Thursday, 15 June 2017

Martyrs of modernity

The news of the catastrophic fire in W-London, where numerous people - including children - burned to death in front of powerless onlookers, is something that is etched deep in the mind and heart.  As is usual nowadays, a BBC TV overview of the disaster, a collection of the most horrendous moments and stories, was accompanied by a track of luke-warm limonade pop music with a rhythm box pulse - what goes through the minds of people arranging such things?

Curiously, amidst the many speculations about the cause and reports of concerns about the tower block previously expressed (and, typically, not acted upon by the responsible party), there was not one single comment upon the idea of having such blocks built at all. Square, faceless cumulations of apartments to get people housed, rising high up in the air but surrounded by empty space, is an absurd way of urban planning. And, as we see, for many reasons not a practical or even safe one, in spite of the impression of 'modern efficiency' that such buildings are intended to emanate. It is like locking people away in crates, and when something goes wrong, they are helplessly trapped. All those victims who lost their lives in this tragic event are, in fact, martyrs of a wrongly understood modernity. The many immigrants living there, indicate that it was, as usual, the people with minimum means who had to accept such living conditions. Shame on the UK, shame on London authorities, shame on all those designers and architects and property owners who prefer money above human life - this tower block is an appropriate symbol of those evil fallacies.

Tuesday, 13 June 2017

Culture as refuge

Culture can be a refuge for the outcasts, since it may form a bridge to other outcasts, and it can create a wave length where the isolated individual can feel 'at home', be it ever so abstract:

"As Perloff writes, Vienna’s Jews were passionate about German culture even though, or perhaps because, they were for the most part rejected as members of the German nation:
The alternative to…nationality was the Kulturnation of German Enlightenment culture—the liberal cosmopolitan ethos of Bildung [development], which had its roots in the classical Greek notion of paideia. Bildung was more than “civilization,” since…it was conceived as having a distinct spiritual dimension. Thus the cult of Kultur was gradually transformed into a kind of religion."
From a review of the memoirs of a Jewish refugee from prewar Vienna.

Culture, 'Bildung', as a compensation for being ostracized. In our days, it often looks as the other way around: members of a cultured elite being ostracized because of forming an elite. In a society where the egalitarian world view requires the suppression of anything reminding the masses of their inadequacy, cultured people are 'the enemy' and, in fact, the 'new Jews' for that reason, and to their surprise they find themselves in the company of immigrants and adherents of some religion.



Thursday, 1 June 2017

Culture as part of a wider attempt

Renewable energy, care for the environment, returning to small-scale businesses, the new urbanism movement in town planning which returns to the human scale and human needs, as well as the ongoing efforts to preserve through restoration and upkeep the monuments and cityscapes which have come to us from the past, the infinite efforts of historians to explore past realities, the efforts of the humanities at the universities, the continuous progress made in medical science, the ongoing efforts in social welfare.... they all reflect a world view and an image of the human being as something precious that demands understanding, effort, preservation and development in terms of quality. All this comes forth from a profound human instinct that wants to preserve life and improve its quality, in spite of and in the face of calamity, destructiveness, stupidity and nihilism. Now, a short look at the collections of modern art and an explorative visit at the new music festivals, which are still cultivating ideas of a very long time ago, one cannot avoid the conclusion that they are time capsules from barbaric periods of negativism. Why is it still around and celebrated in public spaces, with public money? Why are 'paintings' that no normal civilized person would ever consider taking in his house still sold for millions? Why are conservatories still feeding the innocent young with destructive and meaningless ideas, producing 'composers' for a scene that has lost all cultural meaning long ago?

Nature is cyclical: evolution has created a fragile balance and it remains to be seen whether human intervention will indeed destroy the balance on which we all are dependent. The creation of art is part of this evolution, of which the human being is the channel, and an important means of self-awareness and -definition. A world view which is entirely materialistic and driven by greed and nihilistic destruction, is working against life itself, and shows a failure to understand the better potentialities of mankind. New art which allies itself with the attempts to heal the world, is more viable, has more meaning than the modern art / music establishments could even begin to understand. The search for meaning in the arts is driven by the same urgency that drives the initiatives to save the planet, and preserve mankind. Building in such a way that human and civilizational needs are answered, painting figuratively with the aim to express some meaningful life experience, writing music that explores emotional depths, all this is part of the attempts at a renaissance of culture and thus, of mankind. Will it work? The Italian Renaissance took place in a period of great disturbances and political and social upheavals; may that knowledge be an encouraging and hopeful one.

How ideology works

I am going to say something unpleasant.... something that I know already for years, have noticed from the seventies onwards, but have always been reluctant to publish, because it could easily be misconstrued as 'sour grapes' or simply as 'misunderstanding modern times', which it is not: it is, on the contrary, based upon a thorough understanding of modern life and its craziness. And this is the following, based upon personal experience, observation and many trustworthy sources, of which I cannot disclose the names because people's existential basis could be compromised. So, the reader is asked to believe my words, or to find-out for himself.

It is this. The majority of music reviews of modernist works, be them atonal works, or sonic works, however well-made (or, in contrary, badly made), which show a well-meaning, often positive and friendly-informative tone, are fake. Their authors admit in private that they had a negative opinion about the work, and about its composer, and about modernism in music in general, - some of them would truly hate it - but they would not dare to put such opinion in print - however well-argued - because they are afraid that work may dry-up. It has happened that critics, who struggle anyway with an ever smaller space in the media and have to maneuver carefully in a shark pond of competition and of money shortages, loose their job because their editor has complained that they 'always write negatively about new music'. It has, for instance, happened that a well-known ensemble specializing in modern(-ist) repertoire presented a concert in a big city and was reviewed negatively by the local critic of a big newspaper, after which the conductor of the ensemble called the editor with the request that the critic should be fired because of not understanding his own times - which duly happened. Or that reviewing of modern concerts, a festival for instance, is given to a 'specialist' critic in the genre who will be known to be positive in advance of the offerings so that the event will seem to have been a success. It has happened, one of the many examples, that the ministery of a European country subsidized an entire weekend festival of a modern composer in another European country, in a big city, an event which was promoted and marketed with an enormous budget, and which fell flat because the hall was half-empty and listeners left the concerts during the playing. Only the few critics who reviewed the event positively, and who had built-up a name of modern expertise, were published, but the negative reviews - which also had been produced in spite of the obligatory positive consensus around new music - were held back. Players expressed their dissatisfaction about the music they were asked to play but what could they do?

Also I am reminded of a costly opera production by a well-known European opera house of a modernist 'opera' which was so static, boring and totally un-communicative and un-expressive and thus, un-operatic, that after 20 minutes the audience began to empty the hall, after which the critics pumped-up the event to a success, also because the audience 'did not understand modern times', so it must have been a work of genius, all with the result that the composer got a national prize, and the première got broadcast on national TV as if it were a major cultural achievement. (This was the second time the composer got the same prize: the worse the music, the better it must be in the eyes of modernism.) Of the work, nothing has ever been heard or seen since. Of the same composer, a national hero of subsidized modernism, an entire concert was dedicated to his works in the central big concert hall of the capital, unfortunately for an almost complete empty auditorium because on the same night, Wagner's "Tristan und Isolde" was given at the local theatre - it was there, where the music lovers had flocked. The reviews were unanimous jubilant. (I heard the radio broadcast of it and could not bear listening to it for more than a half hour, even for sonic art it was so boring that I could hardly keep my attention to the bare, sonic landscape, a desert lacking any interest whatsoever, not even in terms of colour or structural patterns.) Later-on I heard from one of the critics that he had been bored to death at the concert but well, it had been a major cultural event anyway. And so on and so forth.

So, when  a music critic gets to review a concert and there is a new piece sandwiched between the museum pieces, they treat it positively as if it were a normal, regular and valuable addition to the repertoire, anxious to not be seen as 'conservative' or 'not understanding modern times'. Around new music there hangs an atmosphere as if dealing with a very tender young plant which has to be treated with the utmost care, and any harsh word would be unwelcome and upsetting the entire enterprise of the New. The reality is, that it is not a tender young plant that is thus protected, but an established  bunker of hardcore conservatism and reactionary and anti-civilizational attitude that is protected against critique and free debate. The result of this is the complete absence of serious discussion about new music in whatever media. The same goes for performers: in private they unashamedly show their contempt or irritation about the type of new music that goes for 'established', but they will never say so in public and will duefully perform the most abject rubbish to conform to a general, abstract and entirely imagined consensus. There are performers who build their careers upon postwar modernism, and in the same time have no respect for it, but see it as their 'trade' and a means of creating an income and a reputation of 'heroism' and 'generosity' to give attention of 'the unknown'. Of course there will be performers who are genuine in their dedication to modernism, but I claim that most of the gifted performers reject modernism by instinct and personal experience, and will only perform such works out of obligation or because it is part of an agreement with a hall, manager or orchestra. It is an entirely corrupt situation, invisible for the audience, a 'truth that dare not speak its name'.

One of the factors is, of course, the reluctance to be seen as 'conservative', although performing age-old repertoire never creates such reluctance. But in combination with the streetwise awareness that there is some sort of consensus that such unloved, unworthy 'music' has to be presented and respected, there comes into being a poisonous attitude which hinders real development of the art form.

It goes without saying that there are enough new works, be them sonic or musical, that demonstrate real creativity and artistic sensibility. But they are very rare, and mostly go unnoticed, since they don't create as much smoke as the underlings.

A famous orchestra in Middle-Europe had, years ago, an illuminating essay published on their website explaining that their performance tradition focussed upon interiority and meaninful structure, as distinct from French and Russian traditions which concentrated more on colourful surfaces. When they began to feel the pressure to also include Boulez in their series, they removed the essay. The players of the orchestra did their job with the utmost responsibility, but privately had no qualms to express their dissatisfaction with a 'music' which did not require the best achievements of their performing culture, in which they had invested so many years of careful and extensive work and effort. Players of another orchestra which in the sixties specialized in the modernist new, had - according to a study at the time - far more medical and psychological problems than average for the orchestral field. Psychosomatic complaints, head aches, depression, insomnia, divorce, digestion problems seem to have been the price to be paid for the 'progressiveness' of the art form. Did the publication of the results of the study invoke comments in the discussions which were still raging around modernism at the time? No: the ideology should be protected from reality, as ideologies always are. Ideology is immune from argument, because it is not based upon reality but upon power, lies and intrigue; 20C history shows how such unreality can create havoc in the world.

Academics also play their role in the upholding of modernist ideology. Why? Because modernism, being unwelcome in the central performance culture and only operating in the small circles of minor events at the margins of music life, has to be explained all the time since it is not self-explanatory in the listening experience. There must be manuals for listening and understanding, as in Marxist educational institutions for adolescent delinquents. Academics enjoy the infinite horizon of explanation, which does safeguard their job. (The same situation is the case in the visual arts: modernism - concept art - has stimulated a whole culture of art theory comparable with the sophism of the Middle Ages.) I knew of a respected academic, who is also a composer, who privately expressed contempt for modernism and its advocates, including collegue academics, and demonstrating an apt understanding of its premises, who would write positively about modernism for publication. When once, in an impulse of sincerity, he wrote what he really thought of the ideology, he had it published in a local, non-expert magazine which would not be read by his peers and thus, got totally unnoticed.

So-called 'star architects' of modernist monstruosities which, like a cancer, damage old city scapes with their glass and steel intrusions, live themselves in oldfashioned, traditional villas. Their modernist buildings are for public space and their career, but personal comfort and aesthetic needs are answered by the opposite of what they claim to represent. The same with many performers of modernism: privately they cultivate what they really love, but careerwise they will pay lipservice to the imagined consensus, and when enough people in music life behave like that, the fake thing seems to become real and blocks the authentic and the true, because that would be a dangerous threat to the illusion. In short: there is a shocking contradition in music life between what the people involved in the field really think, and what is allowed to appear in public. There is the reality which is kept secret, and only aired in safe conditions, and the fake reality which is knowingly kept in place in music life because so many interests are at stake. And every party plays its role in the upholding of ideology, even when nobody seriously wants to discuss its merits any more: composers, performers, critics, academics. And the audience applauds politely every time they are confronted with the product of progress, because they are totally oblivious of the fake consensus which got this thing in the programme in the first place.

Modernism as an ideology, plus its progenies like postmodernism and all the watery subspecies following in their wake, belong to the last century. Young people studying composition, are fed with the conventional, entirely dead ideas, which combines two attractive elements for the young, still uninformed and unformed in musical and intellectual terms: 1) the opportunity to feel 'modern' and 'contemporary' and 'progressive', and 2) the ease with which works can be produced, since it circumvents all the difficult questions of aesthetics, the problems of modernity and the role of the past within this modernity, and the place and meaning of the ongoing performance culture of the musical heritage. Combined with the increasingly sophisticated computer technologies, impressionable kids quicky get the idea that 'writing music' is by far not so difficult as it may seem from the outside, and conservatories exploit the situation: the more students, the more subsidies and safeguarding of the salaries. So, it is not artistic ideas or content that keeps the nonsense in place, but existential interests across the board. Hence, the façade of respectability around the playground.

I am happy that I left this mental prison long ago and did not waste my time on a dead end street, however it is prolonged by artificial means. It is a good thing that a pluralistic culture offers space to so many different creative acts - but it is deplorable that, behind the façade, there are taboos operating which stand in such strong contrast with the idea of a free and pluralistic society. The betrayal and corruption of so much of the intermediate chain between composer and audience, consisting of performer and critic, is deeply troubling.

What can be done? I see as the only possible trajectory out of this deadlock: real and courageous discussion, and the production of truly musical works. Fortunately, that already happens, and it is to be hoped that, in the course of time, performers and critics will follow suit. Meanwhile, such nonsense as the following should be called for what it is, and no longer be accepted by what considers itself a 'new music establishment':


Monday, 29 May 2017

Art in dark times



Art should not darken the world, but illuminate it. The 20C Polish poet Czeslaw Milosz claimed: “Poems should be written rarely and reluctantly, / under unbearable duress and only with the hope / that good spirits, not evil ones, choose us for their instrument.”

The same goes for music, which should embody the reality of interior experience, and truthfully so, and not succumb to fashion, careerism, selling-out to a world that does not understand its meaning.

Milosz lived through the worst period and place of the last century's upheavals, but kept his mind free from poisonous ideologies. The price for such authenticity was hughe and consisted of intense mental and emotional suffering. A review in the New Yorker tells us about a remarkable man and artist, who lived long enough to see his work and his ideas about the mission of the artist in troubled times, eventually vindicated and his worth confirmed.

A couple of fragments of the review, with comments:



The belief in reason is unreasonable, according to Milosz.

The assumption that people are, generally, endowed with reason and try to live and act on it, is - as we know - naively wrong. But Milosz meant that believing in the value of reason as something of great importance in life, is in itself unreasonable, since reason is such a rare phenomenon. And yet, therein lies our only hope for the preservation of our civilization, reason fuelled by love of the good and the beautiful and the meaningful. You could equally say that the belief in meaning is in itself meaningless, for the same reason, but that does not mean that we should give-up believing in the meaningfulness of meaning.



Few intellectuals today speak of “the truth” without a certain embarrassment. Isn’t the truth merely an ideological construction, always determined by the power relations prevailing in a given time and place? When truth is invoked, we always have to ask, Whose truth?

Communism and fascism created their own fantasy world determined by power, not by truth and definitely not by civilizational and humanist values, they were mob-mobilizing, populist ideologies which had thrown-out the humanist and religious traditions which had developed in Europe, rewriting history so that their position became 'justified'. Marxism based its ideology on the asumption, which comes from the German philosopher Hegel (early 19th century) that History is some kind of natural force independent of human intervention, but determining the fate of the world, a fate to which man is merely subjected to. So, ideologues identified themselves with this 'historical force' and thus, from a seemingly passive position, tried to push-through their power with the exclusion of reason, free discussion, exploration. Only for people who sided with the Historical Force there was 'justice', power, position, meaning: the rest had to be pushed aside as irrelevant and if possible, to be destroyed because of standing in the way of progress and the realization of the Historical Necessities. For these ideologues, the world held only two types of people: those who are with us and those who are against us. It was tribal thinking on an immense scale since whole nations were moulded according to ideological nonsense ideas, very damaging and primitive ideas. The link with modernism, and especially modernism in music, is obvious: postwar modernism in the fifties and sixties was a fully-fledged product of war trauma and inhuman ideology, and not the liberation from them, as it has always been claimed.



Communism […] exerted a terrible moral pressure, because it claimed to embody historical truth and justice, so that dissenting from it turned one into a sinner or a heretic.

Here we see some crucial psychological elements of Christianity embedded in a very un-Christian ideology, forming a perversion of the function of conscience. I remember the fanatic tones of condemnations in the sixties of composers who would not uncritically embrace atonal modernism, a tone which had a truly Savoranolaesque sound about it, and which excluded all discussion and reasonable exchange. Triads were a sign of adherence to the Devil and his decadent workings and had to be exterminated, like bourgeois remnants of anti-revolutionary thinking had to be destroyed, and like 'Jewry' had to disappear from the earth's face.



“The creative act is associated with a feeling of freedom that is, in its turn, born in the struggle against an apparently invisible resistance. Whoever truly creates is alone. . . . The creative man has no choice but to trust his inner command and place everything at stake in order to express what seems to him to be true,” Milosz writes. The people around him in the twentieth century worshipped history, which is to say, power; but the artist worships truth, which is what allows him to save his soul.

This is the same for the truthful painter and truthful composer. Has this become unnecessary in our own times, since we live in a free and wealthy, pluralist and civilized society? But what to do if the composer, be he ever so successfull with the audience, is bereft of his income because of 'sinning' against the 'consensus' of the modernist establishment? When his commissions no longer can be paid, not because his music is inferior, but because his work does not conform to the party line? When the success of his music is considered the product of a 'false consciousness' (Adorno) and a sign of bad taste and decadence? When no music-related work other than composing can be found, since he represents an element which has become unacceptable, and thus no conservatory, no music school, wants to be 'compromised'? This happened to quite some composers in postwar times, and one of them is the brilliant German composer Bertold Goldschmidt, who had to flee the nazis, landed in England, and after WW II found his music banned again (in a free society) because of the modernist ideology which began to get a foothold in the country. He gave-up writing music, because there were no performances, no feedback, no commissions. But at the end of his long life he was rediscovered, in a period when the first erosions of the modernist ideology became visible, and he enjoyed his vindication. But others were not so lucky, like Walter Braunfels, who got banned in the thirties first and after the war a second time because of not being 'modern enough'. A couple of years ago, long after his death, his music was rediscovered and is now regularly performed. Etc. etc.... In such times, the state of mind of such brilliant artists must have been unimaginable in its tragic loneliness and hopeless absurdity. The British composer Alexander Goehr, who introduced modernism in the country in the fifties and sixties, and obtained a powerful position as the oracle of Schoenbergian thought in England, always denied that there was any suppression of tonal composers after the war, claiming that failed careers were all entirely individual life stories without any connection to something like a modernist ideology. That is like saying: there is no forest but merely a great number of individual trees.

That artists like Milosz can exist at all, is a great source of hope for the human race, and eventually, for the vindication of artistic truth and meaning.