Thanksgiving Is Ruined

The Personal is Political. The Political is Personal.

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July 05, 2015

sound and columns

Valerie Scroggins of the mighty ESG once explained the band's approach, a kind of zoom-in-then-expand,  as follows:

My drumming is really influenced by those breakdown parts in James Brown songs. I’d take that part and stretch it out for a whole song.

In reminiscent terms, Brian Duguid of once described the symphonies of ESG's 99 Records label-mate, Glenn Branca:

The earlier symphonies were broadly consistent in their aim to reach a state of climax as quickly as possible, and stay there as long as possible, and a positive, blissful state frequently resulted. 

Branca's Ensemble today can and does do something at least a bit like what Duguid described, as briefly captured on fresh video here


It is to Glenn Branca Ensemble guitarist Reg Bloor that TiR owes perhaps its favorite music-related quote of the month:

 Why is music so much more conservative than other art forms?  Look at the modes.  Ionian, Dorian?  That’s ancient Greek.  I.M. Pei doesn’t put Doric columns on his buildings.  Why do musicians still play these things?

Uttered in a 2011 interview, here.  

The quote might be a partial swipe at some of the content of musical education foisted upon students at Berklee in the early '90s.   We have no idea if things may still be that way there, if they were.

However, what exactly did I. M. Pei think of columns?  What was their proper place in architecture, in his opinion?  Buildings, after all, have to stay up somehow.  How were columns to be used, to Pei, if use them we must?  What should they look like? Could an architect's attitude towards one element, like a column, contain in microcosm their whole practice?

For example, for a possible case study on Pei here, we have (or sadly no longer have) his pioneering glass-enclosed JFK airport Terminal 6 or Sundrome.  The 16 columns, all interior, enabled the elimination of load-bearing exterior walls, and even hid the pipes that drained rain from the roof, giving a floating, transparent feel.  

Or we could take Pei's Bank of China building in Hong Kong.  Its arrangement of columns was described (by Puy-Peng Hoherein) as "reminiscent of ancient Chinese pagoda forms"; Pei himself said the building was inspired by bamboo.  The reinforced concrete columns are massive but visually unobtrusive, part and parcel of an innovative weight distribution system that allows for a skyscraper both asymmetrical and incredibly stable, record-breakingly tall yet capable of withstanding typhoons and earthquakes.  

Most delightful of all to TiR (because it gave us new webpages pointlessly to visit, our favorite past-time) was the discovery that one of the big controversies of Pei's career involved, one could say, columns -- and music.  

Yes, these would be the columns that flank the stage at the Meyerson Symphony Center in Dallas, TX. 

Pei went head-to-head in an "epic battle" against the acoustical expert on the project, Russell Johnson of Artec Consultants, the man said to have "the best ears on earth."  Johnson insisted that the pillars were architecturally useless and directly detracted from the experience of listening to live music in the hall.  

The press at the time sure did notice those columns.  The Christian Science Monitor described the interior of the Meyerson, in a September 1989 review of the space, thusly: "The wood is purely decorative, as are two huge pillars that serve as a proscenium-like divider between audience and stage space." 

The Washington Post, in January 1990, described the Meyerson as a "whammo room," but attributed to it "a postmodern sort of abstraction in the form of overscaled, fluted, capitalless columns and a giant acoustical canopy hovering above the stage like a strange, hybrid spaceship." 

The New York Times, under the byline of the late Donal Henahan, also brought out the P-word (post-modernism), and  likewise described the Meyerson's ceiling canopy as "rather like an alien space vehicle about to descend and whisk away our children," adding: 

Certain of the Dallas hall's features represent compromises between architect and acoustician: two immense, plaster-coated pillars serve a visual purpose only, framing the stage space for the audience. (They give new meaning to the term post-modernism.) . . . .  Surprisingly candid reservations have cropped up, however, from some members of the Dallas Symphony who report difficulty hearing one another and feel they must work harder to project tones.

The uncritical reader could have walked away with the impression that Pei, as a stereotypically "postmodern" architect, built in a style of glib "pastiche" (as Jameson might have it), in an eclectic jumble or incoherent, relativist mashup of practically any old architectural elements ransacked from any point in history.  "One almost expects," the WaPo wrote, "to see the golden carytids of Vienna's Musikvereinsaal, a 19th-century concert hall."  

One of the world's best-known decorative carytid columns stands in the British Museum, and is taken from the Acropolis.   The Parthenon,  yes, with its Doric columns, is also part of the Acropolis complex.  Thus could Pei in fact have thrown Doric columns somewhere into the Meyerson or any of his other buildings and surprised no one?  

Who knows?  Probably plenty of people would have been surprised,  if they were familiar with the minimalist look or feel of some of Pei's  prior projects.  

[This could lead to a fun debate: Is minimalism just another flavor of postmodernism, or something else entirely, its own thing?  Two contemporary composers debate this a bit, here.  If such labels mean anything in the first place, maybe one's answer connects up with one's attitude about what's too "ancient" to keep versus what's "so square it's cool again," or our method for deciding what parts of the past or various cultures to continue using or to borrow.]

     Though maybe for the purposes of architecture criticism in a daily, mass readership newspaper, you have to caricaturize things a bit, to get across the point of the magnitude of the break being made, or to prepare visitors for how disoriented they might feel when they enter certain new buildings.


Branca and his group do not seem yet to have performed in a space designed by Artec.  We bet that it would sound absolutely amazing.

June 21, 2015

"always underlining"

TiR was predisposed to join Thomas Chatterton Williams in admiration of his dad, after reading these parts of the interview linked here:

Q: Your father owned 15,000 books, but says that he has never read for enjoyment. What is the difference between your attitude toward books and your father’s?

A: It’s true, Pappy is in his 70s and to this day he still underlines articles in the newspaper every morning. My father loves to read, but he can’t simply relax with a good book. Reading will always be work for him. He always felt pressure to read for the purpose of obtaining practical knowledge (even from novels). He was born black in the segregated south in the 1930s, and he figured out early on that if he didn’t teach himself what he needed to know through books no one else would. I contrast this with my own view that it’s nice to enjoy literature for purely aesthetic reasons.

. . . 

Q: How does your father feel about Losing My Cool?

A: Since then he’s read the book cover to cover at least three more times, underlining it extensively (always underlining!). 

Williams here generally is discussing his 2011 book, Losing My Cool: Love, Literature, and a Black Man's Escape from the Crowd.

TCW first came to TiR's attention with his Baldwinian take on the Charlie Hebdo tragedy, here.

A great relief it is to search the DSM    IV  [.pdf]  and V  and to find no entries to indicate that an autodidactic insistence on reading texts in hardcopy and underlining them has (yet) come to be considered a disorder.

May 06, 2015

Meursault, contre-enquête

TiR has no idea if the novel contains "blasphemy." 

However, why does it seem that the most imaginably "blasphemous" passages are also the funniest?  

Or the most bitingly ironical . . . 

Ha ha! I've always wondered to myself: Why such a complicated relationship between this religion and wine?  Why do we demonize this beverage when it's supposed to flow in rivers in Paradise? Why is it forbidden down here, but promised to us up there?  Drunk driving.  Maybe God doesn't want humanity to drink while driving the universe in His place, holding the wheel for both of us. . . OK OK, I admit it, the argument is a bit dodgy.  I love to ramble on, as you're starting to know.(pgs. 61-2)
For me, religion is a form of public transportation which I don't take.  I would rather go to God by foot, if I must do it at all, but not as part of a package tour.(p. 76)
If I may be so bold as to say it, religions horrify me.  All of them!  Because they skew the weight of the world.  I've sometimes wanted . . to scream out: stop your whiny recitation of verses!  Live in the world!  Open your eyes to your own power and dignity!  And stop running after a father who has fled away into the skies and who is never coming back.(p. 79)
What would I do if I had a scheduled appointment to meet God and I passed a motorist on the road who needed me to help him fix his car?  I don't know.  I am that guy who's broken down, not the one who's passing by in search of  holiness.(p. 80)
The story is told of a certain Sadhu Amar Bharati. You've undoubtedly never heard tell of this gentleman.  He is an Indian who insists that he has kept his right arm raised up in the air for thirty eight years.  And as result, his arm is nothing more than a bone wrapped in skin.  It will stay stuck until he dies.  Maybe that's the way it goes for all of us, deep down.  For some, it's arms hugging the void left by the body of a loved one.   For others, it's a hand holding onto a baby that's already grown old,  a leg raised above the brink of a thresh-hold that will never be crossed,  teeth clenched on a word never pronounced, and so on and so on.  The idea keeps me entertained . . . (p. 101-02)
I want to howl out that I am free, that God is a question not an answer, and that I want to meet Him alone, all by myself, as on the day of my birth or my death.(p. 149)

. . . Or the most sorrowful.

April 30, 2015

Why the next Philip Glass probably will never come from among the ranks of Uber drivers

from Glass's newly published Words Without Music: A Memoir:

Driving a cab was never a problem for me . . . That was in the says where the cabdriver made 49 percent of the meter, paid in a check every two weeks, and kept all of the tips (maybe thirty dollars on forty to fifty rides a night).  We didn't pay insurance, gas, or tires.  I remember many nights making a hundred or one hundred twenty dollars, and in the 1970s that was good money.  If I worked three nights a week,  I had enough to pay my rent and living expenses . . . 
A lot of Einstein on the Beach was written at night after driving a cab. The days when I didn't have to drive I had time to write music in the daytime . . . 
After five years, I finally quit driving a cab in 1978 when the commission to write Satyagraha for the Netherlands Opera came through.


Uber doesn’t count these drivers as employees. Uber says they’re “independent contractors.”
What difference does it make?
. .  Uber drivers pay for their cars – not just buying them but also their maintenance, insurance, gas, oil changes, tires, and cleaning. Subtract these costs and Uber drivers’ hourly pay drops considerably.

from Robert Reich's "Why We're All Becoming Independent Contractors," here.

(More on Uber driver take-home pay: herehere and here.)

Reich also mentions Uber drivers' lack of "labor protections."  The mid-1970s drivers, like Glass, who drove out of the Dover Taxi Garage seem not to have been formally unionized.  However, the garage was the hotbed of the Taxi Rank and File Coalition, described by the NLRB in 1977 as "an activist group of taxi industry employees with participants working at various of the companies covered" by Local 3036's contract.

Mark Jacobson's classic 1975 magazine piece on Dover gives a good sense of the Coalition's militancy.

A terrific blog devoted to the Coalition, including six full years' worth of scans of its newspaper, The Hot Seat, discussing its activities, is here.

March 31, 2015

what killed Hotaling's: no more yokels

from the NY Daily News, 8/1/99:

Hotaling's, the fabled Times Square newsstand, quietly closed its landmark store . . . 
Hotaling's colorful grandfather, also named Arthur, began Hotaling's News Agency in New York in 1905 on the theory that visitors and new New Yorkers wanted to read their hometown newspapers. . . . 
Hotaling once complained that Broadway was being hurt by the demise of yokels. "I'll tell you what's the matter with Broadway - there's no more yokels left," he said. "There's no back-country for them to come from. The automobiles marked the end of real yokels, and everything that lived off the yokels - from Broadway to the circus - is dying."

Nothing else like that glorious place, then or since.

February 28, 2015
Why we blog so rarely

Debord put it nicely in his Considérations sur l'assassinat de Gérard Lebovici:

He who does not, of his own free will [spontanément], make himself as visible as possible in the spectacle, lives in fact in secrecy, since all current communication in society passes through this mediation.  He who lives in secrecy is a clandestine person.  

The translation is taken from here.

With his next breath, GD points out the historically expanding legal downside of this approach:

A clandestine person will be more and more likely to be considered a terrorist.

Hard to believe, it is, that GD published the far-thinking above in 1985.

TiR wishes that we could say that this is our favorite passage in the Lebovici book.  However, we even more are charmed by those in which Debord says sweet things about his wife.

January 14, 2015
"They have to rewrite all the books again . . . "

TiR out of curiosity took a shot a englishing this new piece of writing by Kamel Daoud:

Le Point Afrique - Published 1/11/2015

Charlie Hebdo and Africa: The name of Allah, the first name of Ahmed, the pseudonyms of 'Charlie'

The Algerian journalist and writer, targeted by a recent fatwa, is not afraid of death.  The same does not go for the prospect of a world without liberty in which he would have no 'place.'

This is  the mechanism of the '11': an 'Allahou akbar,' a few assailants, several deaths, some analysts in TV studios, some rallies, a slogan, a plan for Global War part II, some conspiracy theories, some people weeping and then a president who calls for a gathering of the people and promises retribution. Next, three or four religions on the corner, who issue condemnations, some extremists who remind us that they saw all of this coming a mile away, some relatives of the dead who bear witness, and some Muslims who affirm that to pray is not the same thing as to murder. This mechanism is without shades of grey. One of the officers struck down is named Ahmed, so they say, but it's no use.  The mechanism of '9/11' has the name 'Allah,' not the first name 'Ahmed.'  Wearying. A remake of a remake, for the Algerian that I am, a child of the 90s war. Exhausting beyond words. Nothing to say.  At night, I watch Global Television, I hear condemnation and desolation, but it's no use. Or nearly so. It's not enough. 'I am Charlie' versus 'I am Allah,' with, in the middle, 'I am nothing.' Or nearly so. Suffocation.

The fable of the three hostages

This is the story of three hostages held by ISIS in the unified global Sahara: God; the lukewarm and soundproof Muslim; and the White person -- an illustrator, Christian, Jewish or otherwise, or a bystander, or a freedom fighter in the world called 'Arab.' In the first video clip, we do not see the hostage.  He's said nothing for centuries.   We make him say whatever we want by inserting little verses. This is the hostage as imagined, or the hostage who imagines the universe that contains us.  It is a mental clip in the head of the jihadist: 'I am Allah' because 'Allah told me so.' The Jihadist proclaims himself God so as to give the middle finger to Christianity, which proclaimed God in man. The second hostage is only half visible. He is the Muslim who says nothing, and whose lines we 'dub in.'  He's not the one firing off but it's his lips which move. This is hostage number two.  We can set him free but only if he himself wants to be;  to accept the Stockholm model without the Stockholm Syndrome (with the Jihadist);  to begin, as if taking the first step on the Moon, to reject but also to reread his books, to sort his garbage from his imams; to accept that the religion is about thinking, taking a second look, making corrections; and to hasten to rejoin humanity instead of slowing down or shooting it in the back. The third hostage is the Other: a drawing, a word, a book, a White man, a sheet of paper, or a tourist, or an Ahmed who was caught in the middle.

Whose child is this killer?

Weariness. To condemn is not enough.   It leads to sadness, to the gathering of dead leaves. It's worth recalling that the name Ahmed is not the same name as Allah.  But that's hardly enough. It's all well and good to say that the killer does not represent Islam or Muslims, but it's like a flower opening its mouth in a thunderstorm. We'll just have to go there, then.  To dissect.  To push forth.  To tally up.  To pose to oneself the true question:  This killer is the child of whom?  Whence comes the jihadist?  One is not born jihadist, one becomes it. Because of the war, of Saudi books, of their satellites, sheikhs, fatwas, promulgations, imams, theologians who flood the world and stuff souls to the gills. One must name and show the matrix.  And destroy it.

On the horizon, a multitude of questions

To me, tomorrow is a world as hard and mute as a closed door. Condemned twice over: by a fatwa and by geography. Where can people like me go?  Back to oneself, slowly. To accept one's path.  I don't know what else to do, except to defend my freedom and my presence in the world, against those who would kill me, and against those who would take me for a killer. I have no place to go, but I know the direction in which I'm going. I'm not afraid to die.  However, I fear that the killer will win and fashion a world in which I have no place. It's that. I too am Charlie, and where he goes, there I am.

December 14, 2014

"Is it because I'm nappy? Why yu suh trigger happy?"‏

Steel Pulse's brand new "Hands Up I Can't Breathe": here

Hit the very same day as these events.

SP's most topical tune in 30 + years?

Not necessarily.

See, e.g:.

"No Justice No Peace" (1994)  


"Put Your Hoodies On (4 Trayvon)" (2013).

November 27, 2014

Just how ruined is Thanksgiving?

How could such a question possibly be answered?  What units of measurement would even be used?  TiR has no idea.

However, perhaps the question could be indirectly answered.

So, as part of TiR's annual ruthless interrogation of its namesake proposition, here is a list of a dozen items alleged by the internet"s" to be "ruined beyond measure":

England, or so thought the French in 1386

Korea's ceramic industry, in 1592

the physical culture movement's "iron game," during the 1930s

Darjeeling, by tourism

the career of Dr. Anna Pau

art, "unless someone has the sense to bring back the magic like Picasso"

the Harry / Ginny romance, in Harry Potter and the Deathly Hallows

Damon, in season 4 of "The Vampire Diaries"

Lily's life, in The Flower and the Sword Harlequin romance

most power supplies, after the Dark Axis ran amok, in this Superior Defender Gundam Force fanfiction

the ordinary man in Nigeria, by inflation, mainly due to increases in the Naira cost of imports

the cocaine user, when the powder hits his nose

Is Thanksgiving at least as ruined as any of the above?

If "yes," than the ultimate answer is obvious.

November 23, 2014

CW, + / vs. BA (from A to B and back again)

complete video here

highlights of talk by "ovakian" (as west pronounced it a couple times):

min. 38 -- comes out as pro-salad bar
min. 45 --  addresses the question: 'why not kill off all the white people?'
min. 104 -- addresses the question: 'is Ebola just a 'narrative'?'
min. 107 -- addresses the question: 'can ba outrace usain bolt?'
min. 133 -- digression regarding james brown's 'raggedy-ass' politics
min. 149 -- bkgd of bpp executive mandate # 3 (3.1.68)
min. 207 -- ba sings!!

generally funnier and more self-deprecating than expected

west on the other hand was 1st or only to mention (roughly in order) all of the following:

Harry Belafonte
Pamela Frank ("Sister Pam")
W.E.B. DuBois
Nat Turner
Harriet Tubman
Frederick Douglass
Fannie Lou Hamer
Sojourner Truth
Percy Bysshe Shelley
Marcus Garvey
Alice Walker
Sly Stone
George Santayana
Michelle Alexander (author of "a kind of secular Bible")
Iris [Noche?] Diaz
Nina Simone
Mahalia Jackson
Aretha Franklin
Luther Vandross
Donny Hathaway
Carmen McRae
Mary Lou Williams
[tho not Billie Holiday??]
John Coltrane
Frantz Fanon
Reverend James Cleveland
Thelonious Monk
Edward Snowden
Chelsea Manning
Rosa Parks
David Ruffin
Otis Redding
The Delfonics
Ohio Players
the late Big Bank Hank
Wu-Tang Clan
Malcolm X
Elijah Muhammad
bell hooks
The O'Jays
Gamble and Huff
Rev. Dr. Amy K. Butler
Emma Goldman
Sinclair Lewis
Bernard Butler (Urban Diary TV)
Rev. William Wilson Blair

ok tho incomplete discussion of event  =  here