Final paper for The History of the African-American Freedom Struggle with Thomas Sugrue
On October 25, 1932, Percy Grainger invited Duke Ellington and his orchestra to perform “Creole Love Call” as part of a music lecture at New York University. It was the first time any university had invited a jazz musician to perform in an academic context. I will argue that the meeting of Grainger and Ellington is a prism refracting the broader story of the music academy’s slow and reluctant embrace of jazz. This story, in turn, is a cultural reflection of the broader African-American freedom struggle.
Ellington has come to embody the cultural prestige now enjoyed by jazz. He appears on Washington DC’s state quarter, and his statue overlooks a corner of Central Park in New York City. In 1932, however, Ellington was known to official music culture as the leader of a popular dance band and the writer of a few catchy tunes. While he was already a celebrity, few white people outside of jazz fandom considered him to be a serious artist. That year, Ellington received his first favorable review from a classical critic, followed by endorsements from Grainger and a few other figures from the music establishment. However, for the most part, authorities of the time held jazz in low regard, relegating it to much the same position occupied by hip-hop in the present: undeniably popular, vibrant perhaps, but deficient in musical quality, and even, according to some critics, a threat to the nation’s morals.
Writing assignment for History of Science and Technology class with Myles Jackson. See a more informal introduction to the vocoder here.
Casual music listeners know the vocoder best as the robotic voice effect popular in disco and early hip-hop. Anyone who has heard pop music of the last two decades has heard Auto-Tune. The two effects are frequently mistaken for one another, and for good reason—they share the same mathematical and technological basis. Auto-Tune has become ubiquitous in recording studios, in two very different incarnations. There is its intended use, as an expedient way to correct out-of-tune notes, replacing various tedious and labor-intensive manual methods. Pop, hip-hop and electronic dance music producers have also found an unintended use for Auto-Tune, as a special effect that quantizes pitches to a conspicuously excessive degree, giving the voice a synthetic, otherworldly quality. In this paper, I discuss the history of the vocoder and Auto-Tune, in the context of broader efforts to use science and technology to mathematically analyze and standardize music. I also explore how such technologies problematize our ideas of virtuosity.
Writing assignment for Ethnomusicology: History and Theory with David Samuels
It is such a strange artifact of Cartesian dualism that we have to specify experiences as being “bodily,” as if there were some other kind. It’s like specifying that a place is in the universe.
Blacking (1977) observes that we can understand the convention of the mind/body dichotomy as a cultural construct, a reflection of the way that capitalism divides manual and mental labor, and puts pressure on us to use our bodies in a lopsided way (see, for example, my being hunched over my computer right now.) Furthermore, the mind-body split symbolizes the left brain/right brain split. The arts require both sides of the brain, and this may be their biological function in humans: to activate both brain hemispheres and let us attain a more complete and unified consciousness.
Here’s Monk playing four Duke Ellington tunes, followed by his own “Crepuscule with Nellie” and a blues.
Try a very early alpha of the scale wheel visualization here
The MusEDLab will soon be launching a revamped version of the aQWERTYon with some enhancements to its visual design, including a new scale picker. Beyond our desire to make our stuff look cooler, the scale picker represents a challenge that we’ve struggled with since the earliest days of aQW development. On the one hand, we want to offer users a wide variety of intriguing and exotic scales to play with. On the other hand, our audience of beginner and intermediate musicians is likely to be horrified by a list of terms like “Lydian dominant mode.” I recently had the idea to represent all the scales as colorful icons, like so:
Read more about the rationale and process behind this change here. In this post, I’ll explain what the icons mean, and how they can someday become the basis for a set of new interactive music theory visualizations.
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.
If you have even a passing interest in funk, you will want to familiarize yourself with Herbie Hancock’s “Chameleon.” And if you are preoccupied and dedicated to the preservation of the movement of the hips, then the bassline needs to be a cornerstone of your practice.
Public-facing note taking on Music Matters by David Elliott and Marissa Silverman for my Philosophy of Music Education class.
This chapter addresses musical meaning and how it emerges out of context. More accurately, it addresses how every musical experience has many meanings that emerge from many contexts. Elliott and Silverman begin with the meanings of performance, before moving into the meanings of composition, listening and so on. They insist that performance is not an activity limited to an elite cadre of “talented” people, that it is within reach of anyone who has the proper support.
We propose that people’s capacities for and enactments of an intrinsic motivation to engage in different kinds of musicing and listening are extremely widespread phenomena, restricted only by lack of musical opportunities, or ineffective and indifferent music teaching. Indeed, developing a love for and devotion to musicing and listening is not unusual when students are fortunate enough to learn from musically and educationally excellent teachers and [community music] facilitators, and when they encounter inspiring models of musicing in contexts of welcoming, sustaining, and educative musical settings, including home and community contexts (240).
One of the high points of my musical career was playing in a cover band in college called Harsh Mouse, and one of the high points of our repertoire was this song.