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Maybe you read that gossipy piece in the New York Times
Magazine not long ago about literary criticism at Yale. If you did, you might think
deconstruction -- the favored technique there -- is trivial silliness. Not so: it’s a
productive approach to anything based on assumptions that conflict. Since that might be
anything in life. deconstruction as a systematic practice can be wonderfully subversive
(which is no doubt why it was called a Marxist plot in The New Criterion). In my
world, one activity shrieking loudly for deconstruction is classical music, represented by
its acolytes simultaneously as a monument and as that same monument come to life.
So.…
Suppose we say the
experience of attending a concert begins with the trip to the concert hall. We travel on
the subway, perhaps, which is dirty, noisy, and possibly dangerous, filled with people who
probably aren’t classical music fans. With the token we surrender, we acknowledge the
claims of their larger world: budgets, unruly city services, transport workers whose
salaries need to be paid. We might take cabs to our concerts, but we’d still come
face to face with the street; even if we went by chauffeured limousine, we’d
acknowledge the street by the expense we’d sustain to avoid it. The concert, of
course, won’t be anything like the subway or the street -- unless we’re hearing
pop music, which at least would be comparatively informal. Of all modes of travel, the
ride by limousine is the most like a classical concert. Is it true then, that classical
music is mainly for the rich?
When we reach the concert hall we get conflicting signs. To enter we need a ticket. a
reminder of realities much like the street (money, marketing, the needs of musicians,
janitors, clerks). Tickets for orchestra seats at the Metropolitan Opera are silver, an
emblem of presumed elegance and distinction -- the limousine combined with the shining
glory of “great” music. The musicians wear tails, which tells us we’re
certainly not on the street, and in fact not anywhere we might readily identify, since
tails are hardly worn these days even in the most pretentious society. The mystery of
music is evidently so elevated there’s no equivalent of it anywhere in our lives.
But then there’s the
program book, slick paper, as a rule, filled mainly with ads. For much of last year a
red-nailed Revlon hand lay opposite the artistic heart of the book, the page that murmurs
the names of the pieces to be played. The executive director of one major orchestra told
me privately that this wasn’t the tone he’d like his organization to maintain.
But one message the ad might convey is that Revlon and his orchestra are both engaged in
commerce; from that point of view, Revlon’s symbol -- so much like the ads we see on
the subway -- has as much right in the program as anything else.
Concerts take place within a
frame that gives conflicting signals: we seem to be kneeling at the combined altars of
luxury, commerce and the loftiest art. But what happens inside the frame, at the heart of
the concert, when the music is finally played?
Maybe we should ask the three kinds of people whose comments are most readily
available: members of the audience, critics, and writers of program notes. Members of the
audience usually say they were moved (by the emotion in the music) or excited (by virtuoso
instrumental athletics). But here we run into a problem we’ll often have: people
might say the same things about soap operas or football games. Presumably classical music
offers something soap operas don’t, but just what that might be is still a mystery.
Critics, of course, comment
in more detail; confronted, let’s say, by a performance of Brahms, they’ll tell
us what kind of Brahms performance it was. But why does Brahms matter? When George Bernard
Shaw was a critic he broke the frame, invoking life outside the concert hall to illustrate
what music was about (which of course implied that music might not be much more lofty than
any other activity in ordinary life): “I have heard public meetings addressed
successively by an agricultural laborer’s delegate, a representative of the skilled
artisans, and a university man; and they have taught me what all the treatises on singing
in the world could not” about the voices required for three roles in Mozart’s Don
Giovanni, Masetto, Leporello, and Giovanni himself. Moat other critics fall back on
adjectives -- “energetic, mysterious, dense, delicate, imperious, witty, arid
haunting,” to cite a recent string -- which only dimly hint at any real experience.
What can “delicate” tell us if the critic’s writing doesn’t let us
know what delicacy might mean to him? How does this “delicate” work differ from
others? Worse still: as Roland Barthes wrote (discussing just this problem), “the man
who furnishes himself or is furnished with an adjective is sometimes wounded, sometimes
pleased, but always constituted,” or in other words safe: “Music has an
image-repertoire (a way of being spoken about) whose function is to reassure.…”
Critics who describe music with adjectives remain essentially untouched; they reassure
both themselves and us that the content of music is vastly important -- or else why write?
-- and that we need never be afraid we'll find out what it really is.
Writers of program notes tell us historical facts, which offer spurious assurance that
something is, after all, known. These writers also might enumerate -- like authors of a
guidebook, listing sights along a highway -- the most easily audible events in the music
we’re to hear. “The themes -- three in number -- are plainly stated: the first
is in the strings…the second in related mood in violas and oboes; the third, of a
bolder nature, in the trombones and horns.” (These are Aaron Copland’s own notes
for his Third Symphony.) Do we need these lists because we’re inattentive, deaf, or
struck mindless with awe? Or are they like the stories of the birds and the bees told to
children who ask about sex, irrelevant displays of data meant to distract attention from a
mystery that might otherwise be embarrassing?
Perhaps the answer lies in
the empty talk on public television of “great” music and “great”
performances, in the part of a concert’s frame that includes tails and a reverent
hush: we choose classical music to move and excite us precisely because we think
there’s something in it better -- cleaner, loftier -- than the lives we live on the
subway or the street. (As opposed, let’s say, to heavy metal fans, who might see rock
concerts as particularly exciting fantasies of the lives they might really live on the
street.) This would explain why I've met such fury when I say classical music is music of
the past (I devalue its all-but-religious function in the present)…why ordinary
music-lovers hate critics (because critics say something’s wrong)…why even
cynics in the field, who hate nearly everything they hear, keep coming back for more
(because, great as the pain of yet another inadequate concert might be, the rewards of at
last encountering a “great” performance of such “great” music are
proportionally far greater). It would follow, of course, that the truth has to be a
secret. Concerts would be rituals, frames with almost random content; as long as
“masterpieces” were played, it would hardly matter which ones they were. Even
the more serious arguments within the field -- about the worth of contemporary music, for
instance -- might be less about the nature of the concert experience than about which
music would serve to convey it.
But this isn’t the whole story. Just as the frame itself contains contradictions
-- the silver ticket, the red-nailed hand -- so does the experience of hearing the
performance, which on one hand might be ceremonial, and on the other is filled (or at
least potentially filled) with content, the content of the music itself.
What that might be is
largely unexplored, unless you believe scholars who’ll tell you structure is the
heart of music (as likely as believing you’re in love with the shape of your
lover’s skull), or commentators who say that Verdi’s operas depict “the
fleeting -- yet real and profound -- consolations that love can bring, and the upright
man’s care for responsibility and duty which alone enables him to endure.” (No
acknowledgement there of any difference between the embodiment of those themes in a 19th
century opera and in a serious contemporary film, novel, or play.) Even Barthes is
surprisingly reticent about the role older music -- and the repetition of the same limited
repertory -- might play in concert-goers’ lives. But something surely is
communicated. One writer who has something to say about that is Susan McClary, a
musicologist at the University of Minnesota, who’s deconstructed a variety of classic
works to reveal scenarios -- and, even within masterworks, unresolved struggles -- which
any historian would recognize as the likely or even inevitable content of art at the time
those pieces were written.
I can identify a story told
in every classic symphony or concerto, a journey whose approximate stages might be
summarized as “introductionc-ontemplation-
resolution.” In 18th-century symphonies (Haydn or Mozart), the resolution falls more
or less easily into place. By Beethoven’s time (the start of the Industrial
Revolution), the journey had become an increasingly difficult struggle toward eventual
triumph; by the start of our own century, it had either been abandoned (Wagner, Debussy),
become a stiffly formal imitation of itself (Brahms), moved to the provinces
(Tchaikovsky), or changed character (Mahler), leading just as readily to resignation or
defeat. It’s easy to see in all this a reflection of history, above all the history
of the idea that individual and social needs can harmoniously coexist, which was intact in
1770 and in tatters by 1910. But for the moment that’s not the point. What concerns
me are the thousands of people who hear the symphonic story in concert after concert. Do
they know they’re hearing it? It’s as evident as the space battle at the end of Star
Wars; it surely registers. But perhaps it doesn’t register consciously. And yet
everyone who watches movies or TV knows the good guys win in classic westerns, win
ambivalently on Miami Vice, and lose in disillusioned horror films like Night of
the Living Dead. How can anything just as obvious in music go unacknowledged?
And what about the other stories music tells, stories from the Middle Ages, from the
Renaissance, from modern Europe and America? Concerts are a babel of conflicting accounts
of the world, reduced, within the classical music world, to differences in style
(“Beethoven expanded the conventions of Haydn and Mozart” -- but to what end?),
or adjectival mood (one work more “delicate” than another, another more
“craggy”).
What about explicit stories,
endless opera plots about warlike men and yielding women, echoed wordlessly in every
instrumental work that contrasts forceful music, doubtless in the strings, with
transparently "feminine" passages in the softer colors of the woodwinds? They
simply don’t register, as they surely would in a novel by Tolstoy or Mickey Spillane;
the content of music has in fact been silenced. If it weren’t, we might recognize
that the red-nailed hand -- or its multifold equivalents in ages past -- really has
invaded not just the program book, but the concert itself. And we’d have to ask why
we’re so drawn -- with such unexamined rapture -- to art whose message may in large
part contradict values we think we hold today.
This is more complex, more
confusing, and surely further from the supposed reality of unchallenged art than the
symbolism implied by a chauffeured limousine. The work of deconstruction has only just
begun.
(Village Voice, April 1,
1986)
[The Roland Barthes quotation comes from his wonderful
essay “The Grain of the Voice," reprinted in a collection of his work called The
Responsibility of Forms.]
Other Village Voice columns from the '80s:
Cage Speaks Faster When the Street
Gets Noisy
The Cage Style
Feldman Draws Blood
The Struggle for Form [about
Meredith Monk]
Beethoven Howls
A Fine Madness [about Milton
Babbitt]
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