Category: Commentary

Remember the Uncomplicated Joy

A fisheye lens photo of Methods Body (John Niekrasz on drumset and Luke Wyland on electric keyboard) performing in a cabin.

By John Niekrasz & Luke Wyland (a.k.a. Methods Body)

This is a weird year to drop a debut record. We live in Portland, Oregon, a city that has seen more than its share of upheaval lately. In January, after three years of composing and recording, we’d found great label support, honed our live set, ordered vinyl, and booked tours. Then, our record announcement fell on the same day the World Health Organization declared COVID-19 a global pandemic. Two months later, the record was released just days before George Floyd’s murder. We wept for the world as we went through the motions working on promo and music videos, and the world showed us growing fascism, worst-ever wildfires, and forced sterilizations of the most vulnerable people. Every week of 2020 has shown us something far more important, far more worthy of attention than a record of new music by two white men.

We’ve had the rare fortune of being able to put our most precious energies into our art for decades. We’re lifers. We always thought this in itself was a radical practice: fighting for a life outside of the accumulation of capital, spending our efforts building a community for the arts, and trying to share with our friends and audiences a sense of hope, joy, and inspiration, or offering a new definition of beauty that’s lightyears away from the Gucci-Kardashian-Bugatti-sphere.

But it’s not enough. The same hard questions we asked ourselves after the 2016 election have come roaring back with renewed relevance and force. Are we doing any good? Why should niche art music based on microtones and polyrhythms be important? Should we be taking up any space at all?

This year, Portland has been locked down with protest curfews and insane wildfire smoke. One of our housemates was injured by illegally deployed police impact munitions. We had friends of Color buying bulletproof armor or not leaving their homes out of fear of attacks by Proud Boys. And these immediate threats piled on top of our perennial concern: will the American West, and, really, much of the world, continue to be habitable under this kind of worsening climate damage?

We’re learning a lot from our partners and friends. We have it pretty good and so we have a responsibility to re-educate ourselves around justice, mutual aid, and proper communication. We’re supporting our friends in the streets, we’re giving money to liberatory causes, trying to center others’ voices. And, of course, we’re heartbroken. We’ve lost our own lifeblood. We’re not doing the thing we love and have built our lives around: we’re not performing.

Methods Body (Luke Wyland on electric keyboard, left, and John Niekrasz on drumset, right) performing in front of rows of ceiling to floor bookshelves

Methods Body performing in a bookstore (Photo by Jacob Heule)

Our entire “industry” has essentially disappeared. The downtown venue where we first met and played together in 2007 announced it will not reopen. The same goes for our favorite DIY neighborhood spot that has been hosting challenging music for years. How many brilliant ensembles will fold? How many artists are giving up on their dreams this very moment?

The impetus to get to work on our next record is still here, if muddied. We’re both noticing that our expectations for our music have changed drastically. The music we were making even eight months ago feels suspect. Something different is required now. We’ve had the privilege of being together, taking refuge in our instruments, playing and chasing our weaknesses. Trying to remember the uncomplicated joy of just spending time at an instrument. Fighting to feel like it can matter. We find solace in hearing from other musicians who are forging ahead with hope: Ed Rodriguez, Amirtha Kidambi, Holland Andrews, Chris Williams, and many others.

After the last inauguration, John did some speculative fiction about a future in which we might need to assemble resistance cells to oppose fascism. The music in Claimed Events Pt. 2, Overheard is built upon a bit of that writing:

My friends, however, claimed events would identify them, but to
overhear and accept only one month to prepare us in a very
small room with rubble in one corner

John plays the rhythm and melody of this phrase in a drum ostinato that is eventually taken up by the vocals of Holland Andrews. Luke and Holland improvise over this structure.

One of our collaborators, UVA art professor Lydia Moyer, shot some tests for a dance-theater project inspired by images of Civil War battle smoke. Moyer sent us some complex, smoke-choked imagery and the resonances with our present reality were breathtaking—civil war seems, again, a distinct and terrifying possibility; the US has deployed more toxic gas against its own citizens during a respiratory pandemic than in all the years since Vietnam; COVID is out of control. When Moyer and Leeri synched their imagery to a track on our debut, Claimed Events Pt. 2, Overheard, the result was harrowing and beautiful.

Of course, art will adapt and go on in new and unpredictable ways. Poets and musicians here have been supporting the Black Lives Matter protests by performing in the streets. The Fixin’ To, a local venue that’s been shuttered for months, is experimenting with limited capacity patio shows, so we gave an outdoor performance for a few physically distanced (and chilly!) friends this month. We’re starting work on our next record. And we will rise up with others to ensure the voice of the compassionate majority is heard.

Methods Body (Luke Wyland on electric keyboard, left, and John Niekrasz on drumset, right) performing in a dimly lit club

Photo by Taylor Ross

We Can Change the Country, Essay (2020)

A masked Darius Jones conducting a rehearsal of We Can Change the Country at Roulette on October 26, 2020. (Photo by Kenneth Jimenez.)

The killing of Ahmaud Arbery enraged me. The killing of Breonna Taylor broke my heart. The killing of George Floyd crushed me. My awareness of these three murders happening within such a close timeline really shook me to my core. It felt as if 2020 was hunting season for Blacks in this country. But then I remembered that 65 years ago, the attorney of Emmett Till’s confessed murderers warned an all-white jury that if they voted to convict, “Your forefathers would turn over in their graves.” Was this what the Framers intended?

As the pandemic raged like a biblical plague through Black and Brown communities, those in power downplayed the severity of the crisis. Death and despair circled around us, I became overwhelmed and fell into a depressed state. During this time, I came across James Baldwin’s 1963 essay “We Can Change the Country” and marveled at how many themes expressed in the essay paralleled the current moment:

“New York is a segregated city. It is not segregated by accident; it is not an act of God that keeps the Negro in Harlem. It is the real estate boards and the banks that do it. And when you attack that, that’s where the power is. For example, I ask all of you to ask yourselves what would happen if Harlem refused to pay the rent for a month. We’ve got to bring the cat out of hiding. And where is he? He’s hiding in the bank. We’ve got to flush him out. We have to begin a massive campaign of civil disobedience. I mean nationwide. And this is no stage joke. Some laws should not be obeyed.”

– James Baldwin

As protest and civil disobedience grew throughout the country in response to the murder of George Floyd, I, like many others, felt the twinges of hope and possibility. The streets were filled with people of all ages, colors, and creeds marching together to bring about change. Honest conversations about systemic racism and police brutality ventured into mainstream society. People all over the world took notice and staged their own protests in solidarity with what we were fighting for in this nation.

But, even as something beautiful and transformative was taking place, white supremacist groups, bad cops, and outside provocateurs began to infiltrate the protests to make them seem violent and criminal in nature. The bully pulpit was used to portray anti-fascism as bad for democracy, ignore acts of white supremacist violence, and label Black Lives Matter a terrorist organization. During a global pandemic, those in power made wearing or not wearing a mask a political statement.

I felt as if I was living in a never-ending nightmare.

Then John Lewis died, Chadwick Boseman died, and RBG died. The COVID-19 death toll reached 215,000 and continues to climb. Millions of Americans have lost their jobs, face evictions from their homes, and it goes on and on. All the while people in power dance on stage and say, “It is what it is.”

“We are living, at the moment, through a terrifying crisis, and let me try to put it in the cruelest and most abrupt terms that I can. Let us say that a hundred years ago, when I was technically emancipated from the land and given over to the landlords and the bosses – let us say that I was happy in my place and that I loved doing all that singing and dancing down on the levee. Now I, and my father and my grandfather, to say nothing of my grandmother and her mother, never for a moment believed that we were singing and dancing down on the levee because we were so happy, and not for a moment does any black man that I’ve encountered believe that he really was what the country said he was. But what has happened is that the country (by ‘the country’ I mean our government and most of our citizens) believes that I was happy in my place. They believe it so strongly that now they have the courage to ask, What does the Negro want? Well, I know what the Negro wants, and any man who is able to walk and talk knows what the Negro wants. If you know what you want, then you know what I want.”

– James Baldwin

In my piece, entitled We Can Change the Country, I create a compositional environment where a multiverse of boxes and zones carries the sonic textural language of varying perspectives. The instrumentation for the piece is ten voices, violin, bass, banjo, fife, drums, conductor, and film. Everyone is wearing masks, the vocalists are placed in social distancing circles, the musicians are spread six to twelve feet apart from one another, and a film beams light and images on the performers and the space. We Can Change the Country creates an environment of sensory overload as an attempt to reflect the mania-by-design of these past four years.

Just like this composition, America is a game where the rules and instructions are not the same for everyone. The majority of our so-called leaders currently in government don’t want to actually find solutions to people’s immediate needs and the systemic problems that created them.

Masked performers during a rehearsal of Darius Jones's We Can Change the Country at Roulette on October 26, 2020.

From the October 26, 2020 rehearsal of Darius Jones’s We Can Change the Country at Roulette. (Photo by Darius Jones.)

As the composer or Framer, I created the role of the conductor (leader) who oversees the implementation and direction of the musical content given throughout this piece. The conductor’s overall role is to create an environment where the performers (citizens) can be successful in their endeavors. For any given performance of this piece, the conductor’s (leader’s) own ideas and desires around the musical content will ultimately determine how the piece is interpreted. I as the composer (Framer) have relinquished control over this aspect of the piece. The overall quality of the performance (community) is dictated by the performers’ (citizens’) relationships to one another, their perspectives on the piece (Constitution), and the content (Rights) within. From my perspective, the Constitution is a living document similar to a guided improvisational score, but meant for a society.

This piece pulls text from the POTUS to Octavia Butler to Lalah Hathaway to a voter standing in line waiting to vote and puts them all together in one place, just like social media. My approach to the text is to create a timelessness within language. To present wisdom alongside madness and see which one will be heard through the noise is extremely fascinating to me.

The following statement is included in the Composer Notes for all of my social justice game pieces: This is not a composition; it’s a protest. This is not a performance; it’s a demonstration. This is a political work of art. I wrote it to express the hypocrisy of a nation that continues to deny its history, a history that has and will continue to define our future.

Even though this piece will be presented virtually this statement still stands firm. Transitioning to a purely virtual medium is tough, but in some ways, I look at it as an opportunity to create a truly ritualistic experience for the performers, while witnesses peer through boxes and screens to experience something that might terrorize or tantalize.

We are more than entertainers. Art, like protest, has a way of changing our molecular structure and our brainwaves. It opens our hearts and forces us to confront our empathy. It has the power to change the world and the world knows it.

As I write and amend this document, I realize that as a composer, and more so as a Black man in America, code switching is a constant interruption to my process, even as it affords access. My work is about combating apathy and fear. We Can Change the Country is not a neutral work of art.

A sneak preview of Darius Jones’s We Can Change The Country which will be livestreamed from Roulette Intermedia on Monday, November 2, 2020 at 8:00 p.m. Eastern Standard Time. Videography by Kenneth Jimenez.
We Can Change the Country was commissioned by Roulette and made possible with funds from the New York State Council on the Arts and New Music USA.

On Performing Fluxus in 2020

Karl Ronneburg's performance of Yoko Ono's "Voice Piece for Soprano"

In the bright and halcyon days of early 2020, my team at Fifth Wall Performing Arts planned something we thought would be fun: a spring concert of Fluxus-inspired works performed simultaneously by our friends in New York City and Ann Arbor. Each location would be livestreamed to the other, where we’d hoped the broadcasts would create a new sense of what Fluxus artist Dick Higgins called an “intermedia” space. These, of course, were the days before Zoom became a household name, before livestreamed concerts became the unfortunate norm. We’d had the venues booked, the artists lined up, and even an endorsement from Meredith Monk—but it was not to be. Like every concert in the spring, summer, and beyond, our Fluxus Fest was cancelled.

So, I took the opportunity to learn more. Though I first became seriously interested in Fluxus back in 2016 through the wild and wonderful world that is Dick Higgins’s “Danger Music” series, the COVID-19 pandemic forced upon me the time and space to begin correspondence with the LA Phil’s 2018/19 Fluxus Festival Curator, Christopher Rountree, as well as Fluxus scholar Natilee Harren. Their feedback, in addition to my own research, led to the remounting of our Fluxus Fest 2020 as a five-week virtual festival—one which finds Fluxus surprisingly suited to confronting the challenges of our time.

So, some questions: What is Fluxus? And, why Fluxus? Why now?

Fluxus was an art collective and movement in the ’60s and ’70s whose artists took up the direct legacy of John Cage, Marcel Duchamp, and the Dadaists. In fact, some of the origins of Fluxus can be directly traced to John Cage’s 1958 Composition class at the New School in New York City—on the first day, Cage defined music simply as “events in sound-space”. Among the students in the classroom that day were Dick Higgins, Jackson Mac Low, George Brecht, Larry Poons, Allan Kaprow, and Al Hansen. Soon thereafter, Brecht began making what he called “Event Scores”, which, instead of musical notes, simply contained a list of printed instructions to realize a piece.

By 1962, the students from Cage’s class were joined by George Maciunas (a Lithuanian-American who coined the term “Fluxus”), and variously included Nam June Paik, Alison Knowles, Yoko Ono, Wolf Vostell, Emmett Williams, Ben Patterson, Takako Saito, Henry Flynt, La Monte Young, Meiko Shiomi, and more—though “membership” in Fluxus was often contentious. Some claimed that Maciunas at one time or another kicked out all but two or three of them, while others say that he had no right to kick out anyone and never did.

The group was active in the USA, as well as Germany, Denmark, France, and Japan, and were an incredibly diverse collective for the time: Dr. Natilee Harren writes that “Participants included artists who were women, who were queer, who were African American, who were from East Asia, and yet these identities were treated with an uncommon fluidity and criticality for the time. An a-national, polyglot community, Fluxus artists were citizens of the world; they traversed a self-defined international network, and the spirit of generosity and exchange in their work countered Cold War paranoia and the retrenchment of national boundaries.”

Simultaneously irreverent and spiritual, Fluxus artists pushed the boundary of what art could be and who it was for. The format of the Event Score in particular is interesting because of the way it delegates collective authorship to the performers of a work—a concept familiar to classical musicians, but one uncommon in the visual or written art world, where most Fluxus artists originated. By using text instructions, however, Fluxus artists broadened the scope of the score beyond music to include actions, concrete or abstract, that could be performed in contexts far beyond the concert hall. Though some view Fluxus as an Anti-Art movement (and it certainly contained Anti-Art elements), for the most part Fluxus was about decentralizing and revolutionizing the way we think about art. Again, Natilee Harren: “Fluxus artists looked for value in the commonplace, believing that art can be anywhere and belong to anyone. Rather than eliminating art, they sought to dissolve its boundaries in order to infuse everyday life with heightened aesthetic awareness and appreciation.”

PROMOTE A REVOLUTIONARY FLOOD AND TIDE IN ART. Promote living art, anti-art, promote NON-ART REALITY to be fully (the word fully is crossed out) grasped by all peoples, not only critics, dilettantes, and professionals.

From George Maciunas’ Fluxus Manifesto

 

This brings us back to 2020. Spring rolls around, the world shelters-in-place, and life as we know it is over. How can Fluxus address this?

Fluxus as Practice

One of the most famous Fluxus pieces is Alison Knowles’ 1962 Proposition #2: “Make a Salad”. And that’s all there is to it. You just make a salad. I live in a 2-bedroom apartment with my brother, and though we don’t like much of the same foods, we both love salad. I spent a lot of time with him these last 7 months during the pandemic, and salad-making has become kind of a ritual that we perform several times per week. Proposition #2 begs the question: once you know that it exists, are you performing it every single time you make a salad? Thanks to Alison Knowles, I noticed this ritual with my brother, was able to pinpoint it as such, and now my salad-making has a certain kind of mindfulness that it wouldn’t have had otherwise.

Furthermore, to survive in the Time of Corona, many of us adopted new rituals and had to follow new instructions. Ben Patterson’s 1964 Instruction #2 reads: “Please Wash Your Face”. Fluxus asks, how different are these instructions from signs in public places asking you to “Wash Your Hands”, or to “Please Wear a Mask”? Are hand-washing diagrams not a kind of choreography, not a kind of graphic score? Fluxus reminds us that the daily events we do without thinking are performances, that any time we follow instructions, we are performing a score. Or, as said by Alison Knowles in a 2012 panel discussion: “My belief is that every person who gets up and goes into their day and does their work is coming from some unrecognized belief system that maybe they’ve picked up as a five-year-old, or they don’t look at it anymore. But to address that and work with it is powerful.”

Fluxus as Protest

In many ways, Fluxus is protest music, where the dissonance is always cognitive. Ben Vautier, for example, is known for his artistic practice of signing anything he could get his hands on, a statement on the hegemony of authorship in art not dissimilar to the practice of tagging by graffiti artists. Fluxus works have additionally retained their power today as political statements: for example, in the wake of the 2016 presidential election, a group of 10 women performed a variation of Yoko Ono’s “Cut Piecein pantsuits in Madison Square Park while the Electoral College cast their votes. Natilee Harren writes: “Indeed, the best Fluxus and Fluxus-related work exposes how our lives are scored, orchestrated, or performatively designed for better or for worse, in both utopian and dystopian fashions.”

Fluxus pieces can also be powerful statements of identity. For example, in the first performance of my Fluxus festival, a trans woman friend of mine performed Yoko Ono’s Laundry Piece, going through her laundry basket to tell us about the clothes inside. A more guttural statement of identity might be Dick Higgins’s Danger Music #17 (to be performed on October 17), which reads: “Scream!! Scream!! Scream!! Scream!! Scream!! Scream!!”.

Fluxus as Community:

Finally, Fluxus’ power is in its ability to build community. The barrier to entry to perform a Fluxus piece is low (and the streaming technology widespread enough) that my team could reach out to my friends and colleagues across the country to perform Fluxus and Fluxus-inspired pieces from home, embracing the locations we are all in. We put together a five-weekend series, featuring over 30 artists from around the country, and I can’t be more thankful. I wrote my own Fluxus piece, Phone Call#2: “Catch up with a friend”, that I performed on October 10th as a statement of the power of this community and the power of Fluxus to create simultaneous mindfulness and disruption. In fact, Fluxus was an inspiration for the core mission of our company, Fifth Wall Performing Arts: to not just break the “fourth wall” by acknowledging the audience or the stage, but to break a newly-made-up “fifth wall” as well: acknowledging the artists themselves as human beings and not just characters or performers. When we perform Fluxus, we are performing as ourselves, bringing attention to our actions and their consequences. This opens up the traditional boundaries of performance as an artistic ritual, linking audiences with artists as people, vulnerable and in need of connection as we all are.

The week 4 video featured here begins with a clip from Hannah McLaughlin and Raquel Klein’s performance of Gift of Tongues by Emmett Williams (1962): “Sing meaningfully in a language made up on the spot”, performed simultaneously with Danielle Mumpower’s interpretation of Disappearing Music for Face by Mieko Shiomi (1966): “Change gradually from a smile to no-smile.” The clip then cuts to a portion of James Vitz-Wong’s original “I swear this is research” Piece: “Perform a recital while in virtual reality.” This was presented alongside Carlos Durán, Karl Ronneburg, and Grey Grant’s performance of Orchestra by Ken Friedman (1967): “Everyone plays different recordings of a well-known classical masterpiece. [We chose Richard Strauss’ Ein Heldenleben.] Each member of the orchestra starts and stops playing different sections of the recording at will.”–performed simultaneously with one repetition of Corey Smith’s performance of Bean Snow by Anne Tardos (1994): “Read the text slowly and deliberately, using a normal tone of voice. Bean snow. Bean snow beans. Bean snow beans about themselves. Bean snow themselves. Bean snow beans about themselves. Bean snow.”

I’ll leave you with a 1960’s vision of community and social distancing: Dick Higgins’s Danger Music Number Three: “Divide a large pack of incense among those present in a moderately large room. Ask each person to burn his or her [or their] incense, without flame, all together. Darkness throughout.”

The logo for Follow Fluxus is a series of boxes which each have printed on them one letter: "F," "o," "l," "l," "o," "w," "F," "l," "u," "x," "u." and "s."

The Flauto d’Amore Project: A New Language for New Communication

Flauto d'Amore

How does a nearly forgotten Baroque instrument generate a wave of connection through the antipodes of the world in 2020?

On this last January 1st many of us (including, most obviously, me) were cheering to the new decade, the return of the Roaring Twenties, to a year charged with bearings of hope of change, evolution, liberation. Our expectations were far more glamorous than PJs and Zoom with a pinch of confined existentialism. 2020 took the most dramatic stumble in its incipit, from which it seems to not be able to recover yet, as in one of those grandiose slips down the stairs that keep bouncing you down and down for an apparently infinite time. And yet, the stubborn beauty that forces itself out of any circumstance has revealed itself in the form of resilience, connection, and creativity – despite the situation, or most probably because of it.

The experience I had through my living-room-directed Flauto d’Amore Project during the pandemic lockdown has been a journey of overwhelming inspiration, and of constant wonder.

When I began the Flauto d’Amore Project in 2018, my goal was to bring new life to an instrument that fell into the cracks of history in the 19th century, and lost its opportunity at any modern or contemporary repertoire. Considered the true voice of flute playing by J.J. Quantz, who in his monumental Versuch on woodwind playing writes that the sound of the flute “should resemble the voice of the alto rather than the soprano, and mimic the chest sound of the human voice,” the flauto d’amore was a companion instrument to the viola d’amore, oboe d’amore, and even the clavicembalo d’amore that were all the rage throughout the 17th and 18th centuries. It was beloved and regularly utilized by major Baroque composers (François Couperin, J. S. Bach, Telemann, Graupner, and Hasse to name a few), as well as by Romantic salon virtuosos. One of the most mesmerizing dances from Aida was scored by Giuseppe Verdi for three flauti d’amore (in 1871!).

The flauto d’amore lived on for centuries thanks to its fascinating, unmistakable sound, and yet, just as great artists at times unjustly fade away from the memory of the public, this instrument’s popularity waned as the flute system revolution occurred toward the end of the 19th century. Theobald Böhm, the father of the modern flute, invented the alto flute in G, which ended up replacing the flauto d’amore in the general flutist’s arsenal, despite its very different characteristics.

It takes visionary minds to bring new life to buried potential: in 1989 the vision of Italian flute scholar Gian-Luca Petrucci (if you are noticing a last name correspondence, yes – it is my father), and that of Albert Cooper, a legendary flute artisan of the 20th century, came together, and the flauto d’amore was reborn, through the very first modern system prototype, dreamt up and designed to give new resonance to a long muted voice.

The Flauto d’Amore Project was created in synergy with composer Nathan Hudson with the goal of creating a space for direct collaboration between composers and performers in the exploration of a sound that had, so far, no precedents in new music. It became clear from the very start that the most unique element of this initiative would have been the feeling of mutual wonder at the discovery of the potential of the instrument in the most disparate genres and styles. Working closely with wildly different composers for the mapping of an elusive instrument, a totally uncharted territory, yielded results that bewildered performers, audience, and often the composers themselves.

With the wildfire quality of good ideas, this one sparked up on the New York subway, on a bumpy evening ride on the uptown A train. By the time my final stop came, the structure was there, and in the morning we started making calls. We looked at the composers who were closer to us, those whose intellect and craft we most respected, and who we’d know would sit down to listen to what in the years became to be known as “The Spiel” – the explanation ab ovo about the instrument etc., which you have in fact just read in digital form. We gave the very first rough version of The Spiel to Gleb Kanasevich, Max Grafe, and Liliya Ugay who, together with in-house Nathan Hudson, formed the OG pioneer group in the exploration of the instrument. The first premiere recital happened a few months later, and offered the NY audience a very first taste of a new sound through four entirely different lenses. Since then, we have added to our roster of composers Erin Rogers, James Young, Nirmali Fenn, Clint Needham, Howie Kenty, Chris Bill, Flannery Cunningham, Sunny Knable, Roger Zare – and across the pond Italian composer David Fontanesi, who scored the second movement of his Academic Concerto for flauto d’amore.

Ginevra Petrucci performing on the flauto d'amore at a live in-person house concert, prior to the pandemic.

Back when there were live in-person indoor concerts.


When the pandemic hit, we wanted to have this instrument become a communal element for artists stuck in their studios all over the world to find creative stimulation, and to come together through a remote collaboration to explore something new, removed in so many ways from their physical reach, but present in their imaginations as a trigger of exploration.

In mid March we launched a call for scores through social media, asking that composers with no limitations in age, geography, background, style, or education write a 1-2 minute piece for flauto d’amore, pledging I would record and premiere them within 48 hours of receiving them. Here we saw the unexpected happen – yet another unexpected in the year of expectation-shattering: we had over 30 artists from all over the US, as well as from the heart of Europe and all the way from Thailand shower us with pieces – which made for a very busy month of daily video-recording and premiering. (Since I recorded all pieces on a rolling basis, I was able to premiere a piece every day!)

In their inherent differences, the pieces all showed a yearning for the creative process, for new inspiration, and for the experimentation of a sonic ground unexplored, non experienced, remote in all senses – but enticing, captivating, challenging, desired. We had established composers such as Joe Sferra from SUNY Potsdam, Italian academic scholar Federico Favali, Iranian-born Rouzbeh Rafie, David Mastikosa from Bosnia-Herzegovina; with Eric Malmquist we envisioned a remote-duet for Baroque and modern flauto d’amore, which we put together with Leighann Daihl Ragusa who owns a Baroque flauto d’amore (still in A, but tuned at A=415 Hz). We had a cohort of talented composers from Bangkok (miracles and mysteries of Facebook algorithms!). We collaborated with Lebanese poet Hyam Yared for Marco Buongiorno Nardelli’s electronic piece based on her work and featuring fragments of her recitation. We joined forces with the New York Composer’s Circle for a feature collaboration with selected composers from the collective. We even had a little venture into blues with a composer offering their original tune for flauto d’amore, trumpet, and bass.

Receiving, practicing, recording and premiering this outpour of works in a time when physical movement was confined and our mind felt compelled to reimagine its potential within constrained boundaries, has been one of the most inspiring experiences of our careers. The sense of invisible connection with artists at the corners of our suffering globe, coming together through one communal element, connecting their energies to create some beauty at times of hardships, has made me (and I would say, all of us) feel more “together” than we would have felt during normal times. The feedback we received from a great number of the composers involved in this project showed that relief was offered and absorbed, energies were exchanged, beauty and hope were created.

The cover image for the Flauto d'Amore project's recording "Creativity Quarantine"

Once we closed the call for scores, we re-recorded all the pieces in higher audio quality in order to issue two Bandcamp albums, Creativity Quarantine Volumes I and II. We donated the proceeds from the two albums to the New Music USA Solidarity Fund, and proceeded then to publish a vast selection of the works in two collections for the Flauto d’Amore Editions, so to make this music available to a wider public (including versions for standard flute and alto).

During the same period we also had a chance to take part in Gabriela Lena Frank’s initiative #GLFCAMGigThruCOVID, where I had the luck to be paired with the wonderful composer Aida Shirazi, whose style and aesthetic really shone in her “Miniature” for unaccompanied flauto d’amore.

The arts community has come together in ways that would have seemed far fetched if discussed over our last New Year’s Eve champagne toast. It was – it is – an uproar of desire of making art to erase, to elevate, to heal, to empower. The New Twenties are still roaring after all.

a flauto d'amore

The flauto d’amore looks almost identical to a regular flute, if you disregard the slightly larger size.

“Calls for Scores” – The Teenage Years of a Composing Career

A road with two designated lanes, labelled 1 and 2, for racing with the words "100m Sprint"

I will be the first one to admit that I pay attention and regularly submit to calls for scores. I check pages like TheComposersSite and the American Composers Forum “Opportunities” pages every week, and I would guess that I submit between 20-30 calls for scores on average per year and have been doing so for a few years. I am used to the email that arrives in my inbox saying, “We received more submissions that ever before.” Or “The panel was overwhelmed and inspired by the music they were able to experience.” Or some other sugar-coated line before stating my music wasn’t accepted. I keep telling myself, “If I want to have a successful career as a composer, I need to make a name for myself, and one of these days the right call will come at the right time or the right person will be on the right panel to commission me for something else down the road…”. There must be some sort of synchronicity in the works! These thoughts devolve into the absolute need to submit to as many opportunities as possible; otherwise how else will I ever build my career as a composer and artist?

How do we tilt the scales in our favor and go from a “young” or “emerging” composer to an “established” composer? (I still have many questions about what an “emerging” composer is, but we can save that for another article.) What is the role of submitting to calls for scores and competitions in the grand scheme of building a career? Are there wholesome and compassionate ways that calls for scores and/or composition competitions can support artists even if they don’t win the “big prize”? Are there other paths by which composers can earn name recognition and build their careers without having to rely on luck of winning these calls?

In short, how do we develop from this seemingly “teenage” part of our career and move on to becoming fully-fledged professionals?

Some of these calls have been very successful for me as well as having been positive and fruitful interactions. For example, I was recently selected to compose a new work for Ensemble 20/21 in conjunction with the Curtis Institute of Music and We the Purple Project for Democracy. I also have an upcoming commission from the C4 Choral/Composer/Conductor Collective for their IGNITE Commissioning Competition. In both of these cases, the communication has so far been constant throughout the process, and all parties have shown excitement and support for the upcoming projects.

But other times, these positive responses to calls can initially seem like a success, but they can slowly start turning down a much darker path.

In spring 2020, I received a notification of a successful application for a 10-to-20-minute opera. Having never written for opera, I jumped at the chance to get some experience writing for this medium while having an organization/ensemble who was willing to support my exploration. I had even paid a $10 application fee to submit to the initial call because of how much I wanted to write for the opera medium. I was a bit surprised when I saw how many other composers received a similar notice and were involved on the same email, but I continued to be optimistic and excited to write this work. I was also able to work with a libretto created by a dear friend of mine who has a lot of experience in opera and theatre, so it seemed like everything was lining up for this to be the perfect chance to have guidance and mentorship along this journey.

Fast-forward to COVID-19 times in May 2020, when the score was supposed to be due. We received a few emails mentioning that due to the pandemic, the deadline had been extended to June 5. I was also working on an orchestra piece, a solo percussion piece, graduating from my Master’s degree, getting married, and had one or two other projects along the way in May. Needless to say, I was grateful for the extension. I submitted my completed, 18-minute opera on June 5, 2020.

Fast-forward again, now to mid-August of 2020, and I still hadn’t received any type of response from the opera organization. I sent an email checking in only to realize that I accidentally submitted my materials to one of the other composers on the email chain back in May instead of to the submissions’ address, which was absolutely my mistake. (Side note: please use the “BCC” option for emails when addressing other composers in big calls such as this —I was in such a frenzy to submit the piece on time, and things happened due to another person using the “reply-all” feature). But what I cannot understand is why they had not reached out to me prior to this. They were so adamant about deadlines in the spring, but there was never any follow-up as to whether or not I had completed or submitted anything. Furthermore, when I sent my materials to the right address, their response was vague and mentioned that they never would have noticed my missing work if I had not reached out first. Initially, they said they were going to pay me a “small stipend” for the work. In this most recent email, the “small stipend” ended up being $25 USD. However, I also paid a $10 application fee, which I only decided to do because of how much I wanted to find an opportunity to write for opera and fortunately had the means to do so. That basically means I was paid $15 total, which equates to $0.83 per minute of music that I wrote, and that does not include any funding for the librettist who contributed her work as well. I found out later that this was a small organization just getting started and run by passionate musicians, but having that knowledge up front as well as the stipend amount would have given me a chance to reconsider my application.

I wish I could say this is my only call for scores nightmare, but unfortunately, there is another that comes to mind. A few years ago, I was informed that my music was going to be performed for a percussion festival at a university in my home state. This was again exciting for me because my family would be able to attend the concert in person, including an uncle of mine who wasn’t able to travel to any of my shows previously due to his health. They asked for the music months in advance of the festival. I planned to fly out for the concert to visit family and enjoy the weekend of music, and luckily, I was able to save some money by staying with my brother who lived in that town at the time. In any case, the stipend they provided me didn’t even cover my flight, but it was worth it for me to spend time with my family and have them experience my music in person. As it turned out, the festival was disorganized from the moment I arrived. Many details on planning were made at the last minute, and it took months to receive my stipend after the fact. The worst part, though, was that they apparently lost my music along the way of preparing for the festival. Nobody asked me for the music again, and I was not told of this incident until the dress rehearsal the day before. The musicians were essentially sight-reading my music. Of all concerts to have this happen, of course it had to be the one where family members were actually in attendance.

Although this may have up to this point seemed like an anecdotal rant, these experiences (as well as countless conversations with another dear friend about the financial inequities within our music-making systems) are bringing more and more doubt into my mind concerning these unnecessary “steps” that seem to be invisible prerequisites in order to be accepted as a “serious” or “professional” composer. There is no one method, and I have learned that nothing is a linear path in knowledge, but why do we feel such a need to have these calls for scores on our CVs and resumés?

I have decided the best comparison I can think of for submitting to calls for scores is like being a teenager who has a driver’s license and car but still lives at home and is not financially independent. They feel independent enough to drive themselves around, but they are also still relying on family income, housing, and general support to keep afloat. How can we grow out of these teenage years of wanting to build a career as a composer and develop meaningful collaborations that will sustain us as creative artists as well as nurture our communities?

The larger question at hand: How can calls for scores be more equitable and worthwhile for all parties involved? How can we transform this process of gatekeeping into a holistic and compassionate way of building community and lifting up those wanting to work in these artistic fields?

While this is certainly not nearly a comprehensive list of suggestions, I have a few that I would like to offer. These ideas allow other career-building skills and connections to occur and start to critically evaluate and continually revise the system with equity in mind, even if an individual’s call for scores submission is not accepted:

1. Make all calls for scores or proposals free, without application fees, or include (and publicize!) waivers for artists who are unable to afford the fee (I highly recommend the fabulous NewMusicBox article, “Dissing the Competition,” by Alex Shapiro from 2018, where she shares a deeper insight and analysis to fees for calls and competitions). If you require composers to attend in person or participate in workshops, etc. but are unwilling to support their trips or time financially, this is also exclusionary.

If you are planning to pay a separate panel to review the works in the call, please anticipate this into your own working budget instead of passing the buck onto the composers. There are too many voices who need to be heard and may not be able to afford either your fee or to take time away from their paying jobs to attend a rehearsal/workshop/performance without compensation.

2. All details of commissioning fees, anticipated number of performances, rehearsals, workshops, etc. need to be established in advance to the best of your ability. Providing a written contract is also necessary to avoid any issues throughout the project.

Nobody would have been able to anticipate the devastation that COVID-19 has brought upon the artist community with cancellations, financial losses, and shutdowns of venues, but please do your best to be honest and forthright with composers from the start.

3. Please follow through with your statements if you tell composers that you will offer them feedback on their submissions. (This has also happened: I didn’t receive feedback even though it was offered and I requested it.) I understand that there is no way to truly anticipate a high volume of submissions for a call, but even a short sentiment from the ensemble can be helpful feedback for a composer and can leave them with reassurance that their work matters.

4. Feature a playlist of composers whose music you appreciated from the call for scores and want to share with your larger community. Even a recognition such as this could be meaningful from a well-known ensemble. (This was a collaborative idea created by a colleague and friend, Louis Raymond-Kolker, and myself in a conversation about a particular call for scores.) For example, discovering an artist via a playlist from a major string quartet could lead others to want to collaborate with said artist in the future.

Better yet, take this idea and share the playlist directly with other local ensembles, organizations, and institutions. You could even include these composers in educational outreach programs by teaming the composers up with schools in the area for teaching sessions with the classes. These are all additional professional opportunities that you are offering to the composer to further their own careers as well as the ensembles’ educational goals (if applicable). This in turn will also build the composer’s network of professional contacts that they may be able to interact with down the road.

5. If you are asking a composer to write a new piece for your call that has never been performed (which I am strongly against), please make a point of sharing their work in some way after the fact, even if it is not selected. For example, readings of each of the pieces would be an excellent way to turn it into a collaboration and learning opportunity for the composer and ensemble, and again you can team up with other similar ensembles or creative artists in the area to help with the readings and further cultivate a community. Writing a piece specifically for a call is a LOT of free work that you are asking the composer to gamble with, and if they decide to apply to the call, they at least deserve recognition for writing something brand new for you.

I believe there is a silver lining to every opportunity that I apply for; however, my faith in this particular system is quickly fading. These calls lead us to believe that they are just part of the path towards a professional career, but instead the gatekeeping can be more detrimental to a composers’ financial and emotional well-being. I do believe that we can change the system to become a more collaborative process where artists at any point in their careers can grow and benefit.

I look forward to finally being able to not only drive my composition career on my own, but also to move past those teenage years and allow genuine collaborations to happen in order to move my own career towards independence from this system. As I have the privilege to be able to begin this transition, it is my responsibility to continue to engage in conversations and create pathways in order to make this a more accessible career; if we can create pathways for composers from all walks of life we will all certainly benefit from a new structure and, most importantly, the music, individuals, opportunities, and communities that flourish in this reconstructed system.

Why Artist-Driven Change is Exactly What We Need Right Now

Pile of printed scores of pieces by BIPOC composers, including works by TJ Anderson, Errolyn Wallen, Tania León, Jonathan Bailey Holland, Michael Abels, and others, plus a laptop displaying a PDF score.

Hi. I’m Adam. Long time reader, first time writer. I’m a white cis-gender gay male, I play the piano, and I live in NYC. In other words, I’m not that special. There are lots and lots of people like me in NYC and frankly, everywhere around the world. Other qualities I’m hoping you identify with: I take this pandemic very seriously and have no issues wearing a mask and physical distancing, I’m dealing with crushing depression related to the cessation of nearly all of my artistic work, and oh yeah, I strongly believe that Black Lives Matter. If you’re reading this, you’re probably with me, and I’m grateful that there’s a baseline of support for BLM in our community.

Over the last six months, and stretching forward indefinitely, our professional landscape has become unrecognizable. Nobody really knows what to do, and as presenters scramble to figure out how to adapt, performers have more autonomy than ever creating and presenting programs in unusual ways. There are inherent challenges with the predominantly livestream model, but there is also an opportunity to be more nimble and adaptive than usual since concerts aren’t programmed and announced as early as they would be in the before times.

As presenters figure out how to adapt, performers have more autonomy than ever creating and presenting programs in unusual ways.

Our individual agility is perhaps the biggest upside in this often demoralizing artistic landscape. On a broader level, there are a lot of conversations happening right now about institutional racism, inclusion, diversity, etc. But regardless of what institutions we’re associated with, we all exist outside of institutions, too. If you think BIPOC composers deserve more representation in programming, begin that change today. We have an opportunity to look ourselves in the mirror and think about what we can do right here, right now, for ourselves and for people we know or want to know.

This Spring, as I watched with horror new flurries of violence towards people of color, I began to question myself… do I present music that reflects my values in terms of racial diversity and equality? If I go through my repertoire, I can identify works that are by BIPOC. But can I honestly say it’s a significant part of my rep? No. I was ashamed and embarrassed to confront my shortcomings. As I thought about how I can best be an ally, voices in my head whispered “Do we really need to hear more white people playing music by BIPOC and congratulating themselves?” I have loved getting to know the music of Julius Eastman, for example, but the titles of his works make me uncomfortable (I understand that that is part of the intent), and I’ve felt as though I may not be the right person to champion his music.

But really, why? What am I scared of? I don’t want to be someone who tokenizes race or color. I don’t want to appropriate works by BIPOC and present myself as a white savior. I’m terrified of inadvertently demonstrating disrespect for artists that I’m trying to support, because I’ve seen it happen time and time again at the hands of others. (This is not meant as a personal attack on my many colleagues who have been out there doing this work already… it’s just an abstract observation.)

I’m terrified of inadvertently demonstrating disrespect for artists that I’m trying to support.

This, however, is not the time for me to be governed by fear. When I think about the baseline fear that many BIPOC have in our artistic spaces about being labeled “difficult” or “argumentative,” or the discomfort of erasure and whitewashing they carry every day, I realize I have to just buck up and do what I think is right, knowing full well that I will err and need correction from others with a different perspective.

Here’s one pathway to start:

  • Continue to self-educate. Reading, thinking, and discussing has never been more important. Crucial reads, among many, many others, include Ibram X. Kendi’s How to be an Antiracist, and Robin D’Angelo’s White Fragility.
  • Listen when others speak. If we only look to others to confirm our existing worldview, we have no hope to grow. If you disagree with what someone says, keep listening. Your response may change.
  • Buy music. Lots of music. Shopping can be an ethical act. Choose wisely. We all have budgets, but once needs are met, what feels better than supporting an artist by buying a new score or recording?
  • Learn music. As a performer or a listener, expose yourself to new things. Diversify what’s around you. If you don’t like it, that’s okay. I don’t particularly like a lot of music that’s on my shelf, but I keep it there because it’s my job to know what’s out there and how things interrelate.
  • Share what you’re passionate about. Whether it be telling a friend about a composer or piece that’s new to you, programming your concerts differently to reflect your priorities, or posting links to social media, don’t hold your new knowledge in.
  • Lay the groundwork for more. If you are able, set aside a little cash every month to support the development of new art. That may include contributing to crowdsourcing campaigns, or it may be commissioning new works. Recognize your power. If you can buy a latte, you can support artistic development on some level.

In that first week of June I spent about 15 hours researching databases, lists, and personal websites as a jumping off point for BIPOC composers with whom I was unfamiliar. I ordered about 80 scores, sight unseen, so that I could be surrounded by unfamiliar things to explore. I’ve been lucky to have conversations with some of the composers as a part of that discovery phase, too. I’m still early in the process of reading through the scores I’ve amassed, but that work is probably my favorite part of the job.

Someone close to me asked when I shared my plan “but what are you going to do with the bad pieces? Don’t you want to make sure they are good before you spend money?” That’s a great question, and one that comes up a lot when we are examining inclusive programming. But you know what? I have played a lot of what I might consider to be bad pieces (though there isn’t really a binary here) by white composers. Every single composer writes “bad” music at times. It’s natural and a part of the process, not to mention incredibly subjective. I think of it this way: I’m a pretty good cook, but there have been more than a few dinners over the years I’ve had to toss and order a pizza instead. And that is perfectly fine.

I’m a pretty good cook, but there have been more than a few dinners over the years I’ve had to toss and order a pizza instead.

By studying music of BIPOC composers regardless of where they are in their career or development, I can hopefully support their growth as well as their bank accounts. Also, what I perceive as a less-developed piece may speak to another artist who champions it and makes it shine in a way I wasn’t imaginative enough to accomplish. My job as a pianist includes reflecting back to composers what they’ve put on the page with complete commitment and amplifying to audiences what I believe in with my whole heart. Those are separate responsibilities, but they are inextricably linked and crucial to the development of any new work.

I think it’s important to note that my ideas here are by no means revolutionary or unique. Countless before me (and hopefully after me) will engage with this work. But perhaps none have written about curation as a reflection of community thought with more academic prowess than George Lewis. I also had a long list of colleagues review this essay, point me towards new resources (including George’s article), and help me refine my statement. This is all part of the process, and something we need to continue to normalize.

My ideas may not be new, but my commitment to aligning my actions to my ideals is, and I’m late to the party. Institutional change is a slog. Individual change can begin as soon as you imagine it. It won’t end… probably ever. But the roadblocks are movable and our excuses are weak. Let’s listen more, support more, and amplify what resonates so that we can all grow together in a more just and equitable world.

 

How Audition Requirements Exclude

Guitar near open window

“I guess no music schools will accept the repertoire that I’m playing for my graduation recital, right?” My student paused, and then gazed back into his webcam. “I can take a year off, I guess.” His voice, heavy with frustration and disappointment, trailed off.

“Yeah,” I replied, not really thinking about it. “Most schools require Bach and Sor, at least. You might have to take a year off to learn that repertoire—”

I stopped, suddenly considering my own reaction to my student’s question. We both sat silently for a moment, considering the personal, artistic, and financial implications of a gap year. We both knew this wasn’t a feasible option. Even over Zoom, his posture seemed to collapse under the weight of this potential setback. No—this couldn’t be the answer.

My student, Matthew Briehl, is currently working on repertoire for his graduation recital at Arizona State University, where I’m an assistant professor. He’s committed to learning and highlighting the music of Black composers, and—with my enthusiastic approval—he has made the decision to only program works by composers of color on his graduation recital. His dedication demonstrates a level of initiative that few students possess. As an educator, this is something that I seek to encourage and cultivate within my studio. Yet, by encouraging my students to seek out works by underrepresented composers—an initiative that most music schools would seem to support, at least based on their recent statements—I’ve inadvertently disadvantaged those who aspire to apply for graduate study, festivals, competitions, and other opportunities.

By encouraging my students to seek out works by underrepresented composers, I’ve inadvertently disadvantaged them.

In response to recent tragedies and the subsequent protests and public outcries, most major conservatories have made statements that condemn systemic racism and affirm allyship with individuals identifying as Black, indigenous, or people of color (BIPOC). These institutions have publicly declared intentions to create “a welcoming home for African American colleagues [and] all people of color” (Yale School of Music); to “tear down systemic racism and injustice” (The Juilliard School); to “embrace diversity, inclusion and equity” (Cleveland Institute of Music); and to “forge a new path of systemic inclusion” (San Francisco Conservatory of Music). There are many more I could include—I’m sure you’ve encountered similar language in statements issued by other leading performing arts organizations.

To be clear: These are admirable, worthy goals, and I’ve chosen these schools as examples because of their prominence. Many institutions have already detailed specific actions that will lead to measurable changes in both culture and curricula. But, in exploring these lists, I have yet to see any mention of audition repertoire. Institutional change is necessary, yes; but, if admissions requirements already exclude BIPOC, then institutional changes will remain surface-level and will do little to improve diversity and representation within our industry.

For auditioning classical guitarists, most music schools require: a piece by Bach; a major piece from the classical or romantic era; a 20th century work; and, occasionally, a contemporary piece. Among the programs I know of there isn’t one audition repertoire list that places emphasis on music by BIPOC and/or female composers. It is important to recognize that these lists often determine the repertoire that students select to learn during their most artistically formative years. Why take on additional repertoire that won’t contribute to educational and/or professional advancement?

I’ve been guilty of perpetuating this problem, too. I acknowledge that I have been complicit in this area of systemic exclusion, and I intend to create meaningful change within my own program. Previously, I have based my audition requirements on those of other US-based guitar programs without giving sufficient thought to the kind of program I seek to cultivate and the values I intend to uphold. But, my student’s recent comment forced me to recall my own days of learning and perfecting repertoire that I didn’t really relate to. As a Korean woman, it was exceedingly rare that my prepared audition repertoire could include music written by anyone I could identify with. As a performer, I’ve upheld a commitment to performing music by diverse composers. Further, I commission new works in an effort to expand the classical guitar’s contemporary repertoire so that it better reflects our current time and audience. As an educator, I strive to promote these values, and I intend to do better.

A zoom screenshot of a guitar lesson. Matt playing guitar and Jiji following along with the score.

One of Matthew Briehl’s guitar lessons with Jiji Kim over Zoom.

I’m proud of my students who seek out repertoire composed by BIPOC and women composers, and I’m grateful to my student who compelled me to confront a significant blind spot. I’m committed to making a change, and I want to show him that his voice and experience matter. We can—and must—become more inclusive.

You might argue: “Cool idea, but isn’t it a CLASSICAL guitar program?” Yes, it is a classical guitar program; however, in this context, the descriptor “classical” describes an instrument and specific style of playing. What does CLASSICAL really mean? And, why is our definition so exclusive?

What does CLASSICAL really mean? And, why is our definition so exclusive?

I often perform pieces that require live processing using Max/MSP and Ableton. Many wouldn’t define these works as strictly classical; however, these pieces make significant demands on the artistry and technique that I’ve only obtained through “classical” training. I teach my students the artistic and educational value of investing in contemporary works that represent the time in which we live, particularly works that incorporate technology. I also encourage my students to commission new works and engage in mindful programming—sometimes, you might have to exert a little more effort, but I assure you, BIPOC composers have contributed incredible, worthwhile works to the classical guitar repertoire. They’re there if you look for them.

Further, it’s important to recognize that classical works in the traditional canon often do not represent the background or experience of a student, particularly those who identify as BIPOC. This isn’t to say that the canon doesn’t hold educational or artistic value—I continue to teach these works, and I do not seek to condemn their validity or diminish their significance. Rather, I argue that we can and should expand opportunities for our students to engage with works that hold personal significance. We need to recognize that exclusive audition repertoire lists and recital requirements severely limit these opportunities.

How can I make requirements a better reflection of our current time?

Our industry and institutions have so much to gain if we truly open ourselves to the diverse voices that exist—and have existed for centuries!—within classical music. So, I challenge my colleagues across the country to examine their required repertoire lists for both auditions and graduation recitals. Ask yourselves—who do these lists exclude? Who do these lists benefit or advantage? How can I make these requirements a better reflection of our current time? How can these lists further institutional and/or industry goals for diversity, equity, and inclusion?

I pledge to make the following changes to my own audition requirements at Arizona State University:

Master of Music

  • Three solo works demonstrating different musical styles and techniques at an advanced level (any era). *It is strongly encouraged to play at least one composition by a BIPOC or a female composer (e.g. Casseus, Bebey, Snijders, E. Giuliani, Lutyens, Tower, Holland, Coulanges, C. Assad, Kruisbrink, León, etc)
  • Applicants can also choose to demonstrate one (1) of their own compositions or an arrangement *optional
  • OR a curated (themed) recital program could be submitted directly to the guitar faculty

Doctor of Musical Arts

  • Four solo works demonstrating different musical styles and techniques at an advanced level (any era). The chosen works may all be by BIPOC or female composers. *It is strongly encouraged for a Doctoral applicant to include one piece by a BIPOC and a female composer. (e.g. Casseus, Bebey, Snijders, E. Giuliani, Lutyens, Tower, Holland, Coulanges, C. Assad, Kruisbrink, León, etc)
  • As per the Master’s audition requirements, original compositions/curated (themed) programs would be accepted as well

Here are some examples of current audition requirements at major music schools within the United States:

Final Audition Requirements: A transcription of a work written before 1750; A classical or romantic work (including the Segovia repertoire) written for guitar; a 20th century work written for guitar.

Live audition repertoire: All compositions must be performed from memory; 1. two contrasting movements of a J.S. Bach suite, partita, or sonata (includes Prelude, Fugue and Allegro BWV998); 2. two etudes by Heitor Villa-Lobos; 3. A complete work of any period; 4. Two contrasting works: one Renaissance, Classical (Sor, Giuliani, Regondi, Mertz, etc.) or 19th Century; one by a 20th century composer of any style.

I would like to mention that Manhattan School of Music includes a female composer Joan Tower and a Japanese composer Toru Takemitsu as examples of pieces to play for the auditions.

Graduate MM Audition - Choose any three of the following (or works of an equivalent level): A major work by Bach; Elegy or any two pieces from Bardenklange, op. 13#1-11 by Mertz, or two etudes by Regondi, or a sonata or fantasy by Sor, or a major work by Giuliani; Three etudes by Villa-Lobos, or a major work by de Falla, REspighi, Torroba, Martin, Ponce, Castelnuovo-Tedesco, José, Tansman, Rodrigo, Turina, Ohana, Britten, Walton, Bennett or Berkeley; A work written since 1975, e.g., Takemitsu, Henze, Carter, Nørgård, Petrassi, Tower, Ginastera, Sculthorpe.


Celebrating Holland, Bebey, and Casseus

If you have no idea where to look or even begin, please refer to the resources included at the end of this article. Amazing people have dedicated a lot of time and effort to simplifying the process of identifying composers of color. In the paragraphs below, I’ve highlighted three BIPOC composers.

Amazing people have dedicated a lot of time and effort to simplifying the process of identifying composers of color.

Justin Holland (1819-1887) was an African American classical guitarist, composer, and arranger from the 19th century. Justin Holland’s classic method book is perfect for beginners. Referring to methods of Sor and Aguado, he says “They are poorly adapted to the use of beginners. All of the great Masters (Sor, Aguado, Giuliani) … Some omit elementary explanations, some harmonics, others have no mention of the great number of musical embellishments constantly occurring music…” Which I totally agree with. These Sor and Aguado books lack many important rudimentary explanations––so, if you don’t have a skilled teacher, these very popular method books can be a disaster for young guitarists. The first 15 pages of Holland’s method book carefully explain what it takes to play the instrument (fret visual mapping, posture, etc.) and to learn music (music theory, how to count time, etc). His original work Andante demonstrates his immense talent, and you can also see that he was a skilled arranger (Prof. Ernie is an amazing artist).

 

Francis Bebey (1929-2001) was a Cameroonian composer, guitarist, and writer. His works are very impressive—I especially love his composition Black tears. There is a lot happening in this piece––chromatic harmonies and African rhythms—and the emotions keep shifting to such different places, high then low, it’s dissonant for a moment and then it’s not—we are jolly for a moment—ah—not anymore. It’s an emotional rollercoaster of a piece, and it requires a tremendous level of musicianship to execute well. Black African Music is not meant just for the ear but for all the senses and faculties of the body. It reflects Africa’s vision of the world on earth and the world beyond, a world of change and movement, a world in permanent search of betterment and perfection.” (Bebey 1974) I’ve listened to this piece over and over again, and I’m in love with it.

Matt and Jiji holding up copies of a published collection of guitar music by Frantz Cassius,

Frantz Casseus (1915–1993) was a Haitian-born composer, guitarist, and arranger who emigrated to the United States in 1946. He was also the teacher of Marc Ribot (who is one of my favorite guitarists and who wrote a great article about Casseus). He had an active performing career which sadly came to a halt in the ‘70s due to tendonitis in his left hand. His composition Haitian Dances from the mid-20th century incorporates classical writing combined with Haitian folk songs and jazz. It’s one-of-a-kind and absolutely gorgeous, and I’d love to see this piece valued as a 20th century major work. This quote from Ribot sums up the perpetual problem Casseus faced during his career: “… [He] lived as a black man in a United States whose southern racists wouldn’t let him stay in the hotels where he performed and whose northern liberals had difficulty accepting his work as classical, preferring to hear it within a “folk” context when they heard it at all.” (Ribot 2003). Let’s not be those “northern liberals”—it’s fantastic, worthwhile music.

As educators, we have the responsibility to engage in difficult dialogues.

As educators, we have the responsibility to engage in difficult dialogues; beyond this, we need to adapt and move forward as society makes progress. We can’t just shout the buzzwords “diversity, inclusion, and equality!” and then not take initiative when we have opportunities to do so. We cannot continue to dismiss diverse voices because they don’t adhere neatly to our “classical” definitions. I’m planning to do better. Are you with me?


I’d like to thank Liz Lerman and Deanna Swodoba for inviting me to ASU’s transformation group and for helping me to recognize systemic abuse. A million thanks to my student Matthew Briehl who has inspired me to make changes. And another million thanks to my dearest friend Hilary Purrington who has generously helped with this article. 


References

Bebey, Francis. “The Vibrant Intensity of Traditional African Music.” The Black Perspective in Music, vol. 2, no. 2, 1974, pp. 117–121.

Ribot, Marc. “Frantz Casseus. BOMB Magazine, January 2003.

Further Resources 

guitarmusicbyblackcomposers.com

www.musicbyblackcomposers.org

Grenier, Robert. “La Mélodie Vaudoo. Voodoo Art Songs: The Genesis of a Nationalist Music in the Republic of Haiti.” Black Music Research Journal 21, no. 1 (2001): pp. 29-74.

www.earlymusicamerica.org/resources/resources-for-diversity-in-early-music-repertoire

Eyes Wide Shut—The Case Against Blind Auditions

A blindfolded woman against a dark background. (Photo by Kirill Balobanov via Unsplash.)

Back in July, Anthony Tommasini of The New York Times called for an end to the practice of blind auditions. “If ensembles are to reflect the communities they serve,” he wrote, “the audition process should take into account race, gender and other factors.”

Unsurprisingly, this suggestion received heavy backlash. Between the Culture Wars, the COVID-19 pandemic, and the strong opinions of those in the music world, such a statement was bound to ruffle feathers. Pitting what’s seen as meritocracy in its purest form against the diversity standards of the day was doomed from the start. To progressives, Tommasini’s piece was hollow and missed the point. To conservatives, it was sheer blasphemy.

Tommasini’s suggestion came from a well-meaning place: one of newfound discomfort with the status quo. It would be ungenerous to discount the value of that response. At the same time, why diversity matters to classical music was not examined at all.

I’ve called for an end to the practice of blind auditions for years. To me, Tommasini’s piece was both unpersuasive and incomplete.

To make a contentious change requires the buy-in of many different kinds of people. One person’s call for “representation” is another’s outrage at “quotas.” I believe we can—and should—elevate this conversation past that endless, tiresome tug-of-war.

Rather than going in circles, I ask: what would have to be true for all of us to agree on the potential benefits of revising the process? 

What follows is taken in part from a piece I wrote in February of 2018, updated for relevance.


For decades, blind orchestral auditions have been lauded as one of the world’s fairest hiring practices.

For decades, blind orchestral auditions have been lauded as one of the world’s fairest hiring practices. Yet the merit-based method reveals one of classical music culture’s most problematic assumptions. It comes with a host of undesirable consequences — one of which recently blew up in our faces.

The assumption in question: How you sound is all that matters.

As a result of this belief, candidates aren’t interviewed. References are not required. When you walk into an audition, you aren’t allowed to speak or wear perfume. A rogue cough can betray your gender. Best not to wear clacking heels for the same reason.

As you enter the audition room in silence, a proctor announces you by number. You then play behind a screen. As a result, the judging panel doesn’t know the first thing about you. Not your age, your race, your gender. Not your pedigree, or where you went to school. Nothing.

Certainly, this process has had a tremendously equalizing effect. For starters: blind auditions have made it possible for women to make tremendous inroads into orchestras.

I believe I’ve been saved by the screen myself. At 23, I played for a concertmaster in the weeks leading up to an audition for his orchestra. He didn’t seem to take me very seriously. I left the coaching feeling a bit pessimistic about my chances. After winning the audition, he told me I was a “great artist.” I‘m pretty sure he wouldn’t have felt that way had he known it was me back there all along.

But in the wake of #Metoo and #BlackLivesMatter, I ask whether “how well you play” is really all that matters in the musical workplace.


Is “how well you play” really all that matters in the musical workplace?

Let’s get this out of the way. For a job in the field of musical performance, nothing matters more than how you sound. In this piece, I hope to make the case for letting other relevant things matter, too.

Tempting as it is, let’s not fall into an all-or-nothing false binary here. Sound doesn’t matter “less” by widening our circle to include other factors. The whole point here is additive.

Even if we believe that how you sound is all that matters, the meritocratic foundation of the concept itself doesn’t hold water. To pick a “winner” who “sounds the best” is not objectively possible. Sure, there can be a general consensus—but never a universal one.

That’s because there is no “universal best” to which all players aspire. In music, excellence at the highest level is measured in abstractions that are deeply, intangibly personal. My colleague Kevin Kumar wrote about this beautifully in his piece, The #1 Violinist in the World.

Consider the following: musicians generally accept that anyone who gets to the finals is qualified for the job, and would fit into the fabric of the orchestra just fine. This truth is especially consoling when the runner-up is you.

Sometimes, on a different day, things could have gone a different way. We all have off days: before auditions, I always used to tell myself, “I wish everyone the best. I just hope my best is better today.”

Plus, the composition of the listening committee can determine who comes out on top on any given day. Swap a committee member or two and you might have a different “best” player based on the collective, subjective taste of those listening that day.

The audition procedure of each orchestra also comes into play here. Does the conductor get to choose from among the committee’s top few? What if the conductor’s opinion is different from the committee’s majority vote? Who played “the best,” or “deserved to win,” in that instance? I’ve personally been both the subject of and a participant in these very situations on both sides of the screen.

The members of an orchestra playing music together.

Photo by Samuel Sianipar on Unsplash

At a certain point, “winning” an audition is like catching lightning in a bottle. My own mother once cautioned me against resigning from an orchestra for fear that I wouldn’t be able to “get back in.” While it would have been easy to take that as an insult, she was simply being realistic.

Compare that with the following anecdote. In my early twenties, I had a mentor who helped me prepare for auditions. I’ll never forget her telling me that I had to play with such conviction that the committee would have “no choice” but to name me the winner.

This was a motivating, inspiring, romantic, and idealistic instruction. It’s the kind of thing that puts fire in your belly, motivating you to maximize the one thing you can control: yourself. Your preparation level, commitment, passion, and nerves of steel. It’s exactly the kind of thing you need to hear when preparing for an audition.

But while my mentor’s guidance was both motivating and attractive, it wasn’t as realistic as my mother’s. And here’s the thing: neither of them were wrong. My mentor was right that I needed to do everything in my power to improve my chances. And my mother was right that my chances were exactly that: chances.

Given the above, surely there is room to take more of the person into account. Qualities, experiences, skills, and interests that would further the cause of art music above and beyond “how much more beautifully” the winner played than the runners-up.

Who knows what else they might have been able to bring to the table?

***

Maybe there should be an interpersonal component to getting a job in music.

Maybe there should be an interpersonal component to getting a job in music. Maybe how well you play isn’t where what matters begins and ends. After all, orchestral and chamber music are team sports. Are you likely to “play your best,” anyway, while seething with rage at—or being psychologically tortured by—your stand partner or principal?

When you audition for a string quartet, both musical and personal chemistry matter. What brings out the best in others is ineffable. It’s laughable to contemplate a blind, screened string quartet audition. Why should orchestral auditions be so different?

What other fields vet only one dimension of every job applicant? To assume that someone’s playing tells you everything you need to know about them is simply false. It’s naive at best and dangerous at worst.

Worshipping sound at the expense of character has had consequences beyond missed opportunities. Blind orchestral auditions have led to orchestras filled with wonderful players. But with no other vetting of any kind, many of them are as interpersonally difficult as they are musically skilled. Much of the time, they cannot stand each other, and dysfunction abounds.

Blind orchestral auditions have led to orchestras filled with wonderful players …. but much of the time, dysfunction abounds.

When orchestras have the great good fortune of hiring a player who also happens to be charismatic, generous, and full of good ideas, they go absolutely bananas milking that person for all they are worth. Imagine being able to harness that energy from not a small handful of serendipitous hires, but from an entire symphony’s worth of carefully-considered candidates. Imagine if the orchestral audition process included not only blind listening, an interview, and references, but also:

  • a trial lesson for an underprivileged, gifted child
  • public speaking
  • a chamber music concert and a new music concert
  • a thorough review of what the candidate brings to the table, including his or her capacity to serve as an effective advocate for the art form

I’m not saying these things are “more important” than sounding good. I’m saying: sound good, and

As a dear friend put: “even Miss America isn’t just about the swimsuit competition.” I’m the Co-Director of Salastina, a non-profit chamber music series, in Los Angeles. My colleague Kevin Kumar and I play and work closely with wonderful people who are superlative musicians—and… terrific advocates for music.

We value both. We believe in their mutually amplifying capacity. And we have faith in the long-term cultural impact of that belief.


Imagine if diversity were a meaningful factor in the orchestra’s hiring process.

Imagine if diversity were a meaningful factor in the orchestra’s hiring process. If the culture of classical music seeks to enhance its relevancy and diversify its ranks, a more comprehensive approach to auditions would be a wonderful place to start.

There’s something sad and insufficient about post-graduate educational efforts to diversify orchestras. Well-meaning as such designated residencies are, they do too little too late. It’s hard to imagine how a person of color truly improves his or her odds of winning a screened audition simply by having sat in a designated “minority residency” chair for a year or two. In 2016, the League of American Orchestras published this study showing that these residencies just don’t work on the whole.

At the same time, I see their value as baby steps. They have the potential to ever-so-slowly steer the Titanic of musicians’ opinions, thereby improving the chances for more meaningful conversations about orchestral hiring practices down the line.

When it comes to diversity, blind auditions haven’t been a complete bust. They have helped the advancement of women: Asian and white women like me. Beyond that, what truly impedes greater diversity in American orchestras is our insistence on the false assumption that sound is all that matters.

Recently, Irshad Manji wrote beautifully on the merits of diversifying the workplace in “White Fragility Is Not the Answer. Honest Diversity Is” for the Heterodox Academy (July 7, 2020). Her piece helped me reframe anew the friction between creating a vibrant, synergistic workforce and current orchestral hiring priorities.

According to Manji, “honest diversity… recognizes that each of us, whatever our labels, is a multifaceted plural.” Manji contrasts this with dishonest diversity, which “slices and dices individuals into categories, as if directing people to their assigned places.”

Does the following statement sound familiar? “We can have diversity or we can have quality. We can’t have both.”

It’s a mainstay of the culture wars. And blind auditions make a fertile battleground.

But what if a variety of more nuanced artistic skills were equated with quality when considering the sum total of a musician? Powerfully, Manji suggests: “Honest diversity starts with the desire for varied perspectives and rectifies representation to fulfill that desire. To begin the other way around — representation in the hopes of diverse thinking — is to incite needless friction.”

She speaks of having the integrity to value more than diversity data points. I would add that valuing more than how a candidate sounds—on any given day, compared to those present, and to the ears of those who just so happen to be listening—is also a question of artistic integrity.

Valuing more than how a candidate sounds is also a question of artistic integrity.

Here’s where I felt The New York Times piece left itself vulnerable to criticism from all sides. It framed metrics as an expedient end goal. It piggy-backed off of the death of George Floyd to make a statement about the uncomfortable lack of black representation within American orchestras.

But it didn’t get into what really matters about diversity in a compelling way. The why of it all was shallow and implied. As a result, the piece came across as opportunistic on the one hand and inflammatory on the other. It didn’t invite the buy-in of people who all want “the best”—and “fairly”—but have different ideas about what that looks like.


Don’t get me wrong: winning a blind audition fair and square feels AWESOME. It’s a notch on your belt that feels about as objective as success can get. And believe me: we cling to these victories like our lives depend on them. (They actually do.)

Who would want to disband a club into which they’ve rightfully earned entry? It’s too easy—and all too human—for the ego to bristle at the prospect. It’s threatening, like the sudden devaluation of prestige, or the dismantling of personal identity. And that’s to say nothing of decades of back-breaking work, unrelenting focus, and significant financial investment.

I say the following with all due respect. Musicians use the idea that “how you sound is all that matters” as both a source of pride and a crutch. It excuses bad behavior. It justifies narrow-mindedness. And it’s its own kind of complacency.

Focusing only on “how you sound” excuses bad behavior and justifies narrow-mindedness.

What if expanding our values system to include other skills and qualities weren’t a devaluation of the importance of sound, but an invitation to go deeper? Manji put this idea beautifully: “wholeness, by definition, is not a zero-sum game.”

I suspect many orchestral musicians would welcome this kind of shift. How many of us have felt hamstrung, restless, under-utilized, and stifled as a result of the narrow requirements of our jobs? Greg Sandow observed in “Not So Satisfied” that orchestral musicians have slightly lower job satisfaction than federal prison guards. (Those with the highest? String quartet players.) At the same time, orchestral musicians boast the greatest “internal motivation.” My husband likens this phenomenon to “keeping a Ferrari in the garage.”

At the same time, how many administrators have earnestly tried to reverse-engineer additional opportunities for orchestral musicians? Inviting them to become more involved with things above and beyond rehearsals and concerts? Sometimes, these efforts have lovely results; other times, they fall flat.

Most of my 20s was about muscling my way into the orchestral world. Most of my 30s was about gradually transitioning out of it—in part because I felt so musically and intellectually constrained. It’s precisely why a friend and I started Salastina 10 years ago.

But not everyone can, or should, go there. Resources and chutzpah are finite. Perhaps it’s up to the larger institutions themselves to prioritize making musical practice less limited, and limiting, for musicians. Inviting more from us—and more of us—from the start would be a great point of departure.

Again, I come back to the concept of “honest diversity.” It is not self-motivated, either deployed in the service of earning woke points or clung to desperately as a key to survival. It’s not even simply a moral imperative. Rather, honest diversity is intrinsic to creating vibrant, meaningful, synergistic workplaces, cultural institutions, and art.  


As Shea Scruggs and Weston Sprott wrote in “Advancing Inclusion: Creative Ways Musicians Can Take the Lead,” the job description for an orchestral position is usually limited to just two words. “Section Violin.” “Principal Clarinet.” “Associate Principal Double Bass” clocks in at four.

What if more thought and care were put into crafting musicians’ job descriptions? What if these job descriptions reflected the unique needs of each orchestra—and the communities they serve? What if skin color and gender diversity followed naturally from prioritizing different perspectives and life experiences as a part of the process, rather than an antagonizing insistence on ever-narrowing metrics?

What’s more, orchestral musicians tend to stay in their posts for decades. What if the creation of each job description were treated more like a mini-strategic planning session? One that takes into account where the orchestra is likely to be in five, ten, twenty, or even thirty years?

A cellist playing behind a curtain.

Photo by Alberto Bigoni on Unsplash

It is my opinion that blind listening should always be an important part of the hiring process. But who knows how dramatically musical culture would shift if we valued a more well-rounded kind musicianship?

The days of a one-size-fits-all prescription for “fairness” and “the best” are over.

So what to do? The days of a one-size-fits-all, un-nuanced, and even toxic prescription for “fairness” and “the best” are over. It’s up to individual organizations and communities to determine how best to navigate hiring the most qualified candidates for their particular needs.

What kind of dynamics, literal and figurative, would change for the better? What kind of vibrancy would enter the field? What kind of relevance to today’s world would more naturally emerge from the art form?

What else might we not have to force quite so hard, if we could just loosen our grip on an assumption that’s as tenacious as it is problematic?

I’m feeling like it’s high time we found out.


I’d like to thank the following people for their many insights into this conversation, both recently and over the years: Derrick Spiva Jr., Reena Esmail, Simon Woods, Alexander Laing, Vijay Gupta, my husband Philip White, and my work-husband, Kevin Kumar.

Sounding and Writing Good: Composer Ethics When Writing for Children

Children blowing large bubbles in a public square in Prague.

By conventional classical music wisdom, high schoolers should not sing Mozart’s Queen of the Night aria. Their voices haven’t developed fully yet, they likely don’t have a lot of proper training, and probably don’t have enough musicianship to perform such a piece well. The Queen of the Night’s aria is a “good” piece of music, and therefore “good” performances of it are only achievable by someone truly skilled and equally “good”, but not a high schooler. Even on top of that, it is said that this aria would do harm to a high school singer’s health and training. They shouldn’t sing it, and moreover, they can’t sing it, which is to say that they could never sing it well. “It” is a good piece of music, not worthy of teenagers.

Following the line of logic where they can’t sing truly “good” music, it seems children should and can only sing “bad” music.

But then what should those high schoolers sing? What should even younger children sing? Following the line of logic where they can’t sing truly “good” music, it seems they should and can only sing “bad” music. Pop music maybe, which, to some people is bad music already. They should sing music that is “simple”, “easy”, “short”, or “fun”. However, this mentality poses an interesting question for composers tasked with writing music for children. If we are trained to write “good” music, how should we write for children?

There is a lot more discussion in the world of new music and in particular in classical academic spaces about how to write for “skilled” musicians. Musicians that are our peers in terms of education and perceived ability. If you were to ask any adult composer, they would probably say that they know more about music than any child does. Therefore, in a situation in which they write for children, there’s a way of looking at things where these subsequent pieces would be “lesser-than” compared to their “good” pieces – that children inhibit their full compositional prowess from coming to light. I think this is the assumption made by a lot of adult composers and directors and it is quite an ambitious assumption.

Many common assumptions that go along with writing music for children constitute terrible breaches in composer ethics that do incredible harm to marginalized children.

My belief is that many common assumptions that go along with writing music for children constitute terrible breaches in composer ethics that do incredible harm to marginalized children. These assumptions position children’s performance ability in negative terms (e.g. a high schooler can’t sing Queen of the Night). Assumptions like children being immature, innocent, or pure. Assumptions like “children’s performances cannot be as affecting as performances by the masters.” Assuming that children need adult care or that they need to be brought into the folds of classical music “for their own benefit.” I believed this last part once but then I was forced to sing in a men’s choir and be seen as a man in front of an entire state’s worth of choir directors – I felt like vomiting. Then, I was put in choir rehearsals where my back was so stiff and my breath painfully caught in my throat out of fear and panic. Beyond feelings of alienation or neglect, the results of others acting unethically caused physical pain in my body.

Children are assumed to always be immature, innocent, and pure.

So let’s look at those assumptions. Children are assumed to always be immature, innocent, and pure based on narratives used by patriarchy and white supremacy to make arguments that children (read: white children) need to be protected above all else. That alone is enough to destabilize this assumption, but as another counterpart to this, I think about children held prisoner within ICE detention camps or children that went to a protest recently and got tear gassed by police. These children have likely been through more than most people reading these words; are they really only capable of singing about rainbows and sunshine? Turning to notions that children’s musical performances are less impactful than “good”, “professional” performances, I am immediately struck by how many stories I’ve heard about parents crying upon seeing their children perform. I think those feelings should be recognized and valued, not written off.

Lastly, let’s look at the assumption that kids need us adults. Need us for what? Children’s music education is so often positioned as essentially “good”, that it can only benefit children. But why should our “rational” or “masterpiece” music be in their lives instead of, say, the pop music they might already listen to? Why do they need training in order to someday, hopefully (if they’re lucky and talented and work hard), perform that “good” music? It’s a complicated question, but there is so much more to be had in earnestly asking this instead of making assumptions and ignoring it. I’m sure that kids already find plenty of musical gratification in pop music; so why do they need Mozart, or any number of well-regarded classical composers? (Or us for that matter.)

Four children, whose faces are not visible, standing in a line

Photo by Ben Wicks on Unsplash

For better or for worse, we composers are in a position of power over the children we write for because we get to answer those questions. Not them. So, like a surgeon having power over a comatose patient, we can do serious damage if we neglect or refuse to care for the people left to our personal whims.

Composers are in a position of power over the children we write for because we get to answer those questions.

Most of this article focuses on vocal music. This is because the combination of words and music makes acting unethically much, much easier. However, the principals I lay out here apply to all music written for children. Instrumental music can also carry a lot of meaning that creates unethical situations. For a short, hypothetical example of an ethical breach, in the case of writing a band piece for a school where most of the students are children of color, think about the ethics of writing a patriotic military march. The assumptions that you would be making here are that: a) these students do already or should feel pride in our country; b) that that feeling is undeniably a good thing; and c) that that’s a feeling your audience wants to feel. The resulting consequences are asking children of color (on your behalf and without consent) to glorify a military that has a history of murdering people that look just like them.

For an extended example, let’s specifically turn our attention towards high school women’s choruses. Of the contemporary repertoire available to women’s choruses, there is a staggering amount of sexist love songs (for examples, see Ron Nelson’s “He’s Gone Away” or David N. Childs’ “The Kiss”) – songs that position womanhood as directly related to love, songs that have the choir sing from the perspective of the man who is attracted to them, songs that remove all sense of selfhood (Patricia O’Toole wrote an article about this in the Dec 1998 issue of the ACDA’s Choral Journal).

Of the contemporary repertoire available to women’s choruses, there is a staggering amount of sexist love songs.

These love songs bring up a whole host of ethical questions even when we are just thinking about gender and age. Why do we, as adults, feel the need to create situations in which minors profess being swept away by the whims of love? Why do we, as adults, feel gratification on seeing children act out existence in a sexual framework? Why, as it so often is the case, do we choose really old poetry almost exclusively written by white people as our models of “good” love? Why should these songs make up most of the women’s chorus repertoire?

Let’s even go beyond that to the next logical step and think about the girls in these choirs that are attracted to other girls. They are not attracted to men in any way, so why should they be forced to sing about loving a man? By writing such music, we are literally putting words into their mouths that they won’t and could never mean. We are asking them to pretend that they are straight in a medium that promises “authentic” expression and communication. From the composer’s point of view, if we don’t consider the very likely possibility that not everyone in a women’s chorus is straight, we are not allowing those queer girls to give voice to their experiences. We miss the chance to allow these girls to feel good in their attraction and instead ask them to lie.

There are a couple of possible counter arguments here. One, queer people play straight characters in plays and musicals all the time. The key difference here is that children auditioning for theatre productions choose to do that – in normative choirs, children have no say about what music they are asked to sing. On top of that, theatre is explicitly disconnected from the actors’ personal lives. Choir music does not make the same claims. (See “Hive of Frightened Bees” by Andrea Ramsey and “Ner Ner” by Jake Runestad for examples.) Two, there’s a possible argument that the historical canon of “good” love poems are usually straight themselves, so we don’t really have a choice but to write straight love songs. But honestly, I don’t care about valuing “our” history when doing so can do violence to marginalized children. I care about kids more in this case because they are alive.

Furthering this women’s-chorus-love-song example, since most poets of these love poems are white (Look up Sara Teasdale for a popular example), these songs privilege the actions and standards of what white colonialism deems good, pure, and acceptable about love. For example, take the stock image of a white woman wistfully watching a man from afar while waxing poetically about the surrounding land we white people stole and that, in the present day, is most easily accessed by us. If music can only benefit kids, can only be “good”, this stock example shows that the benefit being talked about here is unquestioning assimilation of those kids into a society built upon colonialism and white supremacy. Ethically speaking, there is no way to justify that in a way that shows that we are doing good by the children who actually take the burden of performing this kind of music.

So what should you do instead? Perhaps you find poetry where a woman speaks of loving a woman or structure your piece in such a way that allows for any pronoun to be substituted in so that all attractions may be accounted for. I think this can be a great solution if you are writing for a very small choir where all singers can discuss and actively consent to this. But large choirs will still not get that chance – and anyways – positioning love as inherently tied to gender is a very heteronormative way of thinking about things in the first place. So in this particular case where maybe you want to write a queer love song, don’t focus on gender at all. Focus on material things that actually might be a part of anybody’s experience of romance, even children’s: the deep-felt meaning communicated in holding hands with your lovers, sharing a meal, waking up in bed one day and realizing that yes I like them. Maybe tea or fruit or water (see Dale Trumbore’s If I Say Yes).

Focus on material things that actually might be a part of anybody’s experience of romance, even children’s.

Here is where justice-driven composer ethics takes us. Consent is important (Alex Temple already wrote a piece for NMB that I find beautiful, so I won’t go into this further here). It is important that we acknowledge that music can hurt people. It is important that we recognize and really deal with the fact that we are writing music for people far removed and far different from us. We should not put words into their mouths without thinking about what we are doing.

Chorister singing

Photo by David Beale on Unsplash

Justice-driven ethics are important because, even while neoliberal social justice puts so much weight in abstract ideas, acting unethically in music has very material consequences. Leaving racism unchecked in the choir world has led to many choir directors only programming music by Black composers when their music is perceived as “sufficiently Black”. Ablest and cis-gendered notions of how bodies are “supposed” to work creates cultures where any form of bodily deviance is not tolerated.

Acting unethically in music has very material consequences.

I think one of my favorite authors, musicologist William Cheng, says it well in his book Just Vibrations. “[…] by attending to how our convictions, relations, and actions ripple through public spaces, we can achieve a sense of how we matter and what matters most.” If we do not attend in this way, you could say we are being selfish and narcissistic, creating work that ripples through only our private spaces, only our own experiences. We would not be caring for others. Cheng goes on to say that, “care ethics prioritize[s] embodied encounters and the precarities of lived experience,” we must “seriously [consider] feelings, pleasurable as well as painful.”

By traditional standards, children’s music is “bad” when compared to music of “skilled” performers, but on what grounds is that judgment being made? Some abstract idea of what music should be? How could we follow such an abstract, immaterial idea and know whether or not our music is good? Following Cheng’s lead, in writing this music we should not worry about whether our music “sounds good” according to traditional standards, but rather if our music sounds good-ness into the world. That’s what matters most. Because, after all, our music cannot claim to be “good” (as in ‘desirable’) if it does not sound (as into put into the air’) good (as inthat which is right or just’).

We should not worry about whether our music “sounds good” according to traditional standards, but rather if our music sounds good-ness into the world.

Children being told that they have no idea what they’re doing does not sound good. Deciding without children’s consent or knowledge that they should only sing music about subjects we as adults deem suitable does not sound good. Projecting images of innocence and naiveté onto children who might have experienced more pain than us does not sound good.

But holding hands? Tea? Sleep? Decolonization? Justice? Solidarity? Or, maybe even simpler, just the words of William Cheng’s mother, “Love! Optimism, happiness … closure.”

That sounds good to me.

Bringing Artistic Communities Together for Black Lives 

A collage of photographs of people involved in the virtual fundraising concert for Black Lives Matter on Friday July 31, 2020.

By Felix Reyes & Roya Marsh

When everyone saw the disgusting, undeniable murder of George Floyd by Minnesota police, we both took immediate action and joined the protests out in the streets. While the Black community has been dealing with these acts of injustice for generations, seeing the awful video of Floyd being murdered made us personally realize just how numb and conditioned we as a society have become to seeing these types of crimes happen on a daily basis by cops. For many around the country and around the world, witnessing Floyd’s tragic death was the breaking point when people finally stood up and began saying “enough is enough.” What follows here are our individual accounts of how we came to work together to organize an online benefit concert for Black Lives Matter this Friday, July 31 at 7-10pm EDT.

Roya Marsh: It is impossible to ignore cries for help as a Black butch woman and educator. I look at my students and wonder what world will be left for them and quickly I’m reminded that they are living right now. Blk Joy began, for me, as a poem–a concept that I had conceived in therapy and wanted to translate into written and spoken words. I had never imagined the impact it would have on my life and others, but had hoped that it would serve as a constant reminder of the joy Black people possess and deserve. I’ve been protesting the murders of Black people for over a decade and am constantly exploring new ways to effect change. This virtual fundraiser is just one way that we can perpetuate joy while simultaneously raising funds to support those that are constantly on the front lines.

Felix Reyes: During those first few weeks of protests, I reached out to Roya to see how she was doing in coping with all of this. At that point in late May we hadn’t seen each other in over two years, where she came out to my Lincoln Center debut concert in May 2018. Since we’ve reconnected it’s been great to really grow close with her these past couple of weeks. Coming from the classical/chamber music world I already knew of certain artists like Nathalie Joachim, Allison Loggins-Hull, and Shelley Washington, but I’d never actually had black musical friends to talk to on a regular basis. Now having been involved in these protests, educating myself, and reflecting on the current structure of musical institutions, both at the collegiate and professional level, it’s become very clear how disproportionate representation in programming and opportunities are between artists of color and their counterparts. From being able to afford private lessons growing up, to going to private music school/pre-college programs, we consider these things to be critical periods of time where students fully develop themselves as musicians, yet most Black and Brown families cannot afford the luxury of providing these educational opportunities for their children.

In hindsight I think this raises a broader concern about the flaws in our institutions to provide adequate access to proper music education in communities of color, which then leads to a severe lack of diversity in different musical perspectives, thus leading to fewer black musicians going to/pursuing careers in music. To be able to have various representations in outlooks, views, and culture I feel should be considered essential in our field, in order to push music to progressively evolve with the times, be relevant, and best represent the voices of all artists that currently contribute to that musical landscape. There are so few Black classical/chamber musicians in our field, and so Roya immediately was the first person that came to mind when these protests started, and since then we’ve been working as a team to build this fundraiser together.

Roya Marsh: When conceptualizing what artists would be amazing additions to this event I knew exactly who to reach out to. There’s an incredible amount of talent in New York City and I am honored to call many of these artists my friends. Mahogany L. Browne, Whitney Greenaway, Jennifer Falú, Elliot Bless, and Elena Pinderhughes are all fantastic artists that use their platforms to promote the fight for Black lives on a consistent basis. Their work takes place both on the ground and behind the scenes, so it will be amazing to showcase their talents for our audience!

Felix Reyes: When I started getting involved with these protests I began to follow organizations like Warriors In The Garden, Freedom March NYC, Strategy For Black Lives, and BLM Greater NY. From the beginning I’ve been able to see firsthand all of the amazing work these young groups of activists have been doing in swaying the narrative and leading the charge here in New York City on Black Lives Matter (BLM), while also pushing for legislative change. I knew that once Roya and I started playing around with the idea of this fundraiser event that we had to reach out to each of these organizations, in order to have them be involved in some kind of way.

We both feel that especially in this moment there’s a real need for an event like this, where if we could bring in these organizations to talk to the various communities within the arts world, groups of people, that we could create a real special experience that can provide a space to educate people about current initiatives, legislation, and other important events coming up relating to BLM. As artists now more than ever it’s essential for us to use our platforms to elevate those who need to be heard, and in understanding that this was the precipice to the idea for this fundraiser.

Roya Marsh: As an educator, I transitioned to a virtual workspace back in March and have been exploring new and improved ways to interact with the world online. The world is learning that activism looks different for everyone. There are tons of ways to assist in the movement and financial help is a major component. Blk Joy has been an excellent vehicle for giving in this time; we were able to fundraise and give a scholarship to a young Black scholar for her first year of undergrad. Although there is a distance that exists between us, the poetry community has committed to holding space and so many wondrous events have been birthed to assure the work continues. The artists can perform from the safety of their homes and still be doing the necessary work of using their platforms to stand firm in solidarity with the movements for Black lives. We’ll get to pop in and out of folks’ respective spaces while the viewing world can be comfortably seated on their couches!

Felix Reyes: It’s hard to believe that we’ve been able to organize such a huge event like this in a matter of 3 weeks. It was only in mid June where we both had talked about the idea of this fundraiser, and now that we’re actually putting it on it’s been a bit overwhelming all of the work that’s needed to go into an event like this.

It wasn’t too long after that I had also received news from New Music USA that Pathos Trio, an ensemble I manage and co-founded, was going to be awarded a New Music USA project grant. For us the timing couldn’t have been better, and so once we found out this great news I began brainstorming the logistics of how we could utilize our new platform with New Music USA and immediately approached Vanessa Reed (New Music USA’s President and CEO) with the idea for the event. She immediately loved it and jumped on board in having New Music USA support and help promote this event to their fullest capability. I had then reached out to Alan Hankers and Marcelina Suchocka (the rest of Pathos Trio) with the idea for the fundraiser, and they agreed to let myself and Roya use our trio’s platform to co-host this event and provide additional technical support if needed. I made it clear with both Alan and Marcelina that this event is meant to amplify all the black voices involved, and so Pathos Trio’s role in all of this would be to simply facilitate the broadcast of their messages and education about BLM to as many people as we possibly can.

Roya, coming from the world of poetry, also started to think about other spoken word poets who she personally knew that could potentially say poetry for the event. In finalizing her thoughts she reached out to some of her closest allies: Mahogany L. Browne, Jennifer Falu, Whitney Greenaway, and Elliot Bliss, all of whom are award winning speakers, writers and some have been featured on NBC, PBS News, BET, and more for their amazing poetry work.

Thinking about musicians of color who have been actively vocal on the issue of BLM, Nathalie Joachim, Allison Loggins-Hull, Jessie Montgomery, Darian Donovan Thomas, and Kendall Williams all immediately came to mind. Whether it’s performing electronic music centered around ACAB, to performing flute duos on Freedom Schools of the 1960s, or performing steel pan tunes related to black struggle, each of these amazing artists have had something to say. We wanted to give them, along with these other great speakers and organizations, the dedicated space for them to do just that – express themselves and educate those watching about what they can do to help within the broader BLM movement.

Roya Marsh: The hope isn’t just to raise awareness, but to enact change and demand visibility and respect for our Black lives. It isn’t enough to just repeat a phrase over and over as we have seen the numbers of lives lost grow exponentially. We must commit to doing all that we can to promote the survival and prosperity of ALL Black lives. After our event, proceeds will be donated to groups of activists that continue to risk their lives and their safety to assure that the ills of white supremacy, including racism, state sanctioned violence and murder against Black lives comes to a halt.

For those of you reading we hope you can join us on Friday, 7/31 from 7pm-10pm EST on either Pathos Trio’s/New Music USA’s Facebook page, or on New Music USA’s YouTube channel to catch this amazing live-stream event and consider making a donation towards our campaign to raise $10,000 for these amazing activist organizations!

Facebook Event Page:
https://www.facebook.com/events/209625513684273/

Donation Page:
https://www.blkjoy.com/blmevent