The book has buttons along the side which you can press to hear little audio samples. They include each orchestra instrument playing a short Beethoven riff. All of the string instruments play the same “bum-bum-bum-BUMMM” so you can compare the sounds easily. All the winds play a different little phrase, and the brass another. The book itself is fine and all, but the thing that really hooked Milo is triggering the riffs one after another, Ableton-style, and singing merrily along.
Björk did the music theory world a huge favor by writing a pop hit entirely in Locrian mode, since it’s really hard to find a good real-world example of it otherwise.
You don’t see too many melodies written entirely, or even partially, in Locrian mode. It’s not a friendly scale. That mostly has to do with its fifth degree. In a typical Western scale, the fifth note is seven semitones above the root (or five semitones below, same thing.) In the key of C, that note is G. Almost all scales starting on C will have a G in them somewhere. But not Locrian. It has the note on either side of G, but not G itself.
This is confusing to the Western listener. So confusing, in fact, that it’s hard to even hear C Locrian as having a C root at all. Depending on the phrasing, it quickly starts feeling like D-flat major, or A-flat Mixolydian, or B-flat natural minor, all of which are way more stable.
In the service of teaching theory using real music, I’ve been gathering musical simples: little phrases and loops that are small enough to be easily learned, and substantial enough to have expressive value. See some representative melodic simples, more melodic simples, and compound simples. This post showcases some representative rhythmic simples, more commonly known as beats, grooves, or drum patterns. They’re listed in increasing order of syncopation, also known as hipness. Click each image to hear the interactive Noteflight score.
While my son’s birth has been the most joyous event of my life, he has put a serious damper on my and Anna’s concert-going. I tell my musician friends: I’ll happily come to your gig, as long as it’s on a Sunday afternoon with walking distance of my apartment. Well, today, Björk obliged us by doing exactly that.
Anna and I have been to two of her shows previously, and both were delightful experiences, but they were also in support of her two weakest albums (Volta and Biophilia.) This time, however, Björk is touring with Vulnicura, a beautiful set of songs, her best work since Medúlla and a welcome return to the sonic palette of Homogenic. Here’s my favorite track:
Much as I love it, I thought it would be improved by adding samples of Marvin Gaye, the Yeah Yeah Yeahs, and the bassist on Paul Simon’s Graceland.
I was reading this super valuable post by Rob Walker listing different strategies for how to pay attention. Deep attention makes the difference between looking at something and actually seeing it. Rob is talking mostly to visual artists and designers, but his methods work well for musicians too–seeing is to looking as hearing is to listening. Paying attention is the most basic skill an artist needs in any medium, and one of the most basic skills a person needs in life. Not only does artistic practice require attention, but it also helps you learn it. When you look critically at a painting or listen critically to a song, you’re disciplining your attentional system.
Being able to focus deeply has its obvious practical benefits, but it’s also an invaluable tool for making your emotional life more manageable. It’s significant to me that the image below appears in two different Wikipedia articles: attention and flow.
When people ask why we should study the arts, the attention argument is the best answer. The variety of deep attention known as mindfulness is a powerful antidepressant. Teaching the arts isn’t just about cultural preservation and transmission; it’s also a cost-effective public health measure. Music isn’t the only method for practicing your attention, but it’s one of the best. This post will address my preferred method for focusing my musical attention: the infinite loop.
We’re attracted to music for the same reason we’re attracted to fire: it’s been a critical survival tool for us for hundreds of thousands of years.
Music cognition is one of the first high-level brain functions to emerge in infants, coming long before walking and talking. It’s also one of the last to go in people with Alzheimer’s and other forms of dementia. Music (and its twin sibling dance) are fundamental tools for soothing infants, for attracting mates, and for motivating and bonding groups ranging from kindergarten classes to infantry units. It enables us to both express our emotions and to actively modulate them, both within ourselves and among one another. Music is one of the very few known cultural universals. It’s incredibly ancient — there’s good reason to believe that it precedes language in human evolutionary history. There’s plausible speculation that it precedes bipedal walking as well. It’s no great mystery why people like it.
The real mystery is why we in modern western civilization developed the perverse idea that music is a frivolity. Steven Pinker, an otherwise very smart person who should know better, describes music as “auditory cheesecake.” Here in America, we relegate music-making to highly skilled experts, while most of us participate in it passively or not at all. We shouldn’t be surprised that depression, violence, drug abuse and suicide are epidemic in our country, even among our unprecedented levels of wealth, stability and safety. Lack of musical participation is both a cause and symptom of our unhappiness, and it demonstrates the failure of modern civilization to meet our emotional needs. In other human societies, probably in most of them throughout our deep history, music has always been a part of daily life, on a level with cooking or gossip. We would be wise to restore routine music-making to its proper place in the center of our lives.
Provoked by this Quora thread, which includes an answer by Hans Zimmer.
Here’s a bunch of concert footage, don’t deny yourself the joy of watching Monk play. And dance while other musicians play.
In this post, I’ll be doing some public-facing note-taking on Music As Social Life: The Politics Of Participation by Thomas Turino. I’m especially interested in chapter two: Participatory and Presentational Performance. We in America tend to place a high value on presentational music created by professionals, and a low value on participatory music made by amateurs. It’s useful to know that there are people in the world who take a different view.
Turino divides music into four big categories:
- Participatory music. Everyone present is actively doing something: playing an instrument, singing or chanting, and/or dancing. For example: a bluegrass jam, campfire singing, a hip-hop cypher.
- Presentational music. There’s a clear divide between the performers and the audience. Audience members might dance or sing along, but they are not the focus. For example: a classical, rock or jazz concert.
- High-fidelity recording. A document of a live performance (or a convincing illusion of such.) For example: a classical or jazz album.
- Studio sound art. A recording that was constructed in the studio using techniques other than (or in addition to) people performing in real time. For example: a late Beatles album, or any pop song since 1980.
Turino devotes a lot of his attention to three examples of participatory music cultures:
This last group might strike you as the odd one out. Turino sees more commonalities between the musical experience of American contra dancers and participants in Shona rituals than he does between the contra dancers and audiences at, say, a jazz concert.
Musical repetition has become a repeating theme of this blog. Seems appropriate, right? This post looks at a wonderful book by Elizabeth Hellmuth Margulis, called On Repeat: How Music Plays The Mind. It investigates the reasons why we love repetition in music. You can also read long excerpts at Aeon Magazine.
Here’s the nub of Margulis’ argument:
The simple act of repetition can serve as a quasi-magical agent of musicalisation. Instead of asking: ‘What is music?’ we might have an easier time asking: ‘What do we hear as music?’ And a remarkably large part of the answer appears to be: ‘I know it when I hear it again.’