music with notably the father who sang, played bass and led the ensemble, and his son who sang and played drums. He was not yet 18 when I met him. And he was about ten years old when the malogué was created, he couldn’t reach the bass drum pedal! [Laughs] Today, the group has reconfigured itself on a roots reggae basis, it’s called Mawaar.[4] It means « I’ll see » in Réunionnese and a good part of it is sung in Creole. And we’re still working on the music from Réunion Island, even though we don’t play it live on stage any more. The father I was talking about is on bass, and it’s the son who is very active. He plays guitar and drums, he sings, he’s one of those who contributes the most to the music.

Cecil L.:

Do the people on that island speak French?

Nicolas S.:

Yes, and Creole. A very nice Creole.

Cecil L.:

You have been to that island?

Nicolas S.:

Yes, but only for a week, because the Cefedem has developed a music teachers’ training program in Réunion Island. And I was able to observe the three different Creole languages: the first one, the French in Metropolitan France can understand it, even if some expressions are not French, they are still understandable; the second one is mixed, the French understand some words but not everything; and the third one, the French understand nothing.

Cecil L.:

[laugh] You just play the music. [laugh] Yes. So how did you get interested in that island, that one place?

Nicolas S.:

Because of the people I met.

Cecil L.:

Here? They live in France?

Nicolas S.:

That’s because I met this family, and very soon I enjoyed talking and playing this music. I have to say that I make music in situation: I met people who are very interesting and know a lot of things about this island, its history, its music and about their origins, etc. So, I’ve shared their life, spent time with them, especially by playing music.

Cecil L.:

It is very important meet people where and how they are, to stay with this people, to eat their food, to hear their stories, how do they cry, how they are happy, how they are sad. There is a pianist living in Paris, Alan Jean-Marie from Guadeloupe. He plays jazz, regular straight-ahead traditional jazz. His jazz playing is so infused with the songs and sounds from Guadeloupe, traditional folk songs in jazz version. That’s what people do with jazz worldwide – – they make it their own. He sings in Creole, very interesting. He is not a great singer, but he is very soulful, very spiritual. Let me ask, how often do you go to the island?

Nicolas S.:

Just this time, and only for one week.

Cecil L.:

Oh! It is not enough.

Nicolas S.:

Quite insufficient! Besides, it was really special in this story. I went alone, without this family and the current band, with very little time at hand. It became like a joke between us: yes, I was going to discover music played there right now, meet musicians who live on that island… They weren’t happy that I could do it without their presence. That’s the way life is. But now I can see that I’ll have to go back. So we’re working more intensively on the project of going there to play music together and discover this island with them.

Cecil L.:

It is very courageous. I mean, it is courageous to study something that the West has not heard before so much.

Nicolas S.:

It’s a practice that comes from the streets, outside the walls of the university. We can look at it in terms of the epistemologies of the South, starting with the work of Boaventura de Sousa Santos. He is Portuguese and is involved in the adventure of the World Social Forum. He has worked in South America, studying subordinate and dominated communities, how they organize themselves and how they use and produce knowledge not recognized or considered by the colonizers and Westerners. And he coined the expression « epistemologies of the South ». And it’s very interesting to observe how, now, more and more work at the university is asking these kinds of questions: the domination is still that of the objectivity of whites, of the North, of the West…

Cecil L.:

There is some interesting work being done in literature – some of our old colleagues in critical studies… Sara Johnson, who is on the faculty of the Literature department at the University of California San Diego, has been writing about cultural transitions from Caribbean and New Orleans. And in fact, I have my music students reading chapters from her book about island tastes and cultural practices–not music so much, not about the music. But some of the class distinctions persisted when the French left, when the colony ceased to exist.[5] Black classes emerged from the indigenous culture, the middle class, the military, and they started behaving like the French [laugh], very aristocratic and the core people fled to New Orleans, to Charleston or to Atlanta, to the Southern States. And then, she has just been writing from socio-literary point of view. Truly, Sara’s point is not about written literature, but oral literature. And there is obviously more and more written literature emerging since independence, but she is tracking the stories, the legends, the tales. So her work tracks cultural progressions taking place that measures closely with trans-cultural effects in music. And, all of these stories are set to music, they don’t talk about it, they sing about it, they dance it.

 

2. Cecil Lytle, musician at the conjunction of several traditions

Jean-Charles F.:

Should we start the formal interview?

Cecil L.:

Ah! OK.

Jean-Charles F.:

So, maybe to begin with, can you explain a little about who you are, what were your adventures in the past?

Cecil L.:

I am Cecil Lytle, I am pleased to be here to talk with friends who make music and make friend with people who talk about music. My initial music… How I got involve in music? My father was a church organist, Baptist church organist, he played gospel music. Also, I am the last of ten children, I have nine brothers and sisters. So all of us were in the church all the time, Pentecostal Baptist Church, five days a week, nights a week.

Jean-Charles F.:

Where was that, in New York?

Cecil L.:

In Harlem. So it was not religion as much as it was the music that influenced me – – maybe they are the same. I don’t think that my father and mother were very fundamentalists. They just thought it was something useful for the children to do. For there were lot of bad things for children to do. We were all in the church, in the choir, we did all that. My father played the Hammond B3 organ, and right next to him was a broken down Mason & Hamlin baby grand piano. So, I am told that, when I was five years old or so, I used to sit at the piano. What is that? I think it was the happiest music I ever made [bangs his hands on the table] with the palms of my hands, and the choir… These were not professional musicians, these were women who cleaned the streets and men who worked as postal workers, so they were not trained musicians. But the power of hearing a gospel choir right in your face! You had to appreciate the mingling of their song, sweat, and dancing while praying for salvation here and in Heaven. I was too young to fully appreciate the power of imagination of African Americans, but I knew that something magical was occurring three feet away from me, and I wanted desperately to be a part of it. they sang about misery and happiness in the same breath. So it was… That every Sunday was a magical moment when these people could feel their pain, power and agency. When they left the church they were back to the real world, but it was a very special few hours when a hundred people, hundred and fifty people, could share power. Now they all knew what happens when you leave the church, when you go back home, to go back to work, they knew that world still existed. So I always remember that joy, the power of this moment – those three hours together one day a week. And I always wanted to create that more, everyday more. The challenge for me was how to do that wherever I might be in the future.

I had proper piano lessons by the time I was eight or ten years old. My father got money – enough money together to send me downtown to a piano teacher. I don’t know how my father found out about this fellow, but he was a recent Russian immigrant to New York, a Russian Jewish. He spoke no English, I spoke no Russian. So for one year he had me play on the lid of the piano, to begin with the finger stroke. I guess that’s how they do it in Russia. Just finger strokes, may be for six months, I just played on the lid of the piano. It made no sense to me, but I understand now what he was after…, now [laugh]. I thought that my father should pay him half as much. But it gradually started to make sense. About the same time, I think I also started hearing classical music. My father used to take me to Carnegie Hall, different kinds of places around New York to hear pianists. I remember he took me to hear Wilhelm Kempff, the German pianist, he played the Hammerklavier Sonata and I could remember the power of that piece, this crazy piece, it went on forever, the Fugue! I just thought it was fascinating. Everyone thinks it is fascinating. So I started to mix my gospel jazz music with trying to play Beethoven’s sonatas – -imagine that! And I think I tried to do both ever since, traditional, classical music and improvised music at the same time. Years later at Oberlin Conservatory, I think my most important musical experience was early years in the church, and it was because of the authority and the legitimacy of those untrained Gospel singers – their sound, legitimacy.

I imagine that you experienced something like that on the Réunion Island. People had no training in music or the arts, but it was powerful. They would communicate and said what they had to say. I think that what came out of all my music to say that. To feel that way. Then I met Jean-Charles François and other very interesting people who improvise in different ways, who improvise with a very different language. The goal was the same, but the language, the vocabulary was different. And I found that fascinating to enter the realm of someone else’s musical legitimacy – – to appreciate what was important to them… Music that was out of reach.

It was a very short step from gospel music, to jazz- – it is the same music, it changes the words, it changes its limitations, but all the chords are identical. There is this new movie about Aretha Franklin – I think it’s called Amazing Grace, it just came up this year – it follows her from church, gospel music to her career in Soul. It is all the same sound, and the same authority, same power.

By the time I was fifteen, my older brother Henry played drums, jazz drums, so we had a jazz trio and played around New York, a bit. It’s kind of odd, but the more I moved in the jazz world, the more I felt uneasy – -I didn’t want to spend a life as a jazz musician. I saw the life of the jazz people I met. There was one incident that turned my head around. I was once playing at the Savoy Ballroom with a large dance band backing up Arthur Prysock. While we were playing, this guy kept coming up to me at the piano saying, “Hey, man, let me play the piano, let me play the piano”. He wanted to sit in. I told him to talk to the band leader. So I’d play another number, he comes back: “Hey man!” – I was fifteen years old or so- and he was an older guy – “you can’t play that stuff, let me play the piano, let me play the piano.” So, anyway, when we took a break, I went to the band leader and said: “Who is this guy? He is bugging me, you know!”, and the band leader said: “Oh man! Don’t worry about him, he’s a junkie, that’s just Bish.” It was Walter Bishop J., a great pianist, a famous jazz pianist. I had his records at home. But he was strung out on heroin, he was all messed up in his head and body, and it hits me: “do I want to round up doing that?” A fifty year-old guy asking a fifteen year-old for a job. I did not sour on jazz, but I did not want to be dependent on a jazz life. And I wanted to play other music too. So I think the church experience and at least early jazz gigs that gave me more questions than answers. I knew from the church experience that I wanted to play music that had authority and meaning, but at the same time I wanted to do a lot of different things, not just gospel music, not just jazz, not just be-bop, and not just one thing.

So when I met Jean-Charles, I was directing the University Gospel Choir (at the Univesity of California San Diego), and we were playing New Music concerts together. I think the university gave me an opportunity to do all the things I wanted to do. If I was just playing night clubs, I would get bored. So just playing Beethoven’s Sonatas, I’d get bored… We did Stockhausen’s Kontakte, which was fun… So that’s kind of how I think about music, I don’t think that my expectations from those early experiences has really changed much, I don’t think. The authority of the music I heard as a child, the variety of music I was introduced early on, they sort of stuck with me.

 

3. University and the Preuss School

Jean-Charles F.:

You were recruited by the University of California San Diego to conduct the Gospel Choir and to develop a jazz program, but later you also became the pianist of the department beyond the different aesthetics?

Cecil L.:

I thought I was hired for the Black Music, and we did just concerts and lectures. I don’t really remember what specific job title was. But then we played the concerts and it was fun, we leave a rehearsal and we talked, and I went upstairs and I do the Gospel Choir, and there is Carol Plantamura, we would rehearse lieder, there was plenty of variety. I guess my history isn’t a straight line – – my history is a mystery, I like that! But that was during the old Third College days at UCSD, when Third College was considered to be the “revolutionary” part of the University. And in many ways, it was. It was the “third” of what became six colleges. And the Third College was founded in 1965 with the original concept to be a college dedicated to Greek Antiquity. And then, Martin Luther King was assassinated, Bob Kennedy was assassinated, riots, protests and anti-Vietnam protests. Students became aroused and asked, “Why are we studying Greek antiquity when history was being made in the streets of America now?” So, the students changed the direction of the college to be more progressive – I try not to say left wing because I don’t know what that means anymore – but to be more politically active. And the leaders of were one professor, Herbert Marcuse, and his doctoral student, Angela Davis who was finishing her PhD in anthropology. She has written about this period in her life and in the life of the new University of California campus in La Jolla. She was sort of the spoke person for the students, and Marcuse the spoke person for the faculty, both moving the College in a more progressive direction. The name that the students gave for the College was “Lumumba-Zapata” College. Do you remember the name Patrice Lumumba, the assassinated President of the Congo? And Emilio Zapata the Mexican revolutionary? It was never named that formally, but some older alumni still called it Lumumba-Zapata College.

Jean-Charles F.:

And because nobody in the administration wanted to name this college that way, it was named “Third College”, just because it was the third one in existence.

Cecil L.:

Hell, the faculty didn’t want Lumumba-Zapata. Parents couldn’t imagine sending their precious son and, especially, daughter to Lumumba-Zapata College. They were rightly afraid that we were going to make them political revolutionaries… That was not going to work. So the University said: “No bullshit! No Lumumba-Zapata! We will call it ‘Third College” and used that official name for the next 20 years.

In 1988, 52 of USCD’s performers and composers went to Darmstadt. I became Provost of Third College the week after we returned from the Darmstadt Music Festival. This post was very meaningful for me, because it gave me a platform to do things that I thought were in the interest of justice, working on opening the walls of the university. So, the first issue I tackled was finding a meaningful name for the College, not leave it with a number. What I wanted to avoid was that, when someone would ask “Where do you go to school?”, one would not answer “I go to number three!” We tried “Third World College”, not really… So we did finally give the college a meaningful name, again. Thurgood Marshall College was rebirthed in 1991. A name clearly associated with social justice and progressive attitudes about race and class relations, and until it changes again, it is still Thurgood Marshall College.[6]

Nicolas S.:

Can you tell us who is Thurgood Marshall?

Cecil L.:

He was the first African-American Supreme Court justice. But before that, he overturned a number of a number of racist laws from the time of slavery. He also defended inmates on death row and African-American troops who were accused of cowardice during the war – the Korean war. Later, he married a Philippino women and he helped write the Philippines constitution with these principles of fairness and justice. His name is certainly not as recognizable as Martin Luther King, Jr. So, I am not surprise that his name is not as well-known abroad. But he was central in the Civil Rights Movement along with Martin Luther King. Interestingly, they didn’t always agree in terms of strategy. Thurgood Marshall criticized King’s plan to put children on the streets to confront the police – – putting children at risk to dramatize the effects of racism. Thurgood Marshall point of view was that this approach was too dangerous, people could be killed, and he felt that his important task was to overturn the laws that were racist and holding people back. Through their disagreement, however, they actually worked well together on a two-point strategy: King in the streets and Marshall in the courts. So I thought that it was appropriate to – perhaps, because his name is not as well-known as Martin Luther King Jr – to put his name on the table, to name the College after Supreme Court Justice Thurgood Marshall. And it inspired me and inspired students and the faculty involved to think about those issues. We had to ask ourselves everyday: “are you teaching social justice? Are you doing social justice in the community, in your classroom? Are you participating in a meaningful way?” I think that the name change had that effect, I believe it had that effect. Later, we redesigned the curriculum to emphasize many voices in literature, many voices in sociology, to re-emphasize the study of the Third World – this was 1988.

Then California did something very negative: during the 1990 Presidential campaign, California passed a law that condemned Affirmative Action. Namely the University of California would no longer be allowed to use race as a determining factor in its student admissions. California had decided that people who are black or brown would get additional considerations because of historical discriminations in the country. California citizens said “no, that’s wrong, you are discriminating against white people,” which kind of doesn’t make sense, but that was the outcome of the new law, Proposition 209. Oddly, California voted overwhelmingly for Bill Clinton and at the same time did away with racial preferences. Actually, I felt a bit trapped. If I am the Provost of a college named for Thurgood Marshall, then I have to speak, do something to counter this new law. So, a group of us, faculty and few students started talking about the idea of building a k-12 school for black and brown children, low income black and brown children. It would be a public charter school, grades 6-12 and the University would run it. Knowing that there would be opposition, we wanted to align the effort with an older tradition in American universities to have a secondary school on campus. Unfortunately, many of these “Lab Schools” were for very brightest and affluent students; kids who were doing algebra in the third grade, and reading Salman Rushdie on the week-end- -very bright students. This is a long accepted tradition for high-end American universities. So, I wanted to take advantage of that idea, but build a college preparatory school for poor children in order to get them ready to go to the most selective universities. This school would be a model for other schools in the community showing how to design a curriculum, a pedagogy, and to use college students as tutors to the classroom. Frankly, I wanted to not only reform public schools, but reform the university as well. I was trying to educate two types of students, the students from the poor neighborhoods who were involved in school, and the university students who never met these kids before.

I think my subversive idea was to change the university and have our university students receive academic credit for tutoring in class. Just like we give academic credit for taking Physics, History, Engineering, we would give academic credit for tutoring in school- -for being a decent citizen. And it seems to be working, the k-12 students are doing very well, they received admittance the prestigious universities. Our k-12 school is name after the principal donor, Peter Preuss. Preuss School doesn’t have a lot of dropouts. 850 young people start at Preuss School in the 6th grade and graduate from the 12th grade. I took a lot of criticism from friends on the Left because we also took millions from some pretty Right-Wing donors who were feeling guilty about how they were mistreating Black people and Mexican people. I took their money to build Preuss School because I figured that I’d do more for social justice with their money than they ever would.

So, a lot of good people got mad at me because I took “blood money”… There were good Liberals who gave money, too. Anyway, we built the Preuss School.[7]

Nicolas S.:

The building was built to accommodate 850 students?

Cecil L.:

Eight, zero, zero; eight, five, zero. That’s right! We knew the school would be successful. It is on the university campus under our control, it is right near the university hospital, the School of Engineering is right next to it, so there is this an environment of learning free from roving gangs. Students absorb the culture of learning from the university environment. The trick is, how do you translate more broadly back into the community? How do you go to a school that is in the neighborhood, the ghetto, and try to build that kind of environment. That’s a tricky proposition.

Bud Mehan, from the Sociology Department at UCSD, was a partner in this endeavor. He studies education reform. Bud was sort of the intellectual part of this initiative; I was the… – what do you say? – the “politician.”

 

4. A Secondary Education School in a Neighborhood

Cecil L.:

After a few years of operation, we discovered that many Preuss School parents had a child at Preuss School and another attending their local neighborhood school. About 40 families came to us at a board meeting and asked quite vigorously, “Can you help us start a Preuss School in our own neighborhood so that our children don’t have to go on the bus for one hour and half to go to the university.” We started meeting with the parents every Thursday night in the library at the local school for about a year and a half. Grand mothers would bring tamales for endurance during the long meetings. We’d start at 7 o’clock, 7h.30 until 11 o’clock just talking about how to do this. Very exciting! It was like a revolution was brewing for the parents, mostly Mexican-American parents and  African-American mix, plus some others. And it was just exciting that these were parents who were seeing what was possible in one child and wanted that effect distributed to all the children in the neighborhood. And, they lead it, they pushed it. We would meet and write letters to the San Diego Unified School District, asking for permission to change things at that local school. The District was so annoyed that they fired the principal who welcomed the revolution. They fired him to get rid of him, and they said that we could not continue to meet with the parents on school property. So through the good graces of the neighborhood priest, we began meeting at the Catholic church across the street every Thursday night. The entire community got behind this: the Church, the parents, the barbershops, people in the neighborhood. And for a year and a half we wrote the charter document to ask the School District for the money to run the school, our own school, based on the Preuss School model. It was approved and in 2004 at a raucous meeting at the school board. We opened Gompers Charter School the next year after a crowded year of planning.

In a way, I think Gompers Charter School[8] is more important than Preuss School. Preuss School has a lot of protections: gangs do not come on the University campus. These young people come to the university with a different expectation – they plan to study. But in the community, there is lot of pressure not to study, there are intimidations, and at that school campus, gangs came on campus all the time. We also discovered something interesting: if there was a riot in a California prison, (San Quentin or Chino State Prison) two or three days later, we would have a riot at the high school. If person “A” beats up person “B” in the prison, his family and friends would retaliate against relatives at the local high school. It was like clockwork: if there was a Monday riot at Chino prison, Mexicans against Blacks, for instance, and the Blacks lost, they got the worse of it, by Thursday we would have a retaliation riot at the high school. The connection between school and prison is very strong, and we had to figure a way how to fix that, because you can’t educate kids who are constantly looking over their shoulders. So, we had to work with the police and the district attorney to get an injunction, a legal document, that 200 known gang members could not come within three blocks of the school during school hours. A few of them tried and they were arrested, and they finally got the message and left Gompers Charter School alone. This is why I say that Gompers is the real test of the Preuss School model. It is in the ghetto, in the neighborhood, and it’s exposed physically to all the detriment of the community. Us university types gave advice, helped to write the letters and spoke at the meetings, but we let the mothers and grandmothers do the pushing on this. The university was not coming to tell them how to do it. But we certainly “had their back.” A lot of long hours went into the effort to open Gompers Charter School. I’d like to think both Marshall and King approved of the effort.

 

5. The Walls and Pedagogical Methods

Jean-Charles F.:

You mentioned pedagogical methods that were used, and could you say a few words about that?

Cecil L.:

Yes. Well, we recognize – I mean it is common knowledge – that poor families can’t always provide a college-going environment. Both the youngster and the parents foster good study habits and success aimed at going to college. Even if the youngster chooses not to go to college, they are going to be great plumbers, because they are educated, they know technology, they are creative actors in their community, they can build for the future. But I have a bias: I want them to go to college to be doctors and lawyers.

And… pedagogy: we learned a couple of things, we learned this from parents. In American high school, there is something called “home room” where students start the day in a class with a teacher reviewing school traditions. In most secondary schools, students change “home room” class from year to year with a different teacher, different students. One major innovation we implemented something called, “looped advisory” where the same group of teacher/students stay together throughout all the grades until graduation. For of all, the teacher gets to know the biography of every student, what is happening in the neighborhood, what is happening with the parents and siblings. Our teachers love “looped advisory” because they fulfill more than the mission of teaching but caring about those that they teach. A number of schools in San Diego, Los Angeles, and around the country have adopted this model. So there’s one pedagogic difference.

The other pedagogic innovation is to have university students in the classroom with the teacher and the students. So typically in a mathematics class, there will be a teacher, may be an assistant teacher and up to twenty university student tutors in the classroom sitting right next to the youngster helping with the mathematics or reading. About 65% of the students are Mexican, from Mexico, so not all of them speak English with fluency when they arrive in the 6th grade. So that the idea is to accelerate their language, and also accelerate good learning habits. The university tutors meet with the teacher one day a week to prepare for the lesson plan in the following week. That is very successful and very expensive. Small classes are expensive. Tutors are not paid but they receive academic credit. They are taking a class to learn how to teach, so we have to hire a teacher to instruct them adding more costs – but it is worth it. Although it costs about one-quarter more to educate disadvantaged youngsters for college, it is an expense much worth the effort. Just remember, it is economically cheaper and wiser to develop a child in school than it is to repair an adult in prison.

Although these sound like major innovations, they are common knowledge reforms every one will confirm as necessary for quality education to take place.

Jean-Charles F.:

During my visit to Preuss School, I was able to observe a computer class where students were working in small groups of four to develop a project for a small four-wheeled cart driven by one person for a regional competition. The idea was to take the cart downhill and whoever made it the furthest down the hill on the way up won. Each group had to work with a computer to find the most efficient way to build the cart to win the competition.

Cecil L.:

Yes, you know kids like games, and so use games as instructional tools. I don’t mean, you know, video games, but the computer lab inside Preuss School is state of the art and accessible to students. I don’t remember this project, that’s sound about right, I don’t know, but that’s special. What I do remember, they were in competition with other schools to build a machine about this big [Lytle hand motion] to move eggs from here to there without breaking them. So you have to design a machine that scoops the eggs, and you have to design all the electronics, and the wheels and gears to build the device and complete the task. And they fail, I mean, sometime, that’s why you practice. Like many of my colleagues in biomed labs, they often fail or fall short. Therein is another lesson: endurance and creativity. Repeat it until you get it right.

Jean-Charles F.:

And did the arts and music played a role in the school?

Cecil L.:

Not so much. That’s my disappointment. Everyone thought that Cecil Lytle was building a music school. I didn’t want to influence that, because the children are so far behind in basic skills. We started with 6th grade and students come and roughly reading at the 3rd grade level. So, Preuss School spends a lot of time in 6th grade and 7th grade bringing their skills up to what is the expected level, so by the 8th grade they are usually sailing through course work. That doesn’t leave much time for music or athletics, unfortunately. There is a choir, there is a small orchestra, but not individual lessons. No, I didn’t emphasize the arts in the curriculum although everyone thought at first I wanted to build a music school but… I wanted to build to acquire the basic academic skills so that they could decide what they want to do with their future. And a number of students have their own bands, they rehearse after school, but we don’t have a big fancy music program. And I think the pedagogical big idea was to individualize education as much as possible – -delivering education on a one-on-one relationship, that someone gets to know the student strengths. A great many of our 850 students are from Mexico and the rest of Latin America. Spanish is the home language, however the youngsters are, essentially, illiterate in both Spanish and English; theirs is not academic Spanish. It tends to be a highly expressive, but crude, use of languages. Consequently, many classes in the early years are bilingual hoping to bring the youngster forward in their skills. It can be done, I think, with great determination on the past of the student, the teacher, and the family.

Jean-Charles F.:

I know someone who teaches kindergarten and first grade in California, in a neighborhood with a lot of emigrants from Mexico. Many years ago, he began teaching in a bilingual format, Spanish in the morning and English in the afternoon. But this program stopped because of regulations from the authorities who claimed it was a bad formula for the children. So everything is done in English now.

Cecil L.:

That’s bad!

Jean-Charles F.:

And he was very disappointed by this decision.

Cecil L.:

He should be. I heard that they are saving money. You have to have bi-lingual education in these situations in Southern California and many parts of the United States.

Jean-Charles F.:

It was not a question of saving money, as I understand, it was a question of imposing the English.

Cecil L.:

Yes. So there was two parts benefit for Right Wing ideology.

Nicolas S.:

You only talk about the successes achieved, were there any failures or more problematic aspects that you may have been able to solve?

Cecil L.:

How do you learn from that, yes. There is a very subtle point to be made in terms of possible regret. I think there is a subtle regret– and this happened to me, and I did not handle it very well. I remember one incident when I was about 16 year-old in high school. My mother asked, “Oh, aren’t you going to play your Debussy for the church women’s club?” And I said something like: “Oh, I don’t want to play for those people.” I thought I was pretty slick! By then, I was taking piano lessons from a Julliard teacher and fully ensconced in high art and I forgot where I came from. She slapped me, I was seventeen, she slapped me. She sternly said: “I am one of those people.” My mother was a poor women from Florida with very little education, but she always knew the value of education. We were at that moment both learning about the class distance such education can create if you’re not careful. It was years later before I figured out the crime I had committed. I realized what I’d done, and I was becoming for her an enemy, I was becoming an aristocrat, I was becoming elite, I was becoming one of people always trying to evict us from housing.

So I think one of my regrets or fears about these schools is that we may be making them the enemy of their families if we are not careful. How do you do that? In many cases, their grandmothers only speak Spanish poorly, and this youngster is reading Shakespeare and planning to go to Harvard. This collision may be handled carefully and individually. Each family has to be warned about the turmoil associated with class distinctions and behaviors; and, how to avoid them. Teachers and counselors talk with families about what may be coming, but we cannot go home with them and explain to the grandmother why the granddaughter wants to vote Republican [laugh] or something. We don’t give them as much transitional support as we wish we could. This is especially concerning with young Latinas. The family (usually the father) wants his daughter to be successful in America. But after receiving good grades and scoring high on standardized tests, he doesn’t want the girl to go away to college. We have had a number of examples of very successful students who were admitted to schools like Harvard with full scholarship, and dad says “no, you stay home, you go to school closer to home.” It kind of breaks your heart, but I understand that this is too much of a change. And many of these families have three generations, four generations living in the house: grandma, the parents the child, and may be a baby. So this clash of traditions, of generations, and values, change is real. If Preuss School is successful, we run the risk of helping to create the enemy of the family, we are creating the future landlords that will evict people in their same circumstance, we may be creating the future police chief, the future lawyer. So, I don’t know if this is a failure, but something we need to pay attention to in the evolving life of the child and family. It was my lesson, I had to learn on a cold wintry day in our kitchen. So, I don’t know if this qualify exactly as a failure, but something, for sure. In one generation, changing the trajectory of the family, a family that is poor for at least 6 generations within subsistence living on the dredge. And suddenly in one generation the kid is going to UCLA, UC San Diego, and the child is under stress, taking care of grandmother in Spanish, and to read Shakespeare. Or playing Debussy. And so that’s something we never fully address, and may be cannot be addressed fully.

Nicolas S.:

I also have a question about the construction of the Preuss School building, did you have the opportunity to choose the location of the spaces, the walls, the architecture, etc.? Did you make a special effort to change the standard format – in France schools are often referred to as army barracks?

Cecil L.:

Oh! Army barracks! Well, may be! Preuss School is quite beautiful with plenty of open spaces. We told the architect, education is going to happen in the classroom. But because we live in Southern California, a great deal of education will happen outside the classroom, because in California it is warm weather. So they were told to give us a plan that has classrooms and give us a plan that there can be space outside where the tutors and the students can meet under the supervision of nearby teachers. What they came up with was pretty clever, actually. Preuss School is designed on a 5-finger patter, with a central administration building here (hand gestures) and in between each building are courtyards with little tables so that tutors can meet their student to go over the class assignments together. Consequently, supervised education happens inside and outside the classroom, and even on the sports fields.

The first Saturday of every months is for parents’ meeting – we have 300 parents attend. That number is unheard in American schools – may be you get four parents, five parents, but 300! Now Gompers, we inherited a school that has been in the ghetto for nearly half a century. Once we were able to secure the campus, we took down most of the interior courtyard walls, and created quiet rooms for tutors and students. But we cannot tear buildings down and start anew. Gompers has added a new family counseling building and a gymnasium for sports. And the gymnasium is open to the community in the evening, so that families can come do sports in a fitness center. We’ve tried to make Gompers Charter School a part of the community, not close it up nights and weekends. There are still security issues. We have armed policeman on the campus. Unlike Preuss School, Gompers survives in a pretty tough neighborhood.

Nicolas S.:

And public police provides security guards?

Cecil L.:

We hire our own private police and train them properly about how to react. We have an agreement with the City police to not come on campus, unless they are called. This works pretty well. It is the case, unfortunately, when public police arrive, they quell the problem and sometime make it worst. So we stopped that, and now security works with the city police. No one likes to see the police come. The security guards are from the community, they know these people, they go to church with them, it is a little more friendly. Two or three of them are armed, the others are just walking around. But their purpose is to keep people out, that’s it. Because the students are not making trouble. I’ve talked a lot about the schools, I know if it is music or what you want to talk about?

 

6. The Walls and Musical Practices

Jean-Charles F.:

Well, may be, a last question will be – to go back to music – what walls do you see today in the field of practicing music?

Cecil L.:

You mentioned John Zorn and George Lewis. People like that have been at the front of what music is going to become, it is not big yet. People who have lots of taste, attitudes, ways of doing things, the too serious pianist, the athlete who plays Chopin Etudes like nobody’s business, I think it is about over. Do you feel that way? People lament the dying orchestra, but I don’t think it’s a bad idea. Why should there be a dozen orchestras in New York? One pretty good one is OK. The writing is on the wall already: audiences are getting older. People hate me if I say that but if it is dying out of disinterest, it is kind of a fossil, prehistoric fossil. So, will orchestras be around 100 years – there will be a few of them– they are very expensive and the repertoire they play is very limited, about 25 different works played all year all around the country. I mean these are wonderful pieces, I love them, I play them, but is that institution viable? I don’t think it is, and I don’t think its death is a terrible…

Jean-Charles F.:

I agree completely.

Cecil L.:

What is going to linger around, I think, are the problems you were telling me about starting this school. More evidence that powerful people are oriented towards the traditions and if you do something new, or have a different way of doing something old, they are not going to support you, they are going to give you a hard time. So when you were telling me about your fight to start this school, I know what you are talking about. But you have to enjoy the fight or else they will overwhelm you and your efforts. So, I don’t think it is a terrible idea. I think people like you, George Lewis in particular, are really exciting and challenging to watch. I’m especially excited about trumpeter/improvisor, Stephanie Richards, new to the music faculty at UCSD – really exciting. It is going to be difficult, but what I hope is that, if the institutions consolidate, the money that goes into supporting the 20 orchestras in New York, get redistributed somehow. I think that one of the unintended benefits of personalized technology in the past quarter of a century is that individual artists are finding ways around the music industry and can represent and present themselves at low cost. Subsidize yourself is the motto. And I don’t think that this is purely an American phenomenon. Artists in Europe and elsewhere are becoming known without the heavy packaging of agents or concert halls. I continue to think, however, that we cannot abandon the “institutions” to the lowest artistic denominator. So there is a tension to what I profess. In time, I hope, the individualized promotion approach will sufficiently coerce the pillars of arts and culture in society to rethink the public. The La Jolla Symphony, for instance is doing some interesting stuff: commissioning new works for large ensemble. The pieces are not always successful, but neither were the 700,000 sonatas printed between 1700-1900.

Jean-Charles F.:

Well, thank you very much.

Cecil L.:

Thanks. It gives me chance to think about stuff.

Nicolas S.:

Good continuation!

 


1. Cefedem AuRA [Centre de Formation des Enseignants de la Musique Auvergne-Rhône-Alpes] is a Center created in 1990 by the Ministry of Culture devoted to music teachers training (for music schools). It is a center for professional ressources and artistic higher education in music. See https://www.cefedem-aura.org

3. See for example the groups Naessayé and the recording Oté la sere in 1991, or Cyclon of the recording Maloggae in 1993. And for the seggae (séga and reggae), See for example, Kaya et Ras Natty Baby and the Natty Rebels.

5. See Sara Johnson, The Fear of French Negroes: Transcolonial Collaboration in the Revolutionary Americas (Berkeley: University of California Press, 2012). This book is an interdisciplinary study that explores how peoples responded to the collapse and reconsolidation of colonial life following the Haitian Revolution (1791-1845). The book is based on expressions related to the trans-colonial political situation of blacks, both aesthetically and experientially, in countries such as Hispaniola, Louisiana, Jamaica and Cuba.

Reinhard Gagel

Accéder à la traduction en français : Rencontre avec Reinhard Gagel

 


Encounter between Reinhard Gagel and
Jean-Charles François

Berlin, June 29, 2018

 

Reinhard Gagel Reinhard Gagel is a visual artist, pianist, improviser, researcher and pedagogue who is associated with the Exploratorium Berlin, a center in existence since 2004 dedicated to improvisation and its pedagogy, which organizes concerts, colloquia and workshops (he retired in March 2020). He works in Berlin, Cologne and Vienna. This interview took place (in English) in June 2018 at the Exploratorium Berlin. (www.exploratorium-berlin.de) in June 2018. It was recorded, transcribed and edited by Jean-Charles François.

 


Summary :

1. Transcultural Encounters
2. Improvisation Practices across the Arts
3. Pedagogy of Improvisation, Idioms, Timbre


1. Transcultural Encounters

Jean-Charles F.:

I think that today many people work in different environments with professional, artistic, sentimental, philosophical, political (etc.) identities that are incompatible with each other. The language that should be used in one context is not at all appropriate for another context. Many artists occupy, without too many problems, functions in two or more antagonistic fields. Many teach and give concerts at the same time. The antagonisms are between art teaching circles and those of artistic production on stage, or between the circles of interpretation of written scores and those of improvisation, or between music conservatories and musicology departments in universities. The discourses on both sides are often ironic and unlikely to degenerate into major conflicts. Nevertheless, they correspond to deep convictions, such as the belief that practice is far superior to theory, or vice versa: many musicians think that any reflexive thinking is a waste of time taken from the time that should be devoted to the practice of the instrument.

Reinhard G.:

There is also a tradition here in Germany of considering old-fashioned to work in both pedagogy and improvisation. At the Exploratorium (in Berlin), for years and years all the musicians in Berlin said that the Exploratorium was only a pedagogical institute. This is really changing: for example, our concerts include musicians who are also scholars. There was a problem between the academic world and the world of practicing musicians, and I think that these boundaries are being erased a little bit, in order to be able to develop exchanges. The type of symposium I am organizing – you attended the first one – is a first step in this direction. The musicians who are invited are also researchers, pedagogues, teachers. But in Germany, our discussions are mainly focused on the constant interaction between theory and musical practice. This is my modest contribution to trying to overcome the problem that exists in many of the colloquia in which we participate: that’s there’s only talk talk talk, endless speeches, successions of paper presentations and little that really relates to musical practice. Your action with PaaLabRes seems to go in the same direction: to bring together the different aspects of the artistic world.

Jean-Charles F.:

To bridge the gaps. That is to say to have in the Editions of our digital space a mixture of academic and non-academic texts and to accompany them with artistic productions, with artistic forms that, thanks to digital technology, mix different genres.

Reinhard G.:

In your Editions you use French and English?

Jean-Charles F.:

Yes and no. We really try to concentrate on the French public who often still have difficulty reading English. Translating important texts written in English and still little known in France seems very important to me, this was the case with the texts of George Lewis, David Gutkin and Christopher Williams. Unfortunately, we do not have the possibility to translate texts written in German. We are in the process of developing a bilingual English-French version of the first edition.

Reinhard G.:

I have the feeling that your publication is interesting, even though I didn’t have much time to read it in detail. I find the theme of the next edition “Break down the walls” really important. My next symposium at the Exploratorium in January (2019) is going to be on “Improvising with the strange (and with strangers), Transitions between cultures through (free) improvisation?” I invited Sandeep Bhagwati, a musician, composer, improvisator and researcher, who works at a university in Canada and lives in Berlin. He belongs to at least two cultures, and he has created an ensemble here in Berlin that tries to combine elements from lots of different cultures to produce a new mixture. It’s not like so-called “world music” or inter-cultural music or anything like that – I think they’re trying to find a really new sound. This should be built from all the musical sources of the musicians who make up the ensemble and who all come from different cultures. I invited him to give a concert and to present the keynote address of the symposium. The last symposium was about “multi-mindedness.” This term is said to come from Evan Parker, and it refers to the problem of how a large group of musicians organizes itself while playing together. Some musicians use methods of self-organization, others use conducting in various forms. For example, my Offhandopera brings a lot of people together to create an opera in real time, with moderate conducting. The symposium has led to a good exchange and the new edition of Improfil[1] (2019) will be devoted to these issues.

Jean-Charles F.:

A first reaction to what you have just said might be to ask how this idea of trans-culturalism is different from Debussy’s approach, which takes the Indonesian gamelan as a model for certain pieces. There are, for example, many composers who use other cultures from around the world as inspiration for their own creations. Sometimes they mix in their pieces, traditional musicians with classically trained musicians. The question that can be asked in the face of these sympathetic attempts is that of the return match: to put the musicians of European classical music in their turn in situations of discomfort by confronting themselves with the practices and conceptions of other traditional music. It is not just a question of treating the musical material of particular cultures in a certain way, but of confronting the realities of their respective practices. In Lyon within the framework of the Cefedem AuRA[2] that I created and directed for seventeen years, and where from the year 2000 we developed a study program that brings together musicians from traditional music, amplified popular music, jazz and classical music. The main idea was to consider each cultural entity as having to be recognized within the entirety of its “walls” – we have often used the term “house” – and that their methods of evaluation had to correspond to their modes of operation. But at the same time, the walls of each musical genre had to be recognized by all as corresponding to values as such, to necessities indispensable to their existence.

Reinhard G.:

For their identity.

Jean-Charles F.:

Yes, but we have also organized the curriculum so that all students in the four domains should also be required to work together on concrete projects. The idea was to avoid the situation where, as in many institutions, the musical genres are recognized as worthy of being present, but separated in disciplines that communicate only very rarely, and even less allow things to take place together. There are many examples where a teacher tells the students not to go and see those who make other types of music.

Reinhard G.:

It is typical of what happens often in musical education.

Jean-Charles F.:

In fact, this also happens a lot in higher education. The question also arises in a very problematic way with regard to the absence of minorities from popular neighborhoods in France in conservatories: the actions carried out to improve recruitment can often be considered as neo-colonialist in nature, or on the contrary are based on the preconception that only the practices already existing in these neighborhoods definitively define the people who live there. How to break down the walls?

Reinhard G.:

This fits my ideas quite well:

    1. My first idea was to say that improvised music is typically European music – free improvisation – there are for example differences in practice between England and Germany. British musicians have a different way of playing. Nevertheless, there is a communality. Whether it is a common language, is a question that I ask myself, I don’t have a ready-made theory on the subject. On the one hand there are the characteristics linked to a country or a group of musicians, but on the other hand there are many possibilities to meet in open formats, as for example at the CEPI[3] last year. If I play with someone sharing the same space, I don’t have the impression that he/she is an Italian musician. Nevertheless, she/he is Italian and there is a tradition of improvisation specific to Italy.
    2. But the next idea that came to my mind was that of Peter Kowald – do you know him? – the double bass player from Wuppertal who had the idea of the global village. His idea was to find out in practice whether there is a common musical language between the cultures. He coined the term « Global Village » for improvisation and he brought together musicians of different origins.(See the article in the present edition: Christoph Irmer, We are all strangers to ourselves .)
    3. And the third idea that motivates me concerns things that I see as very important in the actual political situation: the scientific research concerning the encounter between different cultures. In Franziska Schroeder’s book Soundweaving: Writings on Improvisation[4] there is a report written by a Swedish musician, Henrik Frisk, on a research project about a musical group that tried to grow together with two Vietnamese and two Swedish musicians. He describes in his text the difficulties they had to overcome: for example, you cannot just say “OK, let’s play together” but you have also to try to understand the culture of the other, that is the strangeness that despite everything exists. So, they provide a good example. The Swedish musicians went to Vietnam and the Vietnamese musicians went to Sweden. And they tried to stand in the middle between the two cultures: what is the tradition of Vietnamese music, what could they do or not, and so on… They meet each other to work together and play. And that was the basis of my idea to organize the next symposium in January with musicians and researchers, and I found Sandeep who I think is very aware of these issues: for him it’s an essential aspect of his project. He told me that he is not talking about trans-culturalism, but about trans-traditionalism. Because, he says – it’s the same as what Frisk says – a culture always has a tradition and you have to know that tradition, your culture can’t be all that matters, but tradition is what’s most important. And I’m very curious to know what he is going to say and what we will learn from the debate that will follow.
Jean-Charles F.:

And at the Exploratorium, how do you address the question of the public and the difficulties of bringing in specific social groups?

Reinhard G.:

For the past year we have been developing a project called « Intercultural music pool ». And there are questions in Germany and in Europe today concerning refugees and borders, the question of bringing in only a few and not too many; and on top of that the question of terrorism and invasion and all that. In this situation, in Germany, we are moving in both directions: on the one hand, official political decisions and, on the other, local initiatives that try to integrate emigrants. So, we decided to develop an integration project so that people from other countries can play with musicians who have been living in Germany for a long time. And there are examples of choirs that exist in Berlin where people and refugees sing together. Matthias Schwabe[5] and I accompanied this project from the theoretical point of view, with the papers and other necessary formalities. This project has been in place for a year but with no refugees participating. In this ensemble, there are two musicians who come from Spain, but this is not at all what we hoped for. Certain musicians came and said that it could be possible to do it with improvisation; improvisation is a link to bring people together. I don’t know how we’re going to continue, but for now it’s a fact: we tried to make this project public, but they didn’t come. Therefore, I think we need to ask ourselves questions given this failure on inter-culturalism and trans-culturalism. And for me the question is whether improvisation is really the link, the bridge that fits? For example, it is perhaps more important for me to learn a Syrian song than to improvise with someone from that country. I will ask the musician leading this « intercultural musical group » to make an assessment of these experiences. We have not yet carried out the evaluation of this action, but it seems important to do so before the symposium. Here are the questions we are facing: is improvisation really an activity that involves a common language? No, I think it may not be the case.

 

2. Improvisation Practices across the Arts

Jean-Charles F.:

Well, very often I also ask myself this question: why, if improvisation is free, why does the sound result most of the time fit into what is characterized as contemporary music from a classical and European point of view? And one way of thinking about this state of affairs in a theoretical way is to say that improvisation, historically, appeared as an alternative, at the time when structuralism dominated the music of the 1950s-60s. The alternative consisted of simply inverting the terms: since structuralist music was then presented as written on a score, and moreover was written in every detail, then one had to invert the terms and play without any notation at all. And since structuralist music had developed the idea that ideally every piece of music should have its own language, then it was absolutely necessary to develop the notion of non-idiomatic music, which obviously does not exist. And since all structuralist scores were written for well-defined instrumental sounds in treatises, then ideally all these sounds should be eliminated in favor of an instrumental production belonging only to the one who created it. You can continue to invert all the important aspects of the structuralist culture of the time. But to invert all the terms we risk depending only on the culture of reference, and to change nothing fundamentally. On the other hand, and this is a paradox, what free improvisation has not failed to preserve is particularly interesting: its artistic productions have remained « on stage » in front of an audience. Outside the stage, music does not exist. This is a legacy of the Romantic West that is difficult to get rid of. As a result, it can be said that free improvisation developed strategies to prolong the tradition of European learned culture while claiming that it did exactly the opposite!

Reinhard G.:

I think it’s important to emphasize that it’s not just about looking at improvisation as such, but all the things that improvisation includes. I agree with you about romanticism, improvisation on stage and the idea of inspiration on the moment, the idea of momentum, of waiting for moments of genius. For me, everybody in the world of improvised music talks about the quality, good or bad, of improvisations and the inspiration of the moment, the momentum in jazz, these are important things that do not only concern the practice of improvisation. I discovered through you the works of Michel de Certeau and I am reading a lot about collectivism and its applications in collective performances and performance theory: this theory tries to reflect about the way to show something, and it’s not only to have music on stage. But it’s possible to think about things outside of just the music on stage: you can go and perform outside the concert hall and mix audience and the musicians together and find new forms of performance of dance and music. I kind of like this idea of saying that improvisation is not just about these genius things, but it’s really a common thing; it’s a way of making music; it’s elementary, you have to make music that way. So, I meet a person and we make sounds together, and if someone says, “Okay, I have a song,” then let’s sing it together, and if I don’t know that song, we’ll just play one strophe or a phrase or something like that. I also think that the concept of quality is also a Western idea, this perfection in performance…

Jean-Charles F.:

Excellence!

Reinhard G.:

Let’s stop saying that it’s necessary to organize concerts, but let’s rather say that it’s necessary to invest in places where it’s possible to play, that’s what interests me. The Exploratorium is going a little bit in this direction: we organize open stages where people can play together, and so people are invited to produce music by themselves. It’s not about doing something that someone tells them to do, but it’s “let’s do it together”. So, I think it’s necessary to think about improvisation not only in terms of what constitutes its central core, at the heart of the music, may be not only in the core constituted by the interactions together, but also in the core of concerts and situations. That seems interesting to me. For example, the game of “pétanque” organized in France by Barre Phillips[6]: it was a bit like this idea of putting something in common, not for an audience, but for ourselves. And today, we meet before we play together in a concert[7] and not only on the day of the concert.

Jean-Charles F.:

Right.

Reinhard G.:

Here’s what could happen: it was my idea to invite you to do a concert, but it would be very interesting to do a rehearsal before the concert. I’d like to do that in addition to playing at the concert and trying things out and being able to talk about them. For me this is as important as doing concerts. It goes hand in hand with the idea of coming and going, finding things, allowing yourself to get out of the cage, getting out a little bit of the cage of improvisation limited to musical things, dealing with issues of idioms, interactions, looking at other aspects…

Jean-Charles F.:

With PaaLabRes, we have been developing for two years a project to bring together practices between dancers and musicians at the Ramdam[8] near Lyon, notably with members of the Compagnie Maguy Marin. This project was also based on the idea of bringing together two different cultures (dance and music) and trying more or less to develop materials in common, the musicians having to do body movements (in addition to sounds), the dancers producing sounds (in addition to dance movements). Improvisation here was a way to bring us together on a basis of equality. Indeed, what improvisation allows is to put the participants in full responsibility towards the other members of the group and to guarantee a democratic functioning. This did not mean that there was an absence of situations in which a particular person assumed for a moment to be the exclusive leader of the group. At the Exploratorium what about the interactions between artistic domains, do you have any actions that go in this direction?

Reinhard G.:

Yes, I am also a visual artist. Since last year I have had a new studio – in the countryside – which I use as my atelier: I can create in a continuity my music and my visual works together, and in October (2018), a musician, a poet and I will play a performance of my paintings. As far as other art forms are concerned, the question of improvisation is not the most important thing. In the visual arts, I think that there is no reflection on the questions of improvisation.

Jean-Charles F.:

In our project with dance, at some point last year, Christian Lhopital[9], a visual artist joined us. If you go to look at the second edition on the PaaLabRes website, the map that gives access to the various contents is a reproduction of one of his paintings. He came to participate in a session of encounter between dance and music. At first, he hesitated, he said: “What am I going to do?” Then he said, “OK, I’ll come in the morning from 10:00 to 12:00 and I’ll observe”. The session started as usual with a warm-up that lasted almost two hours, it’s quite a fascinating experience, because the warm-up is completely directed at the beginning by a person from the dance who gradually organizes very rich interactions between all the participants and it ends in a situation very close to improvisation as such. We start with very precise stretching exercises, then directed actions in duet, trio or quartet, and little by little in continuity it becomes more and more free. Well, after a few minutes, Christian came to join the group, because in a warm-up no one is afraid of being ridiculous, because the goal is not to produce something original. And then after that he stayed with us all weekend and took part in the improvisations with his own means in his artistic domain.

Reinhard G.:

This is something very important. For example, if you say or think: “when I make music, I have to be completely present, concentrated, and ready to play”, then the music doesn’t necessarily materialize in action. If you think, “Okay, I’ll try this or that” [he plays with objects on the table, glasses, pencils, etc.] and it produces sounds and there’s I think pretending that it’s music, that music only functions when it is recorded, or is just on stage, or if you listen to it in perfectly made recordings. This can become a completely different way of practicing music. In Western music, I think, historically in the 17/18th centuries musicians were composers and practicing musicians (also improvisers); it was a culture of sharing musical practice, of common playing: there was Karl-Philip Emmanuel Bach and the idea of the Fantasy and meeting to play at dawn, with the expression of feelings and with tears, and these were very important events for them. Later, I think, we developed the idea that we had to learn to play the instruments before we could really play them to produce music.

Jean-Charles F.:

Specialization.

Reinhard G.:

Yes, specialization.

Jean-Charles F.:

And to continue this story, Christian participated in the improvisation process by using the stage as if it were a canvas to draw on by using paper cut-outs and drawing things on them as the improvisations unfolded.

Reinhard G.:

I would like to see this, where can I find this information?

Jean-Charles F.:

At the moment this is not available, it might become possible in the future.

Reinhard G.:

OK.

Jean-Charles F.:

You said earlier that visual artists don’t talk much about improvisation.

Reinhard G.:

This may be a prejudice on my part.

Jean-Charles F.:

It’s quite true though, Christian Lhopital, the artist in Lyon had never done it before. We met the American trumpeter Rob Mazurek[10], who is an improviser but also a visual artist. He produces three-dimensional paintings that serve as musical scores. The relationship between musical practices and the production of visual art is not obvious.

Reinhard G.:

Yes, it’s more a question of going into a trance through different media, and I think that with music and dance things are more obvious because it’s done in continuity over time and you can find combinations in the various ways to move the body and to produce sounds on the instruments. But let’s take for example literature, improvisation in literature. That would be something very interesting to do.

Jean-Charles F.:

There is improvised poetry, like slam.

Reinhard G.:

The slam, OK.

Jean-Charles F.:

Slam is often improvised. And there are improvised traditional poetic forms. For example, Denis Laborde wrote a book on improvised poetry practices in the Basque Country[11] in a competitive logic – as in sports – by improvising songs according to tradition and very precise rules: the audience decides who is the best singer. There are traditions where the literature is oral and is continuously renewed in a certain way.

Reinhard G.:

There are also singers who invent their text during improvisation.

Jean-Charles F.:

But my question was about what a center like the Exploratorium was doing in this area. Are there any experiments that have been carried out?

Reinhard G.:

Yes, one of the workshops is dedicated to this aspect of things, but it is not the main focus of our program.

Jean-Charles F.:

What is it about?

Reinhard G.:

She is a visual artist who makes pictures – I didn’t attend this workshop, I can’t say exactly what she does – but she gives materials to the participants, she gives them colors and other things, and she lets them develop their own ways of drawing or painting. She conducted this workshop in public during our Spring festival.

Jean-Charles F.:

But she does this with music?

Reinhard G.:

No. She doesn’t. I really don’t know why. Maybe it’s because that’s kind of the way we do things here, which is to say, “everybody does it their own way”. Ah! once we’ve moved to our new home, we’ll be more open to collaborations.

Jean-Charles F.:

And you also have dance here?

Reinhard G.:

Yes, we have dance.

Jean-Charles F.:

What are the relationships with music?

Reinhard G.:

It’s more in the field of live encounters on stage. There are three or four dancers who come with musicians for public performances, and there are open stages with music and movement, and last Thursday we had the “Fête de la musique” here. The performances that are given here often bring together dancers and musicians.

Jean-Charles F.:

But these are only informal meetings?

Reinhard G.:

Yes. Informal. Anna Barth[12], who is a colleague of mine and is working at the library with me, is a Butoh dancer. She has performed a lot with Matthias Schwabe in this very slow and concentrated way of moving, and they’ve done performances together. But that’s not one of our major focuses. Our work is concerned with free improvisation in all arts, but 90% of it is music. There is a little bit of theater-improvisation, but only a little bit. The Exploratorium is centered mainly on musical improvisation.

 

3. Pedagogy of Improvisation, Idioms, Timbre

Jean-Charles F.:

Are there any other topics you would like to share with us?

Reinhard G.:

Yes, there is a question I ask myself that has nothing to do with multiculturalism. I work in Vienna at the University of Music and Performing Arts with classical musicians on improvisation. They are students at the Institute for Chamber Music. I’ve only had two workshops with them. I only give them a minimum of instruction. For example: “Let’s play in a trio” and then I let them play, that’s how I start the workshop. And during this first improvisation, there are a lot of things they are able to play, and they do it, they don’t have problems like saying “OK! I don’t have any ideas and I don’t want to play”. They play and I invite them to do so. And they use everything they have learned to do well after fifteen years of study. My idea is that I don’t teach improvisation, but I try to let them express themselves through the music they know and are able to play, and this would mean that they have the resources to improvise, to make music not only by reproduction. They can be also inventors of music. And for them, it’s a surprise that it works so well. They’re present, they’re concentrated, and they have really good instrumental technique and what they’re doing sounds really interesting. The feeling expressed by all is that “it works!” So I’m thinking about a theory of improvisation which is not based on technique, but on something like memory, memory of all the things you have in your mind, in your brain, what you have embodied, and with all that you just have to give them the opportunity to express themselves by just allowing them to play what they want. And I think that if we lived in a culture where there would be more of this idea of playing and listening and where classical musicians would be allowed to improvise more often and to improve in improvised playing, we could develop a common culture of improvisation. I’ve been doing that for the past five or six years and I have many recordings with very amazing music. What I want to discuss with you is about these resources. What are the resources of improvisation? What does improvisation mean to you? I think it would be interesting to get a better idea of what a common idea of improvisation would be.

Jean-Charles F.:

Yes. It’s a very complicated question. Historically, in my own background, I was very interested in the idea of the creative instrumentalist in the 1960s. The model at that time was Vinko Globokar and I was convinced that thirty years later there would no longer be composers as such, specialized, but rather kinds of musicians in the broadest sense of the term. But curiously at that time I didn’t believe that improvisation – especially free improvisation – was the way to go. In the group that performed at the American Center on Boulevard Raspail in Paris with Australian composer, pianist and conductor Keith Humble[13], we were thinking more in terms of making music that belonged to no one, “non-proprietary music”. We thought, for example, that Stockhausen’s Klavierstücke X – only clusters – was grandiose, except that clusters cannot belong only to Stockhausen. The concept of this piece, “play all possible clusters on a piano in a very large number of combinations” could very well be realized without referring to the detail of the score. So, we organized concerts based on collages of concepts contained in scores, but without specifically playing these scores.

Reinhard G.:

I can understand this, because for me too, the term collage is a very important thing.

Jean-Charles F.:

I left Paris for Australia in 1969, then San Diego, California in 1972. One of the reasons for this expatriation had been the experience in Paris of playing in many contemporary music ensembles with most of the time three or four rehearsals before each concert with musicians who were very skilled in sight-reading scores. One had the impression of always playing the same music from one ensemble to another. The musicians could produce the written notes very quickly, but at the cost of a standardized timbre. We had the impression of being in the presence of the same sounds, for me, the timbres were hopelessly gray. At the American Center, on the contrary, without the presence of any budget – it was not a “professional” situation – music was made with as many rehearsals as necessary to develop the sounds. It was a very interesting alternative situation. And that’s exactly what a research-oriented university in the United States could offer, where you had to spend at least half your time conducting research projects. There was a lot of time available to do things of your own choosing. And once again, some composers in this situation wanted to recreate the conditions of professional life in large European cities around a contemporary music ensemble: to play the notes very well as quickly as possible without worrying about the reality of the timbre. So, with trombonist John Silber we decided to start a project called KIVA[14], which we did not want to call “improvisation”, but rather “non-written music”. And so, as I described above, we simply inverted the terms of the contemporary ensemble model: in a negative way, our unique method was to forbid ourselves to play identifiable figures, melodies, rhythms, and in usual modes of communication. It was rather a question of playing together, but in parallel discourses superimposed without any desire to make them compatible. We would meet three times a week to play for an hour and a half and then listen without making comments to the recording of what had just happened. At first things were very chaotic, but after two years of this process we had developed a common language of timbres, a kind of living together in the same house in which small routines developed in the form of rituals.

Reinhard G.:

And what were the sources of this language, where did it come from?

Jean-Charles F.:

It was simply playing and listening to this playing three times a week and not having any communication or discussions that could positively influence our way of playing.

Reinhard G.:

Ah! You didn’t talk?

Jean-Charles F.:

Of course we were talking, but we felt that the discussion shouldn’t influence the way we played. But this process – and today it doesn’t seem possible anymore – was very slow, very chaotic, and at a certain moment a language emerged that no one else could really understand.

Reinhard G.:

…but you.

Jean-Charles F.:

Yes. Composers in particular didn’t understand it because it was a disturbing alternative…

Reinhard G.:

But it wasn’t traditional music, but the music you had developed… Was it the experience of contemporary music that gave you the initial vocabulary?

Jean-Charles F.:

Yes of course, it was our common base. The negative inversion of the parameters as I have noted above does not fundamentally change the conditions of elaboration of the material, so the reference was still the great sum of contemporary practices since the 1950s. But at the same time, as Michel de Certeau noted when he was present on the San Diego campus, there was a relationship between our practices and the processes used by the mystics of the 17th century. It was a question for the mystics to find in their practices a way to detach themselves from their tradition and their techniques. It’s exactly the opposite of what you described, it’s a process in which the body has stored an incredible number of clichés, and good instrumentalists never think about their gestures when they play because they’ve become automatic. That’s what we’ve been trying to do: to bring all this into oblivion. You mentioned the idea of memory.

Reinhard G.:

Memory, yes.

Jean-Charles F.:

It was exactly another idea, to try to forget everything we had learned so that we could relearn something else. Of course, that’s not exactly how it happened, it’s a mythology that we developed. But for me it remains a fundamental process. The fear of classical musicians is to lose their technique, and of course whatever happens they will never lose it. In this process, I have never lost my ability to play classically, but it has been greatly enriched. The importance of this process is that through a journey to unknown lands, one can come back home and have a different conception of one’s technique.

Reinhard G.:

It’s a combination of new and old things?

Jean-Charles F.:

Yes, so it is possible to work with classical musicians in situations where they have to leave their technique aside. And in the case of John Silber for example – he borrowed this idea from Globokar, and Ornette Coleman[15] had the same kind of experience – because our playing periods lasted for a very long time without interruptions, he got tired when he only played the trombone. So, he had decided to play another instrument as well, and he chose the violin, which he had never studied. He had to completely reinvent by himself a very personal technique of playing this instrument and he was able to produce sounds that nobody had produced until then.

Reinhard G.:

But the process through which these classical musicians I work with go through seems different to me: it’s a bit of another way of considering instrumental playing. If I tell them “play!” they don’t really try to play new things, but they recombine.

Jean-Charles F.:

Yes, what they know.

Reinhard G.:

They recombine what they know. But because they are in an ensemble situation, they can’t have control over it. There’s always someone who comes across what they’re doing. If they have expectations, there’s always someone who comes and disturbs them, and then you have to find a new way. And the interesting thing is that they are able to follow these crossings without getting irritated and saying “no, I can’t…” It’s a phenomenon where in many workshops, the participants first say “I can’t” and as soon as they start – a bit like the painter you mentioned – it works. And the question I ask myself is: is it a musical problem or is it a problem related to the situation? My main theory is that suddenly there’s a room and someone allows them to do something and they do it. And it’s interesting to note that they never do it on their own. They come to me and they play, and then they go outside, and they never do it again. There has to be a group and a space dedicated to this activity. There is a musician who came with his string quartet and they tried to improvise. Later he told me that they played an improvisation as an encore at a concert; but they didn’t announce that it was an improvisation but that it was written by a Chinese composer; and he said that the audience really liked that encore very much, and he was really surprised that it could happen like that. For me the problem seemed clear, because if they had announced that they were playing their own music, there would have been people who wouldn’t have wanted to listen to it. If you play Mozart, it’s because you’re playing something serious, there’s an effort to be made, and so on. So, the improvisation is more centered on the personality of the person doing it, and you enjoy yourself doing it, that’s a very interesting fact.

Jean-Charles F.:

It is said – I don’t know if this is really the case – that Beethoven playing the piano in concert improvised half the time and that the audience much preferred his improvisations over his compositions.

Reinhard G.:

It is really an interesting fact, yes.

Jean-Charles F.:

Was it like that because improvisations were structurally simpler?

Reinhard G.:

Now we are faced with two possible paths. The first leads us to an open field where we say to ourselves: “I don’t want to do what others have already done or are doing”. And the second one is to say: “I’m going to do an improvisation that won’t be a complete” – what do you call it? …

Jean-Charles F.:

An erasure, an oblivion.

Reinhard G.:

This is about “thinking about your ways in a new way” rather than looking for a new musical content; and so, it is not a very avant-garde posture. Yes, we produce music that is a bit polytonal, with polyrhythms, and harmonies that are a bit wrong, a bit like Shostakovich, etc. But for me the important thing is not to say: “we are going to create a completely new music”, but that the students can see the work session as improvisers. What they are able to do in this situation and the skills they can develop will help them to explore things for themselves: “it’s not something original that will define me, I’m only a little bit open to new things, but I love the music we produce together, I find it moves me completely.” This happens in a very direct way because they’re playing as persons and not as someones to whom I would say, “please play me now from bar 10 to bar 12, in a wahhhhhhh [whispering loudly], you know how to do it.” But if they decide to do it on their own, then  it’s something completely different.

Jean-Charles F.:

Yes, but for me the essential question is the timbre, the qualities of the sound. Because there is an equation between structural music and others: the more emphasis is placed on the complexity of an established grammar, the less interesting the sound material is, and the more emphasis is placed on the complex quality of timbre, the less interest is placed on the complexity of syntactic structures. If we consider the European classical music of the 19th and 20th centuries, there is a long process in which instrumental playing becomes increasingly standardized, and the dominant instrumental model of this period is the piano. And so, the challenge is to create a lot of different kinds of music, but from the point of view of what is represented by the notation system, the notes and their durations, which can easily be realized on the equivalence of the keys of the keyboard. It is a matter of manipulating what is standardized in the notation system, the design of instruments and the techniques of sound production, in a non-standardized way and differentiated from one work to another. The structural approach in this case becomes very useful.[16] And of course a lot of experimentation has been done in this context with the looting of traditional music by transforming it into notes: of course, in this process we lose 99% of the values on which this music works. The equation is complicated because from the moment concrete and electronic music appear, a different cultural branch is set up, a different conception of sounds. And with popular music such as rock, the combination of notes is of no interest, because it is too simplistic and tends to be based on few chords, which makes this music more accessible. But what matters is the sound of the band, which is eminently complex. The musicians of these types of music spend a considerable amount of time working out in groups a sound that will constitute their identity, reinventing their instrumental playing based on what they identify in past recordings in order to dissociate themselves from them. Following this model many situations can be envisaged in improvisation workshops that put musicians in processes where they have to imitate what is really impossible to imitate in others, difficult situations, especially for musicians who are so efficient in reading notes. What happens when a clarinetist plays a certain sound and now with your own instrument, a piano for example, you have to imitate the sound that is produced in the most exact way?

Reinhard G.:

It is a question of timbre.

Jean-Charles F.:

Yes. The world of electronics creates a universe of resonances. This is true even if we don’t use electronic means. But at the same time, you are completely right to think that the tradition of playing from the notes written on the score is still a very important factor in musical practices in our society.

Reinhard G.:

In Western society.

Jean-Charles F.:

A lot of good things can still be done in this context.

Reinhard G.:

You have a memory, and a pool, and an archive. I think – and this surprises me a lot, but that’s exactly how I see it – that improvisation doesn’t work with notes, but it functions with timbres. I call it musicalizing the sound. With the classical musician, you have a note, and then you have to musicalize it, you have to decode it.

Jean-Charles F.:

To put it in a context of reality.

Reinhard G.:

Exactly! Put it in a context, and then you bring it to sound. And when you turn the sign into sound, as a classical musician you are in the presence of a lot of fusion from sign to sound, using everything you’ve learned and everything that makes up the technique. The technique allows you to realize variations of dynamics, articulations and many other elements. This is the way they really learned to play. And now I’m going to take the notes out and ask them to keep making music. And that’s how I often start my workshops by asking them to play only one pitch. The seven or eight people who were at my workshop in Vienna last week, they did an improvisation on one pitch with the task of doing interesting things with that pitch. And it’s interesting because they have so many nuances at their disposal, and it sounds really very, very, well. And for me it’s the door that opens to improvisation, not to rush to many pitches, but to always start with things that are based on the sound qualities. If you look at the history of music, I think that humans who lived forty thousand years ago they had no language, but they had sounds [he starts singing].

Jean-Charles F.:

How do you know?

Reinhard G.:

I have a recording [laughter]. And I’ve done the following experiment with my students: do a spoken dialogue without using words [he gives an example with his voice], it works. They can’t tell you something specific, but the emotional idea is there. I think you’ll agree that the timbre of the spoken voice is really a very important thing, as Roland Barthes noted in The Grain of the Voice.[17] I agree with him. I try to get these classical musicians to improvise a little bit in their tradition, so they don’t create new things, to discover their instrument, but within their tradition.

Jean-Charles F.:

From the point of view of their representations.

Reinhard G.:

Yes exactly, and what came out of this workshop is very interesting.

Jean-Charles F.:

This is a very pedagogical way of doing things, otherwise the participants are lost.

Reinhard G.:

Yes, the former Head of the department of chamber music at the University of Music and Performing Arts in Vienna loves improvisation. I think what he likes about improvisation is that the students learn to get in touch with each other and with the issue of timbre production. For chamber music these are very important things. I’m not a perfect instrumentalist myself because I don’t spend thousands of hours in rehearsals, but I think I can work with that in my mind, I can really find a lot of artists working in music on scores that are interesting, it’s really very rich.

Jean-Charles F.:

In a string quartet, the four musicians have to work for hours on what is called the tuning of the instruments, which is actually a way of creating a group sound.

Reinhard G.:

That’s what I do with improvisation, I function in a way that is very close to this tradition. The tasks are often oriented towards intonation between musicians, but it’s not only about going in the direction of the perfect bow stroke, but also in the direction of the music. Well, I was very happy with this interview, which will feed into my writing. I would like to write a book on improvisation with classical musicians, but I don’t have the time, you know how life is…

Jean-Charles F.:

You have to be a retiree to have the time to do things! Thank you for taking the time to talk.

 


1. Improfil is a German journal [connected with the Exploratorium Berlin] concerning the theory and practice of musical improvisation and functions as a platform for professional exchange among artists, teachers and therapists, for whom the subject of improvisation is a main topic in their work. See https://exploratorium-berlin.de/en/home-2/

2. The Cefedem AuRA [Centre de Formation des Enseignants de la Musique Auvergne-Rhône-Alpes] is a center in existence since 1990, devoted to the training of music school instrumental, vocal and music theory teachers. It is a center for professional ressources and artistic higher education in music. It carries out research in musical pedagogy and publishes a journal Enseigner la Musique. See https://www.cefedem-aura.org

3. CEPI, Centre Européen Pour l’Improvisation [European Improvisation Center] : “For me CEPI is a meeting point where improvising musicians, other practitioners of improvised performance-arts, scholars, thinkers, anyone who is active and/or curious about new forms and methods of doing can meet to exchange their ideas and experiences and also to participate together in the creative process, in short to improvise together.” Barre Phillips, 2020. See http://european.improvisation.center/home/about

4. Franziska Schroeder, Soundweaving : Writings on Improvisation, Cambridge, England : Cambridge Scholar Publishing. See the French translation of Henrik Frisk, “Improvisation and the Self: to listen to the other”, in the present edition of paalabres.org.: Henrik Frisk, L’improvisation et le moi.

5. Matthias Schwabe is the founder and director of Exploratorium Berlin.

6. During the CEPI meetings in Puget-Ville (in 2018 in particular), Barre Phillips proposed a game of “pétanque”, in which each team consisted of two ball throwers and one person who would improvise music at the same time.

7. The encounter took place a day [July 2018] before a concert of improvisation at the Exploratorium Berlin with Jean-Charles François, Reinhard Gagel, Simon Rose and Christopher Williams.

8. RAMDAM, UN CENTRE D’ART [à Sainte-Foy-lès-Lyon] is a place for working, a rather flexible place, open to a multiplicity of uses, with adjustable and transformable spaces according to the needs and constraints of the selected projects. Ramdam is place of residence of the Dance Compagnie Maguy Marin. See https://ramdamcda.org/information/ramdam-un-centre-d-art

9. Christian Lhopital is a French contemporary visual artist, born in 1953 in Lyon. He essentially produces drawings and sculptures. His work was presented at the Lyon Biennale: “Une terrible beauté est née”, by Victoria Noorthoorn, an ensemble of 59 drawings from different epochs (from 2002 through 2011) were presented in the form of a drawing cabinet. In June 2014,the Éditions Analogues in Arles have edited the book Ces rires et ces bruits bizarres, with a text by Marie de Brugerolle, illustated by photos, mural graphit powder drawings, sculptures, miniatures, from the serie « Fixe face silence ». https://fr.wikipedia.org/wiki/Christian_Lhopital

10. Rob Mazurek is a multidisciplinary artist/abstractivist, with a focus on electro-acoustic composition, improvisation, performance, painting, sculpture, video, film, and installation, who spent much of his creative life in Chicago, and then Brazil. He currently lives and works in Marfa, Texas with his wife Britt Mazurek. See the known place “Constellation Scores” in the second edition of this site (paalabres.org) http://www.paalabres.org/partitions-graphiques/constellation-scores-powerpeinture/ Access to Constellation Scores. See https://www.robmazurek.com/about

11. Denis Laborde, La Mémoire et l’Instant. Les improvisations chantées du bertsulari basque, Bayonne, Saint-Sébastien, Ed. Elkar, 2005.

12. Anna Barth is a freelance dancer, choreographer and artistic director of the DanceArt Laboratory Berlin. She studied Modern Dance, Improvisation and Composition at the Alwin Nikolais and Murray Louis Dance Lab in New York City and Butoh Dance for several years with renowned co-founder and master of Butoh Dance, Kazuo Ohno and his son Yoshito Ohno in Japan. https://www.annabarth.de/en/bio.html

13. Keith Humble was an Australian composer (1927-1995), conductor and pianist who saw these three activities in continuity with a practice that resembled the function of the musician before the advent of the professional composer in the 19th and 20th centuries. During the 1950s and 1960s, he lived in France. He was the assistant to René Leibowitz and in 1959, at the American Centre for Students and Artists, he established the ‘Centre de Musique,’ a ‘performance workshop’ dedicated to the presentation and discussion of new music. It is in this context that Jean-Charles François met him. He continued to work with him until 1995. See http://adb.anu.edu.au/biography/humble-leslie-keith-30063

14. KIVA, 2 CD, Pogus Produce, New York. Recordings 1985-1991, with Jean-Charles François, percussion, Keith Humble, piano, Eric Lyon, computer vocoder manipulations, Mary Oliver, violon and viola, John Silber, trombone.

15. See Henrik Frisk article, op. cit. in the present edition: Henrik Frisk, L’mprovisation et le moi.

16. See Jean-Charles François, Percussion et musique contemporaine, chapter 2, « Contrôle direct ou indirect de la qualité des sons », Paris : Editions Klincksieck, 1991.

17. Roland Barthes, « Le grain de la voix », Musique enjeu 9 (1972).

Edges, Fringes, Margins

Retour au texte original en français : Lisières

 


 

Edges – Fringes – Margins

Collage

 

On April 26, 2019 a meeting took place in Lyon between György Kurtag (composer and improvisator visiting from Bordeaux), Yves Favier (then technical director at ENSATT in Lyon), and the members of the PaaLabRes collective, Jean-Charles François, Gilles Laval and Nicolas Sidoroff. The format of this meeting was to alternate moments of musical improvisation with discussions about the different participants’ backgrounds.

Following this meeting, we decided to develop a kind of “cadavre exquis” [game of consequences] around the concept of “edges”, each of the participants writing more or less fragmented texts in reaction to the writings that were accumulating little by little. In addition, the five people were also allowed to propose quotations from various authors in connection with this idea of edges, fringes or margins. It is this process that gave rise in the Grand Collage (the river) of this edition “Faire tomber les murs” to 10 collages (L.1 – L.10) of these texts accompanied by music, recorded voices and images, with in particular extracts from the recording of our improvisations made during the meeting of April 26, 2019. You will find below all the texts.


 

Direct access to the texts of the authors included in the collage:

experiencespoetiques
Définitions 1               Définitions 2               Définitions 3
Aleks A. Dupraz 1                             Aleks A. Dupraz 2
Yves Favier 1    Yves Favier 2   Yves Favier 3   Yves Favier 4   Yves Favier 5
Gustave Flaubert
Jean-Charles François 1      Jean-Charles François 2      Jean-Charles François 3
Edouard Glissant 1    Edouard Glissant 2    Edouard Glissant 3    Edouard Glissant 4
Emmanuel Hocquard 1                  Emmanuel Hocquard 2
Tom Ingold 1                                                                                   Tom Ingold 2
György Kurtag 1     György Kurtag 2
François Laplantine et Alexis Nouss 1                     François Laplantine et Alexis Nouss 2
Gilles Laval
Michel Lebreton 1                                  Michel Lebreton 2
Jean-Luc Nancy
Nicolas Sidoroff 1     Nicolas Sidoroff 2      Nicolas Sidoroff 3     Nicolas Sidoroff 4
Dominique Sorrente

 


 

Emmanuel Hocquard :

The edge is a strip, a list, a margin (not a line) between two milieus of different nature, which have something of the nature of two entities without being confused with any of them. The edge has its own life, its autonomy, its specificity, its fauna, flora, etc. The edge of a forest, the fringe between sea and land (estran), a hedge, etc.

dans la cour       platanes cinq

 dans la cour                          platanes cinq

dans la cour                 platanes cinq

(Le cours de Pise, Paris : P.O.L., 2018, p. 61)

 

Yves Favier :

Evidently the notion of “Edge” or “Fringe” is the one that tickles the most (the best?) especially when it is determined as an « autonomous zone between 2 territories », moving and indeterminate musical zones, yet identifiable.
They are not for me “no man’s (women’s) land”, but rather transition zones between two (or more) environments…
In ecology, these singular zones are called “ecotones”, zones that shelter both species and communities of the different environments that border them, but also particular communities that are specific to them. (Here we touch on two concepts: Guattari’s “Ecosophy”, where everything holds together, and Deleuze’s “Hecceity = Event.”

 

Définitions : Lisières – subst. fém.

Étymol. et Hist. 1. 1244 « bord qui limite de chaque côté d’une pièce d’étoffe » (Doc. ds Fagniez t. 1, p. 151); 2. a) 1521 « frontière d’un pays » (Doc. ds Papiers d’État de Granvelle, t. 1, p. 185); b) 1606 « bord d’un terrain » (Nicot); c) 1767-68 fig. « ce qui est à la limite de quelque chose » (Diderot, Salon de 1767, p. 195); 3. a) 1680 « bandes attachées au vêtement d’un enfant pour le soutenir quand il commence à marcher » (Rich.); b) 1752 mener (qqn) par la lisière « conduire (quelqu’un) comme on mène un enfant » (Trév.); c) 1798 mener (qqn) en lisière « exercer une tutelle sur (quelqu’un) » (Ac.); 1829 tenir en lisière « id. » (M. de Guérin, loc. cit.); 4. 1830 chaussons de lisière (La Mode, janv. ds Quem. DDL t. 16). Orig. incertaine. Peut-être dér. de l’a. b. frq. *lisa « ornière », que l’on suppose d’apr. le lituanien lysẽ « plate-bande (d’un jardin) » et l’a. prussien lyso « id. (d’un champ) ». Cette forme *lisa a dû exister à côté de l’a. b. frq. *laiso, de la même famille que l’all. Gleis, Geleise « voie ferrée, ornière »; cf. a. h. all. waganleisa « ornière »; cf. aussi le norm. alise « ornière »; alisée « id. » (v. REW et FEW t. 16, p. 468b). L’hyp. du FEW t. 5, pp. 313b-314a, qui dérive lisière du subst. masc. lis (du lat. licium « lisière d’étoffe »), est peu probable, ce dernier étant plus récent que lisière (1380, « grosses dents aux extrémités d’un peigne de tisserand », Ordonnances des rois de France, t. 6, p. 473, v. aussi note b; puis, au xviiies., au sens de « lisière d’une étoffe », v. FEW t. 5, p. 312b).
http://www.cnrtl.fr/etymologie/lisi%C3%A8re

30216f8257_50035274_lisiere-prairie-foret-inoteb-cc-nc-nd-2
futura-science

 

György Kurtag:

[He quotes here Pr. André Haynal, psychiatrist, psychanalyst, emeritus professor at Genève University, concerning the book by Daniel N. Stern, Le moment présent en psychothérapie : un monde dans un grain de sable, Paris: Éditions Odile Jacob, 2003.
https://www.cairn.info/revue-le-carnet-psy-2004-2-page-11.htm]

“More spectacular is the emergence of ‘urgent moments’ that produce ‘moments of encounter’.

Stern emphasizes experience and not meaning, although the latter, and thus the dimension of language, plays an important role. For him, present moments occur in parallel with the language exchange during the séance. The two reinforce and influence each other in turn. The importance of language and explicitness is therefore not called into question, although Stern wants to focus on direct and implicit experience.”

 

Yves Favier:

These edges between meadow, lake and forest are home to prairie species that prefer darker and cooler environments, others more aquatic ones, and forest species that prefer light and warmth.

Isn’t this the case in improvisation?…

a6092a5e02_50035279_ripisylve-ecotone-jantyp-wikimedia-cc-3

Aleks Dupraz:

In my writings, the notion of “edge” or “fringe” is gradually replacing that of “margin”, which is very much used by sociology and is frequent in the alternative spheres of art and politics. Even though we know that “the margin” is always in interaction – if only in the imaginary – with its opposite (the center where the centrifugal force of norms may seem at its highest level, which seems debatable insofar as the proximity of power places also confers a certain freedom as to the application, alteration and production of norms), the notion of “edge” carries within it the possibility of another displacement that is no longer simply that of the relationship between “a center” and “its periphery”. Being on the edge of the University is already being on the frontier of other worlds, and perhaps this opens up possibilities for me to think about my life experience and my approach differently than through the sole prism of the tension at work in a process of identity construction that would relate mainly to the university institution and its norms.
experiencespoetiques | lisière(s)

 

François Laplantine and Alexis Nouss:

The thought of the between and the in-between is linked to crossbreeding, because attention to the interstice makes us realize that we cannot be both at the same time but alternatively, as in Frenando Pessoa’s heteronymic process or as in the steps of the tango. (…) The in-between is what we cannot place border to border or put end-to-end and which prevents us from following the groove. It is a gap that cannot be filled, or at least cannot be filled immediately, but which calls for mediations that, as with Adorno, should be opposed to reconciliation and also to the notion of work of art insofar as the latter claims to reach a completion.
Métissages, de Arcimboldo à Zombi. Montréal, Pauvert, 2001.

 

Michel Lebreton:

The edges are the places of what is possible. Their limits are only defined by the environments bordering them. They are shifting, subject to erosion and sedimentation: there is nothing obvious about them.
(See in the present edition paalabres.org the « house » of M. Lebreton).

c5973e45b7_50035278_passage-faune-route-couloir-ecologique-roulex-45-cc-3jpg
futura-sciences.com

 

Yves Favier :

1/ Would the improviser be this particular “being on the alert”?
Hunter/gatherer always ready to collect (capture?) existing SOUNDS, but also “herder”, in order to let those “immanent” ones emerge? Not yet manifest but already “possible in in the making”?…

2/ “the territory is only valid in relation to a movement by which one leaves it.” In the case of the notion of Hocquard’s Border associated with the Classical political conception, the improviser would be a transmitter between 2 territories determined in advance to be academic by convention: a transmitter between THE contemporary (sacred art) music and THE spontaneous (social prosaic) music…we’ll say that it’s a good start, but which will have no development other than in and through conventions…it will always be a line that separates, it’s an “abstraction” from which concrete bodies (including the public) are de facto excluded.

3/ What (musical) LINE, could mark as Limit, an “extremity” (also abstract) to a music so-called “free” only to be considered from the inside (supposedly from the inside of the improviser).
Effectively taking away any possibility of breaking out of these identity limits (“improvisation is this and no other thing”, “leave Improvisation to the improvisers”) comes from the fantasy of the creative origins and its isolated « geniuses ». … for me the « no man’s land » suggested by Hocquard can be found here!

 

Nicolas Sidoroff :

Emmanuel Hocquard distinguishes three conceptions of translation with regard to the limit (the “reactionary conception” where translation can only betray), to the border (the “classical conception” where translation passes from one language and culture to another), and to the edge (a conception that “makes translation […] a hedge between the fields of literature”).
(Emmanuel Hocquart, Ma haie : Un privé à Tanger II, Paris : P.O.L., 2001, pp. 525-526.)

I work on the notions of “border” and “edge” between different activities. (…) A border is crossed in the thick and consistent sense of the term, one part of the body then the other, more or less gradually. This body has a thickness, we are on one side and on the other of a line or a surface which constitutes a border at a given moment. This can create a swing, such as back and forth movements in body weight above that line or on either side of a line or surface which constitutes a border at a given moment. How do you cross a border between several activities: what happens when I change “caps,” for example, between a space-time where I am a composer and another where I am a sound engineer?
(Nicolas Sidoroff, « Faire quelque chose avec ça que je voudrais tant penser, faisons quelque chose avec ça, de ci, de là », Agencements N°1, mai 2018, Éditions du commun, p. 50)

 

Dominique Sorrente :

For a long time, I’ve lived on the edge of the world.

 

experiencepoetiques

From one edge to the other, our movements form a song of echoes, a forest of signs in the sky.

Ecological corridor :

An ecological corridor [corridor], as distinct from a biological corridor [corridor biologique] and from the ecological continuum [continuum écologique]], is a functional passage zone, for a group of species belonging to the same milieu [espèces inféodées] ], between several natural spaces. This corridor thus connects different populations and favors the dissemination and migration of species, as well as the recolonization of disturbed environments.

For example, a footbridge [passerelle] that overlooks a highway and connects two forest massifs constitutes an ecological corridor. It allows fauna [faune] and flora to circulate between the two massifs despite the almost impermeable obstacle represented by the highway. This is why this footbridge is called a wildlife passage.

Ecological corridors are an essential component of biodiversity conservation [biodiversité] and ecosystem functioning [écosystèmes]. Without their connectivity, a very large number of species would not have all the habitats necessary for their life cycles (reproduction, growth, refuge, etc.) and would be condemned to extinction in the near future.

Moreover, exchanges between environments are a major factor of resilience [résilience]. They allow a damaged environment (fire, flooding, etc.) to be quickly recolonized by species from the surrounding environment.

Taken as a whole, the ecological corridors and the environments they connect form an ecological continuum for this type of environment and the species that depend on it.

It is for these reasons that current biodiversity conservation strategies emphasize exchanges between environments and no longer focus solely on the creation of sanctuaries that are preserved but closed and isolated.
https://www.futura-sciences.com/planete/definitions/developpement-durable-corridor-ecologique-6418/

 

Michel Lebreton :

Will the teacher leave the barriers open to wandering and tinkering? Or will he confine all practices to the enclosure he has built over time?

 

Edouard Glissant :

(…) where the migrant people from Europe (…) arrive [in America] with their songs, their family traditions, their tools, the image of their god, etc., the Africans arrive stripped of everything, of all possibilities, and even stripped of their language. For the den of the slave ship is the place and the time when African languages disappear, because people who spoke the same language were never put together in the slave ship, just like on the plantations. The beings were stripped of all sorts of elements of their daily life, and especially of their language.
(Introduction à une poétique du divers, Paris : Gallimard, 1996, p . 16)

 

Emmanuel Hocquard :

Everything that concerns margins (marginalia), crossroads, residual spaces or wastelands is to be attached to the edges…
The edges are the only spaces that escape the rules set by the State grammarians, the Versailles gardeners and international town planners.
(Op. cit. p. 62)

 

Edouard Glissant :

What happens to this migrant? He recomposes by traces a language and arts that could be said to be valid for everyone. (…) The deported African has not had the opportunity to maintain these kinds of punctual legacies. But he did something unpredictable on the basis of the only powers of memory, that is, of the only thoughts of the trace that were left to him: he composed, on the one hand, Creole languages and, on the other hand, art forms that were valid for all. (…) If this Neo-American does not sing African songs from two or three centuries ago, he is re-establishing in the Caribbean, Brazil and North America, through the thought of the trace, the art forms that he proposes as valid for all. The thought of the trace seems to me to be a new dimension of what must be opposed in the current situation of the world to what I call the thoughts of the system or systems of thought. The thoughts of the system or systems of thought were prodigiously fruitful and prodigiously conquering and prodigiously deadly. The thought of the trace is the most valid today to affix to the false universality of the thoughts of the system.
(Op. cit., p.17)

 

Jean-Charles François :

The wonderful “lisières” [edges, fringes, margins], the wonderful “lisières”, the wonderful “lisières”
The wonderful “lisières”, the wonderful “lisières” and… the nasty “lisier” [manure].
The wonderful “lisières” and the nasty “lisier”
The rebel “lisières” and in the middle of the field the “lisier”.
The “lisières”, the “lisières”, the “lisier”.
The beautiful “lisières” and the nasty “lisier”.
The “lisier” responsible for the beautiful green algae of northern Finistère [in Brittany], which decompose into nasty toxic elements dangerous to humans.
The beautiful “lisières” and the nasty “lisier”.
The mystery of the “lisières”, the great misery of the “lisier”.
The feast of the merry leeways, the feat of the mingled leaflets.
The flux of the winding river, the fever of the weak-link leaser.
The severe inklings of the pollster, the never-ending undulating of the roller-coaster.
The folly of the spending waist and the olive-green of peace on earth.
The beautiful “lisières” and the nasty “lisier”.
The “lisier” is used to define the nasty space of artichokes, between the beautiful “lisières” as nasty result of a beautiful industrial production and nasty ferment of a production of the same kind of beauty.

artichoke-1655484_960_720pixabay.com

Being on the alert, entre-capture, being on advert, entre-rapture, being that asserts, prey that lets itself be captured, being-aggressor, enter raptors we get along well, being-a-Grecian, Kairos, intense moment of interaction, being-a-gracious…
The “lisier” is a nasty nose aggressor, while the polished “lisière” agrees to read the parking meters.
The perking masters of the church of the Most Holy Therese of Lisière get bogged down in agreeing with the prosaic Guest-State-Police-Lisier.
The Eldorado of the beautiful Gluierphosate grid fills clysteres in the back pockets of filthy sires linked to their glycemic-prostatic swellings.
The beautiful “lisières” and the nasty “lisier”.
How to get out of the “lisières” and into the space of the “lisier”?
This seems to be the problem of improvisation. The ideal of communication belongs to the “lisières”, the edges, but the content itself remains in the incommunicability of the “lisier”, the slurry (apart from its stench). If the definition of the origin of the sounds at the time of the improvised performance on stage seems to belong to the domain of the unspoken, because it is strictly relevant to the intimacy of each participant, then only the « lisières », the edges of human interactivity, seem to be able to enter the field of reflection. The planning of the sounds, their effective elaboration, appears then to be the exclusive domain of the individual paths. The collective elaboration of the sounds is left to the surprise of the moment of the encounter of personalities who have prepared themselves for it: come what may. Getting stuck in the “lisier” (liquid manure).

However, this is not to say that the “lisières” (edges) of communication between humans do not play an important role in the reflection. In this sense, the question of being on the alert and the meanders of the unconscious /conscious are essential vectors to be taken into consideration. But if improvisation is a collective game, then the elaboration of sounds by individuals on separate paths is no longer sufficient to reflect the collective elaboration of sounds. The problem of the co-construction of sound materials then arises. This is where we fall into the “lisier”. If one prepares the sounds collectively, there is a strong risk of no longer being in the ideal of improvisation, which democratically leaves voices free to express themselves, which accepts the principle – in principle! – of dissension in its midst. But if all those who belong to the club of improvisers have followed the same path before getting on stage, then democracy and dissension on the stage are nothing but a simulacrum, the effects of a theater for a naive audience. Likewise, if those who do not correspond to the idealized sound models of the network are not invited, the agreement among those who are will be almost total. Is the notion of deterritorialization a matter for individuals who meet on neutral ground, or is it the collective elaboration of an unknown terrain? The list of elements of the “lisier” is long. How can we open up this type of research project, both from the point of view of practice and of reflecting on practice?

 

Nicolas Sidoroff :

Emmanuel describes the edge as: “white stain” [tache blanche]. For a long time, I understood and made him say “white task” [tâche blanche]. The circumflex accent made a lot of sense, evoking both the work to be done (by the task) and a space to be explored characterized by its situation (by the slightly nominalized adjective “white”). Behind this, I understood and still understand, an invitation to come and inhabit, explore and practice such spaces. It evokes the unexplored places of geographical maps, where one could not yet know what to write nor in what colors. The “white stain” is very present in the work of Emmanuel Hocquard. The “white stain translation” for him, a “white stain activity” for me, is to create “unexplored areas (…), it’s gaining ground”. In my vocabulary habits, I would also say: to create the possible.
(« Explorer les lisières d’activité, vers une microsociologie des pratiques (musicales) », Agencements N°2, décembre 2018, Édition du commun, p. 263-264)

 

François Laplantine et Alexis Nouss :

The zombie or the borderline example of crossbreeding. Both dead and alive, it alone condenses the irreducible and unthinkable paradox of every being. The zombie will never be fully alive, or totally dead. As if the journey of the living to death and the return of the dead to life irretrievably prevented a return to a primary condition. Impossible and vacillating journey, which prohibits any possibility of returning to a point of departure, to a stabilized and recognized identity of social being or moribund being.
(Op. cit.)

 

Edouard Glissant :

For a very long time, Western wandering – it must always be repeated – for a very long time Western wandering, which has been a wandering of conquests; a wandering of founding territories, has contributed to the realization of what we can call today the “totality-world”. But in today’s space there are more and more internal wanderings, that is to say, more and more projections towards the totality-world and returns to oneself while one is immobile, while one has not moved from one’s place, these forms of wandering often trigger what we call internal exile, that is to say, moments when the imagination or sensitivity are cut off from what’s going on around. (…) And this is one of the givens of chaos-world, that assent to one’s “surroundings” or suffering in one’s “surroundings” are also operative as a way and means of knowing one’s “surroundings”.
(op. cit., p. 88)

 

Lisière, subst. fém. :

All the dreams had risen, abandoned to their free flight. Servet recounted his impending joy of coming out of the edges. (Estaunié 1896)

I’ll get up at noon: I’ll have cozy mornings in bed. No more studying, no more homework. (Estaunié 1896)

God! I will always have to be pushed and I will always have to be held on the edge and I will languish in eternal childhood. (M. de Guérin, 1829)

 

Edouard Glissant :

To oversimplify: crossbreeding would be the determinism, and creolization is, in relation to crossbreeding, the producer of the unpredictable. Creolization, it’s the unpredictable. We can predict or determine the crossbreeding, but we cannot predict or determine creolization. The same thinking of ambiguity, which specialists in the chaos sciences point out, at the very basis of their discipline, this same thinking of ambiguity now governs the imaginary of chaos-world and the imaginary of Relationship.
(Ibid. p. 89)

 

Nicolas Sidoroff :

The expression “edge nucleus” therefore allows, first of all, to radically evacuate representations in rigid boxes with borders or in limiting and excluding boxes. (…) To view musical practices as the interaction and articulation of six “edge nucleus”, each corresponding to a family of activities: creation, performance, mediation-education, research, administration, techniques-instrument making.
(op. cit., p. 265)

image

https://images.app.goo.gl/F9rWyUQYkWpjJNKF7

 

Yves Favier :

The notion of “edge” or “fringe” is the one that titillates (best): moving and indetermined yet identifiable musical zones.

Sons Pliés Boltanski

Sons-pliés Boltanski

Gilles Laval :

Is there an improvised present, at instantaneous instant T? What are its edges, from the instant to be born or not born, or not-being, the instantaneous not frozen at the instant, right there, hop it’s over! Were you present yesterday at this precise shared but short-lived instant? I don’t want to know, I prefer to do it, with no return, towards the commissures of the senses.

Is improvisation self-deluding? Without other others is it possible/impossible? What target, if target there is?

Instantaneous stinging interpenetrations and projections, agglutinating morphological introspective replicas, turbulent scarlet distant junctions, easy or silly combinations, sharp synchronic, diachronic reactions, skillful oxymoristic fusions and confusions. If blue is the place of the sea, out of the water, it is measured in green, on the edge it is like a rainbow. Superb mass of elusive waves where inside shine and abound edges of gradations, departures with no return, unclear stops, blushing pink blurs, who knows whether to silence, to sight land or say here yes hearsay.

I’ve yes heard the hallali sensitive to the edges of improbreezation, (sometimes gurus with angry desires of grips tumble in slow scales (choose your slope), when others sparkle with unpredictable happy and overexcited surprises). End-to-end, let us invite ourselves to the kairostic heuristic commissures of imagined spaces and meanders, alone or with others, to moredames [pludames], to moreofall [plutoustes].

“commissure: (…) The majority of 19th century and 20th century dictionaries also record the aged use of the term in music to mean: Chord, a harmonic union of sounds where a dissonance is placed between two consonants (DG).”

“The end-to-end principle is a design framework in computer networking.
In networks designed according to this principle, application-specific features reside in the communicating end nodes of the network, rather than in intermediary nodes, such as gateways and routers, that exist to establish the network. In this way, the complexity and intelligence of the network is pushed to its edges.”
(End-to-end principle, Wikipedia)

“Kairos (Ancient Greek: καιρός) is an Ancient Greek word meaning the right, critical, or opportune moment.[1] The ancient Greeks had two words for time: chronos (χρόνος) and kairos. The former refers to chronological or sequential time, while the latter signifies a proper or opportune time for action.” (Kairos, wipikedia)

Kairos is the god of opportune occasion, of right time, as opposed to Chronos who is the god of time.

 

brouillard bleu abstrait morceaux blancs

 

Jean-Charles François :

The “lisières” (edges) make you dream,
melt into white tears
the mythology of the white stain
is that all the maps are colored
no more of them to make us dream

 

Yves Favier :

…fluctuating moving data…leaving at no time the possibility of describing a stable/definitive situation…
temporary…valid only momentarily…on the nerve…
to touch the nerve is to touch the edge, the fringe, the margin…
improvisation as rapture…temporal kidnapping…
…where one is no longer quite yourself and finally oneself…
…testing time by gesture combined with form…and vice versa…
the irrational at the edge of well-reasoned frequency physics…
…well-tempered…nothing magical…just a fringe, an edge, reached by nerves…
ecotone…tension BETWEEN…
…between certainties…
…between existing and pre-existing…
immanent attractor…
…between silence and what is possible in the making…
this force that hits the nerve…
…that disturbs silence?…
…the edge, the fringe, the margin as a perpetually moving continuity…

The inclusion of each milieu in the other
Not directly connected to each other
Changing its ecological properties
Very common of milieux interpenetration
Terrier
Termite mound
A place where one changes one’s environment
For its own benefice and for that of other species
What narrative does the edge convey?…

Ecotones
Ecotones

 

György Kurtag :

[Quote from Pr. André Haynal :]
“In his new book (Daniel N. Stern, Le moment présent en psychothérapie : un monde dans un grain de sable, Paris : Editions Odile Jacob, 2003), Stern talks, as a psychotherapist and observer of daily life, about what he calls the ‘present moment’, what could also be called the blissful moment, during which, all of a sudden, a change can take place. This phenomenon, which the Greeks call kairos, is a moment of intense interaction among those who do not appear without a long prior preparation. This book focuses our attention on the ‘here and now’, the present experience, often lived on a non-verbal and unconscious level. In the first part, the author gives a very subtle description of this ‘now’, the problem of its nature, its temporal architecture and its organization.

In the second part, entitled ‘The contextualization of the present moment’, he talks, among other things, about implicit and intersubjective knowledge.
Implicit <> explicit :
to make the implicit explicit and the unconscious conscious is an important task of psychotherapies of psychoanalytical (for him ‘psychodynamic’) or cognitive inspiration. The therapeutic process leads to moments of encounter and ‘good moments’ particularly conducive to a work of interpretation, or even to a work of verbal clarification. These moments of encounter can precede, lead to or follow the interpretation.

These ideas are obviously inspired by research on implicit non-declarative knowledge and memory on the one hand, and explicit or declarative knowledge and memory on the other. These terms refer to whether or not they can be retrieved, consciously or not. The second therefore concerns a memory system involved in an information process that an individual can consciously retrieve and declare. ‘Procedural memory’, on the other hand, is a type of non-declarative memory, which consists of several separate memory subsystems. Moreover, it is clear that non-declarative memory influences experience and behavior (the most frequently cited example is knowing how to ride a bicycle or play the piano, without necessarily being able to describe the movements involved).

A therapy séance can be seen as a series of present moments driven by the desire that a new way of being together is likely to emerge. These new experiences will enter into consciousness, sometimes as implicit knowledge. Most of the growing therapeutic change appears to be done in this way, slowly, gradually and silently. More spectacular is the emergence of ‘urgent moments’ that produce ‘moments of encounter’.”

 

Jean-Luc Nancy :

How can one, as an artist, give shape…? You are asking me to enter into the artist’s skin… That is precisely what I cannot do… And if I say  » into the skin  » it is of course very literally. The skin (peau) – “expeausition” (…) – is nothing more than the limit where a body takes its shape. If I think of the soul as “the shape of a living body” for Aristotle, I can say that the skin is the soul, or better, that it animates the body: it doesn’t wrap the body like a bag, it doesn’t hold it like a corset, it turns it towards the world (and as well towards itself, which thus becomes both a “self” and a part of the non-self, from the outside). The skin does not cover, it forms, shapes, exposes and animates this incredibly complex, entangled, labyrinthine ensemble, which constitutes all the organs, muscles, arteries, nerves, bones, liquors, which is in the end such an “ensemble”, such a machinery only to get in form in, through and as skin, with its few variations or supplements, mucous membranes, nails, hairs, and this notable variation which is the cornea of the eye, with also its openings – nine in number –which are not “inputs” or “outputs”, much less cracks or fissures, but instead the way the skin flares out or invaginates, shrinks and unfurls or expresses itself in various ways with the outside – food, air, odor, flavor, sound (we can add electrical, magnetic, chemical phenomena that mingle with what the “senses” tell us), – and the skin not only spreads from one opening to another but, I repeat, unfolds at each opening to form tubules, cavities, through the walls of which occur all the metabolisms, all the osmosis, dissolutions, impregnations, transmissions, contagions, diffusions, propagations, irrigations and influences (also like influenza). This system, which is both organic and aleatory, functional and hazardous (by itself essentially exposed), does nothing else but constantly reform, renew and transform the skin.
(Jean-Luc Nancy et Jérôme Lèbre, Signeaux Sensibles, Montrouge : Bayard Édition, p. 64-66)

 

Jean-Charles François :

For the apeaustle, the skin (peau) – expeausition – as the limit where the body takes its form, skin, edge where the pores are the form of the soul and animates the body, Saint-Bio of the contiguity of other bodies to the stars.

The peau-lisière (skin-edge) of Apollinaire, peauet until his trepanation, and peau-aesthete a-linear, was not at all police-wear, nor very polished, but poly-swarming, poly-swirling.

The emptiness of the soul is the form taken by this communion between the sensitive body and the epeaunym (in the sensitive lion eye of the Gaul primate).

 

Tim Ingold :

Wherever they go and whatever they do, men draw lines: walking, writing, drawing or weaving are activities in which lines are omnipresent, as is the use of voice, hands or feet. In Lines, A Brief History , the English anthropologist Tim Ingold lays the foundations of what could be a “comparative anthropology of the line” – and, beyond that, a true anthropology of graphic design. Supported by numerous case studies (from the sung trails of the Australian Aborigines to the Roman roads, from Chinese calligraphy to the printed alphabet, from Native American fabrics to contemporary architecture), the book analyzes the production and existence of lines in daily human activity. Tim Ingold divides these lines into two genres – traces and threads – before showing that both can merge or transform into surfaces and patterns. According to him, the West has gradually changed the course of the line, gradually losing its connection to gesture and trace, and finally moving towards the ideal of modernity: the straight line. This book is addressed as much to those who draw lines while working (typographers, architects, musicians, cartographers) as to calligraphers and walkers – they never stop drawing lines because wherever you go, you can always go further.
((Introductory text (in French ) to Tim Ingold,Une brève histoire des lignes, traduit de l’anglais par Sophie Renaut, Bruxelles : Zones sensibles, 2013. English original text:  Lines. A Brief History, London-New York, Routledge, 2007.)
http://www.zones-sensibles.org/livres/tim-ingold-une-breve-histoire-des-lignes/

 

Gustave Flaubert :

An edge of moss bordered a hollow path, shaded by ash trees, whose light tops trembled.

 

Tim Ingold :

But what happens when people or things cling to one another? There is an entwining of lines. They must bind in some such way that the tension that would tear them apart actually holds them fast. Nothing can hold on unless it puts out a line, and unless that line can tangle with others.
(op. cit., p. 3)

 

Aleks Dupraz :

My relationship to research became more pronounced after a year spent relatively on the fringes of the academic institutions. While I was wondering about research that I could join or set up with a perspective of contributing to the development of action-research, my trajectory has been strongly affected by my participation in different spaces of research and experimentation that were for me the network of Fabriques de sociologie (I joined in 2015), the creation of Animacoop collective in Grenoble (initiated in Grenoble a few months later), and the seminar of Arts de l’attention in Grenoble (inaugurated in Grenoble in September of the same year). Thus, it is above all in the encounter that my research recommitted itself, getting summoned to where it sometimes seemed to be lacking. Indeed, despite my attempts to introduce myself otherwise, I was often identified in these circles as a student and/or young researcher at the University. This was particularly the case at 11 rue Voltaire, the first location of the Chimère citoyenne, when I was part of the research seminar of the Arts de l’attention. I then became aware once again of the extent to which being identified as an academic came at first to freeze something of an identity to which I refused to be reduced while at the same time assuming a part of the social and political function that this entailed and the responsibility that this seemed to me to imply. In this tension, I could not help but notice my attachment to the world of the University – for which I remain very critical – this in a political context in which the discourses arguing the waste of time or the luxury of reflexivity and research in literature and the human and social sciences tended to multiply.
(« Faire université hors-les-murs, une politique du dé-placement », Agencements N°1, mai 2018, Éditions du commun, p. 13)

lisière eau
lisière eau

 

Nicolas Sidoroff :

Let’s take an artistic example: music and dance. Considering them as practices strongly marked by the historical setting of discipline, they are clearly separated. You are a musician, you are a dancer; you teach (you go to) a music or dance class. There are cases, boxes or tubes on both sides. Crossbreeding is possible, but it’s rare and difficult, and when it does take place, it’s in an exclusive way: you’re here or there, on one side or the other, each time you have to cross a border.

Considering music and dance as daily human practices, they are extremely intertwined: to make music is to have a body in movement; to dance is to produce sounds. Since 2016, an action-research was conducted between PaaLabRes and Ramdam, an art center. It involved people who are rather musicians (us, members of PaaLabRes), others rather dancers (members of the Maguy Marin company), a visual artist (Christian Lhopital), and regular guests in connection with the above networks. We’ve been experimenting with improvisation protocols on shared materials. In the realizations, each everyone makes sounds and movements in relation to the sounds and movements of others, each is both a musician and a dancer. For me, the status of the body (the gestures including those for making music, the care, the sensations, and the fatigue) are very different than the one I have in a rehearsal or a concert of a music group. They are even richer and more intense. With the vocabulary used in the previous paragraphs, in these realizations I am in a form of “tâ/ache blanche” (white task/stain) dance-music edge or fringe. A first assessment that we are in the process of drawing up shows that going beyond our disciplinary boxes (exploding the border, making the edge exist) is difficult.
(« Explorer les lisières d’activité, vers une microsociologie des pratiques (musicales) », Agencements N°2, décembre 2018, Édition du commun, p. 265)

Marie Jorio – English

Retour au texte original en français : Demain, Demain !


 

Tomorrow, Tomorrow!

Ecolo-musical Lecture
For reflecting, dreaming, acting

Marie Jorio, 2018

 


Summary:

From music to ecology, from ecology to music
Examples of audio files
Extracts of texts of the programme
How did I become an ecologist?

 


 

From music to ecology, from ecology to music,
to break down the walls of denial, fear, anger…

Marie Jorio is an urban planner committed to ecological transition and has extensive experience on stage in theatre/music performances. She found herself in the situation of (trying to) break down walls, literally and figuratively, as early as her engineering studies, where her artistic sensibility had difficulty finding a place, and as an urban planner, as a weaver of physical and human links.

In the proposal “Demain, Demain !” [“Tomorrow, Tomorrow!”] she wants the audience to reflect, dream and act, in order to overcome the denial or stupefaction that suffocates us today in the face of the magnitude of environmental issues.
Accompanied by the theorbist Romain Falik, and by other guest artists depending on the venues, she puts in place an original form of sensitization that mixes the reading of reference texts by major authors on ecology with literary and poetic texts, and a sensitive musical accompaniment of Baroque and improvised music.
Considering that music, like all forms of art, is a form of demand and implementation of the happy sobriety to which our societies should turn, its crossbreeding with ecology becomes a foregone conclusion.

To make people want to read and learn more about ecology is another aim of the lecture-performance. The performance program, which is the result of a long and ongoing bibliographical quest, presents classics of the genre, such as rarer texts, fictions, essays or poems, and attempts to combine the bitterness caused by the observation on the state of the planet, an existential reflection and an enthusiasm for action. The reading can be extended by an exchange on the subject of books and reading suggestions.

 

Audios (other examples are available)

nelevezpaslespieds.blogspot/DemainDemain!

 

Extracts of text in the performance program

Pierre de Ronsard, Contre les bûcherons de la forêt de Gastine

« Forêt, haute maison des oiseaux bocagers,
Plus le Cerf solitaire et les chevreuils légers
Ne paitront sous ton ombre, et ta verte crinière
Plus du Soleil d’Esté ne rompra la lumière.

Plus l’amoureux Pasteur sur un tronc adossé,
Enflant son flageolet à quatre trous percé,
Son mâtin à ses pieds, à son flanc la houlette,
Ne dira plus l’ardeur de sa belle Janette :
Tout deviendra muet : Echo sera sans voix :
Tu deviendras campagne, et en lieu de tes bois,
Dont l’ombrage incertain lentement se remue,
Tu sentiras le soc, le coutre et la charrue :
Tu perdras ton silence, et haletant d’effroi
Ni Satyres ni Pans ne viendront plus chez toi. »

,

Reproduction (Poem by Marie Jorio, from the blog « ne levez pas les pieds »)

La ville semble proche de l’effondrement,
Ses habitants fourrés dans des boîtes métalliques,
Comme des petits pains frôlant l’indigestion ;
Le moindre grain de sel fait gripper la machine.
Tout cela est complètement fou
(et pourtant ils pondent).

Mais quoi ! La ville est-elle folle au point
Que l’on construise toujours plus
Sur des lignes pourtant saturées ?
Et 100 000, 200 000, 300 000 mètres carré,
Pour se faire élire, s’ériger une gloire, une fortune.
Les conducteurs de métro sont-ils condamnés
A rouler au pas dans la peur d’arracher un bras ?

The city seems to be on the verge of collapse,
Its inhabitants jam-packed in metal boxes,
Like bread rolls verging on indigestion;
The slightest grain of salt causes the machine to stall.
All this is completely insane
(and yet they hatch).

What the hell! Is the city so insane
That we build more and more
On lines that are already saturated?
And 100,000, 200,000, 300,000 square meters,
In order to be elected, to build a fame, a fortune.
Are subway drivers condemned
To riding at a slow pace in fear of tearing off an arm?

 

How did I become an ecologist?

Marie Jorio, August 2018

How did I become an ecologist? Why did I become an ecologist? It is interesting to ask this question.

First answer, very clear in my memory: Christmas 2002, I’m staying with friends in Lyon, their apartment in Croix-Rousse neighborhood. They subscribe to Télérama and I read an article by Jean-Marc Jancovici about global warming. My Cartesian and naturally worried mind is struck by the subject. I would spend the following weeks devouring his website; his somewhat haughty polytechnic tone is not enough to spoil its real popularizing qualities, especially when it illustrates the gigantic amounts of energy we waste, with conversions into a number of slaves. I realize irrevocably that our growth-based lifestyle cannot continue for long in a world of finite resources. This simple reading definitely changes the way I look at the world. I’m a beginner urban planner, working on the redevelopment of Les Halles, Paris’ central metro station; this work is somewhat consistent with my brand new environmental concerns, since it involves improving the capital’s public transportation network.

If I go back further in my memory, I find older traces of awareness of the fragility and infinite beauty of nature. A summer trip in the family car, probably on the “sun” highway south. We come across a quarry in operation; “Dad, what are we going to do when there won’t be any more stones?” I don’t remember much of the answer, which was supposed to reassure me that we would always find some. Always…. Until when? And then I discover and devour all of Pagnol’s books and take advantage of the summer vacations in a large property in Provence to spend whole afternoons in the garrigue. I observe the fauna and flora, invent paths and stories. My childhood and early adolescence are marked by immersions in the forest and nature, which the urban planner that I will become will completely forget to the point of being afraid of the slightest thorn and the slightest noise each time I return to nature.

How to deal with this sensitivity and restless consciousness? For 15 years, it has been more of a weight than anything else, a black cloud over my head that I had to forget as best I could in my daily actions. I savor the long summer evenings thinking that these may be the last ones… Practicing self-mockery so as not to get too much attention, I try to convince and make my colleagues and those around me aware of the climate issue and the depletion of resources. At the beginning of the 2000s, the subject is minor and controversial. The qualities of logic and rigor that led me to study engineering, without any vocation, are the same qualities that made me recognize in the curves and figures, brilliantly exposed by Jancovici, among others, an irrefutable fact. These same engineering studies have had the result of making me skeptical about the validity of scientific models to describe the living, or in any case to grasp their limits. Understanding that models are by definition approximate with respect to the infinite complexity of nature, was undoubtedly the demonstration of an ecological intuition that was unknown at the time. In any case, this ecological consciousness, if it does not translate into political commitments – I have seen up close the Greens of the Parisian microcosm who have perfectly cooled the idea I might have had of getting involved – has a very concrete consequence on my private life: while my engineer friends already have 2 or even 3 children, I take refuge in the idea of not having any, overwhelmed by the responsibility of leaving them a dilapidated world and a disillusioned tomorrow. However, I have enough social sense not to worry my friends that having a third child seems irresponsible to me in view of the state of the planet.

And then the environmental issue progresses in the media, as all environmental signals turn red. It is becoming difficult to ignore the issue. My job as a developer, building infrastructures and selling land to developers or social sponsors, is becoming a heavy burden. Of course, I have chosen to work on projects that are exemplary from an ecological point of view. But the worse environmental news accumulates, the more I am convinced that the scope of the changes to be made is enormous, and that continuing “business as usual”, mixed with green cosmetics, is totally trivial.

Changing is slow and painful. An immense anger overwhelms me. What can I do about it? What drops of water to bring into the ocean? If the legend of the hummingbird, which carries its share of water to extinguish the fire, puts balm in our astonished hearts, it nevertheless masks the need for changes that go far beyond individual initiatives. How can we live with this acute lucidity of the impending collapse? With the bad conscience of being better off than many others? How can we continue to breathe, to laugh, and find the path of action that will give meaning to this life that has become precarious? How can we live when we are aware that the human species has its days numbered? What killjoys these eco-freaks!

This anger, combined with a few accidents along the way, pushes me to change my professional path, to turn to teaching and counseling; to try to transmit new, possibly radical, ideas, while maintaining a certain independence of mind. And above all to slow down the pace, to sing, to get closer to nature, to better apprehend the necessary changes, and to calm down, little by little, the anger.

There are no answers, just paths to take. The practice of singing and performing arts are my lifebuoys of lightness and beauty to support the cloud which is much darker than fifteen years ago. And then sharing this weight with other convinced people, with whom there is no need to “show green paw”, is absolutely necessary for me to move forward. Consciousness is progressing, and we will soon all be schizophrenic: we know that we have to change everything, but we are only human, and we continue to live, to change cars, to discover Thailand… Some of us are hoping for a violent shock (but not too much) as soon as possible, which will serve as an electroshock. One thing is sure, being a shrink is a way to the future. And being an ecologist is not only an external struggle, more and more violent, but also an internal one, to try to stay straight in the storm of uncertainties and worries.