
Put it all out on 8tracks for you to enjoy: the music heard in 2010 I found most worth listening to again. The cover's above and the links are below:
Part A
Part B
The answer to the question "What am I doing?"
"Of this spirit philosophy takes no account. Yet I am not more sure that my soul lives, than I am that perverseness is one of the primitive impulses of the human heart -- one of the indivisible primary faculties, or sentiments, which give direction to the character of Man. Who has not, a hundred times, found himself committing a vile or a stupid action, for no other reason than because he knows he should not? Have we not a perpetual inclination, in the teeth of our best judgment, to violate that which is Law, merely because we understand it to be such? This spirit of perverseness, I say, came to my final overthrow. It was this unfathomable longing of the soul to vex itself -- to offer violence to its own nature -- to do wrong for the wrong's sake only -- that urged me to continue and finally to consummate the injury I had inflicted upon the unoffending brute. One morning, in cold blood, I slipped a noose about its neck and hung it to the limb of a tree -- hung it with the tears streaming from my eyes, and with the bitterest remorse at my heart -- hung it because I knew that it had loved me, and because I felt it had given me no reason of offence -- hung it because I knew that in so doing I was committing a sin -- a deadly sin that would so jeopardize my immortal soul as to place it -- if such a thing were possible -- even beyond the reach of the infinite mercy of the Most Merciful and Most Terrible God."
Download at... http://www.anti.com/media/download/708
Take a deep breath. Some thoughts following not yet fully formed...
Looking into the concept of breathing, I found a link to meanings of the word psyche.
psyche
1. Breath, to breathe, to blow, (later) to cool; hence, life (identified with or indicated by the breath); the animating principle in man and other living beings, the source of all vital activities, rational or irrational, the soul or spirit, in distinction from its material vehicle, the body; sometimes considered as capable of persisting in a disembodied state after separation from the body at death.
2. In Mythology, personified by Plato and other philosophers, it was extended to the anima mundi, conceived to animate the general system of the universe, as the soul animates the individual organism.
3. The soul, or spirit, as distinguished from the body; the mind.
4. The conscious and unconscious mind and emotions; especially, as influencing and affecting the whole person.
5. All that constitutes the mind and what it processes.
6. Term for the subjective aspects of the mind, self, soul; the psychological or spiritual as distinct from the bodily nature of humans.
This takes my thoughts to where they still too-often go these days, even after almost four months of not smoking. Apart from the occasional lava-lamp bubbling beneath my brain, without thought or warning will come a sudden in and out of a sharp breath from my mouth. Someone else noticed this, thinking I was practicing some kind of meditative zen technique. What actually went on: my body tries to smoke, even without a cigarette in hand. Breathe in and puff out. Therefore, by the definitions above, the mere act of breathing constitutes expelling our life force, our animating spirit.
When I get the chance, I put these exhalations to work as I finally found something, like smoking, involving breathing in and out and annoying people at the same time: playing the harmonica.
To play all the notes in the scale you alternate breathing in and out like in the image below.
And once again mixing some of the definitions above together the spirit, the unconscious mind get translated into the vibrations created by the ‘blows’ and ‘draws’ – in this act they become something else.
However, it’s not for the music that I put these words down. In his chapter “Jimmy Van Heusen: On the Radio with Bing and Frank” Sheed describes how tunesmith Van Heusen ("Swinging on a Star," "Moonlight Becomes You," "All the Way," "Call Me Irresponsible" to name a few) spent his war years:
"Four days in a row, up at four A.M. to test-fly new Lockheed warplanes until noon, under the name of Chester Babcock; then off to Paramount to write songs for the rest of the day as his other self, Jimmy Van Heusen; then a two-and-a-half-day break, during which he only had to get up whenever the studio did, to write songs all day this time. Then back to Go, and you can sleep as long as you like when the war is over, buddy."
"What twenty-first-century sensibilities might find harder to grasp is not the deed but the cover-up. Imagine the glory at the Lockheed base if he ever so much as let one colleague know that he had recently written that song they were all humming, "Sunday, Monday, or Always"; and imagine the megaglory of tipping off Louella Parsons, the gossip queen, that you were not just another Hollywood draft dodger, the kind people hooted and whistled at in the street, but a hero on two fronts, the entertainment one as well as the real one, in which he was entrusting his life again and again to the skills of Rosie the Riveter between songs. Ronald Reagan would have told Ms. Parsons even if he hadn't done it, as an inspirational story. But the hell with it. Jimmy was not the inspirational type, and besides, he was only a great songwriter, not a minor movie star, so he mightn't even have inspired anyone that much. And finally, of course, there was his job at
"In retrospect, the myriad changes of sensibility that occur in this country seem like earthquakes that no one notices at the moment they occur. In the 1920s, a writer could genuinely think of himself, and be thought of, as a star. In the thirties and forties, he was just a working stiff to all concerned. From the 1990s until today, a guy with Van Heusen's war record would undoubtedly have sold the book and movie rights and established his own website as the Singing Test Pilot or the FlyingTroubador.com In the 1940s the worst thing that you could be was a hotshot or a big deal. "What are you?" as the kids used to say. "A wise guy or Boy Scout?" To this, there was no correct answer except to put up our dukes and pray."
Sheed occasionally falls prey to generalities and self-contradictions -- you can see a couple of them in the above-example. What all this brings up to my mind, to the background swing of Dean Martin leering "Ain't That A Kick In the Head" (another Van Heusen tune): Are there still those out there doing good because it is the right thing to do? Are there still those who do the right thing, not because the deed means some reward -- and by 'reward' I mean not just money, but also glory and an improved self-esteem -- for the do-gooder?
The Lone Ranger would ride off into the sunset without waiting for thanks; Superman would say no thanks were necessary because "it's what I'm here for." The more-common cliché for a mask these days, though is "if gangland crooks knew my real identity they would try for revenge against me through my friends and family." I like the more noble idea: if no one knows who you are when you do the good deed then it's a strictly-anonymous affair, without reward of any kind. Only good for goodness' sake.
"All the monkeys aren't at the zoo," goes Van Heusen's Swinging On A Star, "every day you meet quite a few..." Like the monkeys, perhaps there are heroes met every day as well -- subtly working their good through the world -- and we're just too slow or cynical to notice them until our thanks are too late to matter...
Hard to imagine there was a time when the term "teenager" did not even exist, but Savage here attempts to open our eyes to that period, beginning with the late 19th century, when the most-famous disaffected youths were either murderers or poets. It's still a little hard to imagine more than merely coldly intellectually as, unfortunately, Savage's text, a couple of hundred pages in, feels mighty dry. Perhaps "England's Dreaming" burned a little brighter with emotional context because those years chronicled were experienced first-hand by his younger self, whereas these years he could only dig up from some pretty old works. Savage reportedly steps up the emotional content later in this book along the way, but in the meantime, there's much to learn here for my original topic, ragtime.
Savage wrote (p. 56-57):
Staffed by recent immigrants and the children of the lower middle class, the popular music industry readily struck a chord with its core audience, being unafraid of raw emotion, sentimentality, and heart-wrenching scenarios.
However, for many young Americans, lachrymose weepies like "After the Ball" did not fit the bill. They wanted something that better accentuated their sizzling synapses, and they began to find it in the new music that was all around them, even if it was still ignored by the music industry. In "Maggie," Stephen Crane's heroine and her gangster lover enter a downtown saloon where an "orchestra played negro melodies and a versatile drummer pounded, whacked, clattered and scratched on a dozen machines to make noise." The drifting sound of the music "made the girl dream."
Stephen Crane's 1893 novel, "Maggie: A Girl of the Streets" (which can be read online here ) is a horrifyingly descriptive tale of growing up in the multi-cultured slums of the day. The seemingly-noisome pounding, whacking, clatter, and scratch of the music described above made a terrible and beautiful kind of sense: Terrible in its reflection of their everyday life, beautiful in that they were able to make something artistic and moving from its chaos. If you consider ragtime making a new beat out of old songs, putting a different kind of rhythm to the generic waltzes and marches, then it's not difficult to see the music as a reflection of the status quo as filtered off of a broken dirty mirror.
Savage continued:
Popular music provided one way that blacks could begin to enter American society. … life for most Negroes was grim. The lynching statistics – over one hundred a year during the 1890s—were only the tip of the iceberg. "Most had no future nor hope of acquiring any," writes Louis Armstrong's biographer James Lincoln Collier. "They could look forward to nothing but work, poverty, disease and death. A philosophy of carpe diem [was] the only sensible position in such circumstances."
A hard core concentrated on pleasure, on the heightened sensations of the moment, in the red-light areas to be found in cities all over
Therefore, the black artists of the day (like the punks of the 70s) saw “No Future” written on their possibilities and said, “Nothing tomorrow? So let’s see what we can do -today-, then…” The spontaneity necessary to feel alive could not be bound by notes on a page, it could only be freed by the rampant rhythm of their hearts – by the never-before-heard melodies only hinted at by Sousa and Strauss.
The youth of the day, in looking for the Reality behind the masks they saw their parents wear and prepare for their own future, their years-ahead all planned out like more notes on a page, found ragtime.
More to come after I've finished the book, but in the meantime a tangent question:
If ragtime put new beats to old music, have hip-hop and sampling brought us full circle -- with old beats put to new music?
Scott Joplin’s “Maple Leaf Rag” (1899) is perhaps the most famous piece of this type and Joplin himself ragtime’s most well-known composer. It helped his fame and resurgence in ragtime’s popularity that George Roy Hill’s Academy Award-winning 1973 film, “The Sting”, used
If it hadn’t been for the film, and the Top Ten status for Marvin Hamlisch’s rendition of
Life goes on, and after over twenty-five years of not having a keyboard and the ability to regularly practice, a piano finally rolled back into my life. Scott Joplin and ragtime came back, too. It wasn’t enough this time to simply relearn “The Entertainer” and “Maple Leaf Rag” – this time I started exploring the other pieces in the misnamed (as it’s not really complete) “Scott Joplin: The Complete Ragtime Piano Solos” I’d carried around since 1973.
I took on unfamiliar rags like “Weeping Willow,” “Cascades,” and “Palm Leaf Rag.” I finally even got around to bothering with the book’s introduction, which contained “
He wrote: “What is scurrilously called ragtime is an invention that is here to stay. That is now conceded by all classes of musicians … That real ragtime of the higher class is rather difficult to play is a painful truth which most pianists have discovered. Syncopations are no indication of light or trashy music, and to shy bricks at ‘hateful ragtime’ no longer passes for musical culture.”
This is where my blog comes in.
It’s going to grow slowly and hopefully steadily, but always its aim will be to put out here “the best I can” at the time.
To stretch things out further than I should: Ragtime’s heart-sided hand with the beat, keeps time and holds onto the roundabout syncopation of the right-hand -- representing thoughts all-too-loose and ephemeral in my mind. With the help of this music and making sense of no-sense, perhaps I can begin to catch the swing of things -- and from there move along a little faster.