The History of Electronic Music Visualized on a Circuit Diagram of a 1950s Theremin: 200 Inventors, Composers & Musicians

No his­tor­i­cal leap for­ward has changed human cul­ture more than the har­ness­ing and com­mer­cial­iza­tion of elec­tric­i­ty. It may seem banal to point out such a truism—of course, noth­ing in the mod­ern world would be what it is with­out the furi­ous activ­i­ty of Thomas Edi­son, Niko­la Tes­la, and so many oth­er inven­tors and ear­ly elec­tri­cal engi­neers. But the scope of electricity’s role in the music of the past hun­dred plus years becomes tru­ly awe-inspir­ing when we see it mapped out in the blue­print-like graph­ic above, “Elec­tric Love,” inspired by cir­cuit dia­grams from the 1950s for a Theremin. (You can view the graph­ic in a larg­er, zoomable fash­ion here.)

As we not­ed in an ear­li­er post, design­er of “Elec­tric Love” James Quail has cre­at­ed a sim­i­lar dia­gram for Alter­na­tive and Indie rock, based on the cir­cuit lay­out for a 1954 tran­sis­tor radio. In the elec­tron­ic music ver­sion here, not only does Quail draw on old­er tech­nol­o­gy, but he reach­es back to ear­li­er ances­tors as well: to Edi­son, Alexan­der Gra­ham Bell rival Elisha Gray, and Édouard-Léon Scott de Mar­t­inville, inven­tor of the obscure ear­ly record­ing device the pho­nau­to­graph.

It’s a choice that fore­grounds just how much tech­ni­cians and engi­neers con­tributed direct­ly to the sound of the mod­ern world. Among them, of course, is the late Robert Moog, inven­tor of the portable ana­log syn­the­siz­er that become ubiq­ui­tous in near­ly every genre of mod­ern music, and whose work “was actu­al­ly based,” notes Wired, “on tech­nol­o­gy from the 1800s.”

When it comes to the musi­cians who took this tech­nol­o­gy and trans­formed it into avant-gardism and dance records, the rela­tion­ships are com­plex and per­haps impos­si­ble to ful­ly rep­re­sent in sim­ple terms giv­en the num­ber of indi­rect influ­ences through sam­pling tech­nol­o­gy. But “Elec­tric Love” does an admirable job of show­ing how dif­fuse and diverse the music made by ana­log and dig­i­tal tech­nol­o­gy has been. From the musique con­crete of Pierre Schaf­fer, the exper­i­men­tal­ism of Karl­heinz Stock­hausen and Arnold Schoen­berg, com­mer­cial avant-garde of Delia Der­byshire and Wendy Car­los, min­i­mal­ism of Steve Reich and Philip Glass, new wave of Kraftwerk, house and hip hop of Der­rick May, Afri­ka Bam­baataa and Kool DJ Herc, ambi­ent sound­scapes of Bri­an Eno, jit­tery elec­tron­i­ca of Aphex Twin, syn­th­pop of Depeche Mode and New Order…

It’s seem­ing­ly all there, and every­thing in-between, con­nect­ed, Quail says, accord­ing to “com­mon link[s]—whether that’s a style, or an instru­ment, or an influ­ence on one anoth­er.” Even The Bea­t­les and Pink Floyd show up, pre­sum­ably for their cre­ative stu­dio exper­i­ments. On the whole, how­ev­er, most of the small­er names here are much less famil­iar by com­par­i­son to Quail’s Alter­na­tive chart, but for true fans of elec­tron­ic music, this only means there’s more to dis­cov­er in this visu­al com­pendi­um of “over 200 inven­tors, inno­va­tors, artists, com­posers and musi­cians.” You can pur­chase “Elec­tric Love” as a print from design house Dorothy.

Relat­ed Con­tent:

A His­to­ry of Alter­na­tive Music Bril­liant­ly Mapped Out on a Tran­sis­tor Radio Cir­cuit Dia­gram: 300 Punk, Alt & Indie Artists

The His­to­ry of Elec­tron­ic Music, 1800–2015: Free Web Project Cat­a­logues the Theremin, Fairlight & Oth­er Instru­ments That Rev­o­lu­tion­ized Music

The His­to­ry of Elec­tron­ic Music, 1800–2015: Free Web Project Cat­a­logues the Theremin, Fairlight & Oth­er Instru­ments That Rev­o­lu­tion­ized Music

The His­to­ry of Elec­tron­ic Music in 476 Tracks (1937–2001)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Dan Rather Introduces Rastafarianism to the U.S. in a 60 Minutes Segment Featuring Bob Marley (1979)


Like many peo­ple, I learned the basic tenets of Rasta­far­i­an­ism from Bob Mar­ley and the Wail­ers, Peter Tosh, Steel Pulse, and lat­er adopters Bad Brains. Marley’s world­wide fame not only spread the reli­gion from Kingston to Lon­don to New York, but it also inspired no small num­ber of non-Rasta­far­i­ans to wear the Pan-African col­ors of red, green, and gold, grow dread­locks, and sing about “Baby­lon” and “I and I.” The irony of sub­ur­ban Amer­i­cans in col­lege dorms adopt­ing the trap­pings of a post­colo­nial reli­gion with an unabashed­ly anti-West­ern, Afro­cen­tric core pre­dates most recent con­tro­ver­sies over “cul­tur­al appro­pri­a­tion,” but one rarely sees a bet­ter exam­ple of the phe­nom­e­non.

Con­sumers of Jamaican Rasta­far­i­an cul­ture in the past few decades, how­ev­er, have rarely had to go very far to find it, and to find it appeal­ing. Since the 1960s, the strug­gling island nation has relied on “Brand Jamaica,” writes Lucy McK­eon at The New York Review of Books, “a glob­al brand often asso­ci­at­ed with protest music, laid-back, ‘One Love’ pos­i­tiv­i­ty, and a pot-smok­ing coun­ter­cul­ture.” The themes most non-Ras­ta fans of Bob Mar­ley derive from his music also dri­ve a lucra­tive tourism indus­try. Both tourists and casu­al lis­ten­ers tend to ignore the music’s eso­teric the­ol­o­gy. But reg­gae as par­ty and protest music is only part of the sto­ry.

Those who dig deep­er into the music’s belief sys­tem usu­al­ly find it quite odd—by the stan­dards of old­er reli­gious cul­tures whose own odd­ness has long been nat­u­ral­ized. Rasta­far­i­ans revere a recent his­tor­i­cal fig­ure, Ethiopi­an Emper­or Haile Selassie (born Ras Tafari), as the mes­si­ah, based on a sup­posed prophe­cy made by influ­en­tial Pan-African­ist Mar­cus Gar­vey (who also inspired the found­ing of the Nation of Islam). Rasta­far­i­an­ism is also inte­gral not only to reg­gae, but to what began in the 1930s as “a fight for jus­tice by dis­en­fran­chised Jamaicans, peas­ant labor­ers and the urban under­em­ployed alike, in what was then a British colony.”

You will gath­er a lit­tle bit of this his­to­ry from the video above, “The Rasta­far­i­ans,” a 15-minute 60 Min­utes seg­ment from 1979 with Dan Rather. But you get it through a con­de­scend­ing­ly prej­u­di­cial net­work news fil­ter, a sen­si­bil­i­ty appalled by the movement’s black­ness and pover­ty. Rather describes Rasta­far­i­an­is­m’s ori­gins among the “black mass­es” in “the ghet­to, the slums of Kingston.” In the “squalor of these slums,” he tells his audi­ence, poor res­i­dents found solace in the words of Gar­vey, “a Jamaican slumd­weller.” Rather rep­re­sents a view deeply con­cerned with the move­men­t’s “crim­i­nal ele­ment” among “true believ­ers” and “ghet­to hus­tlers” alike. This rather com­pul­sive­ly one-note pre­sen­ta­tion hard­ly cap­tures the rich his­to­ry of Rasta­far­i­an­ism, which began not in the “slums,” but in a moun­tain set­tle­ment called Pin­na­cle in the 1930s.

In 1940—a decade into the settlement’s found­ing and growth into a colony of hun­dreds, some­times thou­sands of people—a reporter named John Car­ra­dine observed, “The Rasta­far­i­ans are not essen­tial­ly a reli­gious sect.… They are rather an eco­nom­ic com­mu­ni­ty.” Founder of the Pin­na­cle com­mu­ni­ty Leonard Per­ci­val How­ell pro­mot­ed what he “report­ed­ly called ‘a social­is­tic life’ based on prin­ci­ples of com­mu­nal­ism and eco­nom­ic inde­pen­dence from the colo­nial sys­tem.” Under Gar­vey’s tute­lage, How­ell had absorbed Marx­ist and social­ist doc­trine, but the reli­gion was his own pecu­liar inven­tion. Gar­vey dis­missed it as a “cult,” and amidst its nation­al­ism, it har­bors sev­er­al anti-Semit­ic and anti-Catholic teach­ings.

Like all zeal­ous nation­al­ist-reli­gious move­ments, Rasta­far­i­ans have defined them­selves as much by the per­ceived Baby­lon they stand against as by the promised land they hope to inher­it. Rasta­far­i­an­ism may have been trans­formed into a nation­al­ist prod­uct, both by its most suc­cess­ful musi­cians and the tourist indus­try, but its asso­ci­a­tion with Gar­vey’s ideas also links it with a Pan-African­ism that called for peo­ple of the African dias­po­ra in Europe, the U.S., and the Caribbean to secede from oppres­sive colo­nial sys­tems and either emi­grate or form alter­na­tive, self-suf­fi­cient economies. The first Rasta­far­i­ans did just that by grow­ing gan­ja, and their com­mu­ni­ty thrived into the mid-fifties, when gov­ern­ment crack­downs and pres­sure from Win­ston Churchill drove them from their land and into the cap­i­tal city.

The spread of the reli­gion in Kingston coin­cid­ed with an anti-colo­nial move­ment that even­tu­al­ly won inde­pen­dence in 1962, and with the blend­ing of rur­al and urban musi­cal styles hap­pen­ing in the midst of social and polit­i­cal change. All of these threads are insep­a­ra­ble from the bur­geon­ing reg­gae scene that even­tu­al­ly con­quered every beach town and resort across the word. As for the the­ol­o­gy, we might say that Ethiopia’s Emper­or encour­aged his ele­va­tion to the role of Jah on Earth with his own cre­ative revi­sion­ism. At his lav­ish and wide­ly-pub­li­cized coro­na­tion, Rather reports, the new monarch was “crowned King of Kings, Lord of Lords, Con­quer­ing Lion of the Tribe of Judah.” Quite a bid for god-on-earth­hood. And for a strug­gling Jamaican under­class, quite an inspi­ra­tion for visions of a glo­ri­ous future in a renewed African king­dom.

via Boing­Bo­ing

Relat­ed Con­tent:

Watch a Young Bob Mar­ley and The Wail­ers Per­form Live in Eng­land (1973): For His 70th Birth­day Today

Hear a 4 Hour Playlist of Great Protest Songs: Bob Dylan, Nina Simone, Bob Mar­ley, Pub­lic Ene­my, Bil­ly Bragg & More

John­ny Cash & Joe Strum­mer Sing Bob Marley’s “Redemp­tion Song” (2002)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Stevie Nicks “Shows Us How to Kick Ass in High-Heeled Boots” in a 1983 Women’s Self Defense Manual

Yes­ter­day, on Twit­ter, Priscil­la Page remind­ed us of the time when “Ste­vie Nicks showed us how to kick ass in high-heeled boots in her body­guard’s self-defense book,” call­ing our atten­tion to the lit­tle-known 1983 book, Hands Off!: A Unique New Sys­tem of Self Defence Against Assault for the Women of Today.

The book itself was writ­ten by Bob Jones, an Aus­tralian mar­tial arts instruc­tor who dou­bled as a secu­ri­ty guard for Fleet­wood Mac, The Bea­t­les, The Rolling Stones, David Bowie, Joe Cock­er and oth­er stars. And it fea­tured what Jones called “mnemon­ic movements”–essentially a series of nine subconscious/reflexive self-defense moves (like a swift knee to the groin). See Jones’ web­site for a more com­plete expla­na­tion of the exer­cise rou­tine that also pro­vid­ed, he notes, a great car­dio work­out.

Ste­vie Nicks agreed to take part in a pho­to­shoot where she would help demon­strate the nine mnemon­ic move­ments. Jones recalls,” This lady was a pro­fes­sion­al: in two hours I had a hun­dred of the most mag­nif­i­cent pho­tos ever offered to the mar­tial arts, and just one would make the cov­er [above].”

“On this day of the shoot I was stand­ing in my mar­tial arts train­ing uni­form, wear­ing my Black Belt. Then Ste­vie appeared, her hair done to resem­ble the mane of a lion. She was psy­ched up for some seri­ous pho­tograph­ing. Ste­vie wore her famil­iar thick-soled, thick-heeled, knee-high brown suede kid leather boots. High roll-over socks appeared over the top of these ele­gant Swedish boots and hung ten­ta­tive­ly around her knees.” “In these kick­ing-style pho­tographs the sun also made her dress par­tial­ly see-through: just enough to be artis­ti­cal­ly inter­est­ing.”

Hands Off is now long out of print. But you can find a series of images from the book on the Voic­es of East Anglia and Dan­ger­ous Minds web­sites.

via Priscil­la Page/Coudal

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book and BlueSky.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

Rad­i­cal French Phi­los­o­phy Meets Kung-Fu Cin­e­ma in Can Dialec­tics Break Bricks? (1973)

Kung Fu & Mar­tial Arts Movies Online

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Every Poem in Baudelaire’s “Les Fleurs du Mal” Set to Music, Illustrated and Performed Live

Charles Baude­laire must be a joy­ful corpse indeed. His work has suc­ceed­ed as few oth­ers’ have, to be so pas­sion­ate­ly alive 150 years after his death.

The­ater Oobleck, a Chica­go artis­tic col­lec­tive ded­i­cat­ed to cre­at­ing orig­i­nal afford­able the­atri­cal works, has spent the last eleven years assem­bling Baude­laire in a Box, a can­tas­to­ria cycle based on Les Fleurs du Mal.

Why?

Because he would be so irri­tat­ed. Because he might be charmed

There is a touch of vaude­ville and cabaret in Baude­laire. He tend­ed to go big or go home. Home to his moth­er.

Because he invent­ed the term “moder­ni­ty” and even now no one quite knows what it means. Because he wrote a poet­ry of immer­sion per­fect­ly suit­ed to the tran­sience and Now-ness of song and of the Ever-Mov­ing scroll. Because we nev­er had a prop­er goth phase. Sex and death! For all these rea­sons, and for the true one that remains just out of our grasp.

Each new install­ment fea­tures a line-up of musi­cians per­form­ing live adap­ta­tions of anoth­er 10 to 15 poems, as artist Dave Buchen’s paint­ed illus­tra­tions slow­ly spool past on hand-turned “crankies.”

The result­ing “pro­to music videos” are volup­tuous­ly inti­mate affairs, with plen­ty of time to reflect upon the orig­i­nal texts’ explic­it sex­u­al­i­ty, the gor­geous urban decay that so pre­oc­cu­pied one of Roman­tic poetry’s naugh­ti­est boys.

The instru­ments and musi­cal palate—klezmer, alt-coun­try, antifolk—are befit­ting of the inter­preters’ well honed down­town sen­si­bil­i­ties. The lyrics are drunk on their dark imagery.

The entire project makes for the sort of extrav­a­gant­ly eccen­tric night out that might lead a young poet to lean close to his blind date, mid-show, to whis­per “Wouldn’t it be agree­able to take a bath with me?” No word on whether that line worked for the poéte mau­dit, who report­ed­ly issued such an invi­ta­tion to a friend mid-sen­tence.

This August, The­ater Oobleck intends to observe the sesqui­cen­ten­ni­al of Baudelaire’s death in grand style with a marathon per­for­mance of the com­plete Baude­laire in a Box, a three-day effort involv­ing 50 artists and over 130 poems.

Allow a few past exam­ples to set the mood:

The Offend­ed Moon From Episode 9 of Baude­laire In A Box, “Unquenched.” Com­posed and trans­lat­ed by David Costan­za. Emmy Bean: vocal, Ron­nie Kuller: accor­dion, T‑Roy Mar­tin trom­bone, David E. Smith: clar­inet, Chris Schoen: vocal, Joey Spilberg: bass.

The Denial of St. Peter Com­posed, trans­lat­ed and per­formed by Sad Brad Smith, with Emmy Bean (hand per­cus­sion), Ron­nie Kuller (accor­dion), T‑Roy Mar­tin (trom­bone), Chris Schoen (man­dolin), and Joey Spilberg (bass).

The Drag Music com­posed by Ron­nie Kuller, to Mick­le Maher’s trans­la­tion of “L’Aver­tis­seur” by Charles Baude­laire. Per­formed by: Emmy Bean (vocal, per­cus­sion), Angela James (vocal), Ron­nie Kuller (piano, per­cus­sion), T‑Roy Mar­tin (vocal), Chris Schoen (vocal), David E. Smith (sax­o­phone), and Joey Spilberg (bass).

The Hard(-est) Work­ing Skele­ton Music by Amy War­ren, Per­formed by Nora O’Con­nor, with Addie Horan, Amalea Tshilds, Kate Dou­glas, James Beck­er and Ted Day.

The Pos­sessed Writ­ten and per­formed by Jeff Dorchen.

You can lis­ten to and pur­chase songs from Episodes 7 (the King of Rain) and 9 (Unquenched) on Band­camp.

Some of the par­tic­i­pat­ing musi­cians have released their own albums fea­tur­ing tracks of their Baude­laire-based tunes.

The­ater Oobleck is rais­ing funds for the upcom­ing Closed Cas­ket: The Com­plete, Final, and Absolute­ly Last Baude­laire in a Box on Kick­starter, with music and prints and orig­i­nals of Buchen’s work among the pre­mi­ums at var­i­ous pledge lev­els.

All images used with per­mis­sion of artist Dave Buchen.

Relat­ed Con­tent:

Great 19 Cen­tu­ry Poems Read in French: Baude­laire, Rim­baud, Ver­laine & More

Baude­laire, Balzac, Dumas, Delacroix & Hugo Get a Lit­tle Baked at Their Hash Club (1844–1849)

Hen­ri Matisse Illus­trates Baudelaire’s Cen­sored Poet­ry Col­lec­tion, Les Fleurs du Mal

Ayun Hal­l­i­day is an author, illus­tra­tor, the­ater mak­er and the Chief Pri­ma­tol­o­gist of the East Vil­lage Inky zine.  She will be appear­ing in a live excerpt from CB Goodman’s How to Kill an Ele­phant this Fri­day at Dixon Place in New York City. Fol­low her @AyunHalliday.

A History of Alternative Music Brilliantly Mapped Out on a Transistor Radio Circuit Diagram: 300 Punk, Alt & Indie Artists

Lump­ing millions—billions!—of peo­ple togeth­er arbi­trar­i­ly by their birth­dates sounds ridicu­lous in the abstract. But when we lump togeth­er gen­er­a­tions with clus­ters of pop cul­tur­al ref­er­ences, it always seems to give the con­cept flesh. A cer­tain cohort around the world—ye olde Gen­er­a­tion X (though few­er and few­er peo­ple prob­a­bly know where that comes from)—can mea­sure their com­mon sen­si­bil­i­ties by a con­stel­la­tion of musi­cal ref­er­ences dat­ing back to the late six­ties and for­ward to the ear­ly oughts (where­by the runts of the bunch final­ly got around to hav­ing kids and most­ly stopped leav­ing the house after din­ner).

But instead of a con­stel­la­tion for the web of con­nec­tions that some­how joins Ryan Adams, The Spe­cials, and Sui­cide, the graph­ic above (view it in a larg­er zoomable for­mat here) takes as its source the cir­cuit dia­gram for the first com­mer­cial tran­sis­tor radio from 1954, and well… “Well Done,” is all I can say. Design­er James Quail began “Alter­na­tive Love,” as it’s called, with the Sex Pis­tols, then worked his way back to David Bowie, the MC5, the Stooges, and the Vel­vet Under­ground and for­ward to The Strokes, Radio­head, the Arc­tic Mon­keys, and Arcade Fire.

These lin­eages seem fair­ly obvi­ous, as does the pro­gres­sion from the Ramones through the Smiths in the four large cir­cles in the cen­ter, which dri­ve pow­er­ful cur­rents to the dis­parate likes of Nir­vana, Depeche Mode, Shel­lac, the Human League, and Can. Does it work his­tor­i­cal­ly? Not exact­ly, but that’s hard­ly the point.

Quail’s “chart­ed his­to­ry of counter-cul­ture rock music,” writes Mar­garet Rhodes at Wired, “spills out… not in any kind of lin­ear board game way.” It start­ed with a rumor—that the audi­ence of the Sex Pis­tols’ June 4, 1976 show at the Less­er Free Trade Hall in Man­ches­ter “includ­ed guys who would go on to start bands like The Smiths, Joy Divi­sion, and the Buz­zcocks.” It might as well have jumped off from Bri­an Eno’s famous quote about every­one who bought the Vel­vet Underground’s debut album start­ing their own band. What mat­ters here is that it works: explor­ing the num­ber of intri­cate con­nec­tions between these bands with more breadth and imme­di­a­cy than most alter­na­tive cul­ture his­to­ries.

While Rhodes com­pares it to a stream­ing ser­vice that uses “musi­cal con­nec­tions to iden­ti­fy lis­ten­ing rec­om­men­da­tions,” there’s much more going on here than Pandora’s algo­rithms might man­age. You’ll find the garage rock revival­ism of Thee Oh Sees, The White Stripes, and Ty Segall pop up on your inter­net radio, but most machine intel­li­gences wouldn’t link them so neat­ly, as Quail does, with sem­i­nal, if obscure, acts like Bil­ly Childish’s 90s band Thee Head­coats or 60s garage rock­ers The Son­ics. Dorothy, the design house respon­si­ble for “Alter­na­tive Love,” allows you to zoom in on every part of the dia­gram to find lit­tle clus­ters of jan­gle pop, shoegaze, post-punk, grunge, synth pop, Brit­pop, hard­core, and neo-psych.

The blue­print, Dorothy explains, “cel­e­brates over 300 musi­cians, artists, man­agers and pro­duc­ers who (in our opin­ion) have been piv­otal to the evo­lu­tion of the alter­na­tive and inde­pen­dent music scene.” You can buy the blue­print as a poster ($45), and it will make a bril­liant gift for the mid­dle-aged music nerd in your life, as does an ear­li­er dia­gram, “Elec­tric Love,” which traces the devel­op­ment of elec­tron­ic music from Thomas Edi­son to Nine Inch Nails, using—what else?—the schemat­ic of a Theremin.

If you would like to sign up for Open Culture’s free email newslet­ter, please find it here. Or fol­low our posts on Threads, Face­book and BlueSky.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

A Mas­sive 800-Track Playlist of 90s Indie & Alter­na­tive Music, in Chrono­log­i­cal Order

The 120 Min­utes Archive Com­piles Clips & Playlists from 956 Episodes of MTV’s Alter­na­tive Music Show (1986–2013)

Three-Hour Mix­tape Offers a Son­ic Intro­duc­tion to Under­ground Goth Music

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

“Play Without Bitching About the Key,” and Other Humorous, Blunt Annotations Added to Musical Scores

The stan­dard sys­tem of musi­cal nota­tion has, through­out its evo­lu­tion, served many dif­fer­ent eras of human­i­ty, and increas­ing­ly many dif­fer­ent cul­tures, quite well indeed. Still, though, when its pure­ly visu­al ele­ments can’t get the com­po­si­tion­al inten­tion ful­ly across, one must resort to incor­po­rat­ing ver­bal instruc­tions, and some­times those instruc­tions can seem… uncon­ven­tion­al. Clas­sic FM’s list of “bizarre, per­plex­ing and dis­tress­ing per­for­mance direc­tions” includes com­mands to play at “tem­po di PBS doc­u­men­tary,” to “con­tin­ue in tem­po, ignor­ing con­duc­tor,” and — these favorites of Erik Satie — to play as if “imbi­bet” (drunk­en) and “cor­pu­len­tus” (cor­pu­lent).

Not long ago, jazz crit­ic Ted Gioia, a man who’s seen a more than a few scores in his time, tweet­ed out a set of images of what he called “blunt musi­cal direc­tions.” These instruct their per­form­ers to “play with­out bitch­ing about the key” — G‑flat major not, I gath­er, being the most enjoy­able of them all — to make a “soft moan through instru­ment if pos­si­ble,” to “STAND; TURN AROUND; BEND OVER AND PLAY OBOE BETWEEN LEGS,” to “play with­out tak­ing a pic­ture and upload­ing to Face­book,” and — per­haps most impor­tant of all — to “lay that shit down!”

To those who can’t read a score, the abil­i­ty to turn a bunch of lines, dots, and oth­er even less intu­itive­ly deci­pher­able sym­bols into full-bod­ied music on the fly looks like a super­pow­er. But those who can read a score know that the real musi­cian­ship all hap­pens between what some com­pos­er wrote on the page and what the audi­ence hears, bal­anc­ing loy­al­ty to the com­poser’s inten­tion with the degree of per­son­al inter­pre­ta­tion that makes the piece come alive. All the dis­ci­pline cul­ti­vat­ed through musi­cal train­ing no doubt ensures that most of them can resist the temp­ta­tion of Face­book while actu­al­ly play­ing, but when a com­poser’s direc­tions get real­ly ambigu­ous, cranky, or sim­ply strange — well, that’s where their pro­fes­sion­al judg­ment comes in. And so live music remains inter­est­ing, even this deep into the age of the record­ed stuff.

via @Ted Gioia

Relat­ed Con­tent:

The Curi­ous Score for John Cage’s “Silent” Zen Com­po­si­tion 4’33”

See The Guidon­ian Hand, the Medieval Sys­tem for Read­ing Music, Get Brought Back to Life

“Hum­ming­bird,” A New Form of Music Nota­tion That’s Eas­i­er to Learn and Faster to Read

Take a Mul­ti­me­dia Tour of the But­tock Song in Hierony­mus Bosch’s Paint­ing The Gar­den of Earth­ly Delights

Based in Seoul, Col­in Mar­shall writes and broad­casts on cities and cul­ture. He’s at work on a book about Los Ange­les, A Los Ange­les Primer, the video series The City in Cin­e­ma, the crowd­fund­ed jour­nal­ism project Where Is the City of the Future?, and the Los Ange­les Review of Books’ Korea Blog. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Watch Queen’s Stunning Live Aid Performance: 20 Minutes Guaranteed to Give You Goose Bumps (July 13, 1985)

“The last peo­ple any­one expect­ed to come out of that gig as being the mem­o­rable ones was Queen,” said Bob Geld­of in an inter­view, look­ing back at the band’s stun­ning 24 minute set at Live Aid on July 13, 1985. In front of 72,000 peo­ple in Wem­b­ley Sta­di­um and mil­lions watch­ing world­wide, Queen resus­ci­tat­ed their career with a selec­tion of hits and new mate­r­i­al.

The band, as Roger Tay­lor says in the mini doc below, was “bored” and “in a bit of a trough.” They also had been crit­i­cized for play­ing Sun City in South Africa dur­ing the reign of Apartheid.

Going into Live Aid, a lot of the artists didn’t know what to expect of the entire event. Many, includ­ing Bob Geld­of him­self, won­dered if the event would flop. But Queen more than any of them seemed to intu­it right from the start the impor­tance of the day, though they were very ner­vous back­stage. But once onstage they com­plete­ly own it, even more so Fred­die Mer­cury who ris­es to the occa­sion as a front man and as a singer, giv­ing one of his best per­for­mances.

In that short set, Queen gives a full con­cert worth of ener­gy and the audi­ence responds. Not all were Queen fans, but by the end every­body had become one, singing along to “We Are the Cham­pi­ons” and “We Will Rock You.” Across the Atlantic, the 90,000 strong Philadel­phia audi­ence fol­lowed suit, watch­ing the jum­botron simul­cast.

“Do you now how hard it is to get someone’s atten­tion who’s on the oth­er side of the room?” asks Dave Grohl of Foo Fight­ers in this oth­er short doc on the set. “Imag­ine a sta­di­um and mak­ing them sing along with you.”

This hot sum­mer con­cert would turn out to be the zenith of Queen’s career. There would be more albums and sin­gles, but Fred­die Mer­cury would slow­ly suc­cumb to AIDS, and dis­ap­pear from pub­lic view, until pass­ing in 1991. The Live Aid set stands as one of the band’s final, icon­ic, and major achieve­ments. Watch it, in all of its glo­ry, above. You can find this, and oth­er Live Aid per­for­mances, on this 4 disc DVD.

Relat­ed Con­tent:

Bob Geld­of Talks About the Great­est Day of His Life, Step­ping on the Stage of Live Aid, in a Short Doc by Errol Mor­ris

Sci­en­tif­ic Study Reveals What Made Fred­die Mercury’s Voice One of a Kind; Hear It in All of Its A Cap­pel­la Splen­dor

Lis­ten to Fred­die Mer­cury and David Bowie on the Iso­lat­ed Vocal Track for the Queen Hit ‘Under Pres­sure,’ 1981

Ted Mills is a free­lance writer on the arts who cur­rent­ly hosts the FunkZone Pod­cast. You can also fol­low him on Twit­ter at @tedmills, read his oth­er arts writ­ing at tedmills.com and/or watch his films here.

Hear a Reading of James Joyce’s Finnegans Wake Set to Music: Features 100+ Musicians and Readers from Across the World

In a post last year on an ambi­tious musi­cal adap­ta­tion of Finnegans Wake, I not­ed that—when most in baf­fle­ment over the Irish writer’s final, seem­ing­ly unin­ter­pretable, work—I turn to Antho­ny Burgess, who not only pre­sumed to abridge the book, but wrote more lucid com­men­tary than any oth­er schol­ar­ly crit­ic or writer­ly admir­er of Joyce. In his study ReJoyce, Burgess described the novel—or whatever-you-call-it—as a “man-made moun­tain… as close to a work of nature as any artist ever got—massive, baf­fling, serv­ing noth­ing but itself, sug­gest­ing a mean­ing but nev­er quite yield­ing any­thing but a frac­tion of it, and yet (like a tree) des­per­ate­ly sim­ple.”

Joyce did seem to aspire to omni­science and the pow­er of god­like cre­ation, to sup­plant the “old father, old arti­fi­cer” he beseech­es at the end of A Por­trait of the Artist as a Young Man. And if Finnegans Wake is a work of nature, it seems to me that we might approach it like nat­u­ral­ists, look­ing for its inner laws and mech­a­nisms, per­form­ing dis­sec­tions and mount­ing it, flayed open, on dis­play boards.

Or we might approach it like poets, painters, field recordists—like artists, in oth­er words. We might leave its innards intact, and instead rep­re­sent what it does to our minds when we con­front its nigh-inscrutable ontol­ogy.

This lat­ter approach is the one adopt­ed by Way­words and Mean­signs’ lat­est release, which brings togeth­er record­ings from over 100 artists from 15 dif­fer­ent coun­tries—some semi-famous, most thrilling­ly obscure. Joyce’s book, explains project direc­tor Derek Pyle, is “the kind of thing that demands cre­ative approaches—from jazz and punk musi­cians to sound artists and mod­ern com­posers, each per­son hears and per­forms the text in a way that’s total­ly unique and end­less­ly excit­ing.” We first com­ment­ed on the endeav­or two years ago, when it released 31 hours of unabridged Joyce inter­pre­ta­tion. Last year’s sec­ond edi­tion great­ly expand­ed on the singing, read­ing, and exper­i­men­tal noodling of and around Finnegans Wake.

The third edi­tion con­tin­ues what has becom­ing a very fine tra­di­tion, and per­haps one of the most appro­pri­ate respons­es to the nov­el in the 78 years since its pub­li­ca­tion. This release (stream­able above, or on Archive.org) adds to the sec­ond edi­tion a belat­ed con­tri­bu­tion from icon­ic bassist and song­writer Mike Watt (of The Min­ute­men, fIRE­HOSE, and solo fame) and “actor and ‘JoyceGeek” Adam Har­vey. (And a Gum­by-star­ring illus­tra­tion, above, by punk rock cov­er artist Ray­mond Pet­ti­bon). The third unabridged col­lec­tion of inter­pre­ta­tive musi­cal read­ings, fur­ther up, offers con­tri­bu­tions from:

Mer­cury Rev vet­er­ans Jason Sebas­t­ian Rus­so and Paul Dil­lon, Joe Cas­sidy of But­ter­fly Child, Rail­road Earth’s Tim Car­bone and Lewis & Clarke’s Lou Rogai, psych-rock­ers Kin­s­ki, vocal­ist Phil Minton, poet S.A. Grif­fin, trans­la­tor Krzysztof Bart­nic­ki, “krautrock” pio­neer Jean-Hervé Péron of faUSt, British fringe musi­cian Neil Camp­bell, Mar­tyn Bates of Eye­less in Gaza, Lit­tle Spar­ta with Sal­ly Timms (Mekons) and Mar­tin Bill­heimer, com­pos­er Seán Mac Erlaine, indi­etron­i­ca pio­neer Schnei­der TM, and many more.

If some­thing on that list doesn’t grab you, you may have stum­bled into the wrong par­ty. In any case, you’ll find hun­dreds oth­er read­ings, songs, etc. to choose from in the expand­ing three-vol­ume com­pi­la­tion. Or you can lis­ten to it straight through, from the first edi­tion, to the sec­ond, to the third. Like the book, this project cel­e­brates, imi­tates, reflects, and refracts, Way­words and Mean­signs admits entry at any point, and near­ly always charms even as it per­plex­es. The fact that no one can real­ly grasp the slip­pery nature of Finnegans Wake per­haps makes the book, and its best cre­ative inter­pre­ta­tions, all the more gen­uine­ly for every­one.

Relat­ed Con­tent:

James Joyce’s Ulysses: Down­load as a Free Audio Book & Free eBook

Hear All of Finnegans Wake Read Aloud: A 35 Hour Read­ing

James Joyce’s Finnegans Wake Gets Turned into an Inter­ac­tive Web Film, the Medi­um It Was Des­tined For

H.G. Wells Reads Finnegans Wake & Tells James Joyce: It’s “A Dead End,” “You Have Turned Your Back on Com­mon Men” (1928)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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