Tag: fusion

Béla Fleck: Things That Sound Right

Nowadays American musical creators can aesthetically do pretty much anything they want to do, but there have been few musicians who have embraced as wide a range of musical idioms as Béla Fleck. While he first made a name for himself as a teenager playing newgrass (a harmonically and rhythmically progressive off-shoot from bluegrass), he quickly began exploring jazz and soon reached a huge audience with his band The Flecktones, which merged jazz, bluegrass, funk, and lots of other musical ingredients into something that no one could quite define. In the past 20 years, he has collaborated with traditional musicians from India and China, as well as multiple nations in Africa. He has also begun composing works to perform with classical chamber music ensembles and symphony orchestras. In March, Rounder Records released a recording of his second banjo concerto, Juno Concerto.

“I’ve realized that I only make my life poorer by deciding there’s something I’m not interested in,” Fleck opined when we met up with him in between another interview and a soundcheck for a concert in New Jersey later that evening. “Your life gets richer the more things you decide you like.”

Yet despite the extraordinary variety of the musical projects he has been participating in since the late 1970s, everything he’s done revolves around the banjo, an instrument he has been obsessed with since he heard it on TV while watching The Beverly Hillbillies as a young boy growing up in New York City. His grandfather bought him a banjo right before he entered 10th grade at the High School of Music and Art, but there were few opportunities for him to explore playing the banjo there. He recalled getting nowhere with the French horn before they decided to put him in the chorus where he “screeched.” Nevertheless, he “became a non-stop, type-A, freakazoid, play-all-the-time, addicted dude,” took private lessons with “monster genius” Tony Trischka, and within just three years he “could play exactly like him.” In his senior year he navigated his way through the tricky banjo part in Gershwin’s Rhapsody in Blue at a school concert. But he didn’t apply to any colleges and as soon as he graduated from high school, he embarked on a professional music career.

“I wanted to go play the banjo, not go to college where nobody could teach me about the banjo,” he remembered.  On Trischka’s recommendation, he was hired by the Boston-based band Tasty Licks and recorded his first album with them while still a teenager. But he quickly realized that he needed to do more than imitate his teacher.

“That wasn’t going to get me anywhere,” he realized. “So I started having to dice out these parts of myself that I loved so much and that I learned from [Trischka].” At this point he also started to compose his own music. That first album he appeared on, Tasty Licks eponymous 1978 LP, features Fleck’s first recorded original composition “Reading in the Dark.”

“At the time, I was trying to write things that were complex and hard intentionally,” he admitted.  “I haven’t heard that in a long time, and I’m a little scared of what it would sound like if I listened to it now.  If you listen to some of Tony’s music from that time, you would hear where maybe I was just cracking out from what he did a little bit, but it could have been something he did, too.  But I was starting to use some of my new techniques, a few licks that were idiomatic to me.”

Wanting to get closer to the roots of bluegrass music led Fleck to move down South—first to Lexington, Kentucky, and then to Nashville, where he still makes his home. Yet ironically, instead of playing with more traditionally oriented musicians, he went from performing with the progressive Spectrum to the even more radical New Grass Revival to his own uncategorizable Flecktones. Yet despite all the innovations, he has always been extremely mindful of his antecedents.

“Time makes something traditional,” Fleck said. “I’m trying to come up with something that has some reason to exist, not just do new stuff to do new stuff.  … I feel good that the things that I’ve contributed feel, to me at least, like they’re supposed to be that way.  They’re not just, ‘How hard can I play?  How difficult can I make things?’ but there’s some integrity to why I wanted to do them and why they’re on the banjo rather than some other instrument.”

Béla Fleck has found ways to make his instrument “sound right” whether he’s improvising duets with jazz great Chick Corea, fusing Indian, Chinese, and Appalachian idioms with Vishwa Mohan Bhatt and Jie-Bing Chen, accompanying the legendary Malian singer Oumou Sangare, or playing with a symphony orchestra. According to him, “If the banjo was going to have any place in this world, there needed to be a banjo concerto.”

But nowadays he spends most of his time making music with his wife, Abigail Washburn, an innovative singer-songwriter who, of course, is also a banjo virtuoso.

“She plays in a different style from me, what we call clawhammer; I play three-finger,” Fleck explained. “They’ve almost never historically played together.  So what we’ve got within our household is an opportunity to create something that’s never been before.”


Béla Fleck in conversation with Frank J. Oteri
Recorded at the offices of Razor & Tie, NYC
April 7, 2017—11:00 a.m.
Video presentations by Molly Sheridan
Transcribed by Julia Lu

Frank J. Oteri:  You were named Béla Anton Leoš Fleck, after Bartók, Webern, and Janáček—three very important 20th-century composers. That’s a lot of weight.

Béla Fleck:  It is.  It gets even more complicated since, soon after I got that name, my mother and my father split up. I never saw him again until my 40s, when I went and searched him out.  So it was complex. In fact, I wasn’t even interested in that music for a while because of that.  It took me a while to go back and start to listen to Bartók with more of an open ear.  I finally did that when I was starting to write my first banjo concerto.  So I got all these names, but no influence.  Nobody was showing me why I was named those things.  Ironically, my mother remarried a cellist. Those weren’t necessarily his guys, but there was some classical music in my world at that point because he liked to play string quartets and quintets, and go and play with orchestras and stuff like that.  So I would hear him do that.  But I didn’t really think it had a lot to do with me and my musical identity because I had secretly fallen in love with the banjo.  I’d learned some guitar and I was playing some folk songs, Beatles songs, Simon & Garfunkel songs, and a few blues scales.  I actually loved the banjo, but I hadn’t told anybody because it wasn’t a very popular thing.  But the banjo sounded so amazing and fast and complex. I didn’t imagine that I could ever play it.  It was just a secret love.

FJO:  It’s funny to hear you say that you only came to Bartók recently, since I think of Bartók as someone who took folk music traditions and completely transformed them in a way that’s not completely unlike what you have done. And also, his music was chock-full of unusual scales and odd meters, which are also things I hear in your music going all the way back to your earliest recordings.

BF:  People have said that to me, “You and Bartók have so much in common; it’s cool that your name is Béla.” And I’d be like, “Cool.”  I only heard little bits of it.  It’s an acquired taste, like coffee. The first time you drink it, it’s like, “I don’t know why anybody likes this.” A little later you’re like, “It’s pretty good.” Then pretty soon it’s like, “I gotta have it; it’s so good.”  Bartók for me was kind of like that.  When I finally got into it, the harshness [I heard] at first stopped being harsh completely and it became so badass and cool, so interesting and deep and rich. So I’m a big fan of him all the way around, and I’m proud to be named after him.

FJO:  How about Janáček and Webern?

BF:  I don’t know much about their music.  I’ve listened to a little bit of it.  It didn’t hit me. I need to give it more time.  I haven’t put in the time. I’ve had a lot of other things that really did hit me squarely in the chest and changed me so that I couldn’t not do that.  I was just so in love with the sound of the banjo and bluegrass, and then I was in love with certain jazz and certain classical music that hit me that way.  Others didn’t.  But eventually time rolls on and you’re ready for some things that you weren’t ready for at another point in your life.  That’s how it was for me with Bartók.

FJO:  Now in terms of the banjo hitting you, you grew up in New York City.  That’s not an instrument you would have found here very much, at least not then.

BF:  Well, there was the folk boom—or the folk scare, as some people like to call it—which was happening, so it wasn’t totally alien. There were actually a lot of New Yorkers playing the banjo.  But in my world, where I was going to school and just among normal kids, nobody was into that kind of music.  I had just happened to hear it on a television show; The Beverly Hillbillies came on and it was Earl Scruggs.

Scruggs had taken a technique that was starting to become used in his region and exploded it into this comprehensive way of playing the banjo that changed the history of the instrument and brought a lot of people to that instrument. It was kind of dying out. The banjo has a long history, coming from Africa with the slaves originally and working its way into becoming the instrument of America in the late 1800s, the instrument everybody had around.  People were playing classical music on it. There were banjo orchestras.  It was in the early days of jazz.  It was in Louis Armstrong’s early groups and Jelly Roll Morton’s, before the guitar took over. It was also this Appalachian instrument in old time music. Then it morphed into this bluegrass music offshoot, which was kind of a performance art.  It wasn’t really a folk music; it was music that was designed to be played on microphones in front of people, but built out of folk music.

“I just became a non-stop, type-A, freakazoid, play-all-the-time, addicted dude.”

But I had nothing to do with any of that until I was 15. I think because he knew I’d been playing guitar and because “Dueling Banjos” became so huge because of that movie Deliverance, my grandfather, who lived in Peekskill, got me a banjo. It was just a garage sale banjo, a cheap little nothing, but when I went up to visit him, which was the day before I started high school at Music and Art up on 135th Street, I was so shocked and amazed and excited to see this instrument in front of me that I never would have had the nerve to go get.  So the fuse was lit. Someone showed me how to tune it on the train on the way home and I just became a non-stop, type-A, freakazoid, play-all-the-time, addicted dude.  Before that, when I played guitar, it wasn’t like that for me.  I was a kid who was interested in something, but I wasn’t on fire.  The banjo was different.  When I finally got the banjo, everything else went away.

FJO:  You went to the High School of Music and Art. I went there, too, so I know that there are no banjo classes there.

BF:  Right.  Yeah. But ironically, Eric Weissberg, the guy who played “Dueling Banjos,” went to Music and Art as well.

FJO:  I didn’t know that. Wow.

BF:  Yeah, he was there quite a while before I was there.

FJO:  I came in as a pianist-composer, so they threw me in the vocal department because they didn’t know what else to do with me. They could always use more voices in the chorus.

BF:  That’s what they did with me. I got in on guitar, playing “Here Comes the Sun”—I had a nice fingerpicking version.  And they said, “Okay, you have some musical aptitude.”  I remember there was a rating system of one to four, and I think I was a two.  I was definitely not in the ones, but I could tap back when they would give me rhythms. Then, I think I had to sing back some pitches.  I could do all of that pretty well.  So they said, “Okay, we’ll teach you to be a musician.” They gave me a French horn and a mouthpiece and said, “Go in that room and come out when you can play an F.”  I just sat in the room and I never could get anything out of the instrument.  Finally they said, “There really aren’t enough boys in the choir.  Maybe we can put you in the choir.”  I was disappointed, but I went and I sang. I screeched all the way through high school. I think I would have been a baritone. I was not a tenor.  I couldn’t hit the pitches, and I didn’t know how to sing.  I didn’t know how to read, but I could sort of sing along with the guy next to me and watch. I knew if it was higher I had to go up, but I didn’t know what a fourth was or a third or how to do it. So I was around classical music, even though I wasn’t playing it on my banjo.  And then I took banjo lessons.

“I screeched all the way through high school.”

One cool thing that happened was that partway through senior year, they said, “Béla, come see the conductor.” He said, “You can get out of chorus if you want, if you will play in Rhapsody in Blue in the semi-annual recital.  We found a banjo part.  If you want to play this banjo part, you can get out of chorus for the rest of senior year.”  I didn’t really want to get out of chorus with all my friends, learning this German music and this French music. I was social and it was music.  So I said, “I’ll do both.”  So I did.  The part was somewhere in the middle of the piece. There were a couple of things I never could figure out, but I got to sit next to a girl I had a crush on who played the oboe.  And that was good enough for me.

FJO: But instead of going off to conservatory after you graduated from Music and Art, you wandered off to Boston and started playing in professional bands. You were already recording with them as a teenager.

BF:  Yeah, I came right out of high school into professional life.  I guess to toot my own horn, I started playing the day before high school and three years later, I came out and I was on a pretty high level.  My third banjo teacher was Tony Trischka. Tony is one of the monster geniuses of the banjo of this century.  I would argue he’s changed banjo technique and ideas as much as Earl Scruggs did.  He was the guy of that time, and I had had a few lessons with him. But by the end of high school, we’d be at a party and jam together, and someone would say, “If I close my eyes, I can’t tell which one is which.”  And it was true.  I was imitating him so well, I could play exactly like him by the time I was out of high school after playing for three years.  So I was moving fast.  I was also working on my own ideas and trying to think of what I could do that he hadn’t done. I realized there already was a Tony Trischka.  The guy who said, “I can’t tell which one is which”—maybe that’s not so good.  For a long time, that was my goal, to be playing just like him, but that wasn’t going to get me anywhere. So I started having to dice out these parts of myself that I loved so much and that I learned from him.  He goes by feel.  He finds these incredible, complex ideas, but it’s not like he’s going to sit around and play all the modes and scales up and down the banjo and do this sort of scholarly thing.  So I thought, “Well, there’s something.” I started working on these ways of playing the scales methodically that gave me a bunch of tools that Tony didn’t have—and really nobody had at that point. It gave me the ability to play virtually anything because I wasn’t stuck in these keys with certain centers that were rich and had a lot of things I could do but that had holes in the middle.  I was basically filling in all the holes that people weren’t using on the banjo and just making it more of a workable instrument that could fit into different kinds of music.  That became my thing that I could do.

FJO:  Because of the way the banjo is played and the way it’s tuned, it’s optimized for playing diatonic music in common time. But what you’ve done is created super chromatic music for it with loads of complex meters.  You’ve done all these counter-intuitive things, yet they sound completely idiomatic.

BF:  Actually that’s the part I’m most proud of.  You’ve just hit the things that I’m trying to do—things that sound right.  I’m trying to come up with something that has some reason to exist, not just do new stuff to do new stuff.  Again, if I was going to toot my own horn, I would say I feel good that the things that I’ve contributed feel, to me at least, like they’re supposed to be that way.  They’re not just, “How hard can I play?  How difficult can I make things?” but there’s some integrity to why I wanted to do them and why they’re on the banjo rather than some other instrument.  It’s something that the banjo told me to do, that was obvious and that should be that way.

“I’m trying to come up with something that has some reason to exist, not just do new stuff to do new stuff.”

FJO:  You’ve really been describing all of this stuff from a performer’s point of view, being a player on an instrument.  But when you say that it was important to you to do more than imitate someone else’s sound and do your own thing, that’s starting to sound like a composer.

BF: Hmm.

FJO:  It’s interesting that for the very first professional group you were with, Tasty Licks, on the first album you recorded together, there’s an original composition of yours called “Reading in the Dark.”  I can already hear your compositional voice in that—the constantly shifting keys, the metrical complexity. It feels like it’s about to crash, but it always holds together somehow.  You already had had those ideas.

BF:  At the time, I was trying to write things that were complex and hard intentionally.  I haven’t heard that in a long time, and I’m a little scared of what it would sound like if I listened to it now. [Since then] I have learned a lot about playing the banjo with a good tone and with good timing; having a tight rhythmic focus hadn’t become my focus yet, but the creativity was there. I was also very Tony influenced.  If you listen to some of Tony’s music from that time, you would hear where maybe I was just cracking out from what he did a little bit, but it could have been something he did, too.  But I was starting to use some of my new techniques, a few licks that were idiomatic to me.

The cover of the eponymous debut album of Tasty Licks released in 1978.

In addition to being the first recording featuring Béla Fleck, the eponymous debut album of Tasty Licks also features the earliest Fleck composition on record.

FJO:  One thing I’m curious about in all of this is that what got you interested in the music in the very beginning was hearing Earl Scruggs, who was the embodiment of traditional bluegrass.  It’s funny to call it traditional because, in a way, how Scruggs helped develop bluegrass out of Old Time music parallels how Charlie Parker and Dizzy Gillespie developed bebop from swing.  It was a similar seismic moment where it was somehow avant-garde and traditional at the same time.  By the time you came on the scene, it was definitely traditional. But even though it was what you first heard, and what got you hooked, you gravitated toward the more avant-garde end of the spectrum—the progressive bluegrass scene in Boston instead of going to Kentucky or Tennessee or somewhere deep in Appalachia.

BF:  Right.  Well, I want to address one thing which is that Earl Scruggs was radical.  There’d never been anything like what he did before.  We call it traditional now because it was so right that it became imprinted on everybody.  Nobody had a problem with it.  Nobody was saying, like they have with Tony or even with me a little bit, but Tony a lot more, “That’s not how it’s supposed to go; that ain’t traditional.”  Nobody said that when Earl Scruggs came around.  They went, “Holy crap.  What just happened?”  It changed everybody’s perception about what a banjo was; it was incredible.  The thing about him is he’s so rooted in tradition. Even a lot of the songs he worked on were from before he came along, although he added a lot of new stuff to the repertoire. Time makes something traditional.  Now he’s traditional, but usually traditions are more than a hundred years old.  We’re not even close to a hundred years from when he got well known in the ‘40s.  That’ll be in another 30 years.

“Time makes something traditional.”

FJO:  O.K. This begs the question even more, considering how deeply you revere Scruggs.  If he was your hero, why didn’t you go to where he was instead of going to Boston?

BF:  Well, Earl was really not around very much.  He wasn’t out and seeable for a lot of the years when I was coming up.  He was out with his sons, but I wasn’t as interested in that music.  And I had become a Tony Trischka freak and a modern banjo freak, so I was interested in the people who had taken it to the next step.  I wasn’t that interested in Earl after the initial thing.  I got all into this new information that guys like Tony, Bill Keith, Bobby Thompson, and so many other wonderful banjo players brought new to the game—Eddie Adcock, Allen Munde, Ben Eldridge, so many people. It was such a rich field, full of people who, when you heard them start to play, you knew it was them.  J.D. Crowe.  Sonny Osborne.  It goes on and on.  At any rate, at this point, I was into modern.  I wanted to do new things.  I discovered in high school that if I played a Led Zeppelin song, people would go, “Yeah!”  But if I played bluegrass, they’d start flapping their arms. And I didn’t like that.  So I already had realized that there was something to this “new thing on the banjo” idea.

Anyway, Tony got an offer to join a band in Boston right after I got out of high school, and he couldn’t do it because he had roots in New York and wanted to stay.  But he said, “I’ve got this student that’s really hot; you should hire him.”  I had graduated in the spring and this was in December. What happened to me was actually so fortunate. My mother and my step-father had a child kind of unexpectedly as I became a senior in high school.  The world had changed so suddenly and now this was their new focus and nobody paid any attention to me.  So I didn’t apply to any colleges and nobody noticed.  Now, if you can understand that my mother was a school teacher and my father was the chairman of guidance counselors of the Brooklyn school system, and then imagine that their son never applied to colleges, you see how bizarre this is.  But I snuck under the wire and got to the end of school and then I was a free agent, which is exactly what I wanted to be.  I wanted to go play the banjo, not go to college where nobody could teach me about the banjo.  I didn’t want to go study theory.  I wanted to play the banjo.

“I wanted to go play the banjo, not go to college where nobody could teach me about the banjo.”

When they realized I hadn’t applied to schools, they were kind of dismayed and we found out that you could take courses at Juilliard if you just paid for them.  It’s called the Juilliard Extension School.  So they put me in a class that I went to starting in the fall, while I played little gigs around the city and tried to figure out how I was going to do this thing.  That’s when the call came to go to Boston and join a band up there.  There was a professional band that went around New England, and one of the guys in the band was a guy named Stacy Phillips who used to play with Tony Trischka in a band called Breakfast Special.  They were my heroes.  So I was going to get to play with one of my favorite musicians if I moved to Boston and joined this band.  Also, Berklee was up there.  There was a huge jazz scene up there.  I was excited about being part of that.  It was a great college town.  There was a music store called the Music Emporium.  There were jam sessions.  There were people playing traditional music of various kinds.  There was square dance music up there.  That scene was fun.  So anyway, I moved to Boston, and I was there for three years or so.  That was my first touring experience in a band that occasionally made it down south. I did a lot of New England touring, and I worked on my banjo playing in that band.

FJO:  And you had already gotten the attention of Rounder Records, which was founded maybe just only a few years before that.  And they put out a solo record of you already.  That was crazy.

BF:  Right, so that was part of the whole thing because the leader of the band was a guy named Jack Tottle. His girlfriend, Marian Leighton, was one of the three Rounder people.  I ended up living right across the hall from Marian and Jack and being part of that Rounder scene.  They were waiting for me to ripen.  They wanted to do a record with me when I was ready. I think that was wise on their part, but I wasn’t smart enough to understand that.  It was rankling that they hadn’t asked me.  At a certain point, I went and made a demo and let them know I was going to be presenting it to all the labels.  Then they immediately signed me before I could get away. I think it was a much better record than it would have been if I had done it right out of high school when I moved out there.

The cover of Béla Fleck's first solo record, Crossing The Tracks

In 1979, a year after his recording debut with the Tasty Licks, Rounder released Béla Fleck’s first solo album, Crossing The Tracks, which 38 years later still sounds fresh.

FJO:  Talk about having a long history, and we have a long way to go before we talk about the new recording of your second banjo concerto with the Colorado Symphony, but that album is also on Rounder.

BF:  I went back to them in the last decade. I’ve been through all the majors.  I was on Capitol with New Grass Revival, and I wanted to get away from Rounder when I started the Flecktones.  I had made eight solo records on Rounder. Some of them did well and some of them didn’t, but I wanted to be on a jazz label.  With the Flecktones, I didn’t want it to be a Rounder Record.  I needed to break from that scene.  So I went out.  We had Flecktones records on Warner Brothers, and then we went to Sony.  Then I was on MCA with Strength in Numbers.  I started to have all those experiences.  And then the music industry changed a lot. 

Basically what would happen is I would get signed and then I’d have these advocates, and we would have a great year or two. Then they would be fired, or things would change, and I’d be stuck with several more albums that I owed and nobody at the label that gave a crap about what I did.  That happened over and over again.  Then, I was getting ready to do an album—I can’t remember which one it was, it might have been the Christmas record with the Flecktones—and I wanted to take a meeting with Rounder because I had seen something they had done well.  I took a meeting and everybody was still there that had been there when I’d left twenty years ago.  That struck me.  And they were eager to have me back.  They’d been proud of everything I’d been doing and they started doing stuff with me.  They had much better results with some of those projects than I was having with the majors, so I’ve kept doing things with them.  I do a record at a time.  The first concerto record I did with Deutsche Grammophon—foolishly—because I wanted to get the banjo onto the major classical label of the world. But they didn’t do a good job.  They didn’t do anything.  So when I got the chance to make the second banjo concerto and I wanted to record it, I asked Rounder if they would do it, and they said they would.  They’ve already done way better than Deutsche Grammophon did because they know how to reach my audience.  There is no classical audience.  Nobody’s buying classical records.  This needs to be marketed to people that like my music and want to hear what I am doing with an orchestra.  We’re not going to sell a lot to folks who are hardcore classical listeners.  I wish we could, but I don’t know that that’s being realistic.

The cover of Béla Fleck's 2012 Deutsche Grammophon CD The Imposter

The first recording devoted exclusively to “classical” compositions by Béla Fleck was the 2012 Deutsche Grammophon release The Imposter, which features his first banjo concerto performed with the Nashville Symphony conducted by Giancarlo Guerrerro as well as Night Flight Over Water, a quintet for banjo and string quartet performed with Brooklyn Rider.

FJO: A discussion of how music is marketed could eat up the rest of the day, but it actually makes me curious about how marketing and musical genre—which I believe is largely related to marketing—played out in another early band you were part of called Spectrum, whose records I’ve had for many years and still treasure.

BF:  You’re kidding.

FJO:  Especially Live in Japan. I love your performance of “Driving Nails in My Coffin.”

BF:  That’s cool to hear.  I never hear anybody talking about Spectrum. It’s kind of the forgotten band.

FJO:  Which is a shame because those records are great. But what’s particularly fascinating is that while on the one hand it sounds very much like traditional bluegrass, a lot of the material wasn’t. You performed songs by Paul Simon and Paul Anka, as well as stuff by Duke Ellington and Fats Waller, so it was really open-ended.

The cover of Spectrum's final album, Live in Japan, released in 1983.

The cover of Spectrum’s final album, Live in Japan, released in 1983, but unfortunately currently out of print.

BF:  Yeah, it was freedom in the cage.  The cage had gotten bigger and we were filling a hole in the bluegrass festival scene.  That was the only place we could work.  We didn’t seem to be druggy.  We were clean cut, nice gentlemen, but we played progressive—considered progressive—music.  We weren’t far out like New Grass Revival.  Glenn Lawson and Jimmy Gaudreau had been playing in J.D. Crowe’s band, after his great band—The New South—with Ricky Skaggs, Tony Rice, and Jerry Douglas, that was so popular. Wisely, J.D. didn’t try to follow that incredible band.  I’d say it’s on a level of Flatt and Scruggs in impact, but he didn’t try to copy it and do that band again.  He got a whole different sound.  And he got these guys and they went in a whole different direction.  Anyway, I moved to Kentucky, because I had the opportunity to work with some guys that worked with J.D., and I really wanted to get some of that true bluegrass feel.  Ironically, what I was trying to get from moving to Lexington was not what these guys wanted to do, but I still was going to get it.

“I knew I was a Yankee banjo player.”

What I moved to Kentucky for was to get around and to be part of the real traditional stuff.  I knew I was a Yankee banjo player.  I knew there was a stigma to that, and that there are some areas that Yankee banjo players don’t tend to be respected for the way the southern banjo players are.  What we’re usually talking about here is tone, time, and taste.  The three Ts.  It all comes from J.D. Crowe, but originally from Earl Scruggs—certain periods where his right hand and his tone were just so glorious, creamy, and solid, metronomic but with soul, and everybody was aspiring to play like that.  The northern players tended to have a lot of imagination.  A lot of great innovations were coming from there, but not only from there—Bobby Thompson wasn’t from there.  There were some great people like Bill Keith and Tony, but Tony was widely frowned upon by the bluegrass community as a whole.  And I was very aware of that. I said, I don’t want to be like that.  I want to be able to do everything.  J.D. Crowe had these great bands in which the people were playing pretty progressive music, but he was playing just like Earl.  Or in J.D. Crowe language, he was playing very traditional, and I thought there ought to be somebody who can play with those guys.  I think there’s a hole in that scene for a banjo player who does a little bit more, but I wanted to be able to do it with the authority that J.D. did it with.

So after those three years with Tasty Licks, we broke up and I played on the street for a summer, in Harvard Square, which was a lot of fun.  Then I got this chance to go to Kentucky.  So I moved down there and just spent all my time watching J.D. Crowe when I wasn’t on tour.  There was this Holiday Inn—Holiday Inn North it was called—on Newtown Pike, and they would put on a bluegrass band for three weeks, then they’d bring in another one from a different part of the country.  The top people would come in and play this place.  When they didn’t have Ralph Stanley or the Country Gentlemen or whoever, they would have J.D. Crowe because he was their in-town guy.  So when I was there, anytime I wasn’t out of town playing, I was at the Holiday Inn sitting, listening, and watching him, trying to understand how he got that sound and how he had that feel which I did not have.  I couldn’t do what he did, and he was a god to me.  I never got to sit with him and he never explained it to me, but I was very focused on him.

At that time, I also made a lot of friends in the bluegrass community who talked to me about banjo set up, about how to get a great sound out of a banjo.  There was a guy named Steve Cooley who was a great young banjo player and who, like me, was a big fan of Crowe.  Then I started studying all these old Flatt and Scruggs live shows, which is the next inner circle.  You get past the recordings everyone knows about and you start to get into these broadcasts and you get to hear how much greater he was than on the recordings.  It’s so badass.  All of a sudden that became really important to me, being able to play the banjo in a strong, traditional, powerful way, which I would say is a lot of southern influence.  The things that are great about southern banjo playing sort of crept into my style at that point.  And that’s the point when I got a call from Sam Bush and New Grass Revival to move to Nashville. Well, the band was originally in Kentucky, but we ended up moving to Nashville, and that was the next big change in my life after that.

FJO:  So although you wanted to get immersed in the tradition, you wound up playing in super progressive groups.  That first record you made with New Grass Revival, On the Boulevard, is full of chromatic stuff, and there’s even a Bob Marley tune on it. I’m not sure a bluegrass purist would even acknowledge this as bluegrass.

BF:  No.  They called it newgrass, and lot of bluegrass purists didn’t think newgrass was bluegrass.  But the thing about New Grass Revival is that they were at a whole other level.  They had been a fixture and a prime mover in the modernization of bluegrass.  Sam Bush was beloved by everyone across the board, whether you liked traditional or modern.  He was often called to play on traditional records, because he was simply the best mandolin player on the scene, especially in the south.  A lot of people also loved David Grisman, but he was in California and he was doing his own music. But Sam—as a mandolin player and a fiddle player and a force—was one of the greats of the generation.

It was even clear to Bill Monroe, who showed his regard for Sam by treating him with incredible disrespect.  He wouldn’t have done that if he didn’t think Sam was a force to be reckoned with.  He did the same thing to Earl Scruggs.  You know what I’m saying?  So Sam was the anointed one.

If Bill Monroe or Doc Watson wanted me to play with them, I wanted to make sure that I could play and they’d go, “Hey, he’s good at this stuff” and not judge me for being a modernist.  I wanted to have that, but you can’t change your spots.  I was gonna be a modernist and a guy from New York City, even if I tried to get rid of my accent around these guys and tried to get an old banjo. I think they respected me for trying, though, and for valuing what they did.

“I wanted to make sure that I could play and they’d go, ‘Hey, he’s good at this stuff’ and not judge me for being a modernist.”

Playing with Sam, I knew, was going to mean playing with one of the best musicians I had ever played with. Also, by joining that band and moving to Nashville, I would get to know a whole world of people I was really interested in—like Norman Blake and John Hartford, whom I was a huge fan of, and the Telluride Bluegrass Festival and all the people who were doing that.  I would learn a lot about music that I didn’t know about yet.  Things I hadn’t valued yet.  Like blues and rock and gospel, things that those guys were really into—the Allman Brothers, all these things that I was not paying attention to because I was a New York jazzer at heart who loved bluegrass. That was also when I found the local great jazz guitar player, and I took lessons from him.  I went to play casual gigs, trying to learn jazz.  I was in the closet trying to continue my work on my scales at the same time.  I was a busy little boy.

The cover of Béla Fleck's 1984 LP Deviation

Béla Fleck’s 1984 LP Deviation, in which he is joined by the members of New Grass Revival, is miles away from newgrass but according to Fleck still isn’t quite jazz.

FJO:  All these different kinds of music came together for you in a solo record you did with the other members of New Grass Revival as sidemen called Deviation. I think it’s a very apt title because it doesn’t sound like any of the other music you had recorded up to that point. Now things have gotten so blurry, to some extent as a result of what you and many of the musicians you’ve worked with were doing then. But at that time, the barriers between different musical genres were a lot less penetrable. You mentioned that Sam Bush could travel back and forth between bluegrass and newgrass, but what was the difference?  What couldn’t you do in bluegrass, and what can’t you do in newgrass?  When does newgrass stop being newgrass?  I think most fans of newgrass would have thought that Deviation wasn’t newgrass. I’m inclined to call it a jazz record, but I’m sure there would have been jazz purists at the time who would have said it isn’t jazz either. Purism versus non-purism was a big issue back then, no matter what the genre was.

BF:  Yeah, it was.  I love Flatt and Scruggs.  I love early bluegrass. Most of the modernists do.  That music really reflects a time and a place and, now, a kind of looking backward.  But at the time, it was still reflective of some people’s actual lives.  They were singing about their lives, so it wasn’t some history thing.  So if somebody loves hearing that kind of music—which I love as well—and that’s what they want to hear, I don’t fault them for it.  It’s like somebody saying, “I want to listen to Louis Armstrong. ” Well, I like Louis Armstrong and I really like Charlie Parker.  I don’t fault anybody for liking what they like, but your life gets richer the more things you decide you like.  I’ve realized this because I’ve also been an elitist. I don’t listen to that, or I don’t listen to this, or whatever. That’s not good.  I’ve realized that I only make my life poorer by deciding there’s something I’m not interested in, that I’m above this.  But people do that.  We all do that.  The truth is you have the right to make those choices.  You don’t have to listen to everything just because someone tells you to.  This isn’t school.  This is your life.  You should listen to music that turns you on and makes you feel something and makes your life more complete.

“I don’t fault anybody for liking what they like, but your life gets richer the more things you decide you like.”

So, back to your actual question, I think newgrass expressed the truth for the people of that period.  And newgrass is a dated thing, too.  Newgrass is actually the music that was done after Flatt and Scruggs, not the music New Grass Revival did.  Sam Bush was going to bring back some of the music that the people that followed the originals did, go back to the sound that Jim and Jessie and the Osborne Brothers and the Country Gentlemen had, and work from there.  That’s why they called it New Grass Revival, which is interesting.  A lot of people say, “Oh, that’s newgrass.”  New Grass Revival is newgrass, but it became newgrass in people’s minds after a while because the name of the band was New Grass Revival.

FJO:  Looking back at that time now, there definitely was stuff that was even more progressive than newgrass, like perhaps what the Dillards were doing or Frank Wakefield or, as you already mentioned earlier, Tony Trischka.

BF:  Right.  For a while, you wouldn’t really call what Tony did newgrass, but by current standards, we can go back and go, “All that stuff kind of fits neatly into this box.”  That’s where people are stretching: dawg music—the stuff David Grisman was doing; what the Dillards were doing with drums; Herb Pederson; what New Grass Revival was doing; what Bill Keith was doing with Jim Rooney.  Call it what you want.  I don’t care.  It doesn’t matter.  You either like it or you don’t.

FJO:  Now in terms of calling something jazz, did you find acceptance from the jazz community when you began heading in that direction?

BF:  Back then I was clawing my way in.  I wanted to be in, and I wasn’t really up to the task yet.  I tried to put together some groups to try to do that.  I don’t think you could really call Deviation a jazz record.  I guess you could probably call it a pop instrumental record with jazzy overtones, but pop with bluegrass instruments.  I don’t know what to call it, but there’s not a lot of improvising, just a little bit.  Everybody had little solos, but it wasn’t open. When I think about jazz, I tend to think that improvisation is the core—conversation from every angle: the bass player talking to the horn player, the drummer playing to the saxophone player. There’s a discussion going on and people are making decisions on the fly.  To me, that’s a lot of what makes it jazz. But a lot of music is like that, not just jazz.

FJO:  Bluegrass is like that sometimes, especially when groups play instrumental breakdowns.

BF:  It can be, but there are more immovable things in bluegrass.  The mandolin is generally going to play the offbeat and play certain chord shapes generally.  They’re not going to play that different just because of what the banjo player does.  The bass player’s not going to walk.  He’s not going to have a lot of freedoms. He’s going to play within a certain set role.  It’s not like he’s spontaneously deciding what the harmony’s going to be for the soloist from the bass.  That’s not going to be going on in bluegrass.  At least not so far.  It tends to be that when people expand bluegrass, with the exception of dawg music, it’s pretty scripted.  There’s a lot of planning.  With Strength in Numbers or the Punch Brothers, it’s very scripted. In a way, it’s more like classical composition, mixing with pop and bluegrass.  So it’s not often as free as it might feel like it is.

FJO:  But with the Flecktones, you did introduce all those elements.

Béla Fleck (center) in performance with the Flecktones: Victor Wooten (far left, playing electric bass guitar), his Roy Wooten a.k.a. Future Man (far right, playing the Drumitar)

Béla Fleck (center) in performance with the Flecktones: Victor Wooten (far left, playing electric bass guitar), his Roy Wooten a.k.a. Future Man (far right, playing the Drumitar)

BF:  Yeah, I think you could call Flecktones a jazz group, if you were willing to call all the different kinds of music throughout from Louis Armstrong up all jazz.  Duke Ellington’s jazz.  Charlie Parker’s jazz.  Those are very different.  Miles Davis’s Bitches Brew is jazz.  Return to Forever is jazz.  Mahavishnu is jazz.  Is Shakti jazz?  I don’t know.  Maybe not.  I don’t know.  It’s very highly improvised, but is it jazz?  It’s probably more like Indian music.  We could be as different from jazz as Shakti was from jazz.  But that’s the world we were trying to claw our way into.  And we didn’t have such an easy time, especially at first, because it didn’t sound like it was necessarily jazz—a banjo player with a guy playing a drum machine guitar, a guy with a harmonica, and a funky bass player.  It was very confusing to people exactly what we were.  So for as much as we wanted to be embraced by the jazz world, it was very slow going.  The jazz guys would go, “Oh, okay.”  They weren’t going to fall all over themselves, but they didn’t hate us at all.  The musicians all seemed to like us and think it was pretty cool.  But luckily, regular people liked us.  And we would get on TV, and a bunch of people would go, “Wow.  That’s hip, whatever that is.”  We managed to get quite an audience pretty quick—against all odds, honestly.  So when people would say, “Béla sold out now.”  I’d feel like, “I sold out?”  You could not plan the Flecktones, and you could certainly not plan for them to be successful.  There was one time people said, “They added vocals.  Dave Matthews is on the record just to sell records.”  If you heard the track, it’s in 17/8.  And it didn’t sell any more than any other Flecktones records.  It would have been nice if it did, but it didn’t work out that way.

“We would get on TV, and a bunch of people would go, ‘Wow.  That’s hip, whatever that is.'”

FJO:  One of the greatest things in the world would be to get people on the street humming in 17/8.

BF:  That’s what’s always been exciting to the Flecktones—can we get people feeling an odd meter as if it’s not odd at all? Dave Brubeck did it wonderfully on “Take Five.”  There’s a pop sensibility, too.  We’re all kind of creatures of the pop world.  The guys were into James Brown, and I was into the Beatles. Howard was into Bulgarian music. It was a lot of different things coming together in that band.

excerpt from the leadsheet of Béla Fleck's composition

An excerpt from the published leadsheet of one of Béla Fleck’s most popular compositions, “Sunset Road,” which appeared on the first Flecktones album and which the Flecktones also later recorded with Branford Marsalis. Copyright © 1991 FLECK MUSIC (BMI)/Administered by BUG. International Copyright Secured. All Rights Reserved. Used by Permission.

FJO:  Now in terms of making contributions to different musical traditions, you mentioned Shakti, which was really about John McLaughlin immersing himself completely into classical Indian music and performing with some of the greatest Indian musicians, like L. Shankar and Zakir Hussain. So I have to bring up your own Tabula Rasa, which is probably one of my all-time favorite recordings of yours.

BF:  Thank you.  That’s another hidden one not too many people know about.

FJO:  It’s such a fluid synthesis, not just between Indian music and bluegrass, as per the dedication on the album to Ravi Shankar and Earl Scruggs; traditional Chinese music is also at the core of this music. It really is a fluid trio between you, Vishwa Mohan Bhatt, and Jie-Bing Chen.

BF:  I didn’t do the dedication; that was from the record company guy named Kavi [Kavichandran] Alexander.  He’s a cool guy and he has this wonderful recording technique.  He records stereo in a beautiful church in Santa Barbara. He arranges the musicians in front of the mic until it’s in balance.  He’s got a good ear for that, so maybe the mridangam player is back here and you’re over here because you’re louder, that whole weird thing that you have to do to record on one mic.  But then the room fills up with sound and it all comes into that microphone and he records it to tape, and it sounds awesome.  Part of the cement and connectivity has to do with that great recording approach and also the fact that you’ve got to sit there and play the music right in each other’s faces and really listen to each other since you’re super close to each other.

Béla Fleck, Vishwa Mohan Bhatt and Jie-Bing Chen on the cover of the CD Tabula Rasa

On Tabula Rasa, Béla Fleck, Vishwa Mohan Bhatt, and Jie-Bing Chen seamless weave Appalachian, Karnatic and classical Chinese traditional music.

FJO:  What’s so wonderful to me about that record is how it references three seemingly very different musical traditions in a way that’s faithful to all of them, yet it’s completely fluid. A word that we haven’t yet used in our conversation with each other today is fusion. In terms of what the word actually means, I think it’s very positive, but critics coined this term and many have used the term quite disparagingly.

BF:  Because they got tired of rock drums with jazz and the way that the jazz players couldn’t have a conversation with the drummer.  It just became very bombastic. They called it fusion, and they got tired of it.  I understand why it happened.  The original fusioneers’ music was actually very interactive and responsive and very jazzy. There’s a lot of great music that came out of that. Mahavishnu Orchestra and Return to Forever were really special for that time and they hold up really well, as well as a lot of eras of jazz held up.  But what came after, when people started to imitate them—it just became a sea of sameness and less freedom and interactivity in the conversations that were happening in the music.  And I think that to the people that love jazz, fusion became a bad word because they weren’t seeing the things that they loved in the music anymore.

FJO:  Someone who was a key creative force in that music—in fact he was the founder of Return to Forever—is Chick Corea, but he’s also done tons of straight-ahead jazz and was also part of a free improvisational quartet with Anthony Braxton, Dave Holland, and Barry Altschul. He’s even performed standard repertoire classical compositions and also composed his own works for chamber ensembles and orchestras. You’ve played some extraordinary duets with him in recent years, but you’ve been into his music for a very long time. You played his composition “Spain” on your very first solo album back in 1979, and it later became part of the repertoire of the Flecktones. So he seems to have been an important musical hero to you from the beginning.

BF:  Oh my God, he still is.  He’s a great example of somebody who not only is super talented, but is super good at being himself.  He has the strength to be himself over and over again, whether it’s popular or not, because what he does is very wide-ranging and a lot of things he loves to do are not for everybody.  When he likes to play his crazy atonal stuff, he can do it like nobody in the world. That’s not the easiest stuff to sell.  But he also has put a high premium on communication.  He’s learned that—and he knew this all along—there’s nothing wrong with playing beautiful music that people like, like the music he did with Gary Burton, or different periods in his life when he’s tried to do music that’s more consonant.  He doesn’t see it as one being better or worse than the other.  They are just a lot of different expressions for different times and different feelings.  And he’s gone after a lot of different things. So I’ve always listened to everything he does. I’m always curious and I also find it very inspiring because of his tight rhythmic command of the piano. You could either accuse it of being too perfect or too rhythmically tight, or you could say, “Holy cow, nobody in the world plays like that!” You know it’s him from the first second, and it gets you if you’re a rhythmic-based person.  It gets you in a way no other piano player can get you.  He has always gotten me that way.  So the banjo being a sharp-attack instrument, like his acoustic piano or his Fender Rhodes, I thought that’s more of a template for how I’d like to play the banjo.  Not that I ever could or ever will.  He also does a lot of short, stabby things that don’t use the whole piano. A lot of piano players have a hard time using just part of the piano; they’ve got to the use the whole thing.  But you don’t have to use everything.  You don’t have to use the whole orchestra.  You can use just a violin for a while. Because of the limitations of the tuning, I couldn’t get the banjo to do a lot of the things the piano could do or a lot of instruments can do. He showed me that I didn’t have to do that; a lot of that came from listening to him.

“I was a stalker.  I would go to his shows and go to sound check and try to sneak in or try to meet him after the show.”

When we finally met, that was incredible.  I was a stalker.  I would go to his shows and go to sound check and try to sneak in or try to meet him after the show.  I gave him some bluegrass records I made.  Then I ran into him at the Grammys and introduced myself again, and he had seen the “Sinister Minister” video when the Flecktones finally came up out of the ground. Anyway, one day I was playing at the Newport Jazz Festival and his agent came up to me and said, “Next year, Chick is thinking about doing these duets with three different people and he was wondering if you might consider. You’re on his list of possibilities.”  And I said, “Count me in.”  I just dropped everything, and we went and made this record and started touring together as a duo.  This was a dream come true.

We’ve done a lot.  He seemed to like me, and he’s given me a lot of rope to learn how to do the things that I’m not as good at.  We do a lot of the same repertoire, so I’ve been able to get better at it, and I’m throwing new things at him now that he’s interested in.  On the last tour, I taught him a really cool Bill Monroe tune, and he was really all over that.  It’s turned into a really great relationship.  We’ve been playing for seven or eight years now.  Almost every year we get together and do a month or a couple of weeks. This year it’ll be the same.  We’ll be going to Europe as a duo in July, and then in August, we’re going to put the Flecktones and his electric band together and do a couple of weeks of summer touring.  So that’ll be a lot of fun.

FJO: It’s surprising how well the piano and banjo blend with each other. They don’t seem like instruments that would complement each other.  The same is true for your collaborations with all these extraordinary musicians from Africa, like Oumou Sangare, although—as you pointed out earlier in our conversation—the banjo’s origins are in Africa. But to take it back there and actually work with musicians there is yet another re-contextualization. What is this music?  Is it world music?  Is it traditional music?  To my ears, it sounds like something else entirely.

BF:  Well, it’s more of a mash up than I usually like because I didn’t have the opportunity to work with them so that they would change as I was changing.  It’s more of me trying to morph into their world.  It’s like them doing their thing and then, oh, look there’s Elmo in the middle.  I was trying my best to try to do that thing we talked about, where you try to make it feel like it’s supposed to be there, not like a mash up on the Grammys where B.B. King is playing with Metallica and they just do their thing at the same time.

For me, a great collaboration is when both parties are changed by the collaboration and they don’t just do their thing.  They actually have to adjust to each other.  But because of the speed of that project, where I was in four countries over the course of essentially four weeks and playing with different people every day, there wasn’t time for that breaking in thing. It would have been interesting to see what would have happened with some of those people if I could have played with them for two weeks before we recorded.  I was trying to do so much.  At a certain point, I realized I didn’t have enough time to learn each musical situation as much as I wanted to, so I could really fit in.  Eventually I just had to be myself in the situation—me with my positive and negative attributes in the middle of their music, doing my best.  In some cases, I could really study something and really actually learn some deep things about their music and be able to play that on the banjo. In other cases, I would play like a jazz musician and just play what came to me.

“A great collaboration is when both parties are changed by the collaboration and they don’t just do their thing.”

FJO:  So-called classical music—the Western classical variety at least—is different from all the other kinds of music we’ve been talking about today. In all of these other traditions, whether it’s bluegrass, jazz, karnatic ragas, or the praise songs of Malian djeli, individual musicians come together and find their own musical voices as they navigate various pre-established practices. But with classical music, the blueprint for the actual music already exists in an idealized form on paper and it is then brought to life when musicians play it.  In a piece of music for a classical chamber music ensemble or an orchestra, each musician is given a specific written part. These musicians are trained to be the best they can possibly be at interpreting what somebody else has already written and then making all those parts fit together.  That’s very different from you coming and playing with them, and then you all grow and do other things in response to each other.  That’s not what classical music is about.

BF:  The way a classical musician can improvise is with feel and tempo. They can stretch things. They can take things at totally different tempos.  They can play with the tone and with the intensity.  They can play with dynamics.  The dynamics don’t have to be written in stone.  In fact, in a lot of Bach’s music, he doesn’t write any dynamics at all, which gives the musician a chance to play with it.  But no, I get your point.  I’m just being difficult.

FJO:  We talked earlier about traditions and how they evolved in bluegrass and in jazz; traditions evolved in classical music, too. Bach’s scores have very minimal dynamic indication and there are no metronomic indications at all because the metronome hadn’t been invented yet. So there are these amorphous tempo indications that musicologists now fight over.  What does andante mean?  How fast or slow should it be? But once you get to Beethoven, you get the metronome. Then throughout the 19th century, the details grow more and more specific.

BF:  Imagine how frustrated these guys were with hearing their music played poorly.  Why don’t they know to play this section stronger?  It’s obvious, but it’s not obvious.  They can’t tell, so I’ve got to write in these marks, just trying desperately to have some control over the situation. A lot of times, the premieres were disasters and got reviewed as such. Then you find out some years later that this is one of the greatest musical pieces ever created.  Nobody ever heard what the composer had in mind till a long time later.  Yeah, it’s got to have been very hard on those guys.

FJO:  Your first foray into classical music, Perpetual Motion, was as an interpreter, performing transcriptions of classical pieces. But before that you did Uncommon Ritual with Edgar Meyer and Mike Marshall which, once again, is something else entirely yet it connects to classical music because it was embraced by classical music listeners even though it was an album of original compositions for instruments that aren’t necessarily part of the sound world of classical music. Perpetual Motion, however, consists of your own interpretations of classical music repertoire.  But that’s different than writing classical music compositions that other musicians are playing, which is what you’ve been doing for the past five years.

BF:  Right.  So Edgar Meyer is my entrée into that world. I met Edgar when we were both very young, and he was in Aspen going to school there in the summers, in the string school that’s there.  I was playing with New Grass Revival in one of my first years in that band.  I heard there was this great bass player who played on the street, and I was like, “Oh, that’s cool.  I used to play on the street in Boston.”  So I went to see him that night and ended up getting out my banjo.  We ended up having this jam and then going to someone’s house and playing late into the night. It was the beginning of a beautiful friendship.  Here’s a guy who’s a little younger than me who’s probably the greatest classical bass player who ever lived, but a lot more than that.  He also has a great love and ability outside of that world, but has a lot of training as a classical player and is also a composer, although he’s insisted he was never actually trained as a composer.  He just started writing. He’s been doing it the way he wants to, and he’s a genius composer.

So now I had a friend.  When I got into bluegrass and first started listening to Flatt and Scruggs, it was a long time before I had a friend who was great at traditional music.  It was a guy named Pat Enright, who joined Tasty Licks near the end.  That’s when I really started being interested in traditional music again, when I heard somebody doing it great right next to me.  Part of why I wanted to move down south and really understand that music was because of this Pat Enright character, who was such a great traditional singer that he gave me respect for the idiom.  My stepfather is a wonderful guy and a good musician, but he’s not a charismatic young figure on the cello.  He just loves to play classical music as a part of his life.  But now with Edgar I had a young guy who’s my age, who’s dashing and exciting, and he plays the bass like no one’s ever played it before.  And we’re peers, so I am not looking up at him like if he’d been Jascha Heifetz; he’s my pal.  So that opened the door. “Hey, you want to learn some Bach?”  I was like, “Okay!”  And he would sit there and teach it to me one note at a time until I could play it.  He had the patience to guide me through it. I would go see him do a recital with the piano and do some Scriabin and some Bach, and I would think, “Four hundred people sitting here listening to somebody play really beautiful, quiet music.  I never get to do anything like that.  For me to go play a recital with a piano player and learn some pieces like these, that would be neat.”

Then I watched him do his first orchestra piece, and it was brilliant.  Then my other friend Mark O’Connor did one and I thought, “People like me are doing things like this. I should be thinking about doing this someday!” Though it wasn’t something I was excited to hurry into because I just didn’t feel very qualified.  The door opened because there I was, in that orbit of Edgar.  At a certain point we wrote a piece for banjo and string quartet that was commissioned by someone in the Nashville Arts Commission for the Blair String Quartet.  That was the first writing I had done like that, and I saw how he did it.  I saw how he thought and how he built. I provided ideas and melodies, and he would say, “That’s good; let’s work with that one.  I can do a lot with that.”  And he would just start doing stuff; he was the mastermind.  Most people that are great classical composers are not good collaborators at composing.  Edgar’s actually very good at trying to find a way to take a lot from the other person while still having the control of making it the kind of piece it should be to stand up in that world.

FJO:  One of the most amazing things you composed together with Edgar and also with Zakir Hussain is a triple concerto that the three of you recorded with the Detroit Symphony. I’m curious to know how the three of you worked together on that.

BF:  Edgar was open at the right times and he was closed at the right times.  He took control when it was necessary.  He let us contribute, but he knew the backbone of the piece needed to come from someone with an overview.  So he was looking for the through story.  Zakir was like, “I’ve got all these tablas.  I can have different ones for different movements or different sections.” And Edgar said, “What if you have just one tabla in B and in the first movement we’ll play in F, and it will be the tritone, then we’ll move.  The next one’ll be in A, and the B will be the second or the ninth, and then, when we’ve finally reached the third movement, we’re in B.”  I don’t think that’s exactly the piece, but you get the idea.  The creative tension and the resolution would be when we got to the last movement and we were really actually in B.  That tone would be going through the whole piece.  That was a good idea; it gave the piece a storyline.  Anyway, first Edgar and I did a double concerto for the Nashville Symphony. Then they asked us to do a triple concerto when they built the new hall, because they wanted a piece to commemorate the opening.

“If the banjo was going to have any place in this world, there needed to be a banjo concerto.”

Then it was time for me to finally do my own.  I had done a string quartet with Edgar. I had done a double concerto and done the triple, but there was still no banjo concerto. In a weird way, I thought the banjo concerto was the biggest missing piece in the repertoire.  If the banjo was going to have any place in this world, there needed to be a banjo concerto. Until I started doing it, it didn’t seem like a hard thing to do because it’s so different from the orchestra.  There are so many things you can show off that haven’t been heard in that context.  But the trick is: Where’s the backbone?  Where’s that brilliant Edgar mind to figure out how the whole thing’s going to go?  That was where I struggled: not in coming up with ideas, but coming up with a big picture.

Excerpt from the full orchestral score of Béla Fleck's The Imposter

A page from the full orchestral score of The Imposter (Concerto for Banjo and Orchestra) by Béla Fleck (from the third movement, “Truth Revealed”)
Copyright © 2011 Juno Jasper Music
Administered worldwide by Hendon Music, Inc., a Boosey and Hawkes company.
International Copyright Secured. All Rights Reserved. Used by Permission

FJO:  You wrote very extensive notes for the DG recording of your first banjo concerto, and in them you mentioned that you never felt particularly comfortable reading staff notation.  You were really good at reading tablature, and so instead you composed with a banjo in hand then jotted down stuff in tablature. Thankfully, you could enter tablature into Sibelius, and it would convert it into notation.

BF:  Sibelius changed my life. When I did Perpetual Motion, it was a much harder time to do a project like that.  There were these transcriptions, and I had to get all the notes right.  Somebody can play them all into MIDI, and you can have all the pitches and you can manipulate them if you want. Finale was the only program that was working at that time, and they had this goofy little tablature thing that didn’t take itself very seriously.  The closest thing I could find was a four-string banjo tablature.  I would copy all the notes and paste them onto that.  There was no fifth string [in the tablature], so it would just put the notes anywhere on the neck it wanted to.  They were the right notes, but I couldn’t manipulate them.  Once they were on, they were on; I couldn’t change them.  So I would print that out and then add an extra line and start whiting out them and moving them to the right string, to create fingerings that were possible.  Before I learned each piece, I would go through this extensive process of getting the notes right and getting the fingerings right, because you don’t want to learn them before the fingerings are right.  Banjo playing is all about playing things in the right place, because there are a lot of places to play the same thing.  But if you play them in a wrong place, it’s not going to lead to the next phrase and you’re stuck.  You can’t get to there from here.  Everything has to lead properly, so it was a hell of a project.  But then Sibelius came out and their tablature program was so great. If an E was a two on the second string, but I needed it to be at the 14th fret of the fourth string instead of down there, because the next note was going to be way up here, I could just pull it and the number would change, and it would go to the right number all of a sudden. It was a very effective tablature program, and it would have made Perpetual Motion so much easier to do and so much more fun.  Now I have a way that I can really manipulate the tablature. If I write something complex, I can take that tablature and paste it onto a music staff and Howard Levy or Chick Corea can read it.  I have a way to communicate with those guys, even though I can’t read their notation.

excerpt from the leadsheet (in staff notation) of Béla Fleck's composition

An excerpt from the published leadsheet (in staff notation) of Béla Fleck’s composition “The Sinister Minister”
Copyright © 1991 FLECK MUSIC (BMI)/Administered by BUG. International Copyright Secured. All Rights Reserved. Used by Permission.

FJO:  So when you were working out individual parts in the concerto like, say, a part for clarinet, did you originally write it out in banjo tab and then convert it back using Sibelius?

“Sibelius changed my life.”

BF:  Not exactly.  Writing the banjo concerto, with orchestra staves which have all the instruments, I had a variety of things I could do.  One is just throw notes on there and move them around until I heard the pitch I wanted, and then change the value until I got the value I wanted, and then add the next note—do it one at a time like that.  Or I could come up with a banjo idea, put it into tablature, and then orchestrate it slowly with that same procedure.  Or I could get an idea in my head and try to put it in one note at a time on the clarinet—sing along, like I would if I was producing a record and someone came in to do a clarinet part, and we’re trying to come up with the part.  I would just start singing until I found something that was missing from the music. They’d learn it and then they would embroider it.  I could do that by myself.  I could build the bass part, build the melody, then look for inner voices that were missing and sing them, then try to find them and put them in one note at a time.  I did the orchestral writing more that way.  Because if you put a note on a staff and pop it up until you find the note you want, it’s kind of like writing in the dark, writing by ear rather than by writing by knowledge.  So that’s how both of those concertos were written.

FJO:  What’s interesting though is they’re written and they’re fixed on the page.  It’s not the same as humming a clarinet part to a studio musician who could learn it that way and then, as you say, embroider it. In classical music, the musicians expect to have the music that you want already worked out—down to tempo markings, dynamics, and articulations—so they can do right by you.

BF:  Yeah, you’ve got to give them everything.  But you don’t start out with that.  You start out with: where’s the heart of this thing?  Where’s the beat coming from? Then gradually, as you get closer to the end point when you have to deliver it, you start to fill in all the dynamics.  Now you know what they all are because you realize as you’re going along that you actually know everything you want.  But you don’t know that when you’re first writing.  I do it as a constantly evolving process. I keep on adding to it.

FJO:  So how flexible are you then with it?

BF:  You mean once I get to the orchestra?

FJO:  Since you come to other music with an improvising player’s sensibility, I wonder how open you are to musicians reshaping your original intentions.

BF:  When I work with Brooklyn Rider, who are also on the new Juno record, it’s so much more of a flexible situation where we could talk about every measure. Everybody’s going to have an opinion about every single phrase, about how they should bow it, about whether we should pull it back rhythmically.  You can’t have that dialogue with 90 people on an orchestra stage.  But you have the illusion of that kind of dialogue with the conductor where he says, “Maestro, it’s your music.  Just tell me what you want.” And I go, “No, you’re the conductor. If you have a strong feeling, please let me know.”  But in the end, it’s really going to come down to us doing it as close to what I envisioned as possible, and he’s going to be a sweetheart about it, and he’s going to try to get it there.  I’m going to be flexible if it’s tough and there are things that we can’t quite get. I’m going to be cautious and not overstep my bounds as a visiting artist with the symphony.  It’s this dance.  It all has to happen very fast.  You get one rehearsal and then a dress rehearsal the next day.  It’s hard music.  So there has to be a structure and free will is not really an option. Sadly.

I’m going to be flexible if it’s tough and there are things that we can’t quite get.

FJO:  You wished you had more time to work with the musicians when you were travelling around Africa, rather than only a week, but with an orchestra you’ve got just two hours.

BF:  Right.  That’s why everything has to be set.  It really is two hours.  We’ve got a two-and-half-hour rehearsal.  You only get the first hour because they have to practice the Copland for the second.  And the next morning, we get to do a run through, a dress rehearsal.  We play it down and we fix a few things, and then that’s it. Luckily I’ve got my part down.  I know how valuable that rehearsal time is and when I show up in front of an orchestra, I need to convince them this is worth them caring about somehow.  So I play every rehearsal as if it’s the final performance.  I try to play my parts as convincingly as I do at the concert because I want them to go, “Oh, this is actually pretty good.  I’d better sound as good as the soloist.”  I want the band to sound as good as the soloist. A lot of times they’ve got 150 services that year. They’ve got to have a reason to care about each one. Everyone wants to do a good job, but it’s just coming at them day after day after day.  You’re going to be gone in two days.  It’s just like being a session player.  You want the session player to care about your song.  You want passion.

FJO:  You called your first concerto The Imposter, which can mean many different things depending on how you interpret it. It could be about feeling like you’re somehow not a “real” composer because you’d never written such a thing before.

BF:  Right.

FJO: But now you’ve written two of these things, so you’re definitely not inexperienced at this anymore. The second one had to have been easier to write than the first one.

BF:  I wasn’t as frightened while I was writing it.

FJO:  And in your description about this second concerto, you described how writing music has become an activity that you can do at all hours, really late at night or early in the morning when your wife and three-year-old son are both asleep. You treasure having this alone time to write this music, but this is completely different than how you’ve been creating music your whole life—making music with other people and getting ideas from being in that zone.

BF:  It’s really different. I’ve also had to learn that if you’ve only got a half an hour, or 45 minutes, you can’t go, “Well, that’s not enough time to get something done.”  It’s kind of like being healthy.  I need to learn these things, too. I’ve only got 15 minutes; that’s not enough time to work out.  Well, it is.  You can go do some pushups.  You can go walk around the block.  So I say, “Okay, I’ve got 15 minutes, maybe I can just work on that counterpoint in movement three.”  I can work on that because I know I haven’t got that piccolo thing working right with the bassoon, or whatever thing that I’m working on.  I’ve learned that you can accomplish a lot of little things.  You should never look at a small amount of time as a reason not to work.  Just put on the headphones.  Go listen and do some work on something you’re not satisfied with.  At some point, you’ll have to put in enough work to have something worth working on.  Tweaking is just a piece of it.  You have to have inspiration.  You have to have melodies you love enough and materials that you think are meaningful enough to develop.

Excerpt from the full orchestral score of Béla Fleck's Juno Concerto

A page from the full orchestral score of Juno Concerto by Béla Fleck (from Movement I)
Copyright © 2016 Juno Jasper Music
Administered worldwide by Hendon Music, Inc., a Boosey and Hawkes company.
International Copyright Secured. All Rights Reserved. Used by Permission.

“You should never look at a small amount of time as a reason not to work.”

The great thing has been that I don’t have to travel away from my family very much.  If I go do actual performances, it’s going to be three or four days.  It’s not like I’m joining a band and going around the world to promote a new record.  Orchestra dates are not constant.  They’re occasional, and the writing is a way for me to continue to explore and be the kind of musician that I want to be in the context of this new life where my wife and I are playing a more folk-based kind of music as the center of what I’m doing with my life, so that in this period where my son is young, we can all be together.  We travel together as a family.  But that doesn’t mean I don’t still need to do complicated music.

FJO:  So now that you realize you don’t have to tour around the world and that you can write music from your home, the next step is for you write pieces that you’re not playing in.

BF:  I haven’t gotten to that point yet. I’ve thought about it, but I haven’t quite crossed over to that.  Edgar finally did his first one, just a few weeks ago.  He wrote a piece for the Nashville Symphony, his first symphony, and he’s not playing on it.  I have to talk to him about how that felt.  I’m not sure that anyone would be that interested in it if I wasn’t playing, but we’ll see what happens.  Maybe someone will ask me to do something like that one day.

FJO:  I’m totally interested.  I want to hear a wind quintet by you, especially after hearing about your attempts with a French horn in high school. You could get some other French horn player to finally play that F!

BF:  Yes.  You get the F, man. I’m not getting the F.  I’ll get the G.  The banjo’s tuned to G.  But it’s exciting to put the banjo in front of an orchestra.  It’s a classy situation.  It presents the banjo in a way that has been very rare, and I’ve been able to do it a lot now. And it broadens the reach. My audience, a lot of them might not go to a classical show; some of them would, but a lot of them might not.  But because they like what I do, they will come and see an orchestra and have this different experience. They want to see what that’s like. Then there’s the audience that only goes to classical shows, which is a lot of people in our country. They bought the series tickets in this town or that town, and they come to all the shows, ten shows a year, whatever, and that’s their musical life.  Now here I am stuck in the middle of that, and then they see that.  Between those two audiences, it’s usually a pretty good audience.  A lot of times the orchestras tell me that it was a really solid turnout for what they do, or better than normal.  So it makes me feel good.

FJO:  How would you feel about another banjo player playing one of your concertos and you sitting in the audience?

BF:  That’s fine.  I’m hopeful that that will happen one day.  There are certainly four or five now that could do them probably better than me in terms of ability—like Noam Pikelny or Ryan Cavanaugh. They wouldn’t conceptualize things or write things the way I can, but they can play the things and they have their own music that they’re obviously great at.  There was a long time when I was the only person who could play this stuff, but I think that’s changed and I’m excited for that.  And that’s part of why I want to create a lot of repertoire for the banjo in the classical world, so that banjo players have something they can do.  There was no repertoire.  Playing transcriptions is really a losing game because a piece that’s written for the piano, by the time you reduce it to fit on the banjo, it’s just not what it was made for.  But if you can write some new music that is made for what the banjo does well, then it can win.  It’s not trying to be a violin.  You can learn a lot from learning music for other instruments, but in the end you’ve got to be yourself.  Classical music for the banjo should be written around what the banjo does great, just like Chopin is written around what the piano does great.

“Classical music for the banjo should be written around what the banjo does great.”

FJO:  The banjo has been so central to your life that you’ve even married another banjo player, Abigail Washburn, who is also an extraordinary musician and now—which you’ve already mentioned—you play music together. I’m curious if living with someone else who is also a formidable force on the instrument has changed your musical aesthetics in any way and vice versa.  Are you influenced by what she’s done?  And she by you?  How has that played out?

BF:  I think we both helped each other be better musicians, and she’s certainly helped me to be a better person.  And the process of having a child has taught me a lot about putting things into perspective. What’s important is not always the same at every given moment.  Music doesn’t always win.  But sometimes it makes you a better person to realize that, and then it makes you a better musician—the things that you care about writing and the way you approach it.  And she’s taught me.  She plays in a different style from me, what we call clawhammer; I play three-finger.  They’ve almost never historically played together.  So what we’ve got within our household is an opportunity to create something that’s never been before, which is a musical form based around these two banjo styles interacting.  And luckily she’s a fabulous singer and a very good songwriter.  What she does great is she creates bedrock parts to build the songs around, which means I can be free-wheeling on top, being a soloist, or I can be the bass player.  Or she can be the bass player and I can do the other parts.  There are a lot of different ways to arrange those two banjos.  She also gives me a chance to play some beautiful music in a different style than I’ve gotten to do in a long time and to work with a vocalist, which I haven’t gotten to do really since New Grass Revival days in a regular way.

“I think that instrumental music is great for the brain, but it doesn’t mean I don’t love great vocals.”

I love working with vocalists.  It’s not that I’m anti-vocal.  I love the banjo being the center, too, and not having to have a vocal for the music to be complete.  I think that instrumental music is great for the brain, but it doesn’t mean I don’t love great vocals. She has a purity and a warmth and a truth-ness to her singing that moves me, and I get excited about working with it and creating musical structures around it and improvising around it, too.  So that’s really good. And I teach her, because her style and the way she’s learned it, she was never ambitious to become a hotshot banjo player.  In that world of banjo, that’s not really what it’s about anyway.  Old time playing is more about groove and rhythm.  But I’ve helped her to add things to her toolkit to make the songs better and voicelead a little bit when we’re creating a song.  I’ll say, “Well, that part’s great.  Just add this note.  That’s going to give you the flat sixth, and it’ll be really cool as a passing chord on the way to this.”  Then suddenly we have a voiceleading in her part that gives me the opportunity to do something else on top.  You know, those kinds of things.  But I try to point her towards things that are super natural—not supernatural—for her style.  And she seems to enjoy just getting pushed out of a corner.  She’s used to doing this. What if you have to restart after five notes? It’s the same pattern you always do, but you’ve got to restart it.  That suddenly gives us a new kind of groove to play with.  I throw ideas at her, and she throws ideas at me.

FJO:  You named your son Juno, but as far as I know there are no significant 20th-century composers named Juno.

BF:  Right.  Some writers.

FJO:  So is Juno going to be playing the banjo?

BF:  He plays a little ukulele banjo now, strumming.  And he loves to buck dance.  He sees momma dance on stage with me and so he copies that.  It’s really fun to watch him do that.  He loves to play golf.  That seems to be his biggest passion so far.  Neither of us are golfers.  It’s just one of those fluky things.  He saw it on TV when he was with his grandfather, because we don’t watch TV with him right now very much at all.  We don’t want to get that going.  But once he saw that, all of a sudden, he wanted to golf, and so he’s been pretty serious about that for the last couple of years.

FJO:  Beware of watching TV because watching the Beverly Hillbillies on TV is what set you on your way.

BF:  That’s right.  It was a very special thing that they let us watch TV for that hour in my grandparents’ bedroom when I was four or five.  It was an unusual thing.  We weren’t afraid of TV back then.  This would have been like ’62 or ’63.  Now we know we should be afraid of it.

The cover of Béla Fleck's latest CD, Juno Concerto, which features his son Juno, wearing sunglasses.

Béla Fleck and Abigail Washburn’s son Juno graces the cover of Fleck’s latest recording Juno Concerto, released by Rounder Records on March 3, 2017, which features his second banjo concerto performed with the Colorado Symphony conducted by Jose Luis Gomez as well as quintets for banjo and string quartet performed with Brooklyn Rider.

Adam Rudolph: Languages of Rhythm

It’s very difficult to categorize Adam Rudolph and that’s perfectly fine with him.

“I prefer not to adhere to the idea of a genre or category,” he advised when we visited him at his home in Maplewood, New Jersey, over the summer. “I think those things exist for the convenience of buying and selling.”

But verbal communication—by its very nature—often involves categorization. It’s how we explain things to each other and try to make sense of the world we live in. And making sense of the world we live in seems to be one of the focal points of Adam Rudolph’s life, even though the way he has chosen to do so is through making music, most of it collaboratively. He could just as well have become a philosopher—he even looks and sounds like one when he speaks—but that would not be hands-on enough for his worldview. As he explained:

[E]verything is vibrating in the universe. So, we’re sitting on this planet. We’re sitting on these chairs. We’re bodies, but when you move into the finer elements of vibration, we can talk about it as thought, or even feeling or spirit. By spirit, I’m not talking about religion. I’m talking about mystery. Music is all about communication in this finer element of vibration. But it’s not just words. When you really think about it as a manifestion of what we do, vibration manifests as a duality. That’s what you were referencing. The duality being motion and color, we could say. What motion is, of course, is that we perceive reality temporally, so that has to do with musical terms, what we call rhythm, and how rhythm comes into being. And then the other side is color, which has to do with the overtone series and of course harmony and melody. But the thing is they’re both manifestations of the same thing.

Although Rudolph tries to eschew compartmentalizing music into different genres, he does acknowledge that music has emerged for three distinct purposes among most of the world’s peoples: an “art” or “classical” music which has “a pedagogy associated with it and a certain kind of codification of elements and a class thing about who consumes it”; a “folk” music that comes straight from the people, usually poorer people; and finally, devotional music. But he’s quick to point out that most of his musical heroes—such as John Coltrane, Yusef Lateef, and Don Cherry—played all three. All of the musical activities that Rudolph himself engages in blur and merge these demarcation points as well. He has played hand drums and a variety of other percussion instruments both alone and in improvisatory collaboration with others (such as in his duos with Lateef, fellow multi-instrumentalist Ralph Jones, Moroccan Gnawa master Hassan Hakmoun, and Cuban pianist Omar Sosa, as well as in the seminal Mandingo Griot Society he co-founded with Gambian griot Foday Musa Suso in the late 1970s). In the 1980s and ’90s, he composed for and fronted the quartet Eternal Wind, which incorporated instruments from Africa, Asia, the Middle East, Europe, and the Americas; since then he has led an equally eclectic octet called Moving Pictures. He has also composed fully notated chamber works for a variety of ensembles, including the Oberlin Percussion Group and the Momenta String Quartet. Perhaps most importantly, he has established a new kind of orchestra which seamlessly weaves composition and improvisation and has involved musicians from across generations and the world’s musical traditions.

“I was interested in trying to solve the challenge of how you can have as much freedom in this spontaneous compositional setting as possible with a large orchestral ensemble,” said Rudolph. “The Organic Orchestra came about because these musicians were from different backgrounds: people who were trained in so-called classical music; people who were in world music, especially percussion—Indian, African, Indonesian, Middle Eastern musicians; and then people who wanted to expand their conception of so-called jazz, or we’ll call it spontaneous composition American music.”

While Rudolph’s multifarious musical activities seem almost by design to exist beyond labels, in his conception they all relate to one another and speak a common language—call it a language of rhythm or an acknowledgement, through music, of the vibrational forces that are always at play in the universe as he has explained, all of which ultimately derive—at least for him—in the physical gesture of playing hand drums.

[T]here’s no doubt that when the hand strikes the drum it’s a kind of sacred act, because it’s a motion. … If you took that sound and slowed the other waveforms way down that would even be a symphony. That’s what’s being informed through me physically interacting with the wood from the tree and the skin of the animal—the vegetable world and the animal world, all of those things are in the act of playing the hand drums. … It absolutely has informed who I am as an artist and as a person. So it manifests when I write a through-composed string quartet, that activity, the physicality of it. I think about my music as a kind of yoga. … [T]ension and release, moving through different colors, all of these different processes inform one another.


Adam Rudolph in conversation with Frank J. Oteri
at Rudolph’s home in Maplewood, New Jersey
July 15, 2016—11:00 a.m.
Video presentations and photography by Molly Sheridan
Transcribed by Julia Lu

Frank J. Oteri:  World music is a label that gets attached to you for a variety of reasons, so I was wondering how you feel about that term.

Adam Rudolph:  I prefer not to adhere to the idea of a genre or category.  I think those things exist for the convenience of buying and selling.  You can go to the fresh vegetable section of the grocery store or the dairy section.  It’s like that.  When I started being interested in doing research and performing in an arena that is now referred to as world music, there was no term like that. But I like even less the word jazz, which has also been attached to my music.  So I don’t know.  We all live in the world.

FJO:  You grew up in Chicago. What was the first music you were exposed to there and how did you get connected to it to the point of wanting to make music yourself? What initially sparked your passion?

AR:  My father was a music lover in the best sense of the word. All his life, he went to at least four or five concerts a week.  Always.  He had an LP collection and it was enormous. He had all kinds of music up until probably 1955 when I was born, when I think maybe he had to start buying diapers instead of LPs.  He also took me to hear Louis Armstrong, Duke Ellington, Stan Getz, Mongo Santamaria, and Max Roach and quite often to the Chicago Symphony just at the tail end of when Fritz Reiner was conducting.

I did some classical piano as a child with a teacher who was uninspiring for me.  But I came to have a passion for music and a real relationship to it myself.  It was something I wanted to do.  When I was 14, I lived in a neighborhood on the South Side called Hyde Park.  Steve McCall lived a couple of doors down from me.  Henry Threadgill lived on 56th Street.  Most of the AACM members were my neighbors.  Leroy Jenkins was good friends with my high school music teacher, so a lot of those musicians played at our high school at the University of Chicago Laboratory School. And they also played around the neighborhood.  Also great artists like Howlin’ Wolf, Otis Spann, and Muddy Waters lived nearby.  On Sunday afternoons, you could go to the Checkerboard Lounge and just listen if you were under age.  So I used to go to the Checkerboard and I took some real life-long lessons from experiencing that music.

Being around the AACM musicians really showed me a lot about the idea that whatever you can imagine your music to be, if you have the facility, you can do it.  And not only the facility, but the courage to really pursue whatever it is your vision is.  On 55th Street, there were a lot of drummers playing hand drums.  It wasn’t Caribbean drumming.  I would call it African American Folkloric Indigenous drumming.  I just really enjoyed it and when I sat down, these drummers were really generous with me.  After hanging out all day, they’d let you play.  And it was something that called to me, and came to me.  So that’s how I got involved in playing hand drums.

Later on I did a lot of study and travel, but right from the get go, I was interested in developing my own language and way of approaching hand drums to play the music that I was interested in because I was also listening to the Art Ensemble and to John Coltrane, and then Bitches Brew came out.  So it was a completely intuitive idea.  There wasn’t really a precedent of somebody I could look to who could play that way, so it’s always been for me a process of being self-taught and self-directed in terms of what I’ve developed on my hand drums.   And that expanded into my compositional approach.  Hyde Park, the South Side of Chicago, in the late-‘60s, early-‘70s was an incredibly fertile place.  These hand drummers I was playing with, many of them were part of a group called The Pharaohs, which had come out of Phil Cohran, who had come out of Sun Ra.  Then a lot of drummers with The Pharaohs actually later became members of Earth, Wind & Fire.  So there’s all this incredible history and cultural vibrancy that was going on at that time.

Some of the many hand drums in Adam Rudolph's studio.

FJO:  One of the musicians you mentioned being taken to hear live by your father was Max Roach. He seems like someone who could have been an important role model for you.  The reason I wanted to ask you what first sparked your passion for music was to get a sense of what aspect spoke to you first. Many people say that before they started making their own music, there were certain melodies they heard—either live or on recordings—that they latched on to. Others have spoken specifically about certain sonorities, instruments, or the sheer power of the sound. And then there are folks who were captivated by rhythms, harmonies, even bass lines.  But the way many people are taught about music initially is that there’s a melody and then everything underneath it.  But music is much more than that.  It’s all of these components.  On your website you include an autobiographic essay in which you mention vibrations being the prime thing that brought you to music. But I think, and maybe you’ll debate with me on this, that vibrations are perhaps an ur-concept that then trickles down first to rhythm, and then to everything else.  Putting rhythm first is about looking at music in terms of how it happens in time and in pulsation.  In Western classical music, the role of percussionists has mostly been marginalized. The role of even the most prominent orchestral percussion instrument, timpani, is mostly just as an embellishment in the repertoire. In jazz, the drummer has historically been a core member of a combo or a big band, but was usually still a side man. Then Max Roach came along and was the leader of his own groups. He really foregrounded the element of percussion to the point where when you listen to a Max Roach solo, he’s playing melodies on his drum set.  Art Blakey, too, and as the leader of the Jazz Messengers, he nurtured generations of musicians. You described the epiphany you had with the hand drummers, so clearly you were responding to the physicality of percussion and rhythm.

AR:  You’ve said a lot of really interesting things.  There’s a great quote of Max Roach that I can paraphrase that resonates with me today: “I’d rather be a musician than a drummer, and I’d rather be an artist than a musician.”  That’s always been very inspirational to me and it’s what I strive to do.  There are a lot of great musicians, but not everybody has a vision about what they want to do.  He did, clearly.

But the other way to respond to what you’re talking about is that our culture in some ways is sort of this upside down world.  When I lived in Ghana in 1977, I experienced what people call a “master drummer.” It meant that you had a significant understanding of a lot more than just playing music.  Often times the people actually looked to the drummers as sort of a moral compass and people who approach things with a certain kind of ethic.  They understood about the virtuosity of what they did in resonance with the functionality of what you were trying to do.  Like if you’re trying to call down spirits, or help somebody pass beyond life into what comes next, or come from what came before into life.  All of these kinds of things.  You have to have a really deep understanding of that.  It’s very inspirational to think about that idea.

Whereas here there’s a sort of denial of the idea of rhythm. I think it’s related to the history of slavery and racism. But even beyond that, I think it goes to the roots of European so-called classical music. It has to do with the denial of the idea of the play of Shiva and Shakti—the male and female energies—which has to do with sex, the fundamental thing from which everything happens and is created and born.  I think that denial or repression of rhythm in European classical or upper class music was also transferred over here.  In this so-called jazz world, there’s this upside down idea that Elvin Jones was accompanying John Coltrane, or Tony Williams was accompanying Miles Davis.  That’s not how it worked, and that’s not even how they themselves thought about it.  Coltrane could never have done what he did without being in dialogue with Elvin Jones.  And vice versa.  One time I was at Ornette Coleman’s house, and we were listening to a duet record that Yusef Lateef and I had done, because he loved Yusef and his playing, and he said, “It sounds like Yusef is accompanying you.”  And I knew exactly what he meant.  It wasn’t that I was out front or anything like that, but we were in a real dialogue.  And actually I think during that period of the ‘40s and ‘50s, especially after Charlie Parker and Dizzy Gillespie, there was a certain kind of codification of instrumentation and functionality of what the instruments did.  Yet even when you go back before Louis Armstrong or Jelly Roll Morton, there’s much more of this sense of dialogue going on.  But let’s be clear: the drums were banned here.  And there’s still a stigma about it.  I mean, every pianist can be a band leader and go out and front.  But for a drummer, it’s difficult. Beyond that, for a hand drummer, it’s even something else again.

More of the drums and other hand percussion instruments in Adam Rudolph's studio

People have fixed ideas about what they know—about genres, what’s expected of you, and who’s allowed to do what or what should be doing what, or whatever.  To me, the creative impulse goes back to when I was 14 and this intuitive idea of developing my own language on hand drums to play the music that really fascinated me and that I started to imagine.  I didn’t really know what that was going to be, but it’s amazing because now, going on 40-plus years later, it still is serving me, and I’m still pursuing that.  The idea of the cultivation of intuition is very important because there is this interplay, of course, between the intellect and intuition.  But, a lot of times, the cultivation of the intuition itself is fascinating.

To address something else you said—because you actually said a lot—when I was talking about vibration, what I mean is that everything is vibrating in the universe.  So, we’re sitting on this planet.  We’re sitting on these chairs.  We’re bodies, but when you move into the finer elements of vibration, we can talk about it as thought, or even feeling or spirit.  By spirit, I’m not talking about religion.  I’m talking about mystery.  Music is all about communication in this finer element of vibration.  But it’s not just words. When you really think about it as a manifestion of what we do, vibration manifests as a duality.  That’s what you were referencing.  The duality being motion and color, we could say.  What motion is, of course, is that we perceive reality temporally, so that has to do with musical terms, what we call rhythm, and how rhythm comes into being.  And then the other side is color, which has to do with the overtone series and of course harmony and melody.  But the thing is they’re both manifestations of the same thing.  And they relate to each other in a very specific way because when you move into dimensionality, the overtone of the [perfect] fifth is the overtone that gives you the dimensionality of all the pitches possible.  In rhythm, it’s the three and the two element which gives you all the potentiality of rhythms, both horizontally and vertically.  So it’s very interesting because three and two is the sonic relationship of the fifth [3:2], so that’s the same thing.

In 1977, I went up to the Dogon. I stayed in a village called Sanga, which was not so easy to get to then, and I started to learn about the Dogon philosophy.  The female energy they call tolo and the male energy they call nya. They have a proverb that roughly translates, “Everything is a marriage and an interplay between male and female energy.”  So Tolo/Nya, Shiva/Shakti, Ying/Yang, this kind of thing.  Again, we’re into this idea of this energy that becomes creative.  As I said before about the harmonic series, you have a linearity of the octave, but as soon as you have the fifth, the next overtone, that opens it up to the fifth of the fifth of the fifth, the circle of fifths, and the pentatonic scale.  Everything becomes possible, so that three and two, that male-female energy, is very interesting.  Those manifestations of vibration are really significant.  Now why is that important?  It’s important to me because as a composer, as a spontaneous composer and a writing composer, I’m interested in elements.  These are the most pure elements.  I read a book by Michio Kaku called Hyperspace, and in it, he’s talking about theoretical physics where there are 11 dimensions.  What’s interesting is as you move into the higher dimensions, the laws of physics become simpler and simpler.  And I think this is true in music, too, as we move from style into elements.  And it’s liberating to me. It’s a full circle back to Max Roach and this idea of being an artist and what is your vision of what that could be. How that manifests in this culture, in this time and place, is a challenge for many of us in a lot of different kinds of ways.

The doorway into Adam Rudolph's sitting and listening room.

FJO:  I’ve never heard such a succinct correlation between the rise of Western classical music and the suppression of sexuality.  I’m curious about how these relationships play out in other cultural paradigms.  I’m thinking about the North Indian and South Indian classical music traditions where there’s either a vocalist or a melodic instrument in a musical dialogue with a percussionist. They are equal partners to some extent, but there’s still an idea that the musician playing the melodies of the raga is somehow the lead soloist and that the tabla or mridangam player is the accompanist. So even though they feed off of each other, there is a perceived hierarchy.  But then when you get to Africa and all the various musical cultures there, whether it’s the Manding culture that spans from Senegal and Gambia through Mali or the traditional culture of the Shona in Zimbabwe, that hierarchy is largely eroded. In other places, such as Ghana where you spoke of master drummers, the hierarchy is completely flipped. The principal drummer is the central figure.

You could say there’s three kinds of music—classical music, folk music, and devotional music.  John Coltrane played all three.  Yusef Lateef played all three.  Don Cherry played all three.

AR:  I personally don’t believe in class systems, in music anyway—you know, hierarchies.  What I think you’re talking about is actually true in Africa. And the diaspora—we grew up in it, all of us, whether we’re aware of it or not. If you’re fans of James Brown or ZZ Top, you’re basically listening to music that traces its origins back to the Aka and the Babenzelli and the Mbuti, which is where I personally feel is the root of all of that kind of conception—a rhythmic conception that deals with what I call ostinatos of circularity.  And that provides a kind of lift.

Actually when you look at it, you could say there’s three kinds of music—classical music, folk music, and devotional music.  John Coltrane played all three.  Yusef Lateef played all three.  Don Cherry played all three.  But these are not distinct; there are all these overlaps.  So even in India, for example, this hierarchy of the melodic soloist over the drums does not exist in the folk music.  In a lot of the devotional music, too, drums are very, very important—the whole thing about circularity and lifting of the moment.  I studied tabla for over 20 years, and I used to be able to play a one-hour solo in matta tal, an 18-beat cycle. My teacher, Pandit Taranath Rao, shared that with me.  There is an elevation of that drumming there also.

But these classical music traditions, so called, where there’s a pedagogy associated with it and a certain kind of codification of elements and a class thing about who consumes it, a lot of times rhythm can be sort of shunted aside.  I don’t know so much about the history of it, but to me, it kind of has to do with the church origins of European music—Gregorian chant—and of course that exquisite beauty, but also the elimination of this idea of what we call the groove.  But that groove can lead you into the cosmos, too, to transcendence, if we know anything about George Clinton or Bata drumming. Right?

FJO:  I don’t know when you started writing music, but I find it interesting that you didn’t go on to study composition or pursue a performance degree. Instead you got a degree in ethnomusicology. I’m curious about what led to that and how the orientation of that academic discipline helped to shape your musical thinking.

AR:  Well, let me go back.  I was on my way out the front door—I finished high school young.  I was 16—metaphorically with my drums on my back—congas—on my way to New York, and my parents were like, “Hold it.  Get a degree.”  So I went to Oberlin. At that time, ethnomusicology was not considered an undergraduate study.  But you could design your own major, so I designed my major and I called it ethnomusicology. It was a way for me to study everything that was interesting to me as a young artist that I could.  So I read books and things, but it was more of an informal discovery.  I don’t consider myself a formal ethnomusicologist.

Going back to the question about when I started writing music. When I was taking classical piano lessons and playing my Czerny and Mozart, I was already making up my own pieces.  Finally one day, I got my courage together to show my piano teacher. God bless her, poor lady, she didn’t know any better.  I played them for her and her response was, “Okay, now let’s look at your E-flat major scale.” Nothing else.  That was the beginning of my being out the door. I said, “I don’t want to do this.”  But when I really came to starting my own compositional ideas was when I lived with in Don Cherry’s house in Sweden in 1978 and he started showing me a lot of Ornette’s pieces by rote on the piano. It was an inspirational environment where I just started creating pieces. I was also motivated to start composing because there wasn’t really any music that existed that was the vehicle for what I was doing on the hand drums.  Ever since then, there has been this kind of interplay between how and what I play and how I write.

Adam Rudolph at the piano demonstrating his "ostinatos of circularity."

Of course, I’m now writing string quartets and percussion pieces that are completely through-composed and that’s a fascinating process, too.  Process is what’s crucial for all of us.  If you can generate your own creative process, then your music is bound to be prototypical.  So I’m interested in exploring different kinds of processes.  When we say composing or improvising, both of which are ambiguous terms, especially improvising, it really just has to do with different ways of approaching the creative process itself.  Anyway, I started putting music together in 1978.

FJO:  Was this after you first met and started working with Foday Musa Suso?

AR:  Well, okay, a little bit of linearity to answer your question.  You were talking about hearing a transformative concert.  The Art Ensemble of Chicago did a concert at Ida Noyes Hall, not long after they came back from Europe. It was the first time I heard them, and it was a magical experience.  Then, of course, I heard many concerts. There were a lot of great series.  I remember hearing Marion Brown and Steve McCall playing a duet.  And the first concerts of Air.  Of course, all the concerts my father took me to were great, but experiencing music on my own as a young adult or teenager was really transformative.  And also Sun Ra and the Herbie Hancock Sextet—the Mwandishi group.  I saw them many times.  To me, still to this day, they were really playing some kind of future music—Miles’s group at that time with Mtume, the early Weather Report, and what Alice Coltrane was doing, too.  There was so much to listen to and I was hearing it all, along with the blues musicians.  So I was inspired. McCoy Tyner would pull out a koto. All of a sudden they’ve expanded the orchestration, and they’re bringing in these colors, and also these approaches to things.   So, my thought was that I should go deeper into these ideas.  Also, I should mention Don Cherry’s Relativity Suite.  It’s a very important early record for everybody in “world music.” Don, along with Yusef, was a pioneer in collaborating with musicians from so many cultures.  He had musicians from different cultures and concepts from different places going on—Mali, India, China—but somehow in this very integrated, beautiful way. Hearing that record and records like [Miles Davis’s] On the Corner, my thought was, “Let’s study these and then go as deep as possible.” That was the beginning of following my intuition into studying Afro-Cuban drumming, Afro-Haitian drumming, tabla, Indonesian—wherever it led me.

I drove a cab when I finished Oberlin and I started playing in Detroit a lot, which is where I got introduced to Schillinger and a lot of rhythmic ideas, working with the Contemporary Jazz Quintet.  By this time, I’d been playing with Fred Anderson and Maulawi Nururdin, who were really important mentors. The courage that they demonstrated opened this up for me.  So I spent a year in West Africa, kind of on my own; I was 21 by then, living there and experiencing the living philosophy of it there.  And I traveled around.  When I came back, Foday Musa Suso and I started the Mandingo Griot Society in ’78. Then we invited my good friend Hamid Drake—whom I met in a drum store when we were 14—to be part of the Mandingo Griot Society.  He’d been playing with Fred Anderson, and we had listened to Don Cherry together.  So we contacted Don, and he came and played on the record.  He’d liked what Hamid and I were doing, so he invited us to come and stay in Sweden in this farmhouse that he and [his wife] Moki had in the countryside. We spent the summer there.  Then we went on tour in the fall.  That’s how Don became a very important mentor for me, as he was for many people, I think.

Side by side album covers for Mandingo Griot Society's three LPs, two of which show a young Adam Rudolph with Foday Musa Suso, Hamid Drake, and Joseph Thomas.

Mandingo Griot Society (Foday Musa Suso, Hamid Drake, Joseph Thomas, and Adam Rudolph) released two LPs: their 1978 eponymous debut which featured a guest appearance by Don Cherry followed by Mighty Rhythm in 1981. With the shortened name Mandingo they released the Bill Laswell-produced Watto Sitta on Celluloid in 1984.

FJO:  There were so many different musical elements that came together in the Mandingo Griot Society. There’s obviously the Manding tradition of griots singing epic tales and accompanying themselves on the kora; Foday Musa Soso grew up in a family of griots in the Gambia and is one of the world’s greatest masters of that instrument.  But there were also all these other elements that the group incorporated.  Earlier on you talked about there being three different kinds of music—the so-called classical music of the nobility, the folk music of the people, and sacred music.  One could argue that popular music is a kind of folk music, but as it evolved it really morphed into something else—certainly by the time you were growing up. In the late 1960s and ‘70s, people like Miles and Weather Report were doing stuff in the jazz scene that incorporating elements of rock and R & B.  At some point some musicians even started incorporated disco elements, like Herbie Hancock doing stuff with a vocoder on the album Feets Don’t Fail Me Now.  I can also hear those elements on Mandingo Griot Society records.  “Woman Dance with Me” is almost like a disco tune.  It’s certainly very directly referencing the popular music of that time.  So I’m curious about how far the group was interested in going in that direction.  I think it was a very pioneering group in terms of that.

AR:  Well, thank you.  I think it was, too.  There had of course been others.  We talked about Max Roach. He helped present [the Ghanaian musician] Guy Warren to the world—and Ahmed Abdul-Malik and Randy Weston and Dizzy Gillespie and, of course, Yusef Lateef.  So there was this interest.  But the Mandingo Griot Society was unique and ahead of its time in that it was a griot musician bringing his repertoire and tradition, but in terms of the conception of it, it was really a collaboration in the sense that Hamid and Joe Thomas and I brought our sensibility of growing up with what we call rhythm and blues and what we call jazz and blues, in particular, to the table.  The connection is very organic in that way.  So we were one of the first groups many people heard doing something like that, for sure.  People had never seen a kora.  Now there’s a gazillion of these kinds of collaborations, but we were amongst the first and we toured all the time.  We were on the road from ‘79 to like the mid-‘80s, pretty constantly—trains in Europe, driving a station wagon around in the U.S., playing everywhere all the time.  And people would come and they would dance to the music.  So it was exciting.  We didn’t have any sense of what it meant in any continuum; it was just what we were interested in.  The tradition is to sound like yourself. So even though the framework was Mandingo music, and also Wolof and Fulani music, the resonance of it was contemporary.  It was our experience of who we were in our time and place.  That’s been a key part of a lot of the collaborations that became very important for me, like working with Hassan Hakmoun and L. Shankar.

FJO:  Now, in terms of how the Mandingo Griot Society developed, it gradually got more electronic. I’m thinking of Watto Sitta. It definitely seems to be tapping the same well of what groups like Talking Heads had been doing—somehow reconciling traditional African music, contemporary pop music, and a wide array of electronic elements.  It all came together in a way that I think must have overlapped audiences in the same way that had happened in the late 1960s when there seemed to be a great deal of common musical ground between what composers were doing in various electronic music studios, what psychedelic rock musicians were doing in recording studios, what so-called free jazz musicians were doing, etc. They were tapping into a very similar energy and I think a similar phenomenon happened in the early 1980s.

AR:  That’s interesting. I never thought about it that way.  I felt like what we were doing was an extension of my fascination with or appreciation of groups like the Art Ensemble of Chicago—but also reflecting on [Herbie Hancock’s] Head Hunters and whatever else was going on.  A lot of us had come up playing rhythm and blues.  For me the really interesting period was the ’70s. There was a real breadth of ways of approaching things—what Tony Williams was doing, and people like Marion Brown and Terry Riley.  It was just an amazing period.  But by the ‘80s, the Mandingo Griot Society just traveled and traveled and followed that thread through.

FJO:  What strikes me as so interesting is that you had started another project concurrently that continued on—Eternal Wind.  Once again, there were tons of different influences from cultures from all over the world.  But I think it was an extremely different sound world.  Eternal Wind and the Mandingo Griot Society are almost a yin/yang. The Mandingo Griot Society was very rhythmic whereas Eternal Wind was much more expansive.  So I’m wondering how that came about and how the collaboration with the other musicians in Eternal Wind worked.

AR:  You’re right. They’re very different.  The framework for the Mandingo Griot Society was the music on the kora and the dusungoni.  There’s something special everybody gets to bring to the equation.  One of the things I learned from Don Cherry was how to be able to play with a musician from any culture, to have enough respect and understanding of what they do, but still maintain your own voice and identity and apply your own musicianship to the overall lifting of the musical moment.  So we were doing that in the framework of what that music could do.  But we couldn’t really go outside of that.  So even while the Mandingo Griot Society was going on, I was starting to write my own music and so I wanted a format for that.

I actually moved out to California from Chicago after living in Sweden, and I reconnected with somebody. I have to backtrack.  While I was at Oberlin, Charles Moore and Herb Boyd were driving down from Detroit every week and teaching African-American music, or so-called jazz.  When I met Charles, I’d already been playing with Fred Anderson and Maulawi Nururdin.  He started inviting me to go up to Detroit and play with the Contemporary Jazz Quintet, which at that time had expanded into a larger group.  This is the group with Kenny Cox and the Contemporary Jazz Quintet.  They did some incredible records for Blue Note, but now they were also opening up.  So I’m this kid.  I mean these are very, very advanced musicians, and I’m like 17, just kind of hanging on.  Charles was the one who really introduced me to Schillinger’s concept.  It was the beginning of my real connection with the Detroit scene which, later on of course, working with Yusef, was my second home and my second school, like Chicago was.  Kenny Cox and Charles Moore were very important mentors.  By the time I came back from Sweden, I was playing with a lot of Latin bands and Haitian bands and things around Chicago, but I was ready to move on and decided to go to California because there was more going on there in African music and Indian music and it was something different. It just felt like I wanted to go somewhere else.  So I reconnected with Charles Moore and Ralph Jones from Detroit, and we started the Eternal Wind group, which became the first real vehicle for my compositional ideas.

The covers for the three Eternal Wind LPs

Eternal Wind released three LPs on the Flying Fish label: their eponymous debut, Eternal Wind (1984); Terra Incognita (1986); and Wasalu (1988)

And it was collaborative. Charles and I were the primary composers, but not exclusively.  It became the outlet for our vision of music.  We were doing what’s now called world music where the orchestration is really huge.  There were instruments from different parts of the world, percussion especially. Conceptually we were thinking about a lot of different things also, but the root we go back to is the so-called jazz world.  We’re coming from that as this tradition of creating environments in compositional functionalities that have spontaneous composition involved in them and were looking for new ways of structuring that and of opening up the instrumentation.  Why do I have to have bass, drums, piano, and horns?  Why do we have to have this kind of formalistic idea of playing a tune and then there are solos? What other things could we do?  Again, this is also what was beginning to be opened up in the early ‘70s.  We talked about ethnomusicology.  My interest in music from other places was not just about studying tablas and different kinds of African drumming and Indonesian music. I also became interested in the construct of the music, which was a deeper element for me—ways that you can organize. For example, how gamelan music is organized with these layers of colotomic structures.  It’s very interesting as a formula, or as a way, or process.

Even beyond that, and what interests me more and more as time goes on, has to do with relationships—what the relationship of musician to music is. (By the way, it’s not always even called music and musician in every culture.)  What is the relationship between the person and the instrument?  What is the relationship of the human being to the context in which they create music? That’s hugely varied, so that can open you up to different kinds of ideas, too.

FJO:  Another term that is largely misunderstood and which once meant something very different is the moniker New Age, which now has a somewhat pejorative connotation.  Groups like Oregon, which was doing a lot of exploration of various world music traditions, got folded into the original definition of New Age. Now we think of Windham Hill and George Winston, even though he has a very broad range of things that he does. People associate a certain sound with what New Age is.  But not originally. So I’m curious if you would have considered what you were doing in Eternal Wind to be New Age.

To reflect the sense of who you are in where we are now is our task.  Every generation has the challenge to manifest those things for themselves.

AR:  Again, I don’t feel like and have never felt like being part of any of those things. I can’t comment on the people you’re talking about who are New Age. I feel more and more like part of the lineage that came from the African-American tradition of so-called jazz, which also is an ambiguous term that I don’t subscribe to.  In terms of how we approached what we did—in other words, creative attitude and the way of thinking about things—we were definitely and I am still now, really dealing in an extension and an evolution from that tradition, I think.  But the tradition is, as I said, to sound like yourself.  To reflect the sense of who you are in where we are now is our task.  Every generation has the challenge to manifest those things for themselves.

FJO:  Toward the end of Eternal Wind’s existence, the group played with a full orchestra in what was in essence a concerto grosso that was composed by Yusef Lateef. I’m curious about how that connection to Yusef came about, especially since it determined a lot of the subsequent course in your musical life.

AR:  Absolutely.  In 1988, I was invited to actually complete my dual masters at Cal Arts.  They gave me a scholarship because they wanted me to teach. I was also collaborating with Peter Otto.  We were doing some work with a lecturer who was working with Morton Subotnick doing electro-acoustic research.  When I finished I then lived in Don Cherry’s loft in Long Island City, downstairs from, I think, one of the people in Talking Heads by the way.  At that time, through Eternal Wind—because of the Detroit connection with Charles Moore and then Kenny Cox—we were put in touch with Yusef Lateef.  He had recently returned from four years of living in Nigeria.

By the way, you mentioned New Age music.  He won the first New Age Grammy for his Little Symphony, the first record he did when he came back.  I remember him calling me and saying, “What is New Age music?”  Anyway, when Yusef came back I think it was another period for him; he was really looking for another kind of orchestration.  He heard Eternal Wind and invited us to do this concert with him in the summer of 1988 at Symphony Space, along with Cecil McBee.  And by us, I mean the Eternal Wind—Charles Moore, Ralph Jones, Federico Ramos, and myself.  And Yusef, in the way that was so beautiful and generous of him, actually invited us all to bring our own compositions.  We played, I think, three or four of my pieces along with Yusef’s compositions.

So the way the Cologne Radio project came about was I was on tour with Don Cherry, Hassan Hakmoun, and Abdul Jalil Codsi and we played at the Moers Festival.  I ran into Uli [Ulrich] Kurth [from the radio station WDR in Cologne]. I said that I was working with Yusef now, and he said that Yusef is such an innovator in so many ways.  One of them is that he was one of the first musicians coming from an improvisational, African-American music background to really be writing very extensive pieces.  Yusef had already written some pieces for orchestra, and so they commissioned him to write the African American Epic Suite, with the Eternal Wind plus himself as soloist, and the Cologne Radio Orchestra.  And that’s how we did that.

Photos of Adam Rudolph and Yusef Lateef in front of various ethnic percussion instruments.

FJO:  It’s an extraordinary piece.  Thankfully it’s documented on a recording, but it could and should have an ongoing life in live performance, I think.  I imagine all the orchestra parts are fully notated.

AR:  They are.

FJO:  But how much of what Eternal Wind was playing was created in the moment?  Could it work with another group?

AR:  I think absolutely it could work.  It’s a shame that it hasn’t been performed more.  We performed it with the Atlanta Symphony Orchestra and also the Detroit Symphony Orchestra.  And I think that’s been it.  Charles Moore passed away and Yusef has passed away, but there’s absolutely no reason why it couldn’t be performed.  Yusef invited each of us to bring to the table that which we do best.  So, the orchestra players are reading, but my parts were somewhat episodic. They were very descriptive in some ways about what to be thinking about.  There are parts where there’s harmonic motion outlined for Federico Ramos or whatever guitar player would be there.  So yeah, it would be different, but the same—which is of course referencing the tradition of so-called jazz, but also referencing the real essential tradition of European classical music, too, where pieces were not rendered in this very codified kind of way.  It would be incredible to perform this piece again. The piece is very playable and straight ahead for a quality orchestra and for any improvisers who have some kind of imagination.  But it’s a challenge.

FJO:  So it makes sense that the next step in your own musical evolution after Eternal Wind and then working intensely with Yusef, including being a part of a large-scale orchestral piece of his, would be to form your own unique kind of orchestra in which the strands of what is composed and what is improvised are impossible to differentiate. That in essence seems to me to be what the Go: Organic Orchestra is about.

AR:  Well, coming from Eternal Wind, I started this project called Moving Pictures, which was sort of my compositional vehicle for a mid-sized ensemble.  And it’s still going on.  I’m mixing a new record now of the Moving Pictures.

Covers of the six commercially released CDs of Adam Rudolph's Moving Pictures

To date Adam Rudolph’s Moving Pictures has released a total of six CDs: their eponymous debut (1992); Skyway (1994); Contemplations (1997); 12 Arrows (1999); Dream Garden (2008); and Both/And (2013).

Go: Organic Orchestra had its beginning in 2000 when I was living in California.  There were a couple motivations for it. This music is an oral tradition.  It’s really about mentors.  For myself, it’s going back to starting with Fred Anderson and Maulawi Nururdin in Chicago, and then Charles Moore and Kenny Cox in Detroit, and then Don Cherry and Yusef Lateef. We stand on their shoulders. It’s not about the information they shared with us, but it’s about creative attitude and the way of thinking about things—creative process, an attitude of courageousness, cultivating your imagination, cultivating intuition, and about, as I said, your relationship with your art.  Those were very important things that those mentors shared with me.  So in 2000, when I living on the west side of Los Angeles, there were a lot of musicians who were interested in what I was doing.  So I thought it was maybe time for me to create a format for me to share a lot of what I had been so fortunate to glean from these great artists. The Organic Orchestra came about because these musicians were from different backgrounds: people who were trained in so-called classical music; people who were in world music, especially percussion—Indian, African, Indonesian, Middle Eastern musicians; and then people who wanted to expand their conception of so-called jazz, or we’ll call it spontaneous composition American music.

When you listen to those Eternal Wind records, they’re very orchestral.  We did a lot of overdubbing.  One of the fun things was creating these amazing palettes of sound.  I was interested in trying to solve the challenge of how you can have as much freedom in this spontaneous compositional setting as possible with a large orchestral ensemble.  That’s how I began to experiment with this idea of the Go: Organic Orchestra.  Those were the two impulses for me.  And it was just a fascinating thing right from the get go, the idea of it not only cutting across musicians from different backgrounds, but the idea of having the instrumentation be wide open.  Also having it be cross generational. Great artists like Bennie Maupin have been in the ensemble.  And he might be sitting next to a 14-year-old flute player. It’s about trying to create an environment of sharing and community that I grew up around.

I still go every year to Los Angeles and I maintain a Los Angeles orchestra.  I go every year to Austin, Texas; I have a regular orchestra there, too.  I also have one in Naples, Italy.  And in Istanbul.  And of course in New York, now, is the core orchestra I work with the most.  We started that in 2005.  Most of those musicians are still performing today with the Go: Organic Orchestra, so there’s something really of value.  But I travel all over the world and teach and do residencies because, through the process of how Go: Organic Orchestra works, there is an introduction to elements.  I’m sharing elements and trying to allow people to have an opportunity to express themselves.  It’s a 21st-century vision of what an orchestra is.  The dynamic of the community of it is setup with a different kind of hierarchy.  It’s not like this hierarchy of composer and conductor and then musicians rendering their vision.  Of course, it’s my vision in the sense of how the process works and what the elements are, but every Go: Organic Orchestra concert and ensemble sounds different than the others.

The covers for the eight Go: Organic Orchestra CDs released thus far.

The Go: Organic Orchestra discography thus far: Go: Organic Orchestra: 1 (recorded live in concert Friday, Nov. 1, 2001 at the Electric Lodge Venice, CA); Web of Light (recorded live in concert March 1 and 2, 2002); In The Garden (with Yusef Lateef, March 1 and 2, 2003); Thought Forms (June 2006); The Pietrasanta Project (recorded live in Italy in 2009); Can You Imagine … The Sound of a Dream (live at Roulette Intermedium, NYC, March and November 2010); Sonic Mandala (studio recording, April 20, May 5 and 6, 2012); and A Glimpse (included in the Ensemble Dissonanzen’s limited edition five-CD boxed set Dissonanzen, 2014).

FJO:  I witnessed the performance you did a couple of years ago at the Shape Shifter Lab, and it was mind-blowing.  It made me want to learn more about how spontaneous, improvisatory conducting works. How much of the material that the musicians perform is written out?  How much is improvised?  I couldn’t tell.

AR:  That’s so interesting. Sometimes you listen to music and you call tell if they’re reading or improvising; it’s very clear.  I’ve always been interested in setting up parameters, through composition, that become the arena in which we discuss things aesthetically and functionally.  With the Organic Orchestra, a lot of things are going on there. But in the most basic sense, there’s a score of three pages.  Page one and two are made up of what I call matrices and cosmograms.  They’re basically interval systems.  It’s not written in the Western notation.  Some of them are related to classic retrogrades and inversions. One of the great things we can do in music syntax is read it forward, backwards, upside down, up.  So they’re based on interval systems.  And then there are these cosmograms that are also based upon thoughts about ways of thinking about intervals—things like triple diminished patterns, symmetric hexatonic scales, plus tonal patterns: pentatonic and some of them are based on actual ragas and makams.  All of these are different and there are ten of them. I have ten fingers, so I can cue people to improvise inside of those.

Or I can orchestrate with various conducting signals also.  This can happen when I have somebody improvising. I can create the orchestration around them based upon listening to what they’re doing in the moment, or we can create dialogues that way.  The reason these matrixes and cosmograms have become so successful is—I won’t say the opposite, but—they’re very different than a lot of times when you see graphic notation.  I’m not directing what kind of shape or phraseology or breathology people bring to it, but we are deciding that this is a topic of conversation.  Like a raga.  Every raga is not like every other raga.  Right?  So it’s more than a scale; it has to do with this combination of intervals and the sound and the rasa.  In Indian music, rasa is what informs the raga.  Rasa is the emotional coloration.

So each one of these matrices and cosmograms have to have their own kind of emotional coloration or topic that we want to talk about.  But the reason it’s beautiful for me is that somebody who comes from a background of, say, rock guitar or somebody who comes from a background of playing European classical music on bassoon or a saxophone player—everybody’s going to bring their own breathology and phrasing, and hopefully project their feelings through this matrix, which is the topic.  They can communicate with each other because we’re talking about a certain kind of sound arena.  Beyond that you can combine these arenas against each other, and then you get into this beautiful, fantastic realm of painting coloration and motion.

Now the third page is what I call ostinatos of circularity.  These are interval patterns that are based upon the same kind of materials you find in the matrixes and in the cosmograms, but they’re patterning like what you find in Aka or Mbuti or Babenzele music—not that sound but that concept.  That is the link to the other part of the Organic Orchestra concept, which has to do with the rhythm concept. Going all the way back to when you talked about Max Roach, Max Roach also famously said something to the effect of that there was another evolution of this music when Charlie Parker and Dizzy Gillespie and Monk started using extensions of chords and higher partials—the rhythm concept really changed.  This rhythmic evolution of the music is not talked about as much, relating to what we were speaking about before.  So my thought has always been how we move the music forward into the next idea of what we can do rhythmically, how we can create new languages and new concepts of rhythm.  Because rhythm ultimately leads to form.  And form next, along with process, are the most significant things that I’m interested in.

FJO:  That 2015 Cuneiform CD of the Go: Organic Guitar Orchestra sounds completely different from any other thing of yours that I’ve ever heard.  You’re conducting it improvisationally, but you’re actually not playing on it at all.  I was reminded of this a few months ago when I went to hear your string quartets at Roulette and you actually couldn’t be there because you had gotten really sick.  So you weren’t there. But you were there because your music was there.  That’s the weird magical thing about this rarified tradition of notated Western classical music. You can be responsible for music that you actually did not perform, whether by conducting what other musicians play or writing the notes that the musicians read and perform from.  You didn’t make a sound on the Go: Organic Guitar Orchestra recording and, in the performance of the string quartets, you weren’t even in the room. At yet you were.  For you, as someone who initially became involved with making music as a physical process—playing hand drums—to venture into this other non-physical way of making music is actually pretty fascinating to me.

AR:  It is fascinating.  What a great thing to be an artist and to be fascinated by and be in involved in a lot of different things.  It’s what I’m saying: creative process itself is so significant.  The process of writing a through-composed piece for the Momenta String Quartet and a series of pieces for the Oberlin Percussion Group, where I don’t have to be there, is fascinating to me.  As is the process of conducting the Go: Organic Guitar Orchestra—which by the way, is the same as how I conduct all the Go: Organic Orchestras. I think there are 12 recordings out now of the different Go: Organic Orchestras, and I don’t play on any of those recordings.

The cover for Cuneiform's 2015 CD of the Go: Organic Guitar Orchestra

The 2015 Cuneiform CD Turning Toward the Light documents Rudolph’s Go: Organic Guitar Orchestra which differs from all previous incarnations of the orchestra in that all the musicians play the same instrument. So while the concepts behind the music are the same as those of previous Organic line-ups, the result sounds like nothing else Rudolph has ever done.
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That process of conducting that music spontaneously and the interaction between the score materials that I’ve generated in advance—I actually call it decomposing.  Or finding those elements that have the most flexibility and then playing in my Moving Pictures Group, where I’m playing drums. Or when I would play a duet with Yusef Lateef.  We would generate forms and we would also play inside of compositional forms.  We got to the point where we didn’t need to speak about what we were doing at all anymore; we would just go out and begin our conversation.  Why not be interested in all of those things?

Four CD covers of duo album featuring Adam Rudolph with Wadada Leo Smith, Yusef Lafeef, Omar Sosa, and Ralph M. Jones.

Four of the many extraordinary duo albums Adam Rudolph has made over the years are Compasssion (with Wadada Leo Smith, 2006), Live in Seattle (with Yusef Lafeef, 2014), Pictures of Soul (with Omar Sosa, 2004), and Merely A Traveler On The Cosmic Path (with Ralph M. Jones, 2012).

The last recording that came out at the same time as the Go: Organic Guitar record is this Hu Vibrational recording, which is the percussionists from the Go: Organic Orchestra.  Since I lived in Africa, I’ve been fascinated with the idea of composing rhythms; this is a great time-honored tradition that people don’t really talk about much.  Look at someone like Doudou N’Diaye Rose [from Senegal] or Jnan Prakash Ghosh in India, or my tabla teacher in fact, or the Diga Rhythm Band with Zakir Hussain, or James Brown for that matter.  This idea of organizing thinking about that, that’s something that’s a big part of what I do with Go: Organic Orchestra, composing these group rhythms.

I felt like this was a new arena that we could be moving into, bringing that idea to this tradition of music that I’m trying to extend or make my small contribution to.  So with the Hu Vibrational record, I actually took those to James Dellatacoma whom I worked with at Bill Laswell’s studio.  We did very extreme, very in-depth, electronic processing of those sounds, which harken back to my work on a Buchla at Oberlin in 1973.  That also referenced my interest in the idea of African handmade musical instruments, which are often designed to complexify the overtone sounds, like on a kalimba or on a djembe or a dusungoni. I wanted to look for ways of complexifying these overtones and creating these sort of secondary voices moving like ancestral voices with these electronics.  So that record was not a document of what we played.  We played, but then I used the recording, mixing, editing, and incorporating electronics as part of the process.  So I’m interested in all of these things.

The cover for Hu Vibrational's 2015 CD, The Epic Botanical Beat Suite which features a drawing of a cat.

The other most recent recording by Adam Rudolph is Hu Vibrational’s The Epic Botanical Beat Suite (2015), a studio creation that could not be performed live.

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What a great thing to be an artist and to be fascinated by and be in involved in a lot of different things.

But there’s no doubt that when the hand strikes the drum it’s a kind of sacred act, because it’s a motion. It’s moving from what in India they call nadabrahma. In the Kongo they call it sese, the unstruck sound, the audible realm of om.  If you took that sound and slowed the other waveforms way down that would even be a symphony.  That’s what’s being informed through me physically interacting with the wood from the tree and the skin of the animal—the vegetable world and the animal world, all of those things are in the act of playing the hand drums.  It’s a really unique instrument that way.  It absolutely has informed who I am as an artist and as a person.  So it manifests when I write a through-composed string quartet, that activity, the physicality of it.  I think about my music as a kind of yoga.  I’ve been practicing hatha yoga since 1975.  And yoga means limbs—the relationship between body, mind, and spirit.  All of those things are always moving, circling around to one another.  Those things inform all of these different processes that are interesting to me as an artist.  It’s great to have a lot of different interests, right?  It’s inspiring.  And they all inform each other.  I mean, writing a string quartet changed my whole way of thinking when I went back to playing, because now I’ve really had this time to sit back and look at life. And wow, how does this form? How do you lay this out?  And you know, tension and release, moving through different colors, all of these different processes inform one another.

Right now I’m in the midst of mixing this new Moving Pictures recording. I don’t even know how I’m going to deal with that yet, and it’s very exciting.  I’ve done a few dozen records now of my compositions, and I try with every recording to do something that I haven’t done before.  And that’s what makes it fascinating and inspiring and interesting.

The inside of the "art car" designed by Adam Rudolph's wife Nancy Jackson

One of the most amazing things we encountered when we visited Adam Rudolph’s home in Maplewood was the “art car” designed by his wife Nancy Jackson with whom he also collaborated on the 1995 opera, The Dreamer.

Rudresh Mahanthappa: Getting To Know Who I Am

Rudresh Mahanthappa

A conversation at his home in Montclair, New Jersey
January 21, 2016—2:30 p.m.
Video presentation by Molly Sheridan
Transcribed by Julia Lu

It has become common practice to describe jazz as “America’s classical music,” but in some ways doing so misrepresents jazz’s role in this country’s culture and also creates a false hierarchy between this extraordinary American-born music and many other valuable musical idioms to which Americans have made invaluable contributions, including so-called “classical” music. Perhaps even worse it circumscribes jazz as a musical practice, limiting what it can be as well as the aspirations of people who create music that has been defined by that word. Last year, Boydell Press published a book with the provocative title The Other Classical Musics edited by Michael Church. The book looks at a total of 15 different musical traditions from around the world and, in the process, redefines the words “other” and “classical”; one of the 15 traditions featured is Western classical music since this music is in fact an “other” to people who grew up thinking of, say, Carnatic ragas as the building blocks of classical music. Another one of the traditions featured in the book is American jazz.

The Italian-born, Boulder, Colorado-raised composer/saxophonist Rudresh Mahanthappa creates music that is deeply informed by at least four of the traditions featured in Church’s book—the Carnatic music of his ancestors, the Hindustani music that most folks in America assume is the sum total of India’s contribution to classical music, Western classical music which got instilled in him while studying the Baroque recorder in elementary school, and jazz—his pedigree in which is backed up with two academic degrees. But the music he first fell in love with was Grover Washington’s and, he acknowledged when we visited him in his home in Montclair, New Jersey, his earliest attempts at original material were inspired by Kenny G.

That’s what we knew, so I guess it was—well, I’ll never say it was okay, but it was good for where we were.

Rudresh ultimately wanted to be somewhere else. And the ticket to that somewhere else was, first, the Berklee College of Music and then DePaul University, where he finally came to terms with his identity as an American of South Asian origins who wanted to blaze a trail in jazz.

I come from a very academic family and my dad wasn’t going to let me move to New York with a rucksack on a stick and make my way. He’s one of the leading theoretical physicists in the world and he has all sorts of advanced degrees and awards, so the idea of not going to college, not going that route, was just unheard of. … When I first went to college, there was a huge black population and a huge white population, so I was very much confronted with this identity crisis of not knowing who I am. … In a lot of ways, a lot of my music is a by-product of me getting to know who I am. It’s defining what being Indian-American is for myself, and being confused and embracing that confusion and kind of coming out the other end with a real community of people that have been down the same paths as me who are pretty much of the same age and the same generation.

For the last 20 years, Rudresh has explored his composite cultural identity through an extremely wide range of fascinating musical activities. Some of these projects have been direct attempts to synthesize contemporary jazz and much older Indian traditions, such as the duo Raw Materials in which he collaborates with like-minded pianist Vijay Iyer, and a trio called the Indo-Pak Coalition in which he performs alongside Pakistani-American Rez Abbazi on electric guitar and Jewish-American Dan Weiss on the Indian tabla. Perhaps even more intriguing, however, have been projects in which jazz and Carnatic elements co-exist alongside many other components such as Gamak, which incorporates the microtonal guitar experiments of David Fiuczynski, and Samdhi, on which Rudresh also performs on a laptop. In the last couple of years, Rudresh has composed a quintet for saxophones which he performs along with leading contemporary classical saxophone quartet PRISM, and Song of the Jasmine, a score he performs with an ensemble to accompany the Ragamala Dance Company. And his most recent album is an homage to Charlie Parker. In all of these projects, he has come even closer to finding his own voice by deeply probing some of the world’s greatest musical traditions.

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Frank J. Oteri: This morning I started reading a really interesting book called The Other Classical Musics, which was published last year. There are two very loaded words in that title: “other” and “classical.” But the book is an attempt to turn both of these words on their heads. There are a total of 15 kinds of music featured in the book, and one of them is Western classical music, since for some people it is an “other” classical music. Anyway, among the different musics discussed in the book, you’ve dipped into at least four: jazz, Carnatic music, Hindustani music, and Western classical music in terms of working with an ensemble like PRISM.

Rudresh Mahanthappa: Right.

FJO: In the book’s introduction, there’s a reference to a comment by the musicologist Harold Powers, who has claimed that the difference between a classical music and a folk music is that you can be from anywhere and still be able to learn a classical music with application and talent, whereas you have to be born into a folk music.

RM: You have to have lived it for real. Wow, that’s really interesting. I have this conversation a lot with people about jazz. Jazz has this international scope; everyone’s playing jazz and everyone’s making their own jazz, but there’s always this kind of lurking intimidation among people from these countries outside of America feeling—depending on the population—that they don’t have access to black culture or black American culture. So there’s a bit of a sinking feeling that their jazz is not authentic. And yeah, that’s an interesting issue for me and an interesting thing raised to me by others because, you know, I’m not black, I’m not white, and I’m not Latin. I came to this music through jazz-rock fusion or instrumental soul R&B—people like Grover Washington, David Sanborn, the Brecker Brothers, and the Yellowjackets—because that was music that also sounded like the music that was being played on Top 40 radio. I was born in 1971. I’m really a child of the ‘80s in many ways, so that music all made sense. It wasn’t like I was listening to Charlie Parker when I was ten years old. It wasn’t until I got older that I was finding a place where I felt like I was safe playing jazz. There were plenty of times where I felt like I didn’t belong because of ethnicity, the color of my skin.

The industry had no place for me, either; they didn’t know what to do with an Indian-American jazz musician. They knew what to do with a black jazz musician or a white jazz musician, and Latin jazz is a huge genre unto itself as well. So there was a lot of stereotyping that would take place. I remember talking to an entertainment lawyer who was trying to help me get a record deal when I was 24 or something like that. And she said, “We definitely need to have Ravi Shankar as a guest on the first album.” I was like, “Really? We do?” Here I am with a band that’s piano, bass, drums, and alto saxophone, and we’re playing very traditional jazz forms—blues, rhythm changes, nothing very wild by any means. A common reaction from an audience member would be, “wow, this is great music” not “you should have a tabla player in your band,” which doesn’t even make sense musically. I’m South Indian, you know; tabla’s a North Indian instrument. So do I have to have that conversation, too, about the prevalence of North India as opposed to South India in the United States?

But that’s really interesting because I think at its roots, jazz is often talked about as being American classical music—and in some regards it is. But at the same time, its folk origins are really undeniable. I’d be interested to read that book, because you could argue jazz’s roots having such a strong folk tradition that maybe it isn’t accessible. But I would like to think it’s accessible because I am one of the biggest anomalies in my musical genre that I know of, with a handful of others.

But, you know, those issues of authenticity and validity are the things you confront regardless of what you do in the art world. To find places that are encouraging and nurturing is sometimes more than half the battle in making your way through and making a career out of this. The example I always bring up is everyone feels like they can own jazz across the world. But if they were going to study Indian music, they would all go to India to study it. So why is it that more people don’t come to New York City to study jazz, or New Orleans? But I would say New York City is more the capital of jazz, and there are a lot of people that are making jazz in the world that have never been to New York City. I always tell them that they have to go to the place where Charlie Parker and Miles Davis and innumerable others really made a mark on this music. This is like going to Madras to study Carnatic music. You have to do it. You don’t have to live here, but you got to do it a little bit.

FJO: It’s interesting where you took that comment; you talked more about jazz than you did about Carnatic music except for your assertion about the certainty of going to Madras to study Carnatic music versus people’s lack of certainty vis-à-vis needing to go to New York City to fully understand jazz. Theoretically you can learn jazz from anywhere in the world, but there is this cultural root to it. Then again, there’s a cultural root to any music including Western classical music.

RM: Sure.

FJO: In a way, it’s sort of presumptuous for someone to assume that you’d be fluent in South Indian music just because your parents came from there. You grew up in Colorado and you were actually born in Italy, so technically you should be singing bel canto opera!

RM: We weren’t there long enough, but yeah. This is a really interesting issue. Everybody should try to go visit the roots of wherever what they do comes from. Opera singers spend time in Italy, most of the great ones do. Everyone has to visit the mother tongue of whatever it is they do, the cultural homeland. It might not necessarily make you better at what you do, but it’ll give a perspective to what you do that I think is very important, and also place what you do in the larger scope of what it means to be producing something on this planet—music as a community event.

FJO: So Boulder, Colorado, in the 1980s is your personal cultural homeland—listening to Grover Washington, the Brecker Brothers. How did you get interested in making music yourself?

RM: My older brother played clarinet and he used to practice before school, if you can imagine. It was so early. It was still dark outside in the winter. I was often eating breakfast. It was getting close to the time where I could be part of the music program in elementary school. I think you could start in fourth grade or the summer before fourth grade. Everyone played recorder in elementary music school class. Everyone played “Hot Cross Buns.” But I actually came home and told my mom I loved it and I wanted private lessons. So actually I had two years of Baroque recorder in second and third grade, which was great. I already knew how to read music and the fingerings are practically the same [as the saxophone’s fingerings]. So it was a smoother transition than having played nothing before. But I remember this very distinct conversation one morning where my brother said, “You should play an instrument that allows you to be in the jazz band, because those guys are having a lot more fun than I am.” He also said that they take solos where they get to make them up. He was talking about improvisation, but that was totally intriguing. And the other thing he said was that often times the baritone sax, especially if you’re a kid and not tall enough, will rest on the floor and it will shake the whole room. My mom had all these kitschy knick-knacks from all over the world, and the idea of those shaking off the shelves—I mean, that was it for me. I was really hoping to destroy my mom’s stuff by playing the baritone sax. But I never got to play that.

I’m still very much in touch with the father of my elementary school best friend. My friend actually passed away, but I’m still close with his dad. He was really psyched that I was playing saxophone. He actually was an amateur musician, and he gave me that first Grover Washington record when I was in fourth grade. It’s that famous one with “Just the Two of Us.” Then shortly after that, Grover was on tour and my dad took me to the concert at Red Rocks. We got there early and got third-rows seats. We couldn’t hear for three days, but it was really, really awesome. Everybody was up dancing in the aisles, and it was like going to church or something. It was really amazing. So those were a lot of the inspirations. I heard Charlie Parker by the time I was in seventh grade. I was in it by then. From ninth grade on, I’ve always had a band of some sort and was trying to write stupid songs, butchering Charlie Parker’s music, and eventually butchering Coltrane’s music. I was always into leading a band and just trying to get out there and play.

Some people might know that Boulder, Colorado, has this pedestrian mall that’s very famous for its street entertainers—jugglers, magicians, savants, whatever, and musicians, of course. I think my dad was joking when he said, “Why don’t you go out there and try to make some money?” I was in sixth or seventh grade, but I went out there. I was just playing T.V. show themes and songs like “Mandy.” My brother had this [book of] pop classics for the clarinet, and I just played them on the saxophone. But I met so many other musicians playing out there that were much older than me. Eventually I heard a Dixieland band playing in a restaurant across the way. I went in there and I had my horn in the case. For some reason, the leader of the band saw me and saw the case and he came over to me with a list of tunes and said, “Do you know any of these?” I said, “I think I know ‘Sweet Georgia Brown.’” So he said, “Come up and play.” They played every Friday afternoon, and I played with those guys for like five years. So the first tunes I learned were all these Dixieland tunes—which most people would be shocked to know actually—like “Up a Lazy River,” “Avalon,” and “Undecided.” I know those tunes better than I know what are considered the classic jazz standards. Then I met other older, amateur musicians who would get little gigs at coffee houses, so I was kind of out there playing already when I was 15.

FJO: Now when did you go from playing standards to wanting to create your own material?

RM: I was writing tunes in junior high and high school. I had a little funk-fusion band. We would write some tunes together. The keyboard player was really good. We would try to write tunes that probably sounded more like Kenny G. tunes to some degree. That’s what we knew, so I guess it was—well, I’ll never say it was okay, but it was good for where we were.

I tried to keep writing through college. I had a kind of hiccup in college because the school I started at was a bit oppressive in its way of teaching jazz, so I was a little bit lost there for a couple of years. But then I ended up transferring to Berklee College of Music and had a much more creative experience. That’s when I really started writing a lot and getting a better grasp on what I wanted to do.

FJO: So what would be an example of an oppressive way of teaching jazz?

RM: I think it was very patternistic. It wasn’t about learning from records. It was what we call learning licks, piecing together vocabulary but more from books, so I felt like the aural tradition of jazz was missing. It was all very academic. It was also very big band oriented, which I wasn’t so much interested in. I was really into small groups and improvising, and I felt like all of that was an afterthought. There was also an almost classist sort of feeling within the student body. You know, “I play in the top ensemble and I’m a first class citizen.” It went all the way down to the zero class citizens, which was the world I was in. But I was already thinking about different approaches to creating vocabulary, both as an improviser and a composer back then. In between the first and second year, I went back home to Colorado. I went back to my original teacher, but he said, “You don’t want to study with me, you want to study with this guy.” His name was Chuck Schneider. They weren’t saxophone lessons; they were theory lessons, but they were always very far-reaching. Like, we’d talk about some sort of intervallic concept, let’s say, and he would say, “You see it in Coltrane, but you also see it in Bartók, and in Schoenberg here.” It wasn’t just about jazz; it was about a whole sphere of music. That’s the summer I became a total theory head—Persichetti, Schoenberg, whatever. I went to the library and checked out as many books as possible. The following year we were using Allen Forte and different methods for analysis in the classical theory program, and the first thing that struck me is why can’t we reverse engineer this method of analysis to actually create fresh vocabulary to improvise with and to write with? So I was thinking about serialism and I was thinking about pitch sets. I was thinking about playing 12-bar blues also, but I was thinking about all these things in the same space.

Then also as a listener, I had the same teacher from fourth grade until I left for college—Mark Harris. I was his first student. He was a sophomore in college when we started. And he had just a very open-minded approach to music in general. First of all, every time I saw him play was different. He might be with something that was considered more avant-garde, like two horns and a drummer screaming. Then I’d see him with an Afropop band. Then I’d see him with a prog rock band. He was in a band called Thinking Plague that was actually signed to Cuneiform way back when. Then I’d see him with a big band. So I had this sense that music was large. It wasn’t just about playing jazz, or certainly just playing saxophone. He also came to my house for lessons. Remember those days when people came to your house to teach you? He would always bring three records with him and there’d always be an incredible variety. There might be Stravinsky, Sidney Bechet, and Yes. Then the next week it would be something else. So I was listening in this way that really had no boundaries with genre. It was about music being played well and played with integrity. I was listening to Ornette and Grover Washington at the same time. I just thought they were two great saxophonists. I didn’t really think that one was out and one was in. When I went to college, people were talking about hard bop and all these little subdivisions. I was like, “What are you talking about? This is all just great music.” Those perspectives were instilled in me at a very young age. I didn’t know it at the time, but I look back on it and say holy moly!

FJO: Have you kept up with Mark Harris?

RM: Oh yeah. He stood up at my wedding. He’s one of my best friends.

FJO: You had this really important mentor, but you also had official academic training. As a jazz player, you’re a product of the whole jazz education thing. You actually have a graduate degree in jazz composition.

RM: I do. Well, there are several reasons for that. I didn’t know of another way to gain access to the music in Boulder, Colorado. You have to understand, at the time I graduated from high school in ’88, there were really only ten schools in the country that had a jazz studies program. They were all very competitive, and they all meant moving thousands of miles away. It’s very different now because your local college has a jazz studies program. Everybody has a jazz studies program now. Anyway, at that time there was still a level of commitment that meant displacing yourself at the age of 17. I knew that moving to New York was not an option. I come from a very academic family and my dad wasn’t going to let me move to New York with a rucksack on a stick and make my way. He’s one of the leading theoretical physicists in the world and he has all sorts of advanced degrees and awards, so the idea of not going to college, not going that route, was just unheard of. My mom was the more artsy one. While I was listening to this music, she would say, “oh, I really like that” or “oh, I hated that,” or “what you played sounded great” or “that was awful, what you were doing.” She actually had feedback. With my dad, it was really like, “Well, I don’t know if it was good or bad. I don’t know enough about it.” So that’s to say that I think my dad is really pleased with degrees and awards. And that’s great. I like calling home and saying, “Hey, I just got this.” And you know, my parents are ecstatic, but I can tell that my dad loves it more.

But I didn’t actually know there was another route without going to college. For someone finishing high school in the ‘80s, that’s what you do. It wasn’t until I met people like Steve Coleman, who just moved here and practically lived on the streets. He’s made some of the most important music in the last 20 years. Now I know that’s a possibility. Getting a master’s degree wasn’t really my plan, but there’s this preordained path now—it’s actually quite dumb—that you finish your bachelor’s and you move to New York. That’s what you’re supposed to do as a jazz musician, whether or not you’re prepared to. You either move to New York or you go to school in New York to get your master’s, or something like that. More and more at this point there’s so many great non-New York communities that are producing great music. You don’t need to do that anymore, so I guess that’s all to say that we were all finishing up at Berklee, and everybody was moving to New York. I’d only been here once, for a long weekend, and it was like a 72-hour panic attack. I didn’t want to have anything do with this city. So I was pretty confused. And a friend of mine was like, “Why don’t you come to Chicago? It’s a very healthy scene, you’d probably play a lot and work a lot and get a lot of experience, and by the way, there’s a school here and you could probably do your master’s here.” I was like, “Oh, that’s an interesting idea.” Then I had mentioned this in passing to a teacher at Berklee who said that school’s called DePaul University and it’s a great school. He said, “You know, the best man in my wedding runs a jazz program there. Let me make a call for you.”

So it just kind of barreled forward and it was great. The school was great. And Chicago was great, and it was a great stepping stone to New York because I got a lot of experience and exposure, but more experience than I would have if I had come to New York. I’d probably be temping. I’d probably be an expert in Photoshop now if I had moved to New York. I really got to play in Chicago. I had a steady Monday night gig. I was writing music. A little local label put out my first album. And I learned stuff. I learned how to get a gig. I learned how to get a radio station to play your music. I learned a lot of business stuff. And then every band that was coming through from New York, I went to meet them and would take them out for South Indian food or cook for them.

So, when I moved to New York, I knew all these people. “You’re the guy who took us out for idlis and dosas.” “Yeah, that was me. Here’s my CD.” I was always thinking about the music and the business together because I saw, in some sort of maybe subconscious way, that the industry was—well, I didn’t predict MP3s and the internet and piracy, but I knew that stuff was going to get harder and harder. It was very clear to me. The schools are turning out so many proficient musicians. There’s a lot more to wade through to make sure you are heard, especially if you have a real personal voice.

FJO: During the years you were at DePaul you also played as a sideman in a big band led by Clark Terry.

RM: Well, that wasn’t really true. The university band had hired Clark Terry to be a guest with the group. So I wasn’t really doing that. That was the other thing. I saw very quickly that I was not going to be called as a sideman very often. I always modeled myself after Michael Brecker in the sense that Michael Brecker could do anything he wanted to do. He was amazing. But whenever you saw him as a sideman in anything, or playing a solo in a pop track, it wasn’t because they needed a saxophonist—it was because they wanted his sound. So even back then, I thought of it all as a high road. I was like I don’t want someone to call me just because they need an alto player. I want them to call because they want me specifically. And that meant being just a leader for a very long time. I had those revelations pretty early.

A common summer job for a jazz musician is to go out on a cruise ship and play in one of these mickey bands. So that was my first professional gig when I was still at Berklee. I was 20. It was like, “This is great. I’m going to spend the summer in the Caribbean. I’m going to save a lot of money. I’m going to practice. I’m going to do all this stuff.” And I was horrified. I was horrified by the music, by the other musicians, by the amount of substance abuse. There were a lot of people like me. “I’m just going to be on here for the summer.” And they’d been on there for ten years, you know. There was one guy who—I don’t know if he forgot—almost every day would tell me about how he was going to get off the ship and go study with Joe Lovano at William Paterson. And I was like, “Do you know you told me this yesterday?” I actually jumped off after six weeks. I was very depressed, but I came out of that summer realizing that I was a really good teacher and that I could sustain myself doing that. And also making a real vow to myself that I wasn’t going to put myself in a situation where the saxophone was in my mouth and I didn’t enjoy what I was doing. So I set up a different career path for myself. When I moved to Chicago, everyone was playing weddings and private parties on Saturday nights, putting on their unwashed tuxedo and playing out in the suburbs. In four years in Chicago, I think I did 15 of those gigs. And it was always like a ticking clock when I got on the gig. As soon as there’s a saxophone solo, I know that at the end of that solo I will not get called by this band leader again, because I’m gonna play nutso; I’m just going to do what I want. So it actually became this joke to me. I’m going to get hired and fired by another band in one night. Not that I was trying to be a jerk, but I would look at these people next to me and say, “Is this what you thought you’d be doing when you went to music school when you were 18?”

FJO: So when did you feel you became you, as opposed to just an interchangeable saxophone player, in terms of what you were playing?

RM: Already in college at Berklee I felt tinges of that. I was not only checking out a lot of modern voices in jazz, I also just felt like it was really important to—not just vocabulary and composition—have a sense of what I wanted to sound like. I really listened to a lot of tenor players instead of alto players. After Charlie Parker, it wasn’t really Cannonball and Sonny Stitt. It was really Coltrane and people that came after him, so my sonic picture was very different. And I was listening to all this double reed music from India, like Bismillah Khan on shehnai and players on the South Indian nagasvaram—really reedy. I really liked that. I was kind of trying to put those two together. I had different ways of thinking about embouchure and just the way you position your body when you’re playing the instrument. They weren’t necessarily new, but I just didn’t hear those conversations happening a lot around me.

FJO: So you were already starting to get immersed in Indian music.

RM: A little bit, you know. Indian music was always tough for me because when I was younger, say like in high school when I was playing with all these musicians, there was this assumption that I was an expert on Indian music just because of my name and the color of my skin. So I always felt like I had to know a lot about it, even though I knew nothing about it. My parents weren’t actively listening to it, speaking of that folk/classical thing. They were mainly listening to bhajans, which is temple music. I always describe the difference between bhajans and Indian classical music as the difference between church hymns and Debussy. Indian classical music has the same tools, but it’s much more complex and orchestrated.

Anyway, these certain sounds were in my head from a young age, but I certainly couldn’t pick apart a Ravi Shankar track or a Subramaniam track or anything like that. And I had this thing hanging over my head that Indian music is not a safe space. In Boulder, it was easy to just kind of consider myself white, because that’s what it was primarily. Then when I first went to college, there was a huge black population and a huge white population, so I was very much confronted with this identity crisis of not knowing who I am and also just the newness of an Indian-American identity in this country. The idea of being children of immigrants wasn’t something that was at the forefront. Now we’re everywhere: we’re in Hollywood; we’re on T.V.; we’re writing books; we’re making music. But back then, in the late ‘80s and even going into the ‘90s, there weren’t any role models. So it was all quite scary.

In a lot of ways, a lot of my music is a by-product of me getting to know who I am. It’s defining what being Indian-American is for myself, and being confused and embracing that confusion and kind of coming out the other end with a real community of people that have been down the same paths as me who are pretty much of the same age and the same generation. In ’93, I had already finished at Berklee and was living in Chicago, but Berklee sent a student band to India comprised of the few students from India who were attending Berklee and then a few other musicians like myself and the great bass player Matt Garrison. We did this tour, and we managed to hear some really great music. Outside of Bangalore, which is where my parents are from, there’s this tradition of the all-night concert—a concert that starts at sunset and goes to sunrise. And we went to one of these and I didn’t know that at the time it was really some of the great names in both North and South Indian music; it was just an amazing night. I went to the record store the next day and just bought as many CDs and cassettes as I could handle of the artists I’d heard and then I asked the store owner to recommend a bunch of stuff, too. So I went back to Chicago with all this music in hand and a lot of that very first album that came out in ‘95, all those compositions, is very loosely inspired by that trip to India.

That trip was eye-opening in lots of ways because it wasn’t just about the music. It was my first time going as an adult. It was the first time going without my parents. And it was the first time going to play music. I hadn’t been there in ten10 years, so my relatives were all going to ask why I didn’t speak their language. I was prepared for lots and lots of anxiety, which resulted in some really, really cool music. Then shortly after that, Vijay Iyer and I met, and then we finally had a partner in crime to kind of learn from each other. And we learned a lot of stuff together. You know, we listened to a lot of albums together and picked them apart, and we had very different perspectives on what we wanted to do musically, but enough common goals and agendas that it was amazing. We’ve been playing together for 20 years now.

FJO: When does Rez Abbasi come into the picture?

RM: I actually played a session with him at someone’s house right when I moved to New York in ‘97, my third week in town. But Rez was not so engaged in his ancestry. I think what turned it around for him is he ended up dating Kiran Ahluwalia who’s this great ghazal singer. He started playing with her, too. He started playing with her first, I think. He had lots of agendas at once, I’m sure, but I think that’s when he really started thinking a lot about Indian music. I heard him and Dan Weiss at the same time. And I couldn’t believe—here was this Jewish kid from Jersey who was playing tabla better than anybody. So we had this trio called the Indo-Pak Coalition. I had started a band like that in Chicago with the same name, but it felt very inauthentic. It took a long time for me to feel comfortable working with Indian concepts or instrumentalists, or Indian musicians, because I felt like I wanted to be in a place where the dialogue was meaningful and that it was a real synthesis of ideas and with the right people who wanted to blur the lines. There are so many East-West sorts of projects where it’s two people playing in a room together and not only are they not pushing each other, they’re really just showing up and doing what they do. That’s what the f-word is for me—fusion. You know, it’s really like, ugh, when people say my music is fusion! Please don’t use that word because that connotes all those projects from the ‘60s and ‘70s that were really about exoticism and smoking weed and listening to Indian music. The way Indian music got presented in America initially was a little bit sad. I always say that Ravi Shankar playing at Woodstock was the best and worst thing that ever happened to Indian music.

FJO: At the onset you were saying this lawyer thought that Ravi Shankar should be on your first album, even though you’re South Indian. Immediately I was thinking about how Indian music influenced Western music—jazz, rock, and classical music. Most of that influence was coming from North Indian music, which has a very steady drone and develops very gradually. To me, Carnatic music is much more frenetic and raw; it’s more like early bebop.

RM: Absolutely. The rhythmic engagement is on such a high level. It’s funny because when I talk about blurring those lines, I hear Jack DeJohnette or Max Roach and the greatest mridangam players on the same rhythmic playing field. It’s couched differently culturally, of course, but those things are rather seamless to me; it all kind of makes sense in my head. Plus I’m Indian and I’m American every second of every day, so the music has to reflect that and has to be respectful of that.

FJO: Well, in terms of identities, when the Indo-Pak Coalition really gelled and came together it was Rez, Dan Weiss, and you. You mentioned the Jewish guy from Jersey playing the tabla, which is the Indian instrument, and the two guys from South Asia are playing Western instruments. But that’s a ridiculous way to think about it ultimately since you’re all Americans.

RM: Right. Yeah, totally.

FJO: What instrument belongs to who, a saxophone, a guitar, or tabla? The saxophone was invented in Europe. The electric guitar is an American creation, but it’s a hybrid. American culture is a hybrid culture no matter what we do.

RM: Absolutely. I think so much of this country is based on hybridity and all sorts of cross-pollination. It really is a laboratory for anything to happen—maybe more so than other places in the world.

FJO: So in terms of that f-word, fusion: one thing that immediately does come to mind as a precedent for the Indo-Pak Coalition, although he’s British, is what John McLaughlin did in Shakti, his collaboration with L. Shankar, which at times really did work.

RM: Oh, it’s blazing. I love that music. But I would never call that music jazz. That’s McLaughlin playing Carnatic music. I know they had a jazz presence, because it was McLaughlin, and whenever they regroup, they play all the big jazz festivals. And it’s awesome. There are some Shakti videos that I’ve watched thousands of times, and they’re killing. But I’m thinking more things like the first coining of Indo-jazz fusion, Joe Harriott. There was a time when everyone wanted to reference that album. It actually took me a long time to listen to it. I really don’t like that album. I admire the endeavor and the effort, but the musical results are nothing that I relate to really. But maybe that’s my problem. I’m thinking more about that than Shakti. The reality is McLaughlin’s investment in Indian music is tremendous, both musically and spiritually. He really feels it. He knows that stuff better than some Carnatic musicians. And he deserves all the credit and the kudos, for sure. But yeah, people always want to think of what I do as an extension of that, whereas I want think of what I do as an extension of Duke Ellington and Charlie Parker and John Coltrane.

FJO: When you were mentioning the names of people who influenced your approach to playing the saxophone, I thought you’d also mention Gato Barbieri, who had such a raw sound.

RM: Oh yeah. Definitely.

FJO: But in terms of thinking of what you do as an extension of Ellington, Parker, and Coltrane, I think Coltrane was the only one who really became immersed in Indian music and was trying to find a way to internalizing it and make it completely his own. Where I hear that even more in your work is in what you’ve been doing on albums like Gamak and Samdhi, which derive not only from jazz and Carnatic musical traditions but from lots of other stuff as well. On Gamak, you worked with David Fiuczynski, who plays wacky microtonal guitar, and on Samdhi you’re messing around with a laptop. It’s a lot more than just a fusion. Oops, there’s the f-word. Anyway, it’s something that’s way beyond just two things; I think what it really is, if you need to put a label on it, is 21st-century American music.

RM: Well, the interesting thing with Samdhi and that project with laptop was that it was actually the result of my Guggenheim project, which was all based on spending two to three months in India and informally studying with a bunch of people. The intention was always to take all these ideas, concepts, and ancient techniques and graft them onto the jazz/rock fusion band that I always wanted to have, with screaming electric guitar, electric bass, and distorted saxophone. All those tunes are very much based on South Indian rhythmic cycles and ragas. It’s really funny that that was the mouthpiece I wanted for all this information.

Then with Gamak we moved into lots of different territory. We worked with some modes that are used in Javanese gamelan music. There’s also some stuff that sounds almost like country music. Gamak or gamaka refers to melodic ornamentation in Indian music. That’s the name for it. But I wanted to think about how ornamentation occurs across the world, because that’s such a humanizing factor in the transmission of song, whether it’s R&B or country music, or some East Asian genre. How that yodel you hear in country music occurs in early American music and occurs in Africa, but variations of that occur in Japanese music. So are these the primal and visceral elements of what making music means? That’s what I was trying to address with that album, but also in a very playful way.

Then I turned around and kind of deconstructed Charlie Parker on the next album [Bird Calls]. But at the same time, the first track on that is very much based on a South Indian tala. Now it’s more in my DNA. I have to say when I look back on those first things with Indo-Pak Coalition or Kinsman, a collaboration with the Carnatic saxophonist Kadri Gopalnath, even though it’s only seven or eight years old, is that I was trying to prove something. I don’t know if it comes across in the music, but when I go to those head spaces, I’m like, “Yeah, I felt like you have to play like this, because you’re trying to prove that you can do all these things.” And now I’m like, you know what, they’re so embedded. They’re just coming out now. And I can relax with it. It’s always going to be me.

FJO: But in terms of trying to prove something, you really made a statement by calling an album Samdhi.

RM: Yeah, the new universe. I was thinking more like the way that the Hindu calendar has this very finite place; they know when the universe is going to end. Then there’s this space while the new universe is being created. At the time I was feeling like there were new things opening up for me musically—not necessarily that other things were closing, but I felt like I was finding a new voice. So it’s more metaphorically speaking of that space between the destruction of one thing and the creation of another, and what happens during those magical times. It’s like twilight, really—all the weird things that can happen in twilight.

FJO: But I hear Bird Calls as coming from a completely different place than either Gamak or Samdhi. Not in terms of how it sounds, but in terms of how it exists in relation to tradition. I would place it more alongside projects like I Will Not Apologize For My Tone Tonight, your collaboration with the PRISM Quartet, or Song of the Jasmine, the music you created and performed with Ragamala Dance. Working with those dancers resulted in what is probably the most traditional Indian-sounding music you’ve ever done. And working with PRISM, which is a genre-bending ensemble but one that is firmly rooted in the Western classical saxophone quartet tradition, is probably the most traditionally Western classical thing you’ve done. Similarly, Bird Calls, which is a direct homage to Charlie Parker, the most iconic saxophone soloist, is in some ways your most traditional straight-ahead sounding jazz album. You’re still creating things that are clearly in your own voice but you seem to be more directly in specific dialogue with these very different traditions.

RM: Well, it’s interesting that you say that because I was writing all that music at the same time, so I always feel like there are elements of all in each. One of the things I learned writing and playing for the dance company was that there had to be this certain melodic clarity. We get rather intellectual with what we do. How much can I throw in there? How complex can I be? I think it’s a game; at least it’s a game I play with myself sometimes. You know, what’s another layer I can add to this to make it even more convoluted? I quickly saw that that wasn’t going to work with the dancers.

Clarity doesn’t necessarily mean simplicity, but I think there’s a place where melody sings in a way that can reach a lot of people. And that’s what the dancers needed regardless of what’s going on rhythmically. So I felt like that music that I wrote for them had that, and that mindset trickled into the Bird thing and also trickled into the PRISM thing as well. I feel like I’m a different person after that year of working on these three things at once. My approach to writing music, and even how I listen to music, has changed a little bit. Doing something interdisciplinary puts you in a bit of a more selfless space because what they’re doing is equally valid and important and virtuosic. So it’s really not about me. It’s about us making this thing that seems seamless and that is seamless. In the end after all that touring, I always describe that project as ten musicians. It just happened to be that five of them were dancers.

FJO: Now in terms of the PRISM project, this was a collaboration with these four great saxophone players. They’ve done a lot of music where people write them a piece and they play the piece. And then there are pieces where people write them a piece and play the piece with them, which is what you did. But it’s a completely fixed piece, right?

RM: For the most part. There is a section where they improvise, but there are rules. There are rules to how they improvise and certain key points and stuff. So it’s not like they just go for it for a while and then I raise my hand; it’s much more structured than that. It’s based on some pitch sets. It’s very much composed, and it’s very finite. It’s always kind of the same length and the same message comes across. Well, PRISM is interesting. I’ve always liked what they do; they’ve always been very forward-looking in what they’re looking to perform. I actually met Taimur Sullivan back in ’94 at the North American Saxophone Alliance Conference. It’s also known as NASA, if anyone cares. He was a finalist in the classical competition and I was a finalist in the jazz competition. I had this very intriguing conversation with him because I had never met a classical saxophonist who was so aware of jazz and who was just so into modern music. He wasn’t into just playing the Creston Sonata and the stalwarts of the classical saxophone canon; he was doing stuff with tape loops and he was looking to do all this crazy stuff. I was like, “Who are you?” This was before he was part of PRISM, but we kept in touch over the years. Then we had had conversations like, “Hey, it would be great if you could write something for us, blah-blah-blah.” Some of these conversations go back and forth for years and then it finally happens. So that was something I was really looking forward to. And they really wanted me to write something where I was going to actively play with them. I approach that in different ways. But you know, I definitely wanted to be in there, and then the great thing about that part where they improvise is I’m actually holding it down; I’m playing a bass line for them. It’s like, you guys go; it’s not about me soloing. I don’t always want to be the one playing the melody by any means. It’s again, music as a community event.

FJO: So did doing a project like that whet your appetite for potentially doing a piece where you’re writing music that other folks play, that you’re not part of?

RM: You know, I would love to do that. I try to put it out there that I’m interested in doing that. I’ve had a few conversations with Imani Winds. Toyin Spellman, the oboe player, is someone again whom I’ve known for many, many years. It’s a question of logistics and getting calendars to align. But I would love to write something for them. I would love to write for string quartet. I did an interview this morning where someone was asking me if I’d ever thought about writing for orchestra. I would love to do all of those things. And I’m just as happy to write and not play, for sure. You know, that would be really, really fun.

FJO: You just came back from Panama and Chile.

RM: Yeah. That was with Bird Calls. Mainly the bulk of what I’ve been doing is with Bird Calls, the Charlie Parker project. That’s touring pretty much through the rest of the year. Indo-Pak Coalition’s going to make another album, but with a lot of electronics. I’m actually working on a couple of new pieces that will debut at the Walker Arts Center in February.

I also have this idea for a project with a comedian. There’s always been this relationship with comedians and jazz that hasn’t been engaged so much recently. Comedians used to open for jazz musicians. I mean, at the Village Vanguard. That was a thing! Artistically speaking, there’s something very interesting about the commonalities and timing and pace, and the ratio of composed to improvised material, and how different comedians approach that. It’s really like being a jazz musician to me. So I’d just like to see where that goes. I have to think about that a lot more. There’s this great artist I met named Eric Dyer. Do you know what a zoetrope is? It’s kind of like the earliest form of—it’s not even film. You look through this thing with slits in it that spins, and the result would be like someone riding a bicycle. It’s essentially the first form of movie. So this guy Eric Dyer has done this amazing work with a kind of modern take on the zoetrope. They look just bizarre, and then when they start spinning, it’s like a whole civilization moving around. But when it’s static, it doesn’t look like anything. He’s also done it with umbrellas. So it’s like a pretty umbrella, but when you spin the umbrella, it’s an animation. It’s really, really brilliant. We’ve been talking about ways in which he could make something that he can actually manipulate in real time. It’s not just a piece of art that spins. So I’d like to do something with him and a comedian. That’s really on my mind. So those are the two things that I’m thinking about for this year. And then who knows from there.

 

 

The Forgotten Man: Teo Macero and Bitches Brew

Miles Davis and Teo Macero standing together each wearing a white shirt and a tie; Miles is also playing trumpet
The gatefold LP cover for Bitches Brew which attempts to create a visual analog to the music on the album.

The complete LP gatefold for Bitches Brew featuring the art work of German painter Mati Klarwein which attempts to create a visual analog to the music on the album.

There is so much to hear in this music, Miles Davis’s Bitches Brew album.

Each side comes to an end, but the music never seems to conclude. There’s only so much information that a physical recording medium can hold. But the durational restrictions of a vinyl LP were less important for Bitches Brew than the design and intention of Miles’s music making. The music on the album doesn’t conclude because it doesn’t formally resolve, and Miles didn’t want it to resolve.

That’s how Miles was playing with his quintet at the time, with saxophonist Wayne Shorter, Chick Corea at the electric piano, Dave Holland on bass, and drummer Jack DeJohnette. That band’s live sets were one continuous stream of music. They would start with a recognizable theme—often it was “Directions”—and follow with solos. But instead of returning to the head and reaching a final cadence, Miles would play a musical cue that would turn the band immediately to the next tune. The constant, roiling group interplay was as vital as the soloing, which itself was more a part of the texture than a showcase for one individual. Pace, pulse, and mood were always flowing and always malleable, and the music stopped only when the set came to an end.

Bitches Brew captures that experience. But the music that is closest to the live sets makes up less than half of the album: three of the four tracks on the second disk—“Spanish Key,” “Miles Runs the Voodoo Down,” and “Sanctuary”—were central to the band’s repertoire. The rest of the music was new, played for the first time at the recording session and made with a concept new to not only jazz but to music across all genres.

The first disk is similar in sound but entirely different in method and teleology. In fact, it is music entirely without teleology. And Miles didn’t make it by himself; it was the product of a unique compositional collaboration between the trumpeter and his longtime, essential producer at Columbia Records, Teo Macero. That disk, with “Pharoah’s Dance” on the A side and “Bitches Brew” on the obverse, was played by Miles and the musicians in the studio, and then composed by Macero in a manner that was unprecedented and still, forty-five years later, has been barely explored by others.

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Macero (October 30, 1925 – February 19, 2008) was by background a musician and a composer, but by training he was an audio engineer; at Columbia Records, he was an in-house composer, arranger, and producer. He worked with some of the great musicians of the 20th century, and shaped and directed essential jazz and pop albums by Thelonious Monk, Charles Mingus (both of whom he signed to the label), Dave Brubeck (the Time Out album), Johnny Mathis, and Tony Bennett. He also produced an album of music by Alan Hovhaness, as well as the soundtrack to The Graduate and original cast recordings for many Broadway shows. As an independent producer in the 1970s and ’80s he worked with Herbie Hancock, Michel Legrand, Vernon Reid, The Lounge Lizards, Robert Palmer, and many other musicians.

As a musician and composer, he co-founded the Jazz Composer’s Workshop with Mingus and had a friendship with Edgard Varèse—there’s even a rumor that Macero helped Varèse prepare the tape for Poème électronique. While there’s no documentary evidence to confirm that, Macero paid his way through Juilliard by working as an engineer in the school’s recording studio, he had the skill and experience to make that a tantalizing possibility, and he did visit the composer and at least observe some of Varèse’s work on the piece.

Miles Davis and Teo Macero standing together each wearing a white shirt and a tie; Miles is also playing trumpet

A Columbia Records promotional photo of Miles Davis with Teo Macero

Macero’s most important work was with Miles Davis, with whom he worked intimately as a producer from 1959 (beginning perhaps with part of the Kind of Blue session, though that is unclear) through Davis’s retirement in 1975, and then with the first few comeback albums for Columbia. There’s no direct line connecting Macero’s own music and the realization of Bitches Brew and other albums. Macero was a professional but with little lasting distinction as a composer or performer. He played the saxophone in the manner of Warne Marsh, though nowhere near as well, and experimented with composition in the Third Stream style. (Miles called some of those efforts “sad,” and judging by the album Explorations, with Macero, Mingus, and accordionist Wally Cirillo, he was right.) There are also some solid but unremarkable film scores, and the exploratory One-Three Quarters for chamber group and two pianos, recorded on the New Music in Quarter-Tones album, part of David Behrman’s “Music in Our Time” series for Columbia. (And a passing thought for the downside of the end of the big labels: during the 1960s, Columbia issued albums by Davis, Mingus, Monk, Bob Dylan, Glenn Gould, Stravinsky, Simon and Garfunkel, The Byrds, Leonard Bernstein, Behrman’s series, etc., et al. There won’t be anything like that again.)

Even before Macero started work as Miles’s producer, his critical ear and skill with the razor blade, splicing block, and tape were already established in jazz history. He produced Mingus’s Mingus Ah Um album, one of the greatest recordings in the history of the music, by editing the original tapes. The full master take of the opening track, “Better Git It in Your Soul,” has an extra chorus for Booker Ervin’s tenor sax solo. Ervin wanders around for the chorus, warming up, tossing out discontinuous ideas that never amount to anything interesting. Once the second chorus comes around, Ervin is in full swing and launches what is, at least on the LP release, a cooking solo, made hard-hitting by its concision. Macero lopped off the first chorus—and over a minute total—and is responsible for how tight and effective that track is.

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The cover for George Grella's book about Bitches Brew which shows the LP cover in the top right corner.

Read more about Bitches Brew in George Grella’s book about the album for the 33 1/3 series.

At the Bitches Brew session, Miles had music for the band to play. Along with the music the core quintet had been playing, keyboardist Joe Zawinul brought in “Pharaoh’s Dance,” and Miles had some sort of sketch for “Bitches Brew.” That’s how he liked to work when he was experimenting. Beneath the public style, popular superstardom, and communicative playing, Miles was essentially an avant-garde/experimental musician. The musicians on the Kind of Blue album didn’t see what they were going to play until they arrived at the recording studio. By August 1969, the date of the Bitches Brew recordings, Miles was using the minimum of notated materials. He even cut out harmonies from Zawinul’s piece, leaving what he felt were the essentials: there is one chord, which at times is no more than a B pedal tone, and one spare, syncopated, repetitive theme that doesn’t first appear until almost 17 minutes into the 20-minute track.

But there’s no way to know when Miles first played that theme in the studio, in real time. The entire first disk of the album is a non-real time tape composition by Macero, and the material he had to work with was the recording session tapes. Miles and Macero kept the decks rolling while Miles had the band play various short passages, lay down different versions of the groove, and come together for extended stretches of ensemble playing that featured his own soloing, that of Shorter, and numerous conversations between bass clarinet player Bennie Maupin, guitarist John McLaughlin, and the keyboardists Corea, Zawinul, and Larry Young. The same is true for the 27-minute title track on the second side. The piece is even more substantial when you take into account that the track “John McLaughlin” on the first side of the second disk is a straight edit that came out of the recording of “Bitches Brew.” Miles and Macero had gone into the studio thinking that “Bitches Brew” (at the time not the title track, the initial intention was to call the album Listen to This) would be something of a four-part suite—e.g. they were thinking in terms of form. But the form in the studio, as played by the musicians, was nothing like the form that Macero gave the music in the editing process. The results were so far separated from the experience of the sessions that neither Maupin nor Zawinul realized what the record was when they first heard it after its release.

That Bitches Brew is so impressive is a testament not only to Miles’s great playing, his under-appreciated leadership and musical direction, but also to Macero’s compositional thinking. This was a new kind of music, using tools and idioms of musique concrète, aleatory, improvisation, jazz, rock, and funk, and creating new forms and structures around contemporary ideas about tonal harmony. Macero had all this material at hand in the form of feet of recording tape with instrumental passages. But how did those get spliced together into complete wholes?

Macero gave “Bitches Brew” a clear, simple form, guided by the original structural idea: a malevolently atmospheric fanfare leads into a bass vamp that continues for almost the duration of the side, interrupted only by returns of the fanfare. One of those repeats is a direct tape copy of the music heard at the start of the track; the other is a different, real-time stretch of the musicians playing the phrase. The track ends with another copy of the opening fanfare, which dissipates to nothing. The musicians didn’t play anything that created a sense of an ending, that wasn’t in the cards, so Macero’s edit brings the music to a place past which it doesn’t continue. Neither he nor Miles cared about any kind of formal conclusion.

But Macero did more than just put the tapes into some kind of shape. At about ten and a half minutes in, Miles, soloing, spits out a strong, short, rhythmic phrase, and Macero used a series of edits to repeat and extended the phrase, using a fragment of it recursively, making Miles sound like he is obsessively circling a musical idea, turning it in space, before he dismisses it and moves on. It’s quite a moment, musically rich and conceptually mysterious, one musician turning another musician’s improvisation, after the fact, into a composition. With the goal of creating an album that sounds like the band playing live, but which also displays deliberate, ex post facto compositional decisions, what kind of terms exist for this type of music making? Alchemy is the word.

Although “Pharaoh’s Dance” is the most heavily edited track on the entire album, a tour de force of critical listening and tape composition. “Pharaoh’s” opening is a sequence of edits, all short, that build an ABCBCABC structure. This was done entirely with the razor blade—in real time, the band was playing a vamp, punctuated by Holland playing a rising, arpeggiated B chord. The circularity of the playing, after Macero took it apart and reassembled it, produces music that has the unique, uncanny combination of a repetitive drone set inside a linear timeline. The intro leads into the meat of the performance, group interplay and solos, and the bulk of the track maintains the complexity of music made without the conception of linear time—without a structural or formal need to move from one bar or chord to the next—arranged into the linear sequence that tape splicing physically demands.

The track is both free form and concrete, improvised and composed, and there are brilliant edits that anchor musical events and create the unequalled and mysterious force of the record. At about eight minutes in, an edit cuts out a vamp that is losing energy and returns the opening material. Or something like it, but hauntingly different—the band is continuing the phrases from the start of the track, but they are somewhere farther along, in real time, though not in the album/listening time. The close listener remembers the music, yet the sensation of the music is extracted directly from the past and inserted into the present, dislocating the listener from the stream of time. If sonata form returns music transmuted by the experience of intervening time, the changes that time wrings on Bitches Brew do not come from the musicians, they take place entirely inside the listener’s mind. (The editing on the second disk is much lighter and directed towards getting the best out of the performances. “Voodoo” is a straight take. The edit on “Sanctuary” splices together two different takes to make an extended reverie on Wayne Shorter’s harmonically and emotionally ambivalent tune.)

This short stretch of music manages to both extend the duration of the piece while also seeming to go back to a moment in time that has long passed. Macero’s technical skill means the music keeps flowing, and his compositional thinking produces an effect that is unlike anything else in music, recorded or live. It also challenges, again, how we think about and describe the compositional process and its results. Macero wasn’t making a tape piece, any kind of pastiche or collage, he was producing an album by another musician. But Miles wanted to make part of the album in this manner, to play raw material and have his musical partner turn it into something that never existed in the studio. It’s a record of a band playing music that was never heard in real time. It’s a concept that, through praxis, plays with time in deeply mysterious ways. And it’s a complete artistic statement that, through its process, discards form, while managing to sound organic and logical. There is no one answer to what Bitches Brew is, but one truth about the album is that it is Teo Macero’s greatest composition.

Teo and Miles standing in front of the Columbia Records recording at night

Teo and Miles in front of the Columbia Records recording studios in 1971. (Creative Commons)

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George Grella, Jr. is the author of Miles Davis’ Bitches Brew for the 33 1/3 Series of books. He is the Music Editor at the Brooklyn Rail, publishes the Big City Blog, and writes for the New York Classical Review, the American Record Guide, and Music & Literature.

Fay Victor: Opening Other Doors

A conversation in Fay Victor’s Brooklyn apartment
March 31, 2015—11:00 a.m.
Video presentation and photography by Molly Sheridan
Transcription by Julia Lu

The word jazz has been used to describe music that has now been made for more than a century. (The origins of the word have been heavily debated, but its use to describe a musical genre can be traced back to almost exactly 100 years ago.) Given such a long period of time, an extremely wide range of music has existed under that moniker, to the point that defining what jazz is can be extremely difficult to do. Of course, defining anything limits it, and since one of the core qualities of jazz is that it has always been about personal expression, trying to limit it is antithetical to what it is. Still, some musical creators find the word itself to be limiting, like Fay Victor, an extraordinary vocalist, composer, lyricist, and bandleader who began her career as a straight-ahead jazz singer but who now makes extremely difficult to define music that embraces blues, psychedelic rock, Caribbean popular forms, experimentalism, even elements of classical music, and—well—jazz.

Victor’s catholic approach to music-making came from growing up in New York City, as well as spending a lot of time in Trinidad during her childhood.

“My earliest memories of music are probably hearing calypso and reggae and also Indian music,” she explained when we spoke to her at her apartment in Brooklyn’s Bed-Stuy neighborhood. “That was a big part, and also African-American music, urban contemporary music, especially of that period—people coming out of the Motown era and the Philly sound and also Aretha Franklin. And also around my house we listened to a bit of classical music, mainly Beethoven and Tchaikovsky. Tchaikovsky I didn’t really get into, but Beethoven I kind of dug. My mother listened to that a bit. And my mother also liked groups like the Commodores and I was a big fan of Earth, Wind, and Fire. Then I got into things like funk. So that was what I was growing up listening to. As it turned out, one of my closest friends as a child, her father was a serious jazz fan. He listened to a very famous radio station in the city at that time. I’d go over to their house, and I’d kind of hear sounds that I liked and that were appealing. But I didn’t know what I was really listening to. When I thought I was listening to jazz, it was things like Bob James or Earl Klugh. That’s what I thought was jazz, usually things I never admit.”

But once she became serious about music, Victor got very serious about jazz, deeply immersing herself in the music of Miles Davis and Betty Carter (who was her primary role model), and one of her formative experiences was performing with pianist Bertha Hope, widow of the legendary Elmo Hope.

“It was amazing being with her because she’s jazz history,” Victor remembered. “I learned a lot about the whole continuum of the music.”

But then Victor moved to the Netherlands and soon became involved in a much broader range of musical activities which included stints with blues bands and collaborations with members of the ICP and other pioneers of the Dutch free improv scene. Although she still acknowledges a relatively straight-ahead 1998 jazz vocal recording she made after arriving there (the deeply personal In My Own Room), the defining turning point for her was the 2004 album Lazy Old Sun on which she performs both standards and jazz instrumentals to which she added her own lyrics, plus songs by The Doors and The Kinks as well as originals she created with her husband, bassist Jochem van Dijk.

She opined, “I think by the time I got to Lazy Old Sun, I wasn’t really considering myself a jazz musician anymore, or a jazz singer; let me say that.”

Since moving back to New York City, her omnivorous musical tastes have led her to a fluid synthesis of a broad range of musical traditions in the open form music creates for her own Fay Victor Ensemble. She has also continued to turn angular jazz instrumentals into totally convincing songs, most notably Herbie Nichols SUNG, her concert presentation of material by the iconic, idiosyncratic, post-hard bop pianist which she has just returned from performing in various European cities. She also sang in Anthony Braxton’s opera Trillium E and will be featured in a new Darius Jones piece next February. Victor’s extreme broadmindedness extends into her teaching of other vocalists, a process in which she says that she uses jazz as a portal, not as an end game:

I think the whole process of trying to be a creative person is just an unpeeling of layers. You do it throughout a lifetime and I think if you’re honest, you’re trying to get deeper and get a deeper understanding of what you’re trying to say. … If I want to now, I’d do a primal scream in a performance, I feel comfortable enough to do that. Five years ago, that probably would have scared me. Even if I really wanted to, I might have held back. Now I don’t hold back.

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Frank J. Oteri: I’ve been following you musically probably now for about a decade or so and have heard you perform in a very wide range of styles. But it’s always important to acknowledge how people identify themselves and why they identify themselves the way they do. On your website, you describe yourself as a “Brooklyn-based vocalist, composer, and educator.” Even though the word jazz is everywhere throughout your website and in your bio, it’s not in that little phrase.

Fay Victor: I stopped identifying myself as a jazz vocalist quite some time ago. When I started out, I was a purist. I really wanted to be specifically a jazz vocalist. I wanted to follow in the sort of continuum of the great jazz vocalists. And I felt that I might be able to do so with enough work and time put in. Then, at a certain point for me, things started to change and open up. I started to experience other musics that I found really compelling, so I wanted to investigate those musics. I also began to improvise as a vocalist. Around the same time I started to reconnect with music from my youth, which was not jazz. I came to jazz very, very late. So I started to realize that perhaps jazz might be a limiting phrase for what I was doing and beginning to do. Certainly with the original music that I write with my husband, I think jazz is just one component of that. It’s interesting that you say around my website the word jazz is everywhere. As much as I feel like I do a lot of different things, I do feel out of the tradition of jazz, but yet not a jazz vocalist. How confusing is that for an answer?

FJO: I’m going to make it even more confusing. Why is the word jazz limiting? What does the word jazz mean to you? What are your associations?

FV: My association is sort of a swing feel and improvisation within accepted structural boundaries, and the idea of personal expression which is what attracted me to jazz in the first place. It was a place to figure out your own voice. That was the point of becoming a jazz musician, so you could do that. Even though the materials all have a similar structure, the idea was you would sound like yourself. And people should be able to recognize you after hearing you for 30 seconds or something. That was something I found really desirable, as something to work towards and attain.

FJO: To further pick apart that phrase “vocalist, composer, and educator,” you put vocalist first. I imagine before you even thought about creating your own material, you were singing.

FV: Well, yes and no actually, because as I child I wrote a lot. I wrote much more than I sang. I sang more for fun and was sort of separated from it. When I sang what I wrote, it was more because it was kind of necessary to explain it to other people and to share it with other people. So in a way as a child, I saw myself as a songwriter first. But later on when I came back to music in my early adulthood, I saw myself as a singer first. But it took a couple years to actually call myself that.

FJO: So was there a time when you were creating music that you weren’t singing? Were you playing an instrument other than your own voice?

FV: No, but when I was writing as a kid, I was writing a little bit with guitar and also from my ear. I put together for fun a little band to kind of develop some ideas with. I’m talking about like pre-teen years, and then I kind of gave it up and actually went into dance for a while. And also I was athletic. So I ran track and played basketball and did a lot of other different things. Then, later on, I came back to music.

FJO: And you said growing up that jazz wasn’t really what you were listening to.

FV: No.

FJO: So what were you exposed to? What was the first music you were excited by and why?

FV: Well, my people are from the Caribbean, from Trinidad and Tobago, and I guess my earliest memories of music are probably hearing calypso and reggae and also Indian music, because there’s a pretty sizeable Indian population in Trinidad. I wasn’t born in Trinidad, but I spent a lot of time there as a child. So that was a big part, and also African-American music, urban contemporary music, especially of that period—people coming out of the Motown era and the Philly sound and also Aretha Franklin. And also around my house we listened to a bit of classical music, mainly Beethoven and Tchaikovsky. Tchaikovsky I didn’t really get into, but Beethoven I kind of dug. My mother listened to that a bit. And my mother also liked groups like the Commodores and I was a big fan of Earth, Wind, and Fire. Then I got into things like funk. So that was what I was growing up listening to. As it turned out, one of my closest friends as a child, her father was a serious jazz fan. He listened to a very famous radio station in the city at that time. I’d go over to their house, and I’d kind of hear sounds that I liked and that were appealing. But I didn’t know what I was really listening to. When I thought I was listening to jazz, it was things like Bob James or Earl Klugh. That’s what I thought was jazz, usually things I never admit.

FJO: You just did.

FV: I know. It’s documented for posterity.

FJO: Well, in one of the interviews I read with you, you talked about hearing Miles Davis for the first time, but it was his ‘80s stuff, not his ‘50s stuff with Coltrane or Bill Evans.

FV: Exactly.

FJO: But on the earliest album of yours that I know, you do a vocal version of one of the pieces from Kind of Blue.

FV: Right. Yes.

FJO: So Miles Davis was a formative influence on you.

FV: He was, and in that period when I was sort of really a jazz singer and going after it in that way, Miles Davis became really important as a way to phrase because, again, the way I understood the tradition was I had to find my own voice. I had to honor the masters and honor the leaders of this music, but at a certain point, I had to figure out what I wanted to say. There are all these people to listen to, but Miles gave me an opening on what could be vocally done in an interesting way with standards at that point. So he was a pretty strong influence at that point.

FJO: What I find so interesting is that in hearing jazz for the first time, there seems to be this dichotomy. There are people who lead groups, whatever instrument they’re playing, and they do covers of standards and do their own material, and they’re the leaders. Then you’ll have singers who work with a group, but they’re rarely given that same level of leadership. There’s usually some arranger, and they’re doing other people’s material. They almost never do their own material. Somebody like Abbey Lincoln was such a force because at some point, she turned around and said, “I’m not doing these misogynistic songbook songs anymore. I’m going to create my own material. I’m a composer. I’m the leader of this group.”

FV: Right.

FJO: As a singer, as a female singer, that was a really big statement to make.

FV: Absolutely. That’s so true about Abbey Lincoln. I’m a huge fan and she’s an influence from a band-leading standpoint. But actually for me, the person who’s really an influence is Betty Carter, because for as much as I love Abbey’s singing, it’s a much more subtle improvising with the form—more with the words and her story telling is just magnificent. But Betty was trying to be a musician and to improvise like a horn player would. So that was actually more compelling and more interesting. I also began to hear from other people that perhaps I had the dexterity to go that way. Also, the way she led her band. I saw Betty live a few times. The way she handled her band, to make them create in the moment what she wanted to do deeply influenced me. So when I got to have a band, I really made it a point that it wouldn’t be just the way singers have groups: the so-and-so trio, the so-and-so quartet. If you hear a lot of records, across the parameters, they are pretty much the same. The roles of the musicians are the same, regardless of arrangement. I wanted to develop a band in the sense of Betty Carter where I wanted it to have its own sonic universe, whatever that would become. So that became something interesting to work towards.

FJO: Did you get to meet Betty Carter and interact with her?

FV: No, I was too afraid, and at that moment I didn’t think I was strong enough vocally. I didn’t really think I was. I was not denigrating myself; I was just being real. Today, or even five years ago, I would have felt much more comfortable to approach her. At that time, I was actually petrified to approach her. But I got so much from seeing her [perform] that that’s okay. I got to see in real time how she handled things and that really informed a lot of what I do now. So I don’t regret trying. And when she died, I wasn’t even living here anymore.

FJO: That was during the years you were in Amsterdam.

FV: Yeah.

FJO: Another singer from that era who really seems like the last survivor from that time of legendary jazz icons is Sheila Jordan.

FV: Yes.

FJO: Is she somebody who had an impact on you?

FV: Absolutely. And it’s great with Sheila. She’s still strong, and she’s still out there. And she has a great following of people that really make sure she’s okay, and that she’s looked after. I mean, there’s nothing wrong. I don’t want to give that impression, but you know, she is 85.

FJO: 86 actually!

FV: See, you know better than I do. But it’s great that she’s still vibrant and vital.

FJO: One thing that made me think of Sheila Jordan is that on that first album of yours, your rendition of “All of You” is just you and the bass. She pioneered doing voice and double bass duets; it’s a very wonderful sound.

FV: Oh, it’s a glorious thing; I love it. Once she heard me do a duet with another bassist. We were improvising. It was a bassist from the U.K. And afterwards she kind of mentioned that she was one of the pioneers, in a very sweet way. She was just really happy to see over the years how different people have taken the idea and run with it. And then she went on to tell us that we gave her a musical orgasm. I had forgotten she said that, and then I had a concert with that bassist about a year or two later, and we were hanging out for dinner beforehand and he goes, “Do you remember what she said to us?” I said, “I’m not exactly sure anymore.” And then he repeated what she said. I said, “Oh yeah, I remember now.”

FJO: To go back to that first album from 1998, it’s pretty much all standards. There are a few outliers like that Miles Davis composition. It had words, but most people know it as an instrumental. Overall it’s pretty much a straight ahead jazz record. And yet even within that framework, you achieved a great variety. I mentioned “All of You” just featuring bass, but throughout the album you were experimenting with different combinations of instruments. Everything wasn’t the same. You were saying before that most of the time singers have a group and it’s this formula. But even back then, even that early on, you were fractalizing the group to get different sounds out of different instruments and different places. In some places, the drums are way more prominent.

FV: Thank you for pointing that out, because at that point that’s all I knew how to do, move that around and experiment with that. They are all pretty much conscious decisions, so thank you for noticing that. And I like that record because I had made a record before, but it wasn’t really my record. I made a record in Austria that I don’t really talk about it. Somebody offered it to me. I picked the repertoire, but it was a band that was put together. What I love about In My Own Room is that I feel like I really produced this in my own way, with whatever limited knowledge I feel I had or not at that time. So it was really my own project in that way.

FJO: But now you’re going to have me looking around for that Austrian record.

FV: [laughs]

FJO: In terms of stuff I wish I had, are there any secret, stashed away recordings of when you were doing duos with Bertha Hope?

FV: No, I wish. We played in Japan together. We had so much fun. I was just starting out. It was my first sort of real gig as a vocalist. It was actually the gig I decided to become a singer. I said, “Okay, I know I want to do this now.” It was amazing being with her, because she’s jazz history, and we really got along. She saw that I had a talent and had something to say even then. I learned a lot about the whole continuum of the music. I was beginning to get into Monk a lot, knowing how close her husband was to Monk not just as musicians, but also as friends. Then, the strange paradox of Thelonious Monk, Jr., recommending that I take Bertha out with me! I wish I had some sort of documentation of that. I have some old cassettes from that time; if I ever find something, I will let you know.

FJO: Not just me. I think there’d be a million jazz fans out there who would want a recording of that.

FV: Really?! Okay.

FJO: In terms of recordings that are out in the world, I’d like to talk with you about Lazy Old Sun. There’s definitely a sonic shift between In My Own Room and Lazy Old Sun, but Lazy Old Sun is still a jazz vocal album, even though you’ve really expanded the notion of what material you could do. There’s a Doors song on there and melodies by Sonny Rollins and Jackie McLean that you put words to. And the title track is a Kinks song. I really love what you did with that—just you and the electric guitar. Once again, it’s really spare, and it also challenges the notion of what the songbook is. So I thought it would be interesting to talk about what the songbook means to you. What draws you to certain material? What works and what doesn’t? Can anything be done by a jazz vocalist? Since you now shy away from the term “jazz,” at what point does it cease to be jazz?

FV: I think by the time I got to Lazy Old Sun, I wasn’t really considering myself a jazz musician anymore, or a jazz singer; let me say that. While I was living in the Netherlands I started working with some blues bands, which was an amazing experience. I realized how ignorant I actually was. I also I realized in going even further how ignorant a lot of jazz musicians are about the blues. I don’t have to tell you, it’s an incredible art form. But for a lot of jazz musicians, blues is just a blues scale and what you can do with that. You have blues in the repertoire and you know what the tune’s based on, but not everyone delves deep. So I had this situation where I was asked to be a blues singer in groups. It wasn’t racial; let’s be up front about that. I don’t think it had anything to do with that. It was more that somebody saw some talent and I tried it and I really liked it, but I realized that with blues the expression has to be real. The more complex the music is, the more one can hide behind the complexity of the music.

Blues forced me to really get serious. So I started listening a lot and that started opening up a lot of other doors. My husband is Dutch and when we got together, we started exchanging a lot of music. I started lending him all this stuff that I liked and so he let me hear stuff, and we’d have these intense listening sessions. Out of those sessions, I learned about people like Robert Johnson because I didn’t know who that was. I’m a jazz musician and I don’t know who Robert Johnson is! You know what I mean? This was not good. So I really took some time and just listened and delved in. One of the nice things about the Netherlands is they have really good libraries where you could rent a lot of CDs. You can just spend a euro and take them out. So if you can’t afford to buy a bunch of CDs, just go to the library and you’re allowed to take out ten at a time of all sorts of recordings. So that’s what I would do, from classical music all to way to blues, whatever we didn’t have, and just immerse myself and try to really understand it. That really opened me up. I also started to realize that a lot of music I grew up listening to was based on this music, or coming out of this sort of space.

And at that very same time, I started to listen to much more improvised music—I mean the Dutch musical scene, people like Misha Mengelberg and the ICP and the Willem Breuker Kollektief. I was there, so I started hanging with some of the musicians I was beginning to work with, like Walter Wierbos on Lazy Old Sun, who has been in ICP for going on 30 years. It was all happening at the same time. So I kind of felt like why should I limit myself to the American songbook; a lot of those songs don’t really make sense to me. More importantly, I started to want to write again. I wanted to sing my own words and tell my own stories and that became a really interesting thing to dig into. But there’s a record before that, Darker than Blood; I don’t know if you know about that record.

FJO: I don’t. More stuff for me to track down.

FV: It’s out of print, but I will get a copy to you. Darker than Blue is actually the very first record that my husband and I have originals on. We have three originals on that one, and we have Herbie Nichols’s “House Party Starting.”

FJO: So the Herbie Nichols fascination began all the way back then.

FV: Yeah. It’s a looong time with Herbie. But I started to want to write and then really put a band together à la Betty Carter—find musicians, rehearse on a regular basis, develop material. Then I used my brain a little bit. Because I was in the Netherlands where it’s a subsidized music scene, I figured out that if I could get myself into the scenes and get that kind of work, I could hire really good musicians. And also that would give them an impetus to stay with me. Those are very hard gigs to get as a singer. But if you get them as a singer, what I discovered is that audiences really like that, so audiences will come out. So that gave me some leverage, and so I started to use that and I started to get a lot more gigs in the subsidized scene. That’s how I was able to keep everything going for a few years until I moved back here.

FJO: Now finding those psychedelic rock songs, the Doors and the Kinks. How did that stuff wind up in your songbook?

FV: Well, in that period of listening to blues, I listened to a lot of the Doors. I’ve been a fan of the Doors actually since I was kid—“Break on Through.” But then I got much deeper into the Doors. I remember we were listening one night, I forget the album that it’s on now, but I heard “People Are Strange” and I didn’t like the song as a song, because it was kind of Vaudevillian, you know. But the lyrics, I was like, “That’s it. It’s true; it’s no bullshit.” So I came up with doing a bit of a bolero idea under it, just so the words can kind of be more stretched out to make them a little more aggressive.

FJO: It’s interesting that you say that you don’t think of Lazy Old Sun as a jazz record, because that Doors song in particular you really turned into jazz for me.

FV: Oh, okay.

FJO: That’s what it sounds like. It’s very different than how the Doors performed it on Strange Day; you turned it into a jazz standard. Whereas, oddly enough, your version of a song that actually is a bona fide jazz standard, David Raksin’s “Laura,” sounds less standard to me.

FV: Oh, that’s very cool! I see what you mean. I still do “People Are Strange,” but now it’s more deconstructed sometimes. I mean, every now and again, I’ll do it with that sort of feel, but now it’s a lot more open, just an open form where the words are more improvised than anything else. The words are what really got me and I love Jim Morrison. I just think it was a great band—the music, the instrumentation, the sound. I love talking to people about the Doors because there are some people that really hate them. And then I’ve always liked the Kinks as well. I’ve always been into great songwriters, and to me Ray Davies is a genius songwriter. There are a lot of songs of his I could have done, but the reason I like “Lazy Old Sun” is because of those arpeggios and how it modulates. And he’s from that similar part of the world. It seemed to be the perfect representative of that space. That’s also why we did it that way, trying to be plaintive.

FJO: In terms of creating your own material, you’ve done a lot stuff where you’ve put words to other instrumental stuff, not just the Herbie Nichols material, but also Sonny Rollins and Jackie McLean. Those are things you made your own by putting your own words to it. But you also create a lot of completely original material with your husband. When the two of you work on something, do you do the words and he does the music, or do you both do both? I’m curious about that process.

FV: When we first started writing together, I did the words and he did the music. Over years, it’s merged. It’s really changed. So now, depending on the piece we want to write, we have a process that we generally write from the words anyway—the actual music. What we decide we’re going to write and how it’s going unfold will determine who will do the actual musical composition—sometimes it’s him, sometimes it’s me, sometimes it’s a combination. Usually he puts it into Finale, but the actual working out of that is really open. I love that about the way we write because it really comes down to what we’re trying to say. I really like that way of thinking about things, because I think it communicates our intention much better in the end.

FJO: But, to get back to your online moniker, you describe yourself as a composer but not as a lyricist, even though words are clearly so important to you.

FV: They really are. And sometimes I say lyricist, but then I think, God, that sounds so pretentious to say vocalist, composer, lyricist. I do feel like I’m a composer, but at the same time I think that when people see that on a page, they pay more attention to that than perhaps if they saw lyricist. Maybe that’s sort of the subliminal or subconscious reason.

FJO: Well, perhaps the other thing is that a lot of people have erected an artificial dichotomy between composers and songwriters. Song folks who are songwriters are intimidated by the word composer, which I find ironic given the fact that if they have written both the words and music to a song they are more than just the composer. They are two things—they are the lyricist and the composer.

FV: I think you’re the first person to ever put it that way. The word composer seems to have this sort of exaltation to it. It has a lot of value. There aren’t a lot of good lyricists. It’s hard to write lyrics that people get. And I think that it’s not respected enough, to be honest. I think people feel it’s easy. Like people think being a poet is easy. You’re just writing some words on a paper, and it doesn’t mean anything. It’s much more difficult to actually sit down and write music. I’ll be honest, I have sat down and written lyrics in ten minutes. But I’ve also had lyrics which have taken almost a year to really get right.

I was in the Washington Women’s Jazz Festival earlier this month, and they asked me to submit a piece for the performance. We were all performing original music, and I decided I’d love to do that. I was literally walking from the supermarket and it wasn’t a whole piece, but the heart of the piece just came to me walking home. So I just came home and wrote out the outline of it. The other stuff I wrote afterwards, after the fact, took a lot longer. I do think there is this idea that maybe I bought into by saying composer rather than lyricist. And that is unfortunate.

FJO: Or songwriter.

FV: Or songwriter.

FJO: Although, a songwriter writes in one form, song, but a song is just one of many different things a composer might write. And when people hear the word composer, I think they associate it more with the creation of larger form works, things with some kind of through-line. Perhaps my favorite of all of your projects thus far is The FreeSong Suite, which I really hear as a large scale work. It is comprised of individual songs but they’re all connected and, when put together, form a larger cohesive whole.

FV: Wow, thank you.

FJO: And interestingly, that seems to be true of everything you’ve done since then, both recordings and live concerts—everything sounds connected and part of one, larger whole.

FV: Yeah. That group, the Fay Victor Ensemble, is actually ten years old this year. The whole idea of the free songs started with Misha Mengelberg and Walter Wierbos, our bassist in the Netherlands, doing this open-ended project where they’re coming in and out of forms. You’re still dealing with form, but just making it much more liquid. It was so freeing, but it’s tricky because everybody has to have a sense harmonically of what works well after the other and no one knows where things are beginning and ending. It’s like a film where you have these moments where things are kind of random and then there’s this moment of clarity and then things go back. For that record, we really recorded in real time. There are only very tiny edits, but everything [we recorded] is [a suite of] four songs. It was really scary to record that way because if there was one major mistake, we had to do a whole sequence all over again.

FJO: You described in your notes for it that the group is fighting with each other, which I thought was an interesting way of putting it. In jazz and other kinds of improvisatory music, when a group of musicians create music together, it isn’t about following a score on a page and playing it exactly as written. It’s about making it your own. It’s about the group dynamic, where one person is bouncing ideas off of another. But even though your husband is the record producer and so he’s in the studio, he’s actually not on stage with you guys. He’s not playing the music. So in terms of the auteurship of that in the jazz sense of it, he has to let it go. But you’re in the middle of it, so you’re fighting with these players that you bring on, so it’s yours, but it’s also theirs.

FV: Yeah. Absolutely.

FJO: So I’m interested about that dynamic. How much happens spontaneously in the moment, whether it’s in a recording studio, live on a stage, in a gig, how much you can plan for, and how much you really want it to be a spontaneous, in-the-moment thing?

FV: Well, like I mentioned, every piece is declared by what we want to say. So I’m going to pick a piece, I guess “Bob and Weave.” It’s a really clear structure. A lot of times within the structure, we have these points of departure where the form opens up. Let’s say somebody gets a solo, though I’ve moved away from that. Every now and again one musician will, but it’s more of an ensemble improvisation. We know we’re moving towards somewhere else. And in the case of “Bob and Weave” it’s going into “Night Ties.” Ken Filiano picks it up, so we set some cuing, just so we’re clear what’s going to happen. But when that actually happens can be varied. In other words, if we come to the end of “Bob and Weave,” Ken is supposed to pick up the bass line. But that ending can be whenever Ken feels it, and then we move on. I’m not going to look at him and say, “Okay, now you’ve got to.” We try to be as organic as possible, but everybody knows where we’re going. We have this destination.

On Absinthe and Vermouth, we have this piece “Paper Cup.” I’m on a mission going to “Paper Cup.” The idea was to play with having something really sort of punky and a little snotty and then have it lead to a very quiet open space, but have a big improvisation in between. So the fun of that was trying to have an improvisation that felt real coming out of the first piece, but also that felt real going into the second, wherever we ended up. That’s the idea.

FJO: Well it’s interesting to hear you use the word punky. One of the things that I’m hearing on your more recent projects, like Absinthe and Vermouth, but also already on Cartwheels Through The Cosmos, is a clear rock element that’s sort of psychedelic, and even like progressive rock, almost akin to Captain Beefheart.

FV: He’s a big influence.

FJO: I can totally hear that. But still, at least to my ears, you’re somehow honing it through a jazz sensibility. In fact, the way you just described Ken Filiano waiting to feel something totally sounds like what a jazz group would do, which is quite different from what a rock group would usually do.

FV: That’s true. I guess at the end of the day, I wouldn’t call Anders a jazz musician, but certainly Ken is. Ken is coming out of that space, and I am, too. So that will always pretty much inform everything. But if mainstream jazz players were to hear Absinthe and Vermouth, I cannot imagine they would think that that was a jazz record. I think they would think it was a combination, like they would think avant-garde—I don’t think it’s that avant-garde, but that’s the thing. Or maybe if they listen to “The Sign at the Door,” they would think it’s even coming out of new music, but not jazz.

That’s why it gets complicated. So I just don’t really label myself. It’s a multi-genre approach which is totally what I have on my bio just so it’s open. Sometimes I wonder if that’s smart, but it is really the way I feel. Actually I have in the back of my mind that I want to develop a Caribbean project. It’s part of me. So if I want to delve into that zone, why not. I think a lot of times we feel we’re just strictly in this thing: okay, I’m a jazz musician, or I’m an opera singer, or I don’t know, I’m a Haitian whatever. I don’t know if it’s good to limit yourself that way.

If your perception changes, or if you open up, I think you should go with that. I really feel that the music guiding me is a lot more important than me guiding the music. If I feel compelled to dig into something, then that’s where I need to go and not worry about if it falls into certain boundaries that are comfortable for other people.

FJO: Well one thing I found interesting is that even though you’re mostly self-taught, at some point you sought out coaching from an opera singer, which is really bizarre because you weren’t doing opera at that point and you’ve never really done opera, as far as I know.

FV: I have done one opera actually; I’ve done an Anthony Braxton opera.

FJO: But that’s a very different kind of opera.

FV: Absolutely.

FJO: That wasn’t bel canto or verismo. But you sought out that training just to expand your horizons musically. It wasn’t necessarily to sing that music, but to open your ears to another way of thinking about sound, which I thought was really exciting.

FV: It was also technical. I was starting to run into problems trying to execute some improvisational ideas I was having. I was really developing my ear. I was working on theory. I was studying piano. I was trying to sing certain things that I was beginning to hear, but I couldn’t sing them well—strange intervals. I couldn’t sing them, or it was very uncomfortable. So I said, “There has to be a better way.” And I found this opera teacher, Onno van Dijk. Because of that, I feel my instrument is a lot more open, plus the experience of listening. He was a very interesting teacher. We listened a bit to opera, but he was also into yoga poses. He would also go to witness throat operations. He was really deep. He really wanted to understand things from the inside out, and that was really his emphasis. Now that I teach, a lot of the way I teach is from him, because he was really about everybody figuring out their own sound and what’s the best and healthiest way to do that. Since I didn’t want to become an opera singer, he helped me to figure out my own sound without using a big wide sound but a more focused sound, because I’m singing with a mic and I want to be able to use much more nuance. Around this same time, I started listening to lots of people like Cathy Berberian, whom I’m a huge fan of. To me she is a very organic-sounding classical vocalist. She’s incredible. She makes everything sound rooted.

FJO: In that one opera you were a part of, Anthony Braxton’s Trillium E, I instantly recognized your voice when you come in. You cannot miss it. You were so you.

FV: Wow. Well, I think that’s what Anthony wanted, and I love him for that. I think it’s changed now. I wasn’t here when it went on last year, but what I have heard—and I know a bit from the vocalists—is that now it’s much more classical, really much more opera singers. But with Trillium E, he made the choice then to let people have different sounds. And I thought that really worked. I thought that was a very interesting approach, and pretty gutsy. His lines are much more rhythmic. I don’t know if someone with a lot of vibrato would really execute the words and rhythmic forms and shapes that he was doing. He really writes for much more straighter sounding tones.

FJO: Participating in that project with him was something of a detour for you, since you pretty much do only your own stuff at this point.

FV: Yes.

FJO: You’re not someone else’s side person, you don’t do other people’s material at this point. I wonder what would make you decide to lend your voice to someone else’s projects.

FV: Well, I did a record that just came out. It’s with a Dutch musician by the name of Ab Baars. He’s an incredible musician, and he has a trio that was together for 20 years. In celebration, he put a tour together, and he invited me and a French horn player Vincent Chancey. This was in 2011; it was a 15-concert tour and we made a record at the end. He wrote vocal compositions for the first time, and it was a great experience to play those pieces. I really enjoyed that project, because he’s an improviser as well. He’s also a member of ICP, so I know exactly the musical place he’s coming from. So I would be open to that. If it’s something that I really think I can be me with, then I’m very open to that. For example, I don’t know the details, but I’m going to be featured in a big piece by Darius Jones next February. He has a residency at The Stone. I know Darius’s work and we also happen to be good friends. I really admire him and where he’s going, and I know he’s going to allow me to be me. I hope that doesn’t sound too egotistical.

FJO: No, I completely get what you’re saying. It’s actually makes a perfect segue to talking about Herbie Nichols SUNG and how you found your own voice within Herbie Nichols’s music. Herbie Nichols was forgotten for many years but he’s been rediscovered. He’s a parallel figure in some ways to Thelonious Monk and to Elmo Hope, who has yet to be fully rediscovered. These three guys were doing things that were pre-free jazz post-bop already in the bop era. Herbie Nichols never got to record with a quintet, which was his dream. He only got to record with a trio. The Jazz Composers Collective did this whole Herbie Nichols Project and made some of his music really come to life. Nichols also never recorded with a singer, but I know that Sheila Jordan sang with him at one point even though none of what they did was ever recorded. So your singing music by Herbie Nichols is really kind of the first time for that music to sing.

FV: Yeah. Sheila told me, believe it or not, that she was pretty impressed that I was singing that. He was her rehearsal pianist. She said she was scared of those tunes. I can imagine if I were around at that time, I would have been scared, too. I was scared of those tunes, but since then, there have been all these people that have created [their own paths] this music. And I had Mischa Mengelberg to talk to about it. I don’t know if I could have just done it if I had nothing. What happened with Herbie was a really organic experience. Again, my husband and I were together maybe just a couple of years, and he had some CDs. I was looking through them one day and I found this compilation. I pulled it out and I saw the name and saw the face and said I don’t know this person, so I just put it on. A lot of it sounded very strange, even though I was a fan of Monk at the time, but the one song that just hit me in the face was “House Party Starting.” It just blew my mind. I listened and listened and listened and I decided I’m going to be able to sing this one day. I knew that I couldn’t sing it. I couldn’t. There was no way. But I knew I would. I felt that I’m going to work on that. For Darker Than Blue, which came after In My Own Room, I was literally sitting down figuring out what songs I wanted to do on a Saturday afternoon, and I just wrote down all the lyrics. It just came, all the lyrics to “House Party Starting.” And it so happened that the guitarist in my band, we had never talked about it before, I kind of mentioned that I was thinking of doing that and he said, “That’s my favorite song; I know it by heart.” So that’s why I did it with guitar; I don’t do it with piano. We do it in a very kind of aggressive way, but that started the journey with Herbie. And I started listening to more and started hanging out with Misha a little more because when I finally tracked him down to find out what he thought of the project, his words were, “It reminded me of nothing” which, coming from him, is a very nice compliment.

I knew I wanted to do a Monk project. And someone suggested I do it with Misha and I was petrified. I’m like “What?” But I went to Misha and I had a meeting, and he said he would absolutely. He had the confidence that something could be interesting with that. So then we started working a little bit over the years. I have recordings with him from the Bimhuis, but we never actually got to make a proper recording, even though I’ve toured with ICP. And now he’s not in the best shape.

FJO: Talk about somebody who connects the dots between both sides of the Atlantic. He’s the pianist on Eric Dolphy’s Last Date. The first time I ever heard Misha Mengelberg was on that record.

FV: Oh man. Oh my.

FJO: And now you’re returning to Europe; you’re going to be there for a month. It’s something of a homecoming. And you’re doing Herbie Nichols stuff.

FV: Yeah, I’m doing four concerts of Herbie Nichols SUNG. One in Amsterdam, two in Germany—in Cologne and Berlin—and one in a really nice venue called De Singer, outside of Antwerp in Belgium. I have a great German pianist by the name of Achim Kaufmann who’s been a Nichols specialist for the last 20, 25 years and Tobias Delius who’s also in the ICP. They both live in Berlin. It’s going to be a lot of fun.

FJO: In terms of making this material your own, it’s certainly very contemporary. He wrote all this stuff in the 1950s, but one of your lyrics is about Dick Cheney.

FV: Yes! Ode to Dick Cheney—“Sunday Stroll.” I have to say Herbie helps a lot. Whenever I write lyrics to somebody else’s material, I try to listen because it’s just so interpretive. There’s something very haughty about the melody of “Sunday Stroll” to me. It’s like a pace a pompous person might carry. So Cheney came to mind. But it’s difficult to write lyrics, because the melodies are so convoluted and inverted and angular. They might be A-A-B-A forms, but depending on the song, an A can be 15 bars and the B 10. My favorite song of his is “Spinning Song.” That was complicated to write for, but I figured out something.

FJO: You mentioned teaching in passing, but I wanted to get back to that especially since teacher is the third noun you use to describe yourself. You described a little bit what you impart coming from this opera singer, but I’m curious about the process of what you do with students.

FV: I believe now I’m a very good teacher for someone who is interested in figuring out their own voice. I’ve run a few workshops in the city, two on a weekly basis, and I do workshops out on the road. I really always try to create a space where people feel comfortable to create—not comfortable in terms of it being easy, but comfortable in that it’s open, that if something comes out the space will accommodate it and not lash out at them. Sometimes you’re going to sing or do something that sounds horrible, but just be more accepting of it instead of beating yourself up. It’s actually mostly adults. We can really lash out at ourselves when we make an obvious mistake in front of other people.

I try to also use jazz as a portal, not as an end game. So if somebody wants to bring in different material that really feels representative of themselves, I encourage that. If it’s a private student, then we’re working on very specific things for their instrument. I’m also really good at helping classical vocalists sing jazz, talking about the placement change and all of that so that the phrasing and articulation is more what we would associate with jazz or non-classical musical expression.

I really love teaching. I get a lot of energy out of it and I get a lot of energy back from my students when I see how they become more themselves and become more comfortable in their own expression. It makes me happy that that they come to that for themselves. What they don’t like so much about me is I don’t sing a lot for them. Like when I’m teaching rubato, I sing very little. I don’t want that to be an influence. Maybe I’ll sing at the very end. I just find it great that I help people figure out what they want to say in a way that doesn’t scare them and that they can go into deeper places for themselves and not be afraid of what might come out.

FJO: How do you feel what you’ve done with them has turned back into your own creative work?

FV: It makes me less afraid, too. I think the whole process of trying to be a creative person is just an unpeeling of layers. You do it throughout a lifetime and I think if you’re honest, you’re trying to get deeper and get a deeper understanding of what you’re trying to say. At least I am. I’m trying to understand more and more of what I really want to say. It’s a continual process. And if I see my students also going through the same thing, at their own pace, it also makes me feel like I have to do it more and it makes me feel at ease to dig even deeper, to express things that maybe five years ago I would have felt, “No way. I can’t do that.” You know, if I want to now, I’d do a primal scream in a performance, I feel comfortable enough to do that. Five years ago, that probably would have scared me. Even if I really wanted to, I might have held back. Now I don’t hold back.

 

The Banjo Faces Its Shadow

banjo

Image cc by Nic McPhee via Flickr

Is there an instrument that comes with more cultural baggage than the banjo? For many, it evokes a stereotyped image of the rural white Southerner, as in the scary hillbillies of Deliverance and many a comedy sketch. In the 19th century, by contrast, the banjo served as a caricature of enslaved Africans, gaining wide popularity through blackface minstrel shows. The instrument’s deeper story moves around and between the stereotypes. This is a timbre that cuts to some of the deepest seams of America’s past. To a number of contemporary banjo players and composers, the well of history and associations surrounding the banjo becomes a musical parameter to be bent, subverted, or used to evoke a particular landscape or time.

The Birth of the Banjo

The banjo has its roots in West African instruments such as the ngoni, and possibly some Near Eastern stringed instruments which also feature a stretched membrane over a gourd resonator. African slaves on plantations in southern Maryland were documented playing gourd banjos as far back as the 17th century. Later on, white musicians learned the banjo from freed blacks and slaves and incorporated it into minstrel shows in the 19th century, resulting in the first uniquely American popular music.
The popularity of the minstrel show, coinciding with the start of the Industrial Revolution, led to the mass production of banjos using wooden hoops and metal brackets—materials more easily sourced than the traditional gourds. Minstrel Joel Walker Sweeney, the first white person known to play a banjo on stage, has been credited with adding a fifth string to the instrument. While many believe that Sweeney introduced the characteristic drone string, tuned above the other strings with its tuning peg jutting up from the neck, historical evidence appears to contradict this claim. Sweeney’s more likely contribution is the addition of a lower string, as well as the shift from gourds to drum-like resonating chambers. Beginning in 1848, 5-string banjos made by William Boucher in Baltimore were sold through mail order catalogs. Other companies soon followed, as the banjo was “refined” through ornate decorations and promoted as a parlor instrument for the upper class (accompanied by a de-Africanized repertoire and technique, referred to as “classical” style). Eventually these instruments made their way into the mountains and were quickly embraced by the predominantly English, Scottish, and Irish settlers.

Minstrel songs, incorporating rhythms and melodic tropes from transplanted African music, took their place alongside the old English fiddle tunes, old ballads, and new ballads composed by Appalachian settlers to express the social and economic realities of their environment. This hybrid music came to be known as old-time. More directly transmitted influences from African-American music, particularly spirituals and the blues, continued to enter this repertoire into the 20th century.


The Folk Revival
The popularity of old-time music in its native environment had faded somewhat by the 1940s due to a population shift to factory jobs in cities, along with the widespread distribution of commercial music by radio. Yet even while old-time music was becoming an endangered tradition in its birthplace, it began to be rediscovered by folklorists outside of Appalachia. These scholars, including the Seeger family (composers Charles and Ruth Crawford Seeger, their son Mike Seeger and his half-brother Pete Seeger) along with John and Alan Lomax, sought out and recorded folk musicians, learning and transcribing their songs.


Seeing the Appalachian ballad tradition as expressing the voices of the downtrodden, Alan Lomax and Pete Seeger adopted this music as a rallying cry for social justice. Lomax organized concerts that brought together many of the folk musicians that he discovered through his travels while field recording, and sang the old ballads himself in union halls as well as ethnomusicological conferences. New songs in the older styles were written by Seeger, Woody Guthrie and others, and thus old-time music began to reach a wider audience. Pete Seeger’s banjo became a symbol of the 1950s and ’60s folk music revival, a new political awakening of the union movement, the civil rights struggle, and later of protest against the war in Vietnam.

A Path Through the Bluegrass

In the midst of this folk revival centered in New York City, an independent revival of the banjo occurred around Nashville, Tennessee. In the 1920s and ’30s, the Grand Old Opry established itself as a weekly live stage and radio show devoted to country music, an urban transplant of old-time traditions to serve the many people who had moved to Nashville from the hills. The radio broadcasts also reached those still living in the country, and served to inspire many younger people to play this music. In the mid-1940s, the musical acts featured on this show began to increase the tempo of old songs to match the energy of the urban environment, most notably mandolinist and singer Bill Monroe and his Bluegrass Boys. In 1948 a young banjo player named Earl Scruggs stepped into Monroe’s band and proceeded to redefine everyone’s conception of what the banjo could do. Scruggs developed a three-finger technique of picking, which allowed for a more agile rhythm in the execution of melody than the older downstroke style known as clawhammer. The instrument grew in prominence on the stage from anachronistic musical prop to a lead voice in the new style that emerged as bluegrass. In the early 1960s, the Scruggs technique of bluegrass playing reached a national audience through his recording of the theme for the TV show Beverly Hillbillies.

The fast, energetic finger picking established by Scruggs has become the banjo’s dominant sound image for most people. Depending on the geography and cultural environment in which this sound is received, the bluegrass banjo is often associated with a particular vision of America—either associated positively with the rural landscape, pride, and connection to cultural roots, or negatively to social conservatism or ethnic exclusivity. It is a strong sonic flavor, whichever mix of associations it has for the listener.


Bluegrass technique, defined by crisp rolls (arpeggiation and melodic embellishment across multiple strings) using metal finger picks, became the foundation for many innovative banjo players. In the 1970s, Tony Trischka developed the “melodic style” of bluegrass banjo playing. This style shifts focus away from arpeggiation to full attention on the lead melody, with chromatic embellishments. As a teacher, Trischka has been widely influential, releasing many instruction books and videos, as well as having some prominent players study under him.


One of Trischka’s students was a young Béla Fleck. Toward the end of the ’70s, Fleck adapted the bluegrass technique to harmonic and contrapuntal models from jazz and classical music, leading to a style that has become known as progressive bluegrass or new grass. Fleck is highly regarded as a master of banjo technique on the level of a classical musician, which he has applied to transcriptions of Bach partitas as well as his own compositions, exhibiting a wide stylistic palette. His collaborative exploration of the African origins of the banjo, traveling to West Africa to perform and record with master musicians there, may be experienced in the 2008 documentary Throw Down Your Heart.


Clawhammer Griots
Connections to the musical traditions of Africa may be traced more easily from the pre-bluegrass clawhammer style, which is the dominant tradition of old-time banjo playing. Maintaining a strong rhythmic groove through downstrokes with the back of a fingernail, interspersed with syncopated drone notes on the shorter fifth string (released by the thumb in between downstrokes), creates a strong rhythmic foundation for dance tunes traditionally played by the fiddle. Similar playing techniques with plucked string instruments may be found among griots of the Wasulu people. This connection may be plausibly traced through the little known history of black string bands in the late 19th and early 20th century.


Few if any recordings exist, but we have photographs, letters, and sheet music collections from black banjo players and fiddlers. One example is the Snowden Family Band of Knox County, Ohio—the group that may have taught the song “Dixie” to their white neighbor Dan Emmett, a minstrel singer. The meaning of the song’s lyrics change dramatically when viewed through the lens of this possible history, connected to Ellen Snowden’s childhood experience as a slave in Nanjemoy, Maryland. At a young age she was transplanted with one of the slave master’s relatives to Ohio, while her father remained behind. The black string band legacy has been reclaimed in the past decade through events such as the Black Banjo Gathering in Boone, North Carolina. This conference gave rise to the most famous group of black musicians playing old-time music, the Carolina Chocolate Drops.


Modern Perspectives on Old-Time Music

After the initial folk revival of the 1950s and ’60s, old-time banjo went underground. Mike Seeger played an important role in maintaining the fire by finding and promoting master musicians from the hills, revitalizing forgotten performance traditions such as gourd banjo and minstrel banjo through his own recordings, and passing on the craft to younger musicians. The record label Folkways, founded by Moses Asch in the late 1940s and acquired by the Smithsonian Institution in 1987, has released many recordings of outstanding artists in this musical lineage who had been discovered and recorded by the folklorists. Meanwhile, the mantle of old-time music has been taken on by a small but strong community that resembles in many ways the dedication and DIY ethos of the new music community.


As a composer and a self-taught banjo player, I have been drawn to the old-time music tradition for a number of reasons. I appreciate the wide expressive palette and range of tempo between dance tunes and murder ballads. I enjoy the ways that a tune can take on a very different sound and feel in the hands of different players, and appreciate that the tradition encourages this kind of personalization. I am also attracted to the variety of tunings used in old-time banjo playing beyond the standard G tuning (gDGBD, the small letter indicating the higher pitched fifth string) that bluegrass players tend to stick to.

Particular songs have given rise to tunings named after them, such as “Cumberland Gap” (gEADE), “Willie Moore” (gDGAD), and “Last Chance” (fDFCD). My own playing and composing for banjo has gravitated toward the relatively more common “Sawmill” or “Mountain Minor” tuning (gDGCD) and the “Double C” tuning (gCGCD, often transposed up a whole step to “Double D” for playing along with a fiddle tune). These tunings in old-time banjo serve to reinforce open-string drones and maximize the sympathetic vibrations within the instrument. Sometimes these drones result in interesting dissonances that are exploited for expressive effect and do not conform to traditional tonal harmony. I enjoy lowering the fifth string to an F# to produce a tritone relationship with the fourth string (bass), following the practice of the old master Dock Boggs. Old-time banjo players sometimes refer to these different tunings as “atmospheres.”

 


On a more fundamental level, I am drawn to the banjo as a means of grounding creative experimentation within a deep history that is relevant to connections that I am trying to make in my music. The legacy of slavery in the United States is one which is pushed fairly far back in our collective consciousness. The trauma of that institution still reverberates today in our economic structure, systems of social control, and self-segregation within our population. The banjo came into its own as an American instrument in the midst of that experience of slavery. It was brought into the white mainstream consciousness through the blackface minstrel show, a format which also continues to reverberate in mainstream American entertainment. In the process of this African instrument being adopted by popular society in America, it also took on the musical heritage of the English, Scottish, and Irish immigrants. It was embraced as an instrument of the Everyman, especially in the hollers and mining towns of Appalachia, where the banjo became a main outlet for expressing life’s troubles as well as a way of laying them aside through homespun entertainment. For the banjo to carry so many stories within it, charged with painful legacies and conflicting identities, makes it a potentially powerful medium for new music that creatively bends the associations with it.

This understanding of the banjo as an encapsulation of social history is one that makes sense to me when I think about my neighborhood of Hampden, Baltimore. The great bluegrass/country singer Hazel Dickens lived on one of these streets when she first moved to Baltimore from West Virginia, in search of factory work in the 1950s. While living here she met Mike Seeger at a rowhouse basement jam session, and was encouraged to become a songwriter. She remained in Baltimore and Washington DC for most of her life, and yet her songs express a constant sense of longing for the landscape of her childhood home. This tension of country identity and the urban environment is still palpable in the neighborhood today. When I play banjo out on my front stoop I often imagine Hazel’s experience, almost as an immigrant from another country, trying to navigate a new social structure in the crowded city. Hampden was built around textile mills that hired exclusively white workers from the Appalachian/Piedmont region during the 19th century. For many years this community has attempted to maintain an insular sense of itself, built upon its cultural background, as distinct from the city of Baltimore, which annexed it in the late 19th century. After the mills and then the factories pulled out, Hampden went into decline for a few decades. Some of the social tension that followed was translated into racism and suspicion of outsiders. Ku Klux Klan representation in community parades is noted as late as the 1970s. Today, underneath the economic regeneration of the neighborhood’s main street thanks to gourmet restaurants and boutique shopping, there remains a sense of racial tension in relation to the rest of the (predominantly black) city. One of my goals while living here is to start a pirate radio station and live show that will bring together old-time music and hip hop, among other hybridized folk music that mixes identities. It is my hope that through this medium I can make music that dissolves prejudice.

Hill Hop Fusion

The fusion of old-time music with hip hop is a concept that I first encountered through a radio program from the Appalshop organization in Whitesburg, Kentucky, called “From the Holler to the Hood.” This program arose from a perceived need to reach out to the population housed in the numerous prisons that have sprung up in the wake of the declining coal economy in Eastern Kentucky. The prisoners are predominantly African Americans transferred from outside of the region. Appalshop began programming a show called “Calls from Home” during which family members could call in and dedicate songs to loved ones in prison. As the requested songs were mostly hip hop, programmers at Appalshop became interested in the idea of setting up collaborations between hip hop artists and traditional Appalachian musicians. In 2003, a friend of mine from Kentucky played me a tape of one of these collaborations, between old-time musician Dirk Powell and hip hop producer Danjamouf. Since then, the hip hop subgenre known as “hill hop” has been carried forward by the group Gangstagrass, among a few others.


Signifier

Sometimes the use of the banjo is as simple as the desire to evoke a landscape. Since the 1990s the banjo has made occasional appearances in indie rock as a signifier of a different age, or to cast a rustic or countrified hue over a song. “Chocolate Jesus” (1999) by Tom Waits is a prime example, where the banjo is incorporated as an element of a sound that Waits described as “sur-rural.” Other examples may be found in the work of The Magnetic Fields, Feist, and The Books. In these instances, the raw sound of the banjo stands as an alternative to the technology and pacing of the modern urban environment and to invoke a common folk language.


Cultural Migration

Because of the banjo’s sonic links to ancient instruments from Africa and even further East, the banjo can take on the role of a shape-shifter in its cultural associations. Multi-instrumentalist Jody Stecher brought the banjo into the field of “world music” in 1982 with his album Rasa, which features Indian sitarist Krishna Bhatt, along with vocals by Stecher’s wife Kate Brislin. Through this album, Stecher, Brislin and Bhatt reveal a natural affinity between old-time/early country tunes and the melodic ornamentation of Indian classical music. Béla Fleck made his own contribution to cross-cultural banjo fusion with his 1996 album Tabula Rasa, a collaboration with Chinese erhu player Jie-Bing Chen and Indian mohan veena player Vishwa Mohan Bhatt. On this album, musical sources from each of the cultures have a turn at center stage while the other instruments provide tightly composed reinforcement and counterpoint. Through the tight interaction of these three players, we can hear a hybrid of complimentary sounds, transcending the specific associations of any culture individually. The erhu, as a bowed string instrument, may remind us of the fiddle that is so often paired with banjo in traditional Appalachian music. The mohan veena is a stand-in for the guitar, another frequent banjo partner. Fleck’s banjo playing defines a well-balanced meeting point and assimilation of different influences.

Played with a bow, the nasal tone and sympathetic vibrations can sound a bit like a sarangi from India or the Iranian rabab. Played with a pick to produce single-string rhythms and tremolos, it can sound like a Berber gimbri. In Morocco, the banjo has effortlessly found its place in the traditional music of that country. A fine example of this cross-cultural assimilation of the banjo may be heard in the music of the Moroccan group Imanaren, with banjoist Hassan Wargui. In the context of Imanaren’s music, the banjo doesn’t appear to reference its American legacy at all. Instead it seems to be a native timbre to their Berber melodies.


Banjo Experimentalists

In experimental and modern classical music, the banjo’s historical weight is treated with a variety of approaches. Eugene Chadbourne has used the banjo in a way that naturally and seamlessly spans country music, punk rock, and free jazz, with a somewhat antagonistic stance toward the white rural culture commonly associated with the instrument. Equally at home within the structure of blues-based chord changes and uptempo drum beats as within irregular rhythms and spasmodic gestures, Chadbourne’s performances convey an intentionally skewed but well-defined aesthetic that he has pieced together for himself. On another side of the spectrum, the music of Paul Elwood moves between old-time/bluegrass sources and modernistic chamber ensemble sonorities. These two worlds are not always reconciled with each other, occasionally treated as juxtaposed blocks of music (original passages vs. quotation/arrangement), and sometimes heard as superimposed, warring influences over the direction of a long-form composition. When the banjo moves beyond familiar bluegrass riffs and explores a greater sense of rhythmic space and pitch direction, Elwood’s music reaches some passages of incredible transcendence. As a listener, I feel that I have been on a journey of clashing cultures and eventually discover a unified sonic field that moves beyond the past.
On occasion the banjo seems to be treated as a stand-in for a mandolin, which has a longer history in the context of classical concert music. In this approach, the instrument is treated purely as an interesting timbre without any overt inference of folk music or traditional playing techniques. George Crumb’s 1969 song cycle, Night of the Four Moons, is one example of this ahistorical use of the banjo. In this work, it is one distinctive tone color among many in a mixed ensemble, supporting poetic images from the selected texts by Federico García Lorca. Through this set of four songs, the banjo explores a variety of textural relationships with the alto voice, alto flute, electric cello, and percussion. Avoiding the rhythmic propulsion of traditional banjo playing, Crumb creates a new identity for the instrument through isolated gestures, and textures based on call-and-response between the banjo and the other instruments in the ensemble. At times the banjo is made to sound vaguely Eastern, though a particular set of intervals used as a mode. Elsewhere, it fulfills an accompaniment role that suggests an older idiom of Western classical music, but nothing tied to the history of the banjo itself.


The kinship with sonorities from the Middle East and beyond may be easily recognized in the playing of Paul Metzger. This Minnesota-based artist focuses on improvisation and composition with a self-modified banjo which has been expanded to include 23 strings. His playing techniques span classical guitar finger style to orchestral bowed textures, touching on many different sound worlds. Within a single piece there seem to be hints of a number of different cultural heritages, woven together to produce a unified landscape. To hear the full range of Metzger’s banjo palette, take a listen to his 2013 album Tombeaux on the label Nero’s Neptune.

Another improviser, Woody Sullender is a multi-media artist, electronic composer, and banjo player based in Brooklyn, New York. While his most recent work at the time of writing focuses more on installations and electronics, he is one of the most adept improvisers in the somewhat specialized field of experimental banjo. His approach is particularly aware of the instrument’s past associations and seeks to both evoke and counter them. Mountain music is suggested in some of the hammer-ons and other musical gestures, which gravitate to open fifths and minor modes. Yet rhythmically and dynamically, listeners are being guided in another direction. His album with harmonica player Seamus Carter, When We Get to Meeting, is available as a free download.
Baltimore-based musician Nathan Bell states that he uses the banjo “as a shapeshifting tool,” describing a fluidity between stylistic associations along with a range of timbres that he draws from the instrument. Bell shifts easily between different styles of playing: old-time clawhammer technique, finger picks, and bowed banjo all occupy a place in his personal soundscape. Auxiliary percussion, such as antique cymbals suspended from the neck of his banjo, are also frequent companions to the sounds drawn from his main instrument. His 2011 album COLORS is an excellent example of Bell’s use of the banjo as a vehicle for defining a landscape that draws on memory and nostalgia connected with the instrument, while coloring our experience of it with effects processing, noise elements, and slowly moving background voices. Bell’s recorded projects may be heard and purchased from his Bandcamp page.

Renegade banjoist Brandon Seabrook of Brooklyn, New York, also comes to the instrument from a guitar background. He claims not to listen to other banjo players and explains his choice of instrument as a way to bring another level of challenge and difficulty into his music, due to the banjo’s shorter sustain time relative to guitar tones. Above all, his playing is defined by dissonance, intensity, and speed. Repetitive chromatic patterns cut quickly to measured tremolos and dynamic builds, always maintaining a sense of urgency. Seabrook brings an aggressive, punk-meets-free-jazz type of energy to his playing, like a prolongation of the most intense passages in Eugene Chadbourne’s music, sounding nothing like the bluegrass type of banjo virtuosity.
In the realm of notated music, Washington DC-based banjoist and composer Mark Sylvester is deeply committed to promoting the banjo in the concert hall. Sylvester comes to the banjo from a classical guitar background, and while he teaches and is proficient in bluegrass and clawhammer styles of banjo, his own compositions place the instrument squarely in a classical chamber music context. Sylvester’s Trio #1 and Trio #2 occasionally employ finger picking patterns familiar to bluegrass audiences, such as ostinati featuring hammer-ons and pull-offs, but largely gravitate toward a style of writing that could easily be conceived for guitar. Progressions of chromatic harmony predominate over more familiar banjo harmonies derived from the open strings.

Continuing the development of notated compositions for banjo as chamber music, a new album by the Boulder, CO-based Jake Schepps Quintet, Entwined, features long-form classical compositions for the traditional bluegrass string band instrumentation of banjo, mandolin, violin, guitar, and double-bass. The featured composers—Marc Mellits, Matt McBane, Mark Flinner (the group’s mandolinist), and Gyan Riley—explore tight ostinato grooves, expansive melodies, and extended techniques, applied within a comfortable blend of styles. Multi-movement works such as Marc Mellits’s Flatiron provide room to range from ballad-like sections featuring a nostalgic harmonic vocabulary to more contemporary-sounding minimalist syncopated rhythmic layers. While enriching the soil of bluegrass/classical fusion, first tilled by Béla Fleck as well as Marc O’Connor and Edgar Meyer, the Jake Schepps Quintet articulates a wider sound palette without anything sounding self-conscious in its merging of musical cultures. The sound of these instruments together is already well-defined in most listeners’ ears, so that modern classical approaches to form can take advantage of expectations of particular roles within the ensemble while exposing alternate timbres from the instruments. This instrumentation may yet become as enduring for composers as the classical string quartet.
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The banjo is suggestive of many different things to different people. It clear that it has had a lasting power beyond just one cultural place and time, and that musicians continue to develop new ways of conceiving its sound. Whether it is overtly addressed or not, classically trained composers creating new music with the banjo enter into dialogue with a folk tradition, a history, and a set of expectations on the part of the listener. To use the instrument in a vastly different way from these expectations is a potential tool for shaking up old ideas about its stylistic limitations or caricatured image. To embrace certain musical aspects of the folk lineage and place them in new contexts may be seen as part of a general shift away from an exclusive view of the classical tradition as purveyor of innovation. Today musical experimentation, complexity, and the development of a personal style can be founded on many sounds that are not connected to the concert hall tradition. While the adoption of instruments from other cultural contexts into classical music has been occurring for centuries, this has only recently taken on some characteristics of a two-way communication between musical cultures. Experimental hybrids are continually being created by musicians coming from folk, rock, hip hop, and many other backgrounds. Composers and new music performers are collaborating with musicians from these other backgrounds, often participating in non-classical performance traditions, and collectively shaping new ways of listening to and participating in the music. Examples may be heard in collaborations between Brian Harnetty and Bonnie “Prince” Billy (Silent City, 2009), or Nico Muhly and Sam Amidon (The Only Tune, 2008).

Where classical instruments and musical structures have been founded on an aristocratic legacy, supported by royal courts or the church, the banjo’s historical evolution has grown out of struggle and conflicting cultures. It can be painful to look back on the history of slavery or the ongoing situations of injustice faced by the people of Appalachia. The banjo may be a reminder of these things, and personal reactions to such a reminder may also bring up prejudices towards one group of people or another. Yet the hybrid cultural heritage of the banjo, kept alive by traditional players and continually reinterpreted by musicians from many different backgrounds, may be uniquely equipped to break through the divisions that separate people. It is an instrument that was originally embedded in the lives of enslaved Africans as well as the rural white settlers later on, and it has assimilated musical elements from both cultures. The tangled thread of minstrelsy that endures in popular media to this day is one that needs to be examined and understood in all of its complexity. Artists and musicians should attempt to examine that shadow and address it in a conscious way in contemporary art. The banjo stands squarely at the intersection of Anglo and African cultures at a formative period in American history, spanning different conceptions of heritage. Perhaps it can also be a tool to help to unravel the pain or prejudice and uplift us to better way of coexisting and collaborating in this world.

Island Exports & Descendants Broaden Jazz Expressions

Photo by Molly Sheridan

Photo by Molly Sheridan

The contribution of jazz musicians of Caribbean lineage is as old as jazz itself. The difference with the current generation is their perhaps more overtly prideful embrace of elements of their native culture in their expressions of jazz, reflecting the more ecumenical nature of the 21st century approach to the genre. There is a growing cadre of jazz musicians of Haitian descent, and other Caribbean arrivals or first gens, who openly embrace elements of that most misunderstood island’s rich musical heritage. Owing much to its historic position as site of the West’s most successful slave revolt, coupled with its often dire economic conditions on the wings of cruel dictatorships, muddled politics, and natural disasters, Haiti has an image that has been cloaked in negativity by the world media for far too long. Consider the Haitian derivation of Yoruba religion, known as vodoun or voodoo, and the misunderstanding and intensely negative connotations that practice has long endured. First and second generation Haitian arrivals, as well as many of their peers from other parts of the Anglophone or Francophone Caribbean, have enthusiastically embraced music and rhythms found in voodoo rituals, such as Racine (or rasin), incorporating these elements in their 21st century expressions of jazz.

For ages jazz from the Caribbean islands has been primarily defined by the dominant strain known as “Latin Jazz.” That potent and well-chronicled form has concentrated on the influence of the Spanish-speaking sector of the Caribbean, particularly the islands of Cuba, Puerto Rico, and the Dominican Republic. This is despite significant evidence of cross-island pollination. There has been much written on so-called “Latin Jazz,” often citing the historic enterprise of Dizzy Gillespie and Cuban hand drummer/vocalist/dancer Chano Pozo as the key touchstone. That partnership was primed by Dizzy’s friendship with trumpeter Mario Bauza starting when they both sat in Cab Calloway’s trumpet section. But little has been written on jazz influences from the English and French-speaking islands of the Caribbean. There have certainly been no books on the order of the John Storm Roberts classics Latin Jazz: The First of the Fusions, 1880s to Today (Schirmer) or The Latin Tinge: The Impact of Latin Music on the United States (Oxford University Press), and the writings of numerous others like the scholarly Cuban author-critic Leonardo Acosta.

Jelly Roll Morton spoke of the “Spanish tinge,” insisting, “If you can’t manage to put tinges of Spanish in your tunes, you will never be able to get the right seasoning for jazz.” Haitian rhythms, however, were perhaps of equal importance in early jazz developments. So what of that Haitian tinge, or tinges from Jamaica, the Virgin Islands, Trinidad, Guadeloupe, St. Martin, Martinique, Barbados, St. Lucia and the rest of the former English and French colonial islands?

This writer recently had an opportunity to more closely ponder those tinges when invited to deliver a presentation on Caribbean jazz at the conservatory in the lovely southern Italy seaside town of Bari, as part of the annual Bari in Jazz festival last May. As I tossed around ideas, how illuminating would it have been to reiterate all the historic facts, partnerships, recordings and copious research that’s been done on the so-called Spanish or Latin tinge so essential to jazz? Listening to an advance of Naked (BBjuiss Records), the latest release from the emerging Miami-based saxophonist Jowee Omicil, who performed on Bari in Jazz as the festival’s lone U.S.-based representative sparked some ideas. Omicil is a first generation Canadian raised in Montreal by Haitian immigrant parents, and his music often reflects that birthright. I determined to focus my presentation on artists whose heritage is in the Anglophone and Francophone Caribbean islands, primarily Jamaica, the Virgin Islands, Trinidad and Tobago, Barbados, St. Lucia, Guadeloupe, and Haiti.

Later in June, at a 70th birthday celebration, the distinguished Jamaica born and raised virtuoso jazz pianist Monty Alexander, on the heels of his Harlem-Kingston Express Vol. 2, The River Rolls On (Motema), quite convincingly played Alexander’s mento/ska/reggae-based jazz grooves at DC’s Howard Theatre with his Jamaican crew. That performance followed Trinidadian trumpeter Etienne Charles’s joyous performance on the DC Jazz Festival. Subsequent research as well as communications with Omicil, Charles, and saxophonist Jacques Schwarz-Bart revealed a vibrant community of island-proud emerging young jazz artists. Charles and Schwarz-Bart were also guests of Alexander’s 70th birthday band performances in DC and New York. What distinguishes these artists from their Caribbean forbears who’ve impacted the jazz landscape from the early days of jazz is their seemingly more explicit desires to view their jazz perspectives through the lens of their island heritage and subsequently reflect that marriage in their music. Many of their jazz forebears from the islands did indeed evidence some measure of their island heritage in their music, but not as readily as this new generation, reflecting the broadening diversity of jazz as global music in the 21st century.

There is a growing generation of musicians either arriving from the Caribbean islands or second generation Caribbean-Americans who have or are in the process of immersing themselves in the musical heritage of their respective ancestral homelands. They’re bringing their own flavors to the jazz firmament and expanding our sense of Afro-Caribbean jazz expression, Haitian musical culture predominating those influences.

The Haitian revolution of 1791-1804 delivered a great influx of Haitians to New Orleans. Many others who fled Haitian bondage landed in Cuba, so even the island generally credited with having the broadest and deepest impact on jazz was significantly influenced by Haitian rhythms. Turning our gaze to the American city with arguably the greatest impact on jazz development, post-rebellion roughly 3,000 black refugees fled Haiti for New Orleans. Coupled with the approximately 2500 slaves in the New Orleans vicinity who were imported from Guadeloupe and Martinique in 1776-77 and Jelly Roll Morton’s vaunted “Spanish tinge” begins to broaden.

Consider Caribbean island music or rhythmic traditions that have seeped into jazz: calypso (the rather strident, highly syncopated, late 18th century Trinidadian music that arose from the islands plantations), Jamaican mento (an Afro-Jamaican acoustic music construct with a kinship to calypso whose topical lyrics focus on the human condition) and its derivatives ska (characterized by a walking bass line and rhythmic accents on the upbeat) and reggae (with its characteristic offbeat 1 & 3 accented rhythms, staccato guitar chords played on the offeats of the measure, and liberal use of call & response), kompa (the national dance music of Haiti, a modern merengue attributed to the 1950s multi-instrumentalist Nemomas Jean Baptiste), quelbe (an indigenous Virgin Islands form that engages improvised instruments like gourds and washboards), racine (or rasin, a Haitian musical movement that is a voodoo ceremony roots music fused with rock rhythms), zouk (a jump-up Carnival beat from the French Antilles that was popularized in the 1980s by the Haitian band Kassav, a band which influenced late period Miles Davis), Gwo-ka (a family of indigenous hand drums characterized by seven rhythms or dances; the largest of the drums plays the central rhythm while the smaller drum embellishes that rhythm), just to cite a handful. (Note: true to African nomenclature, many of these forms, traditions (e.g. voodoo), or rhythms are known by multiple spellings.)
The jazz festival phenomenon has found a welcome home in many Caribbean islands’ tourism profile. Jazz festivals are hosted on the islands of Aruba, the Virgin Islands, St. Croix, Bonaire, Cuba, Curacao, Guyana, Barbados, Puerto Rico, St. Kitts, St. Lucia, Trinidad and Tobago, Haiti, Jamaica, and St. Thomas (which experienced a jazz festival launching in 2014). Some measure of these events may prove inspirational to succeeding generations of island musical youth in terms of their own professional pursuits. Taken island by island we find a growing number of emerging jazz artists making—or poised to make—their marks on the contemporary scene. Many of them have expressed their island heritage in recordings rooted in jazz principles, or have expressed imminent plans to do so. Here’s a representative sampling of some of the more compelling of the Caribbean exports emerging in jazz.

Haiti

Jean Caze playing a trumpet

Jean Caze

Trumpeter Jean Caze was a finalist in the 2007 Thelonious Monk Competition. When he was a baby his family migrated from the island to Queens, New York, where he grew up. The year prior to the competition Caze (pron. Cos) found himself back home, where he’d been invited to perform with the noted Haitian jazz pianist Reginald Policard. “He has been blending jazz and Haitian rhythms for a long time,” says Caze, “and when I played that music for the first time I felt liberated! I write music with Haitian rhythms in mind, also the Creole language is very colorful and has a very musical sound to it. I use the words to come up with melodies often. In Haitian music there are hundreds of rhythms to choose from. All of the rhythms have West African origins. New hybrid rhythms were developed when West Africans from different regions were grouped together in Haiti as a result of the slave trade,” Caze asserts. “When composing with Haitian rhythms I like to use uptempo 4/4 rhythms named Petwo and Rara. When writing in 6/8 I use Yanvalou. In 3/4, I use Mayi. There are interlocking call and responses in the rhythm of the drums that set it apart from rhythms used in jazz swing.” To best illustrate these traditions Caze offers the following demonstrations from a Haitian drummer.


Petwo
 


Yanvalou

Caze is currently working on a new recording that he suspects “will stir interest in the music of Haiti, featuring many musicians with diverse backgrounds.” Though his previous release was more straight ahead jazz, this original “Kitem Pran” from his forthcoming release—with fellow Haitian-Americans Godwin Louis on alto sax, Obed Calvaire on drums, and Tiga Jean Baptiste on hand drums—illustrates how Caze has embraced his ancestral traditions in his current sense of jazz.

Like many of his contemporaries, pianist Willerm Delisfort has crossed over freely between pop sounds and the art of the improvisers, where he’s encountered employers ranging from NEA Jazz Masters Jimmy Heath and Curtis Fuller to saxophonist David Sanchez and worldly guitarist Fareed Haque. His family began arriving in Miami in ’75 and Willerm was born stateside in ’83. “As I look back at the nights as a child listening and dancing with my mom to kompa music, I realize I was learning the language of music, the piano simply gave me that tool to express it,” Dellisfort declares. “Kompa is simply the fusion of traditional Haitian music with jazz. It’s usually in 4/4, but as for the traditional part of it, you can definitely hear the roots of it coming from Africa, also its influences all over the Caribbean and in Brazil.”

Willerm Dellisfort playing a grand piano

Willerm Dellisfort

Trained at Northern Illinois University (on a Liberace scholarship), Willerm was mentored by the perpetually swinging Chicago pianist Willie Pickens. Bringing his Haitian roots to that foundation is a natural move. “The incorporation of folkloric music, harmony, rhythm… is almost impossible for me NOT to incorporate!” he insists.

Jonathan Michel, photo by Amara Photos.

Jonathan Michel, photo by Amara Photos.

Bassist Jonathan Michel was raised by parents who migrated separately from different Haitian towns, each landing in Brooklyn. “Growing up I attended and played multiple instruments at a church that worshipped in the Haitian Protestant tradition. In addition to French and Creole translations of traditional hymns, we sang worship choruses composed with traditional Haitian melodies and rhythms,” Michel details, recalling his early immersion. “The rhythms I grew up on helped me to understand and internalize the swing beat that defines American music. I realize that it is the underlying pulse of the ‘swing’ feel that is similar to me. With Kompa it is the underlying pulse of the ‘swing’ feel that is similar to me. If you compare the traditional New Orleans ‘street’ beat to Kompa (the Haitian rhythm style I grew up playing) you hear the same syncopation in the pulse. You can also feel a similar ‘four on the floor’ implication in Kompa that connects with the walking bass element in American swing beat. I did not make this connection until well after I discovered Black American Music [BAM] as part of my musicianship,” Michel declares, subscribing to the BAM declarations famously, and not without resulting controversy, espoused by trumpeter Nicholas Payton.

In addition to working with such exemplary jazz pianists as Orrin Evans, Aaron Goldberg, and Johnny O’Neal, Michel has also collaborated with Etienne Charles and fellow Haitian-American saxophonist Godwin Louis. He declares himself “At the outset of developing my own Haitian music project.”

A drawing of Sarah Elizabeth Charles

The cover for Sarah Elizabeth Charles’s latest CD, Red

Vocalist Sarah Elizabeth Charles is among a trio of notable young Haitian-American singers poised to make their marks, including Melanie Charles (no relation) and Pauline Jean. Raised in Springfield, Massachusetts, by a Haitian father and French Canadian mother, Sarah credits the tutelage of bassist Vishnu Wood, at Springfield’s Community Music School with really encouraging and pushing her artistry. “He wanted me to compose, arrange, and eventually have my own band and I consistently struggled to meet his expectations.” Growing up, her father kept such Haitian icons as Tabou Combo and Michel Martelly (“Sweet Micky”) in heavy rotation. Martelly is currently the president of Haiti. “It wasn’t until 2009-2010 that I really started delving into Haitian music, folkloric music, with the help of my amazing singer-sisters Pauline Jean and Melanie Charles. I began to arrange very well-known [folkloric Haitian] tunes like “Wongolo Wale” and “Mesi Bondye,” both of which she arranged for her current recording Red (Truth Revolution Records), “and worked on my Creole pronunciation with Pauline and my father.” Last January she played the Port-au-Prince Jazz Festival and “the [Haitian] influence expanded to another level,” she enthuses. Besides leading her SE Charles Quartet, Sarah can also be heard in keyboardist Jesse Fischer’s unit.

Godwin Louis holding a saxophone

Godwin Louis

Born in Harlem and raised jointly in Bridgeport, Connecticut, and Port-au-Prince, alto saxophonist Godwin Louis was first immersed in jazz through a jazz guitarist uncle who, urging him in Haitian Creole, insisted that Godwin focus on Charlie Parker. Later, as a Berklee student, after a gig with Haitian trumpeter Edy Brisseaux the elder encouraged Godwin to more deeply investigate his Haitian roots, saying “You are a Haitian-American. Don’t forget about that identity.” When he entered the Thelonious Monk Institute graduate studies program at Loyola University in New Orleans, the Haiti connection hit home. “As soon as I landed in New Orleans, I felt like I was in Haiti. The cultures are very similar, the cuisine, the architecture, I was amazed by it all.” This immersion encouraged further research and “I found out that without Haiti there would be no jazz music.” The scholarly altoist regularly returns to his family homeland to research and further develop his own music, an investigation that was most recently realized in “a series of compositions all based on a research trip to Haiti” that he performed as part of a residency at the Jazz Gallery in Manhattan. “The rest of the world is still unaware of Haiti’s contribution to music in the Americas,” a disparity Louis aims to close at least partially.

Jowee Omicil's Selfie with former U.S. President Bill Clinton

Jowee Omicil’s Selfiewith former U.S. President Bill Clinton

Saxophonist Jowee Omicil has made a remarkable transformation from the callow teenaged saxophonist first encountered at a Thelonious Monk Institute summer colony in Aspen in ‘01 to the confident artist whose energetic performance earned him many new friends at Bari in Jazz. Where the Haitian grooves show up most vividly is in his tribute to Michel Martelly, titled “Micky’s Groove Reloaded,” an extension of his original “Micky’s Groove” from his Roots & Grooves previous release. That record also featured the traditional Haitian songs “Wongol” and “Mesi Bon Die”. “Wongol” is half of the traditional Kompa [or compas] groove, with a cadence bass line,” speaking of the influence of a Haitian merengue form that has been the core of a national folk music since the 1800s. “I really mixed different elements from the Haitian/Cuban roots with [Francisco] Mela [the Afro-Cuban drummer and Jowee’s Berklee classmate on the date] to the African roots in the bass line and Lionel [Loueke] on guitar and asked him to dialogue with me in call and response,” Jowee characterizes his work on the track “Mesi Bon Die” with Mela and fellow Berklee and Monk Institute alum Loueke. “Overall it’s really my interpretation of Nat Simon’s “Poinciana,” Ahmad Jamal’s groove Jowee style.”

The lure of Haitian folkloric traditions is not limited to strictly Haitian-American musicians; in the case of hand drummer Markus Schwartz those hypnotic vibes reached all the way to his native Denmark. After migrating to the Bay Area to study he came under the influence of Haitian drum traditions as a result of an internship with an Afro-Haitian dance company. “I realized that playing Haitian rhythms exposes one to a vast cross-section of various African-based musical traditions that have survived in Haiti,” he says. In the early-90s “I was privileged to have the chance to work closely with the members of Jean-Raymond’s band Foula, a pioneering “Voudou-Jazz” ensemble from Haiti.” By ’94 Schwartz had moved to Brooklyn “specifically to put myself in closer proximity to a larger Haitian community.” Once in Brooklyn he began collaborating with such Haitian jazz artists as the ensemble Mozayik, with whom he recorded Haitian Creole Jazz (Zoho) in ’05, as well as saxophonist Buyu Ambroise and singers Emeline Michel (who has also collaborated with Jowee Omicil), Pauline Jean, and Riva Nyri Precil, all Haitian artists based in the New York City area. He has also collaborated with Omicil and Jacques Schwartz-Bart, who guested on Markus self-produced Tanbou Nan Lakou Brooklyn release.

From that recording the track “Gede Drum n Bass” is based on the drum rhythm maskawon, “and is traditionally played in Haiti for the Gede spirits; the intro melody played by the bass is a traditional Gede song as well,” says Schwartz. “On “Danbala,” which features Jean Caze and veteran Haitian saxophonist Buyu Ambroise, “the melody is a traditional song for Danbala, typically played over the rhythm Yanvalou, another 6/8, 3-drum Rada beat, one of the most well-known rhythms and dances in the traditional Haitian repertoire,” says Schwartz. “My drumming is informed mostly by the Yanvalou drumming language, and drummer Jeff Ballard is playing freely, yet inside the groove.” The recording also includes “Tanbou Ti-Roro” a tribute to the legendary Haitian drummer known as Ti-Roro (Raymond Ballargau), who was a powerful influence on the master drummer Max Roach, who traveled to Haiti to study with Ti-Roro.

Trinidad and Tobago

Always stylishly topped with a narrowly-brimmed fedora, trumpeter Etienne Charles’s growing prominence is linked to the evident bliss he puts into his performances and his skill at transforming an audience attitude into a carnival atmosphere, though his music is thoroughly immersed in the improvisational principles of jazz. In his series of recordings on the Culture Shock label Charles’s music has incorporated everything from the traditional carnival chants of figures like Roaring Lion (Rafael de Leon) and Lord Kitchener (Aldwyn Roberts) to Bob Marley to re-imaginings of songs of the calypso king Mighty Sparrow (Slinger Francisco). Growing up in Port-of-Spain, “there was lots of improvisatory music around,” says Charles, “lots of calypsos with improvising, steel pan and many players fusing jazz and calypso. I’m heavily inspired by the classic calypso arrangers, the folk drummers, storytellers, dancers and calypsonians.” Charles’s latest recording, aptly titled Creole Soul (Culture Shock) employs the haunting voice of Erol Josue, a Haitian Houngan (voodoo priest) who practices in Brooklyn, on the two-part title track.

Etienne Charles playing trumpet in a recording studio

Etienne Charles in the recording studio.

That disc also includes his original “Roots,” which is steeped in a rhythmic tradition from Martinique (ancestral home of his great-grandfather) known as belair. Elsewhere Etienne investigates the Haitian mascaron rhythmic tradition, which “inspired the melody and underlying grooves for ‘Midnight,’” the trumpeter reports. The product of a conservatory jazz education, Charles studied at Florida State under Marcus Roberts and completed his graduate studies in the Juilliard jazz program. He currently holds an assistant professorship in jazz studies at Michigan State University.
U.S. Virgin Islands

Ron Blake holding a saxophone

Ron Blake

Tenor saxophonist Ron Blake, who has worked with such notables as Jack DeJohnette, Christian McBride, and Regina Carter, grew up in St. Thomas where his father Tom Blake, an ardent jazz enthusiast, laid Cannonball Adderley’s “Phenix” on him for his 10th birthday after the youngster expressed an interest in playing saxophone. “I think I gravitated towards jazz eventually in my youth because the saxophone was featured more. My [island] heritage influences my musical style and composition entirely. I think that my preference for the most melodic solutions in my soloing and the way I think about composing, even when I’m writing something based on Caribbean grooves, is based in some way on my Caribbean heritage,” Blake insists. Hearing Sonny Rollins dig into his “St. Thomas” celebration of familial roots was an early inspiration for young Ron.

Dion Parson at drumset holding sticks with sea in the background

Dion Parson

In ’08 Blake and fellow St. Thomas musician drummer Dion Parson formed the 21st Century Band, featuring several Virgin Islands’ born musicians, including the dexterous bassist Reuben Rogers and steel pannist Victor Provost. The band enjoys annual weeklong residencies at Dizzy’s in New York, where their second release was recorded. “I was not really exposed to jazz until I was 14 years old,” confesses Parson. “The first jazz group I heard was the Rutgers University Jazz Professors. They came to the University of the V.I. and did a concert and I was completely blown away because I had no idea what these guys were playing.” Hearing that band, which comprised such masters as Frank Foster, Kenny Barron, Ted Dunbar, Larry Ridley, and Philly Joe Jones, convinced Parson to further his studies at Rutgers. After Rutgers, working with New Orleans saxophonist (and Black Indian) Big Chief Donald Harrison on his “Nouveau Swing” record “opened me up to pursuing my Caribbean culture from a musical standpoint,” says Parson.

Reginald Cyntje playing trombone

Reginald Cyntje

The brawny-toned St. Thomas-born trombonist Reginald Cyntje, who matriculated through Howard University’s jazz program, has also performed with the 21st Century Band. Currently based in D.C., Cyntje found jazz through a savvy band director back home. “After learning the mechanics of the instrument,” recalls Cyntje, “I began meeting older musicians, most of whom were jazz musicians. But they played jazz with a Caribbean accent. I heard many jazz standards growing up but they were played with a calypso rhythm. I come from a culture that is strongly influenced by Rastafarian and African traditions. Virgin Islands traditional music is the root of all my current explorations. My latest album [Elements of Life] is a concept album connecting the elements to the human spirit. In many ancient philosophies the five elements were used to connect the cosmos to the internal organs,” asserts Cyntje. “‘Elements of Life’ (title track) is influenced by Quelbe music,” from his homeland, as is his original “Wind.” Quelbe is a folkloric tradition that is known as the official music of the U.S. Virgin Islands. The album also engages the steel pan mastery of Victor Provost, who hails from St. John, V.I.

Here’s a comprehensive demonstration detailing the Quelbe tradition by Virgin Islands musicologist Francis Callwood:
https://www.youtube.com/watch?v=vn9j4ZoPn0s

Guadeloupe

Saxophonist Jacques Schwarz-Bart is the product of a multi-cultural, literary upbringing. The son of two celebrated authors, Guadeloupian novelist Simone Schwarz-Bart and the late French-Jewish novelist Andre Schwarz-Bart, he grew up in Guadeloupe and Switzerland, before moving to France as a young adult. A late bloomer he didn’t encounter the tenor saxophone until he was 24, but his immersion was deep enough to land him a scholarship to Berklee. “I was heavily exposed to all kinds of Caribbean music from birth, and my favorite styles were the roots music Gwo-ka [Guadeloupian hand drums which have inspired a vibrant rhythmic tradition], and Haitian voodoo music. When I became a working jazz musician, I was constantly trying to find a language that would express both sources harmoniously. My record Sonekala [2007 Emarcy] was the first mature expression of this research, as it integrated jazz and Gwo-ka music.”

Gwo-ka is a family of indigenous Guadeloupian hand drums characterized by seven rhythms. The largest of these drums plays the central rhythm while the smaller of the drums embellishes the rhythm, characterized by seven rhythms or dances.
On a 2006 journey with NEA Jazz Master Randy Weston and his African Rhythms quintet to Guadeloupe, as part of the book project that yielded Weston’s autobiography African Rhythms, a musical meeting was arranged between Weston and the Gwo-ka master drummer Kafe. Arriving at the auditorium for the initial encounter between these two masters, we were taken aback by the onstage sight of a complete set of Gwo-ka drums connected in the manner of a traditional drumset, with Kafe seated at the drums much as a trap drummer might, but immersed in distinctive rhythmic traditions of Guadeloupe.
Neil Clarke, the African Rhythms hand drummer and a tireless student of global rhythmic traditions, was subsequently invited back to Guadeloupe to further immerse himself in the Gwo-ka tradition. Neil wrote about that experience .

CD cover for Jacques Schwarz-Bart-'s Abyss featuring a photo of Schwarz-Bart's face in shadow

The CD Cover for Jacques Schwarz-Bart’s Abyss

The title track on Schwarz-Bart’s ’09 release Abyss (Oblique) is the clearest representation of the Gwo ka tradition. Schwarz-Bart describes his latest, the brilliant Jazz Racine Haiti (Motema) as coming “from a fascination with Haitian voodoo chants,” representative of the Haitian racine or rasin ritual, a music forged in the 1970s. Like his frequent collaborator Etienne Charles, Schwarz-Bart also engages the distinctive Haitian folkloric vocalist Erol Josue on his latest recording. “From the Gwo-ka tradition I use a lot of lewoz (war rhythms), toumbiak, Mende, pdjanbel, woule, graj, and Kaladja” rhythms, the saxophonist explains. “From the voudou tradition I use a lot of petwo, Mahi, dahomey, Maskawon, Kongo, Djouba, Yanvalou, and Alfranchi.”


A demonstration of Kongo, courtesy Jean Caze

As musicians from across the globe learn the principles of jazz (many through exported jazz education programs and the vivid and impactful messages carried forth by touring jazz artists and jazz festivals), and view the music through the lens of their various diverse cultures and adapt elements of jazz tradition and expression to their indigenous musical traditions, jazz becomes a true music of the world. Clearly the work of these artists and others of their peers is building yet another branch on the jazz tree; on the limb marked “Caribbean.”

Sounds Heard: Luke Cissell—Cosmography

Every now and then something lands on my CD-cluttered desk and instantly stands out. Such was the case with Cosmography by Luke Cissell. Admittedly, before his disc arrived in the mail Cissell sent us a query to find out if we were interested in hearing his music—I always answer yes. As soon as I saw the digipack with its lovely otherworldly artwork by Melissa Haas Hinton overlaid with a neon-like font that screamed out titles such as “Sam Shepard,” “Misbegotten,” and “Percival” (which is actually a “cover” of themes from Richard Wagner’s Parsifal), I immediately put it on the top of my listening pile for the week.

So who is Luke Cissell? It sounds like the name of a character from either a Louis L’Amour or Flannery O’Connor novel, or perhaps the protagonist in something published in Astounding Stories magazine. Fittingly, the press release that accompanied the CD in the mail described the music as “bluegrass on a distant planet.” I knew I had to put it into the CD drive on my laptop and listen right then and there!

But at first my skepticism briefly got the better of me. The synth- and acoustic guitar-laden opening title track “Cosmography,” albeit with a tender fiddle melody floating on top, seemed to veer too dangerously close to a Weather Channel soundtrack for my own aesthetic comfort zones. (Maybe those “smooth” sounds are just too strong a reminder of my bad luck getting rained on during mornings with reportedly clear skies or losing my umbrella on rain-announced days that turn out to be sunny.) But, always attempting to eschew personal judgment in the hopes of a sonic epiphany, I kept listening and less than a minute in, a banjo riff suddenly entered as if someone had just hacked into the control room and reprogrammed the sound cues for the forecast.

Then things took a much more bona fide down home turn. “Sam Shepard” is a convincing breakdown with some curious harmonic twists and virtuosic fills on fiddle, mandolin, banjo, and steel guitar that seem to feed off of each other, Grand Ole Opry style, except that they were all overdubbed by Cissell in the studio. The synthesizers return in “Ghosts of Grayson County,” but now they’ve taken on a decidedly more foreboding tone, as mandolin and fiddle trade mournful solos. On “The Farther We Fall,” it suddenly sounds as if Ralf Hütter from Kraftwerk was invited to sit in with J. D. Crowe and The New South. For this, Cissell in fact was not alone, but was joined by Kevin Ratterman, former drummer for the indie rock band Wax Fang, who appears on seven of the album’s twelve tracks. Ratterman already made an appearance on the album’s first two tracks, but here his insistent beats are foregrounded, resulting in a kind of techno-disco-bluegrass. It might not be to everyone’s taste—probably not to folks steeped in the ever-shifting rhythmic uncertainties of most high modernist music—but the sheer audacity of its combination of influences has gotten me to hit replay several times already in the last 24 hours.

“Misgiven” is a dolorous, unaccompanied fiddle solo that barely lasts a minute. It leads directly into “Lonesome Dreamer,” which is characterized by constant changes in timbre and occasional percussion interjections that serve more to provide color than a driving rhythm. “Little Memphis” is an unlikely amalgam of Doc Watson and mid-’70s Tangerine Dream (to my ears at least). “Misbegotten” is another minute-long fiddle solo that is slightly more upbeat.

But at this point, the more I listened the more questions I had. Since the one-page press release didn’t offer a ton of information, I did some web surfing. (Cissell is the 2012 winner of the John Cage Memorial Random Composer Award!) I also traded a few emails with the composer to get a better grounding in where he’s coming from.

“I think there’s a sense of in-between-ness that’s been with me for a long time,” Cissell remarked in one of our exchanges. Though now based in New York City, he originally hails from Louisville, Kentucky, and grew up hearing Bill Monroe play on television. At the age of five, Cissell was playing fiddle and took lessons with a player who went on to become a Nashville session man. But that same teacher also suggested that Cissell should get classical training, so he enrolled in the preparatory department at the University of Louisville. Cissell describes his own music, which also includes two string quartets (you can hear the full range of his compositional output on his Soundcloud page), as an attempt at reconciling these “simultaneous musical upbringings.” There have certainly been precedents for infusing country-western/Bluegrass/roots music with a “new music” sensibility and vice versa. Aside from the “new music” inclinations of New Acoustic Music pioneers like Tony Trischka, Andy Statman, Béla Fleck, Mark O’Connor, Edgar Meyer, or—more recently—folks like Chris Thile or Abigail Washburn, a Southern twang has occasionally crept into the avant-garde; works by Ned Sublette, Laurie Spiegel, Paul Elwood, and Monroe Golden come to mind.

But to return to Cissell’s album, “Heaven Hill” begins with ethereal synthesizer harmonies, but then a driving reel played on the acoustic instruments is layered on top of it that wanders gleefully into bi-tonal terrain. It’s the kind of music that Charles Ives might have made if he had access to a recording studio. In the ambient, somewhat Brian Eno-esque “Faded,” a regular guitar ostinato provides a steady pulse over which acoustic and electronically produced sounds take center stage in turn. A stranger sound world resurfaces for “It Was All a Fantasy.”


There is once again a constant shift in timbres (this time including an acoustic piano), which at times calls to mind Frank Zappa. But eventually the scalar melodies that were previously shards lock together in a driving counterpoint reminiscent of Philip Glass. It turns out that Cissell was the violinist on Tara Hugo’s recording of Glass’s music released on Glass’s Orange Mountain Music label last year. Unlike the previous tracks that seem formed spontaneously in the studio, “It Was All a Fantasy” sounds like there was quite a bit of pre-performance planning. My suspicion was confirmed by Cissell, who explained it to me as follows:

For most of the tracks I started with a basic idea about a mood or a structure/form/tempo, and the tracking particulars were about finding organic solutions—a lot of the composing process happened at the microphone or in the thick of the tracking process. [But] “It Was All a Fantasy” started out as a written score.

The final track on the disc, “Percifal,” is something else entirely, though like “It Was All a Fantasy,” it was also scored in advance. But unlike the rest of the music on the album, which was all created by Cissell, “Percifal” is a sonic excursion derived from the music of Wagner’s final opera, another unlikely hybrid that sounds like it couldn’t possible work but it somehow does. Again, in Cissell’s own words:

There’s some irreverence (and some twang) in there, to be sure, but mostly a great deal of reverence. There was a period when I was listening to it a lot, and at some point I got the deranged idea to make my own recording of it.

There’s definitely an undeniable solemnity to it that carries through for nearly its entire five minutes. But then after more than two minutes of silence comes a hidden musical bonus, an introspective song—the only vocal on the entire album. At first I found it extremely disconcerting, especially, coming as it did, on the heels of Wagner. That said, it is lovely and I particularly like that he concludes the song without resolving the harmonic progression he set up during it. The more I thought about it, the ambiguity of that final secret track was perhaps the only way to end an album that was so filled with incongruities. Cissell carefully plotted how everything herein relates to everything else, conceiving of this project as an “album” overall and not just a collection of standalone tracks.

I was conscious of the overall feel and arc I wanted Cosmography to have throughout the process. For me there’s a bit of homesickness to it, a sense of displacement but also a sense of wonder and questioning. There’s a kind of “sigh” motif that runs throughout the album: you can hear it in the opening statement of the title track in the fiddle, it gets probably most fully developed in “Ghosts of Grayson County,” and you can continue to hear echoes of it in “The Farther We Fall” and throughout the remainder of the album.

There will be a lot more vocal music from Cissell in the near future. He’s currently working on an opera—an adaptation of Henry James’s novel The Ambassadors. If that sounds completely out of left field after reading about this bluegrass meets “new music” album, for him it’s just the next step in working out the dichotomies that have shaped his musical identity. According to him, “The Ambassadors was a natural choice for me to want to adapt into an opera; the text is rich with Jamesian themes of American-ness vs. European-ness and of feeling the pull between two very different and very powerful forces.”
I can’t wait to hear more.

Sounds Heard: Gene Pritsker—William James’s Varieties of Religious Experience

Arnold Schoenberg usually gets credited for the emancipation of the dissonance that defined much of the music of the 20th century. But if there’s anything that can be claimed to categorize the music of the 21st century a mere 12 years into it, I’d argue that it’s the emancipation of cognitive dissonance. In much of today’s music, elements that seem like they don’t belong together co-exist and, in so doing, frequently yield sonic experiences that can be initially jarring and which sometimes never intellectually resolve. As recently as the 1980s such contextual ambiguities would have been considered an irreconcilable aesthetic assault, much like those emancipated dissonances were to folks in fin de siècle Vienna even though to our 2012 ears they sound somewhat quaint. But like the expressionistic plunge into atonality and beyond mirrored the zeitgeist of a century ago, today’s ambiguous-seeming free-for-all recontextualization of any and all stylistic vocabulary is an accurate reflection of our current uncertain, contradictory times.

One might even posit that the reluctance toward having one’s creative expressions confined exclusively to a single musical style is a clear manifestation of this phenomenon. Today’s almost de rigueur amalgamations of contemporary classical chamber music, jazz, and rock (genres which now sometimes don’t even really sound all that different from one another) might actually belie a response to the world in which we live that goes far beyond any attempt at crossover. It’s not so much that the composers of today are embracing every sound by which they are surrounded in an effort to attain some kind of meta-style; such an effort would be indicative of the aesthetic positions of a previous era. Rather, this blurring of boundaries is the only possible reaction to being surrounded by all of these sounds and the musical styles from which they originate. We’re no longer attempting to make them all get along with each other so much as we’re resigned to the fact that it is impossible to separate them from one another anymore; perhaps those rare moments where stylistic disparities still result in clashes are the only remaining breakthrough moments we can have.

The creative output of a musician like Gene Pritsker, who self-identifies as a composer, guitarist, rapper, and D.J., seems emblematic of such a world view. Over the years I’ve heard his music both in symphony orchestra halls and clubs. In another era, it would not have fit comfortably in either setting but now it’s at home in both. And yet Pritsker’s chamber opera, William James’s Varieties of Religious Experience, recently released on Composers Concordance Recordings, still manages to sound unsettling to me. It still somehow defies any paradigm I try to create for it as I listen to it. Perhaps I still listen with 20th century ears.

Or perhaps it’s because of how I first came to hear the music Pritsker composed for this opera. A few years back, Innova released a recording of Pritsker’s Varieties of Religious Experience Suite performed by his group Sound Liberation in which he plays electric guitar and is joined by another electric guitarist, electric bass, drums, and cello. The music is a visceral jazz/rock/contemporary classical hybrid that comes across as something by a latter-day Frank Zappa, though probably more Jazz from Hell era than Mothers of Invention era. Zappa indeed would seem like a perfect role model for Pritsker, since in addition to being one of the first American composers to ignore the firewalls between commercially driven stylistic categorizations, Zappa also relished the role of provocateur. In our own time when these firewalls have long been eroded, and therefore there’s little provocation in continuing to mine their erosion, Pritsker’s attempts at doing so herein still manage to sound raw.

In the notes for that Innova release, the music was described as originally being the score for an opera derived from a somewhat unlikely source—a lecture by the 19th-century American philosopher William James. But since the music on that release was all instrumental, I didn’t think much about its operatic origins. However, now that I’m finally hearing Pritsker’s Varieties of Religious Experience in its original operatic context, my impressions of it have completely transformed. I originally thought of this music as an extremely effective genre-blurring romp whose effectiveness is in part attributable to its roughly hewn edges. But now what is center stage is the barrage of cognitive dissonances—narrative drama vs. non-linear narrative, sacred vs. profane, contemporaneity vs. historicism. These go far beyond the music’s combination of idioms (think Zappa’s jazz/rock/postclassical stew mixed with contemporary opera and musical theatre as well as hybrids like Adams’s Ceiling/Sky). And that barrage now completely defines my listening experience.

So much so, that rather than attempt to describe the opera play-by-play (which I think could run the risk of giving away the goods for anyone who hasn’t yet heard it and which would somehow diminish its impact), I will impart here a couple of the responses Gene Pritsker offered me after I sent him an email asking him to describe exactly what he is aiming to do in this opera.

Since my starting point for this music was the earlier recording of the instrumental suite, I was curious, now that the original opera was available on a recording as well, what Pritsker’s thoughts were about the relationship between these two recordings and if he considers the suite and the opera to be separate works. His rejoinder was as follows:

The two works treat the same material in a very different manner. The opera is focused on the narrative of the William James lecture and on supporting the vocal expression, while the suite takes more of a chamber jazz approach where the music is in a constant transition between the written material and improvisation, and the musicians play off each other. Since the opera was written first and the main musical ideas were composed while creating this opera I feel that it is the definitive composition for this material. But I think the suite takes this music to such a different place that it stands alone as a brand new piece of music, almost a variation on the opera. I have done this in the past with other music. A good example is a solo drum set piece which I turned into a solo violin piece.

I was particularly eager to learn more about Pritsker’s decision to convey the words and ideas of someone from the historical past with music that could not be construed as anything but 21st century, so I asked him about that as well, to which he responded:

The instrumentation of the chamber opera being scored for 2 electric guitars, cello and contra bass was intentional, since I knew I can perform it with my band Sound Liberation, so the adaptation of this music to a suite was pre-planned as I was writing the opera. I was not trying to create a period piece in any way. The most fascinating thing for me was the question: “How can I turn a dry (yet brilliantly written) lecture in to an operatic narrative?” As soon as William James enters the hall in my mind he steps into a no time place. It is not any century or any country or any period. It is a man with ideas trying to express his thoughts to the world and my job is to heighten and further enlighten these ideas and thoughts through music while creating a narrative (even a loose operatic one) in a lecture that never intended to have a narrative.

Beyond that, I think it’s best for everyone listening to do so without any additional baggage. We’ve certainly had enough of that in the 20th century despite all the attempts at emancipation.

Sounds Heard: Narong Prangcharoen—Mantras

For centuries, Western classical music has incorporated elements from beyond its original geographical borders (think of the orientalism of Rameau or Mozart), but only more recently have people who have actually grown up in all corners of the world created music within a Western classical music framework which incorporates elements of their own indigenous musical traditions in a way that is authentic. The seemingly inexhaustible musical traditions of the vast continent of Asia have proven to be particularly effective fodder for new solo, chamber, and orchestral repertoire as composers from nations whose own music dates back millennia have forged an extremely effective synthesis from the syncretism of East and West.

Perhaps the greatest flowering of such music has occurred here in the United States where there has never been a dominant musical tradition; our traditionlessness has made this country the ideal environment for creators who shun all traditions as well as those who embrace various combinations of them. While there have been many composers who have explored combining Western musical forms and orchestrations with elements from the art music of China, Japan, Iran, India, and Indonesia, very few have attempted a similar rapprochement with the music of Thailand. Eua Sunthornsanan (1910-1981) started blending elements of classical music and jazz into Thai musical idioms in the 1930s. More recently, S. P. Somtow (b. 1952), who in additional to composing music also writes horror and science fiction novels, has composed operas in the Thai language based on Thai themes. But the music of a younger Thailand-born composer now based in Kansas City, Narong Prangcharoen (b. 1973), has perhaps been the most effective thus far in seamlessly weaving Thai and Western classical idioms. His 2009 debut album on Albany, Phenomenon, is an exciting collection of six works scored for solo piano, solo cello, orchestra, and symphonic winds. Albany’s just-released 2012 follow-up, Mantras offers another six works—one for solo viola, an additional band piece, and four chamber music compositions—revealing the depth and breadth of Prangcharoen’s unique sound world.

While the compositions featured on his earlier disc demonstrate how comfortable Prangcharoen is with the sweeping gestures of orchestral music and how the subtle application of extended techniques on various instruments can help to convey a world very different from that of the Western orchestra that is playing it, the more intimate medium of chamber music showcased on the new CD arguably serves Prangcharoen’s aesthetic gambits even more effectively. In Whispering (2010), a quartet scored for soprano saxophone, bass clarinet, piano, and percussion, the winds weave pentatonic figurations around clacks from the piano—played both normally and prepared—and a wide range of other percussion instruments, of both precise and indeterminate pitch. The work, presented here in a performance by the newEar Contemporary Chamber Ensemble, is a deeply moving response to various natural disasters that have occurred in the last decade—Hurricane Katrina in New Orleans, the cyclone Nargis in Burma/Myanmar, and the earthquake in China’s Sichuan Province.

While Between Heaven and Earth (2009) is a duo for flute and piano (herein performed by Jonathan Borja and Christopher Janwong McKiggan), the music often feels like two completely independent yet co-existing solos, largely due to extensive passages in the first part of the composition during which only one instrument is playing at a time. One of the boundaries between Thai and Western traditions that seems insurmountable is tuning—Thai music is based on an equidistant seven-tone scale which shares no intervals in common with Western 12-tone equal temperament. Prangcharoen’s always practical orchestral music strictly adheres to 12tET; it probably would be nearly impossible to get it performed by most orchestras otherwise. But while the piano in Between Heaven and Earth remains standardly tuned, the flute’s intonation is frequently altered with various pitch bends to take it out of Western listeners’ comfort zones. When the two instruments finally come together toward the end, it makes for some visceral clashes. (Unfortunately, there are no program notes for Between Heaven and Earth in the CD’s booklet; it would have been interesting to learn more about the inspiration for this extremely effective piece.)

The brief Antahkarana (2010) also explores a wider pitch continuum than that of standard 12tET. The unfretted solo viola, technically capable of producing an infinite gradation of pitches, is the ideal vehicle for Prangcharoen’s explorations. The work also very effectively exploits harmonics, which are expertly rendered here by violist Michael Hall; such techniques inevitably conjure up the mysterious, the exotic, and the sublime. According to Prangcharoen’s program notes, Antahkarana is an ancient symbol used as a tool for healing and meditation.

The overall serenity of Antahkarana is shattered by the frenetic opening of Bencharong (2002), a trio for flute, cello, and piano in five short movements. But the seeming anxiety of the first movement doesn’t last very long (slightly over a minute). The other relatively short movements conjure other moods from stillness to rapture to calm to anticipation. Prangcharoen has written that the work is inspired by the traditional five-color porcelain that was made for the royal courts in Ayutthaya and Bangkok in the 18th and 19th centuries. (For the performance on the present disc, flutist Borja, who also performed Between Heaven and Earth is joined by cellist Ben Gitter and pianist Brendan Kinsella.)

The work that follows, Verdana (2011), is also a trio but is a single continuous movement. Scored for violin, French horn, and piano—a combination that has inspired a broad range of composers, including Johannes Brahms, Ethel Smyth, Lennox Berkeley, György Ligeti, and Yehudi Wyner—Prangcharoen’s contribution to the genre (here performed by the Third Angle New Music Ensemble) is as different from these works as they are from each other. Largely an exploration of sonority, the melody from which the piece’s pitches are derived does not appear in full until near the end.

The disc closes with Mantras (2009), which is a concert piece for solo soprano saxophone and symphonic winds. The grand gestures familiar to listeners who have heard Prangcharoen’s previous disc on Albany make a triumphant return in this virtuosic showcase performed here with élan by saxophonist John Sampen accompanied by the Bowling Green State University Wind Symphony conducted by Bruce Moss. Like many composers of our era, Prangcharoen proves that the wind band is as capable of nuance as a symphony orchestra; through his assured navigation of the combinatorial possibilities of this large ensemble which build to a tumultuous climax, Prangcharoen creates an exciting and very effective listening experience.