I’m working on a paper about music education and hip-hop, and I’m going to use this post to work out some thoughts.
My wife and I spent our rare date night going to see Black Panther at BAM. It was uplifting. Many (most?) black audience members came dressed in full Afrofuturistic splendor. A group of women in our section were especially decked out:
I was admiring their outfits and talking about how I wasn’t expecting such an emotional response to the movie. One of the women said it was as big a deal for them as the election of Barack Obama in 2008. I know representation is important, but this seems like it’s more than just seeing black faces on the movie screen. Black Twitter is talking about how this movie is different because it isn’t about overcoming historical pain or present-day hardship; it’s about showing black people as powerful, rich, technologically advanced, and above all, serenely confident.
Black Panther is heavily overdetermined, like all superhero movies. But I’m especially interested in the way we could read it as a metaphor for music, with the Wakandans as representing African musical traditions and Eric Killmonger as representing the global rise of hip-hop. I see Killmonger this way not only because he’s American, but because so many of his qualities and mannerisms remind me of the role of hip-hop in the public imagination. He’s stylish, effortlessly charismatic, and seemingly indifferent to anyone else’s approval. He’s funny, too, not in the warm and good-natured way that Shuri is, but in a more aggressive and sarcastic way. He’s both arrogant and vulnerable, using implacable cool to conceal deep hurt. And he wants to remake the world by fomenting black revolution, by any means necessary. The Wakandans, meanwhile, are uncomplicatedly strong, self-possessed, and at ease with their own power. But they are also withdrawn from the world, fearing that getting involving in other people’s struggles will destroy what makes their culture so unique and beautiful.
In the past three weeks, thanks to the magic of the Disquiet Junto, I’ve participated in the creation of three musical trios with six strangers from the internet. Here’s a family tree of the nine tracks we all did:
Artist names are in black, “part one” tracks are in blue, “part two” tracks are in red, and “part three” tracks are in green. We followed Marc Weidenbaum’s prompts for part one, part two, and part three. Hear all the music we all made below.
Last week I was Ableton’s guest for Loop, their delightful “summit for music makers.” I was on a panel about technology in music education, and I got to meet a lot of amazing people and hear some good music too. Here’s my live Twitter feed from the event if you want a fine-grained accounting. Otherwise, read on for some high points.
Writing assignment for Ethnomusicology: History and Theory with David Samuels
In a capitalist world, one job of anthropologists is to explain behavior that is “irrational” or “inefficient” (what even is the difference, right?) Anthropologists also get hired to understand the mindset of consumers, since economics has tended to regard individual humans as black boxes. When we decide what to buy, we must be constructing our unique individual or ethnic identities and forging social ties. However, the world of cool market-based appraisal and the jungle of irrationality in our cultural lives may not be so cleanly separated. Graeber (2005) points out that in English we use the same word for “having good values” and “getting good value for our money.”
We prefer to separate the sphere of the market, where goods are fungible, to the sphere of ethics, where we hope they aren’t. “Exchanges within a sphere are commensurable; conversions between spheres are incommensurable and incite moral anxiety” (Lambek 2013, 143). This makes me think of the Simpsons episode when a home security system salesman admonishes Homer: “But surely you can’t put a price on your family’s lives!” Homer responds: “I wouldn’t have thought so either, but here we are.”
Writing assignment for Ethnomusicology: History and Theory with David Samuels
People like me listen to world music to hope for and imagine a world without imperialism. I’ve sampled Central African pygmy music in my own work, and while I do a better job of attributing my sources than Deep Forest does, I’m motivated by the same impulse.
Timothy Brennan attributes the popularity of African diasporic music among white people to our unconscious desire to resist imperial capitalism. The same is true of world music.
More than just expanding tastes, world music characterizes a longing in metropolitan centers of Europe and North America for what is not Europe or North America… It represents a flight from the Euro-self at the very moment of that self’s suffocating hegemony, as though people were driven away by the image stalking them in the mirror (Brennan 2001, 46).
I use variations on this project list for all of my courses. In Advanced Digital Audio Production at Montclair State University, students do all of these assignments. Students in Music Technology 101 do all of them except the ones marked Advanced. My syllabus for the NYU Music Education Technology Practicum has an additional recording studio project in place of the final project. Here’s the project list in Google Spreadsheet format.
I talk very little about microphone technology or technique in my classes. This is because I find this information to only be useful in the context of actual recording studio work, and my classes do not have regular access to a studio. I do spend one class period on home recording with the SM58 and SM57, and talk a bit about mic technique for singers. I encourage students who want to go deeper into audio recording to take a class specifically on that subject, or to read something like the Moylan book.
My project-based approach is informed strongly by Matt Mclean and Alex Ruthmann. Read more about their methods here.
I do not require any text. However, for education majors, I strongly recommend Teaching Music Through Composition by Barbara Freedman and Music Technology and Education: Amplifying Musicality by Andrew Brown.
I have started working with a startup called Musicto, which creates playlists curated by humans around particular themes. For example: music to grieve to, music to clean house to, music to fight evil. My first playlist is music to sing your hipster baby to sleep.
These are songs I have been singing to my kids, and that I recommend you sing to yours. It isn’t just a playlist, though. Each track is accompanied by a short blog post explaining what’s so special about it. New tracks will be added regularly in the coming weeks. If you’d like, you can follow the playlist on Twitter. If this sounds like the kind of thing you might enjoy putting together, the company is seeking more curators.
Ableton recently launched a delightful web site that teaches the basics of beatmaking, production and music theory using elegant interactives. If you’re interested in music education, creation, or user experience design, you owe it to yourself to try it out.
I’m currently working on a book chapter about the Disquiet Junto, the internet’s most innovative creative music community, run by author and blogging inspiration Marc Weidenbaum.
As part of my research, I conducted a survey of the Junto mailing list. Here’s a summary of the first 130 responses. Continue reading
Final paper for Approaches To Qualitative Inquiry with Colleen Larson
Section 1: Reflections on Received View of Research
I was raised by two medical researchers and a former astrophysicist, surrounded by stacks of quantitative journals. I rarely questioned the assumption that quantitative empirical research is the gold standard of truth, and that while subjective accounts are interesting and illuminating, they are not ultimately reliable. From scientists I learned that stories belong to mythology, while facts do not necessarily organize themselves in ways that can be apprehended so easily. Creation myths tell the story of a human-scale world in which humans are the most important element. Astrophysicists tell us that the universe is unfathomably vast and incomprehensibly old, and that we are insignificant in the grand scheme of things, while evolution teaches that we are more like mushrooms or daisies than unlike them. It is axiomatic for scientists that reality is empirically knowable, and while social and emotional considerations are a fact of life, they are noise to be filtered out.