A recent social media thread from Cambridge Professor of Music Marina Frolova-Walker, following reading of some unhappy Twitter exchanges between musicians and musicologists. I am not exactly sure which, but there had recently been a particularly angry set of responses to conductor Kenneth Woods after his suggestion that some young musicians were not getting the type of training and experience they need when the National Youth Orchestra spent half a programme on some contemporary works – which I have not personally heard – which he described as ‘tenth rate’ and not featuring much of consequence for the players to do. Some may not realise that any type of value judgement is rejected and even despised in some musicological quarters, and so many responses were to pile on Woods for daring to indulge in such a thing, which is after all ‘subjective’ (as if a lot of what musicologists say and write does not also fall into this category).
Anyhow, Frolova-Walker (who I am citing with permission) suggested wryly (and perhaps only half-seriously) that musical practitioners and music academics might to best to keep apart from each other, since they inhabit such different worlds, value systems, use different vocabularies, etc. This provoked considerable debate, some including myself reluctant to throw in the towel when it comes to fruitful interactions between practitioners and scholars. One of Frolova-Walker’s conclusions was ‘performing is about advocacy, musicology is about criticism’. From a position of high respect, I want to consider this dichotomy further. For the purposes of this post, I define ‘scholars’ as those who produce generally written outputs in the standard forms (article, book chapter, monograph) for academic publishers; ‘practitioners’ as those whose work is primarily in the form of practice – performance, composition, artistic installation, recording, video, etc.
This issue, which I have touched upon in earlier blog posts (see here, here, here and here) is naturally very close to my own heart, as I straddle the worlds of performance and scholarship. Sometimes I like to think this makes me able to bridge the two worlds, but equally often I can feel estranged from and sceptical about both. Frolova-Walker’s point about different vocabularies employed by practitioners and scholars is highly familiar; even such basic terms as ‘the canon’ or ‘Western art music’ are found much more frequently amongst scholars than practitioners, in my experience, whilst few scholars are happy with ideas of ‘musicality’ and the like.
I have recently published two articles in the Times Higher Education Supplement arguing for the need for universities to facilitate higher academic status and progression for a range of practitioners in the performing arts (see here and here), questioning in particular the use (in the UK) of the Research Excellence Framework as the primary measure of the value of their work. This short article is in a sense a rejoinder to those from a different perspective which realises the limits of the field of practitioners, after advocating for their academic integration.
The concepts of ‘advocacy’ and ‘criticism’ can of course have a variety of meanings or emphases. ‘Advocacy’ can mean a basically supportive though not uncritical view of some phenomenon (such as some artistic work), but can also mean either a rigid or even a defensive attitude towards such a thing, which brooks for no dissenting views, and thus can be dismissive of such views, or even try to pathologise those who hold them. ‘Criticism’ can imply something a primarily pejorative view of a phenomenon (in that sense, the direct opposite of advocacy), but here I believe it was intended more in the manner of ‘critique’, relating to a more dispassionate evaluation of a phenomenon (in the case of musicology, this could be an aesthetic critique, an ideology critique, or other type of commentary or analysis of musical phenomena undertaken with that degree of critical distance that is generally believed to be the best approach for a scholar).
Can or should musicologists be advocates? The former Regius Professor of Music at Cambridge, Nicholas Cook, thinks they should not. In a 2003 article (‘Writing on Music or Axes to Grind: road rage and musical community’, Music Education Research, vol. 5, no. 3 (November 2003), pp. 249-261), examines a range of types of advocacy found in musical writing – for individual composers and performers (especially in biographical writing), for rock musicians by demonstrating various qualities within their work, advocacy for new music, arguing for its merits in the face of marginalisation, for early music, and political advocacy for the writers’ informants in ethnomusicology. Cook is especially scathing on forms of advocacy for new music which positively valorise its alleged resistance to consumer culture (breaching Godwin’s Law in a hyperbolic passage in which he compares the view of one protagonist expressing such a position, Anne Boissière to a tradition of thought which ‘fed ultimately into the Nazi creed of “blood and soil”‘ (p. 257). But in terms of advocacy based on value judgement, after surveying in particular the relationship between this and analysis at the hands of the likes of Heinrich Schenker, Carl Dahlhaus and Rudolph Réti, Cook delivers the following pronouncement, ending in a formulation reminiscent of Leopold Ranke’s view of the job of history:
It seems to me that the idea of the musical academy acting as some kind of quality control, with musicologists or theorists issuing admission tickets to a canonic hall of fame, is way past its sell-by date, and that the prerequisite for a more open-minded approach to musical culture than musicology has traditionally had is a more modest intellectual ambition: to register, to describe, to establish the facts as they are. (p. 259)
While taking Cook’s views seriously (though not his outrageous slur on Boissière), I disagree with this rejection of value judgement and advocacy in general, reject his caricature of ‘musicologists and theorists’, and find it hard to imagine such a view coming from a practising musician, who would have a different personal relationship with the music in question. (I also do not believe there is such a thing as ‘establishing the facts as they are’, somehow free from the interpretive lens of the academic who is doing that (though this is no sense to take a post-modern ‘anything goes’ attitude with respect to relatively objective factual data), but that is a different matter.)
It is hard to see why one would wish to spend a very considerable amount of time or energy on studying music if one did not care about it, or at least find it fascinating. The exceptions might be if one has a passion for history, sociology or another discipline distinct from music, so one studies the music to learn more about the wider history, the society from which it comes, and so on. I have spent some fair amount of time considering what I consider minor and now-forgotten works in various traditions, not in order to uncover ‘lost masterpieces’ (though it is of course a bonus if one finds something really striking in such research), but rather to gain a wider understanding of the context in which other music which I do value was developed, or to comprehend better developments in style, genre, and so on.
Nonetheless, there are basic principles developed in the humanities which I believe continue to be as essential as ever in musical scholarship: maintaining a key awareness of the range of data available and its limitations, not ignoring inconvenient findings if they might interfere with a priori theories or conclusions, familiarising oneself and engaging critically with existing secondary literature and recognising the relationship of one’s own work to what has already been achieved, understanding that the assumptions, tastes, priorities and values of other times and places may be quite different from one’s own, and most importantly here, maintaining a degree of healthy critical distance from one’s subject, so as to be able to assess and interpret it in a more balanced manner, while avoiding the types of highly subjective judgements which rely essentially on whim rather than more substantive and detailed appraisal. For music, I would add the avoidance of pronouncing on music without having heard it (or, where music has been published but either never-yet performed, or no recording exists, studying the score as the next-best thing). Furthermore, in general I believe it is better if scholars are at least guarded before making blatant political pronouncements which assume the reader share their own particular ideological convictions. If the arguments and interpretations are made in a rigorous and well-substantiated fashion, the reader is perfectly capable of drawing their own political conclusions.
I do enjoy immensely reading scholarly work on music (of all types and traditions) by those who clearly have a passion for it, including on occasions when I might not share the same aesthetic view as the writer, at least initially. I may hear some music which makes an impression, but not always be clear to myself why this is the case, and am always interested to know more of its workings in order to understand more about my own reaction. Amongst large bodies of work, such as Marenzio’s Madrigals, Haydn’s Symphonies, Schubert’s songs or Miles Davis’s albums, I am interested in reading those intimately familiar with such bodies of work and their arguments for why some parts of these oeuvres might be especially distinctive. I (and I am sure a great many others) am perfectly capable of still having my own view after such reading, and of course there has always been lively debate amongst different people about aesthetic matters; Cook’s view of such advocacy as a type of hegemony appears to assume that readers will inevitably have an opinion imposed on them, and presents them as essentially passive. By contrast, as I have argued in a review-article on his book Beyond the Score: Music as Performance (New York: Oxford University Press, 2003), I can find Cook’s stand-offish approach clinical and alienating, objectifying and removing the life from music by treating it like a laboratory specimen. It is more ‘open-minded’ to allow for advocacy, at least of certain types, than to attempt to have it banished from scholarly writing, as Cook seems to wish.
However, to give the range of Cook’s arguments the proper consideration they deserve, some of the more questionable types of advocacy within musicology he identifies do certainly exist. The line dividing some supposedly scholarly writing on popular music from that which might appear in a ‘fanzine’ is not always carefully drawn (not least because popular music scholars are not so often well-versed in the types of more detailed perspectives on aesthetics which can be found elsewhere, including in some popular music journalism or other non-academic writing). In and outside of ethnomusicology, ‘activist’ writing can be an unedifying spectacle, eschewing attempts at scholarly balance and critical distance in favour of bald assertion of political points, to an extent that I would question whether some such work really qualifies as scholarship. And, as I said earlier, there are forms of advocacy that rest either on the simple fact that such a view is commonplace, and has been over an extended period, or the assumption that there must be something wrong with anyone who disagrees (an approach which unfortunately permeates such composer monographs as that of Lois Fitch on Brian Ferneyhough, of Pirkko Moisala on Kaija Saariaho).
The works of Fitch and Moisala may be amongst the most egregious examples, but they epitomise a wider phenomenon within writing on new music, one of the areas mentioned by Cook (about which I have been writing much for publications recently, and on which I am preparing a longer blog post). A very large number of practitioners working in research positions in UK academic departments are involved with new music, including myself. In this context I have found the dichotomy between advocacy and criticism to be most acute.
While a few practitioners also produce written and other outputs (as I do, some of which have no direct or obvious link to my own practice), others are focused primarily or exclusively on their practice. More to the point, they frequently also operate in external non-academic arenas, sites dominated by different values, attitudes and behaviours than one might find in academia. Practitioners need to network with those with the power to grant them commissions, performances, exhibits, etc., have to advocate strongly for their own work and sometimes that of others, and often cannot risk expressing views or perspectives which might give grounds for any scepticism about their work, or which those with whom they network might not favour. I have certainly found this when attempting to engage some in the new music world with issues of the development of that world in the aftermath of fascism, or the more specific example of the patronage of new music by the Ernst von Siemens Stiftung, bearing in mind that the Siemens family fortune rests at least in part on their having run slave labour camps at Auschwitz, then spent 30 years trying to fight against compensation claims from survivors – not what those who have received or wish to receive a major grant from this organisation, or their acolytes, wish to hear. Often they are part of wider networks of practitioners whose collective reputation impacts upon their own individual one, and so need to be staunch advocates for these networks.
Amongst practitioners operating in more highly commercialised environments (compared to that of new music, which can at least occasionally entertain some more critical discourse within its ranks), in which total loyalty to an employer, an outfit, a brand, etc., can be utterly essential, and anything else might have one ostracised, these issues may be even more acute. Some of those working in academic departments who are also pursuing commercial work can be mystified when they encounter the type of critical discourse pursued by musicologists, uncomprehending of why one would engage in the type of thinking which may be at cross-purposes with what might help one gain work. Similarly, study of the music industries/business can take radically different forms depending upon whether one is seeking to understand their workings, operations, priorities in the manner of a scholar, or trying to look at (or teach others) who best to succeed in them. Nonetheless, there are important figures with commercial connections who can move between such discourses.
In many institutions and conferences, I have sat through a range of events billed as research presentations by composers, improvisers, sound artists, other performers, and so on, which amount essentially to a form of self-advocacy or even self-promotion, somewhat akin to ‘artists’ statements’. The practitioner will describe what they do, why they chose to embark on a particular project, how they set about this, often with some liberal number of references both to other admired artists to whose work this practitioner links their own, and to certain intellectual figures (Gilles Deleuze or Bruno Latour are often a safe bet, and increasingly a few writings by anthropologist Tim Ingold, though rarely his highly critical articles on ethnography or soundscape), as well as to key concepts from philosophy and other fields (not always presented in a manner which accords with their recognised and established meanings) as part of the process of situating one’s work within a research culture. This is distinct from autoethnography (which, for reasons too intricate to go into here, but which I have argued elsewhere, I do think is often quite deeply linked to the framing of practice-as-research), which is not simply autobiography, but at best entails a critical perspective on the self and the practice in which they are engaged. Occasionally one will encounter a bit of critical self-reflection in such research presentations, entertaining the possibility that it entailed failures as well as successes, but I have found this increasingly rare, as if the practitioners are loath to engage in something which might make themselves seem vulnerable.
Of course there is an important place for this type of self-advocacy, but the values and attitudes it embodies appear at cross-purposes with those of more disinterested humanities scholarship. For this reason, situating practice-research (for this type of presentation invariably relates to such a thing) within the humanities may be a category error.
It would also be unfair to associate this type of advocacy and lack of critique exclusively with practitioners. I have certainly encountered it frequently in some presentations on popular music (in the manner mentioned above), certain types of ethnography dominated by simple representation of the views of the informants, with little critical interpretation (to such an extent that some such work can appear hagiographic, as I have argued in a variety of cases – see my two essays on ethnography in this volume), or those soundscape studies which consist primarily of listing a range of sounds to be found in a particular location, whereby the simple fact of the sounds being variegated appears to suffice for interpretation.
Some of those can rub off on those working in academia who are not themselves practitioners, but write about contemporary work (this was a recurrent subject in the 2017 conference at the University of Surrey on ‘Writing on Contemporary Artists’, where it was fascinating to find how many scholars working on different artistic disciplines had experienced the same issues, conflicts of interests, and so on). Many will share faculties with practitioners, sometimes working in fields related to those about which they write. In my experience, such practitioners, especially those who believe their fields to be beleaguered or little recognised in a wider social context (as with many in new music, not least electroacoustic music), can respond very negatively and even in a hostile fashion that the sort of critical writing which might do something other than simply flatter the type of work they do. While this can only be conjecture/speculation, I do believe that this type of ‘peer pressure’ often has an impact on scholars, leading them to avoid more difficult critical questions, aesthetic or otherwise. But this compromises the depth and integrity of their research, and in my view has led to scholarly writing on new music remaining a very uneven field compared to those dealing with other areas, where will not interact almost on a daily basis with individuals deeply invested in such fields.
This is the type of major conflict which can result from the integration of practitioners in academia without some grounding in wider critical scholarly discourse and the values of the humanities. It can also be damaging for teaching, if one might otherwise not necessarily deem a practitioner colleague sufficiently significant to be included in a survey of a field of work, or might wish to unpack some of the aesthetic and ideological assumptions behind their work or those of the circles with which they are involved. Here we do see advocacy and critique drastically at cross-purposes.
But I do not believe this has to be the case, so long as there is recognition the distinct qualities and types of expertise of scholars and practitioners, neither conflates these nor tries to establish a rigid hierarchy, and respects the independent perspectives and academic freedom of each. With teaching, this can be more complicated; here I would aver that on balance scholars might hold back from engaging in practical teaching, and practitioners from scholarly teaching, if they do not have considerable experience of their own in such fields. Teleological views of music history which just happen to feature the work of the composer teaching them as the telos, academic study of performance trends and cultures which are centered around the work of the performer teaching them, or abstract and dry directives on how music should be played on the basis of academic knowledge, by those who have little experience themselves of the process of performing music, are not often good practice in these respective areas.
Music-making can exist without musicology (indeed has done or continues to do so in various times and places), but musicology not engaged with music or music-making which still remains a living concern at least to some (which in no sense means any prioritisation of contemporary work), or has the potential to be so, will invite, not unreasonably, charges of ‘ivory-towerism’. Academics talking solely to each other is not always encouraging, nor an insistence that their own work is only valorised by those other academics (usually within the same sub-discipline, and often sharing a range of ideological assumptions) who by virtue of their very position can never really be more disinterested judges of the wider societal or other value of such work.
It is in my view essential that academic musicians are engaged with music and music-making existing outside of academia, without in the process sacrificing their scholarly independence. This is not about adopting advocacy wholesale, but recognising a world in which this does play a very major role, developing perspectives on this which are not blindly dismissive, but also demanding that practitioners equally recognise that academics must need share the assumptions appertaining to the particular (and sometimes small) cultural or social milieu inhabited by some practitioners.
The departure from academia of a brilliant scholar unafraid to critique the relationship of culture to capitalPosted: October 17, 2021
For several months, various friends have known about the upcoming departure of Professor J.P.E. Harper-Scott from academia, at the age of 43, to take up a job in the Civil Service. To friends he is Paul, and I will refer to him as that from this point, as I am mourning the loss to the profession not only of a brilliant scholar, but also a close personal friend.
Paul published a ‘farewell blog post’, which has been widely shared on social media. In this, without engaging in any targeted critiques of individual scholars or groups, he identified the heart of the problem with which he no longer wanted to be continuously embroiled: an approach to scholarship which preaches dogma and allows for no dissent from orthodoxies, in drastic opposition to the spirit of critical thought which was what drew him to academia in the first place. He exemplified this with a stark statement (an imaginary one, but definitely of a type with which many will be familiar) about how, on account of the interactions between nineteenth-century music and imperial societies, ‘The classical music canon must be decolonised’ (my emphasis). He followed this with a considerably more nuanced view compared to this dogmatic utterance. Then he noted the necessary consequence which would likely be drawn of the dogmatic statement: that music departments stop teaching Beethoven and Wagner, rather than the alternative he suggests by which such music can be used as a means of understanding more about the social contexts from which they emerged. Then he went on to describe his own sense of joy and liberation upon discovering a lot of such music, coming from a background in which it played almost no part. There was a real sense of sadness in the portrayal of a situation in many quarters in which anyone who dissents from this type of ideology is subject to personalised attacks, shaming, no-platforming, and attempts to have them removed from their posts, and how the dogmatic approach mirrors that found in media, politics and business. This was not a world in which he any longer wished to operate.
At first, Paul’s blog post provoked a lot of expressions of sadness and regret, combined with various individuals imploring musicology to look at itself and how it has got to this state. I certainly recognise quite a bit of what he diagnoses, though some of this is more prominent in the US than the UK, and in the UK it is found in certain quarters much more than others. There is a pronounced divide within the UK sector between the ‘post-92’ institutions (former polytechnics before 1992) which in large measure (with a few exceptions) focus on more vocational teaching of Music Technology, Music Business, Musical Theatre, Popular Music Performance, and so on, and the Russell Group (the elite group of research-intensive institutions) in which there is a greater emphasis on a humanistic approach to the study of a wide historical range of music, ethnomusicology, critical academic study of music and its contexts, analysis, performance practice, and so on. Various institutions fall in neither of these groups, and often combine aspects of both approaches. Many of the Russell Group and mid-ranking institutions have taken on aspects of popular music (notoriously Oxford University’s recent introduction of a part-core module in Global Hip-Hop), music business, in some cases music technology, and so on, integrating these into wider curricula, but there has been less traffic in the other direction. Few outside of conservatoires would be able to complete their studies without at least facing some critical questions about the reasons for a canonical repertoire and especially the role of popular music and non-Western traditions relative to this, but many studying popular music can limit their focus exclusively to such music, usually overwhelmingly from the English-speaking world and from a relatively limited historical period, To engage with older historical popular traditions, or those around the world less deeply indebted to the Anglo-American model, is far more rare. Even within part of the sector, there are more than a few ethnomusicologists who heap down criticism on most things related to Western art musics, its traditions, and associated scholarship, often in deeply impugning, accusatory and denunciatory ways (there are some examples of this in this article, which can be found together with the companion piece ‘When Ethnography becomes Hagiography’ in this book) , but react with horror at even the slightest critique towards their own field. And, as for example expressed in relatively mild form in this exchange following a quite denunciatory radio talk by one professor on ‘Dead White Composers’, there are plenty in academia who will happily dismiss centuries of heterogenous traditions with a few tawdry adjectives (or, in many cases, claiming it to do little more than embody feudal, imperial, racist, misogynistic values – all true in some ways, and of other musics, but far from a nuanced picture) whilst making extravagantly liberatory or emancipatory claims for their own favoured popular musics.
But some of the responses on social media to Paul’s resignation post, including some from academics, exemplified a lot of what he was diagnosing. While a few respectfully questioned some of the arguments made and whether he represented the reality appropriately, others were extremely aggressive, personalised, espousing contempt bordering on hatred, righteous, while others flagrantly misrepresented what Paul’s article actually said, or attempted to undermine his words on ad hominem grounds. Others even claimed that the article caused ‘hurt’, and then felt obliged to denounce it and him as a result. There were no personalised attacks on anyone or any groups in the article, but this was not true of the responses, some of which seemed calculated to cause maximum hurt. This was the unedifying spectacle of a pile-on, and it was deeply disappointing to see some scholars, perhaps the types Paul had in mind when he spoke of those claimed to be ‘generally quite well-meaning’ but not ‘brave’, feel pressure to join in the mobbing.
Paul was clearly a brilliant scholar from the outset. His early work on Elgar (in Edward Elgar: Modernist (Cambridge: Cambridge University Press, 2006), drawing upon his PhD; Elgar: An Extraordinary Life (London: ABRSM, 2007); and the edited collection with Julian Rushton, Elgar Studies (Cambridge: Cambridge University Press, 2007)) made a very significant contribution to a wider body of scholarship drawing the concept of musical ‘modernism’ more broadly than hitherto and highlighting, with the aid of various analytical tools, the ways in which musical strategies, aesthetics, processes, structures and more left an indelible mark even on work not usually considered together with the most radical figures.
He became a full Professor at the relatively early age of his late 30s, and continued to be highly productive, having to his name by the time of leaving academia five sole-authored monographs, several edited volumes, and countless articles and book chapters (an unfinished book comparing neo-Riemannian analysis with Hugo Riemann’s own work will be completed by another scholar). He was also a highly respected, though far from uncritical, mentor to many junior scholars.
The most important aspect of his work, in my view, was his endless exploration of the relationship between music, musicology, and capital. In this he came from a position on the radical left, drawing upon Marxist models of capital, and was very critical of what he saw as much more casual work in which ‘capitalism’ is essentially viewed as synonymous with any system in which goods are bought and sold. Paul, by contrast, examined what he perceived as the ideological complicity of various strands of thinking fashioned as progressive, democratic, anti-elitist, etc., with the interests of capital. His position was made clear in the Preface to The Quilting Points of Musical Modernism (Cambridge and New York: Cambridge University Press, 2012):
But as well as critiquing scholarship on modernism in particular, the book constitutes a broader ideological critique of all manifestations of what could variously be termed postmodern, pluralist, or as Badiou would say democratic materialist musicology. I will therefore make a Leftist case for the possibility of an emancipatory politics that is diametrically opposed to the relativist–cultural sweep of (the bulk of: emphatically not all of) modern ethnomusicology, empirical musicology, musicology of pop music, and all other crypto-capitalist work on what are called musics, by showing how modernist music (on this new dialectical definition) helps to advance our most pressing present concern – to escape the horrors of the present by imagining the transformations of a coming society. (p. xiv)
The following passage indicates his type of argument at full flow:
[Richard] Taruskin’s second suggestion is that ‘cast[ing] aesthetic preferences as moral choices at the dawn of the twenty-first century is an obscenity’. Let us turn this on its head and insist instead that concealing the moral consequence of obfuscated xenophobic–capitalist aesthetic preferences at the start of the twenty-first century is an obscenity. What Taruskin is doing, of course, is to deny the emancipatory potential of classical music – not because he particularly disbelieves it, I expect (he wrote a five-volume history of it, after all) – but because it pleases him argumentatively to assault other musicologists. In parallel, he wants to say that popular classical music is more valuable – which is to say (as he does) more consumable – in the world of late capitalism. But this aesthetic decision in favour of the popular over the recondite has ethical consequences that Taruskin neither admits nor – as is clear from his gruff rejection of any possible link between aesthetic choice and ethical act – would acknowledge. But capitalism has subjects, subjects who are exploited, limited, have their life’s possibilities minutely circumscribed and controlled. Declaring in favour of the popular is fine as far as it goes, but doing so while denying any possibility of a truth-statement that exceeds the definition of the merely popular (that is, ideologically normative) with the intention of tearing apart the prevailing understanding of the situation – which for us today is global neoliberal capitalism – is simultaneously to declare in favour of the dictatorship of Capital, and the impossibility of its revolutionary destruction.
More extended such arguments can be found in the longer passage from this book, a link to which I posted earlier. In general, a good deal of his strongest critiques were directed at a particular Anglo-American ideological viewpoint, now common within musicology, which can loosely be associated with postmodernism, a position of high relativism which remains oblivious to the influence of capital. For myself, while I can no longer subscribe wholly to the type of Marxist thinking with which I once had some sympathies (and especially not the neo-Maoism of Alain Badiou), and believe the relationship between popular art and capital to be somewhat more complex, I do have other sympathies with various of his arguments from a social democratic perspective, one which rejects the untethered reign of market forces and the commodity principle as a fundamental measure of the value of everything, but believes in regulation, a strong public sector (including in the realms of education and culture), progressive taxation and public spending, and also which does not necessarily view the ‘state’ always as a malign and hegemonic force, but one which can equally act as a democratic check on the power of capital and big business. In this post, I have collated some examples of musicologists who are more explicit in appealing to commercial forces and the market as a supposedly emancipatory alternative to other means of cultural production, or sometimes denying there could be any alternative to the former. This is a perfectly legitimate perspective, and one which deserves proper consideration, but there are many obvious reasons to doubt the extent to which such an ideological viewpoint should be associated with the political left.
Paul also repeatedly returned to the issue of Anglo-American xenophobia in musicology. He was not alone in this; even Nicholas Cook, coming from a very different ideological and scholarly perspective from Paul, had reason to criticise what he called ‘the xenophobic essentialism that Taruskin seems on occasion to erect into a historiographical principle’ (Nicholas Cook, ‘Alternative Realities: A Reply to Richard Taruskin’, 19th-Century Music, vol. 30, no. 2 (2006), p. 208; a reply to Richard Taruskin, ‘Review: Speed Bumps’, 19th-Century Music, vol. 29, no. 2 (2005), pp. 185-207). Paul wrote about the ‘E→G→N short circuit’, which he associated especially with Taruskin, whereby Europeans (E) become conflated with Germans (G) which become conflated with Nazis (N). This is rooted within a tradition of neo-conservative thought, which sees American-style capitalist democracy, fascism, or Stalinist communism, with the latter two also seen as very similar in many ways, and European social democracy distrusted and sometimes demonised for its lack of wholehearted embrace of the US model.
Paul’s final book as an academic is The Event of Music History (Woodbridge: The Boydell Press, 2021), some of which I am continuing to process at present, and about which I plan to write a more extended response. In this he sought to address fundamental historiographical questions and the question of what constitutes a ‘subject of music history’. He concentrated critical attention on postmodern theories of history such as those of Hayden White, F.R. Ankersmit, Keith Jenkins or Alun Munslow, as well as a range of alternative models provided within musicology, in particular some outlined by James Hepokoski (in ‘Dahlhaus’s Beethoven-Rossini Stildualismus: Lingering Legacies of the Text-Event Dichotomy’, in The Invention of Beethoven and Rossini: Historiography, Analysis, Criticism, edited Nicholas Mathew and Benjamin Walton (Cambridge and New York: Cambridge University Press, 2013), pp. 15-48). These could be delineated into four categories: (1) a critique of Western European canons and their ideological underpinnings; (2) an attempt to dilute what is perceived as an elitist, anti-democratic and German-centred canon by greater incorporation of Mediterranean opera, performer-centered composition, nationalistic works not traditionally viewed as significant, or types of popular or commercial music; (3) a more pronounced shift away from a German-centered canon towards alternative traditions coming from the opposite side of the ‘Beethoven-Rossini divide’ as articulated by Carl Dahlhaus, so that the likes of Donizetti, Verdi, Paganini or Liszt move to centre stage, while a focus on performance replaces score-based analysis, quite deeply distrusted; (4) more difficult to summarise, but employing the opposition between the ‘drastic’ and the ‘gnostic’ cited by Carolyn Abbate (in ‘Music – Drastic or Gnostic’, Critical Inquiry, vol. 30, no. 3 (2204), pp. 505-36), borrowed from philosopher Vladimir Jankélévitch, focusing above all on musical reception, and valorising the performative/drastic in opposition to the gnostic. Paul examines these in some detail, in all cases critically, and proceeds in the book to engage with the work of Theodor Adorno to a more thorough extent than previously, leading to extended chapters returning to the central figure of Beethoven, the role of analysis in discerning the ‘truth content’ of his works, as well as questioning some reductive models of the relationship of Beethoven’s ‘heroic’ style to the Napoleonic era and so on.
I have significant differences with Paul on many issues. He is deeply invested in Lacanian psychoanalysis, about which I am more sceptical, as I am about some intellectual figures he strongly favours, such as Badiou or Slavoj Žižek. I take a somewhat different view of such issues as the ‘Beethoven-Rossini divide’, and have perhaps greater sympathies with views which believe in a certain decentring of a particular Austro-German canon (and as such, have more time for strategy 2 above, which has informed some of my own teaching), and even with those which make a rather stark valorisation between highly commercially focused music-making and that which exists with some degree of protection from the vagaries of the market. In that respect, I do not so strongly go along with every aspect of Paul’s critique of some of the arguments of Richard Taruskin, even though I also maintain some aspects of this and other critiques of this body of work. Paul is not sympathetic to the most of the field of historically-informed performance, from a position probably closer to that of Pierre Boulez than Taruskin, while I see this field as of huge importance and value. Furthermore, I believe some of Paul’s critiques themselves to be too all-encompassing in nature, though it is important to note, for example, his critique of some work of ethnomusicologist Henry Stobart was balanced by a counter-example taken from another ethnomusicologist, Martin Stokes. While heavily critical of a lot of directions in ethnomusicology, this did not amount to a blanket rejection of this sub-discipline. For myself, I think study of at least one musical tradition from outside of Europe or North America should be an core part of most music curricula, showing students very different musics, social and cultural contexts from those with which they are likely to be familiar, but have a variety of critiques of some methods and ideological positions associated with ethnomusicology.
But I recognise a lot of the tendencies outlined in Paul’s resignation post, especially the level of dogmatism, with bullying, pathologisation and demonisation as an alternative to any attempts at communication, engagement and scholarly critique with those of divergent viewpoints. This is very unbefitting of academia, and the very converse of genuine diversity (which should include ideological diversity) and a spirit of critical thinking. Paul has left behind an important body of work, and numerous other contributions to academic life – for example as an elected trustee of the Society for Music Analysis, like myself, and through his immensely generous work creating and maintaining the Golden Pages, an invaluable resource for all musicologists listing upcoming conferences, dissertation abstracts, citation guides, online resources, university music departments, and more. But he had weathered the storms for as long as he wanted to, and wished (on an entirely voluntary basis) for a career change, also in light of an unhappy situation where cuts were made to his department at Royal Holloway, which was also a key arena for very pitched battles between factions. For my part, I am simply very sad to see the departure of both a friend and a scholar for whom I have the highest respect, even where we disagree. British musicology will be all the poorer without Paul.
Guest Post by Eva Moreda Rodriguez in response to my Spectator article – ‘How we read, how we write’Posted: October 16, 2021
The following is a guest blog post by Dr Eva Moreda Rodriguez, Senior Lecturer in Musicology at the University of Glasgow, in response both to my recent Spectator article (‘Roll Over, Beethoven’ – online version entitled ‘How the culture wars are killing classical music’ , Spectator, 7 October 2021) – I should add that neither of these titles were my own) and a range of responses on social media, including this by John Aulich.
How we read, how we write
Eva Moreda Rodriguez
A frustrating aspect of the debate around Ian Pace’s The Spectator article on social media was feeling that not all participants seemed to have read the same text as I did. Some accused Pace of wanting everyone to study music in his way (i.e. highly formalistic, dots on pages, music per se and nothing else). I read the article about four times in search of proof that this was indeed what Pace was saying; at some point, I even started to suspect that my ability to understand written English (which, after fifteen years in British academia, I considered to be pretty close to that of a native) was much poorer than I had assumed. Ultimately, though, I remain unconvinced. Pace writes, for example: “It is time to reassert the value of the study of music in its own right”. Does “reassert” imply the exclusion of everything which is not “the music in its own right”? True, Pace could (and probably should) have phrased his claim more inclusively – but the fact that he failed to write, for example, “reassert the value of the study of music in its own right alongside other approaches” is not in itself an indication that he believes these other approaches should be abandoned.
The frustration, however, led me to consider my own ways of reading and of writing: like Pace and J.P.E. Harper-Scott (although perhaps not as acutely as them), I have also felt for a while now that the study of Western art music qua sounding music (as opposed to social practice) is increasingly marginalized in British music academia. Might have I been misreading utterances from colleagues and stranger, twisting meanings and filling gaps based on my prejudices and previous experiences? I would like to pause here on the word “experience”, as I think it is key to this debate. If we are intent on answering the question “is the study of Western art music being marginalized in academia?”, we could (and should) invoke statistics (which, however, don’t tend to be readily available: we’d need to compile them first): numbers of jobs available by specialization; how this might have changed over the years; how many British universities offer courses in X, Y or Z; whether projects in certain areas are disproportionately likely to get funding, and so on. However, the response to such question will also be inevitably shaped by human interaction (with colleagues from our departments, with others we encounter at conferences, funding panels, professional associations, editorial committee). There is a whole new layer of information there that will likely influence our response: for example, when our department is presented to the outer world (in an Open Day, in a TV or radio programme), are certain areas privileged while others are hidden as a sort of dirty secret? How are teaching loads distributed between different kinds of specialisms? Are certain kinds of scholarship or approaches systematically disparaged in informal interactions or “banter” among colleagues (“same old same old”, “going into the archives and digging up positivistic crap”, “gibberish”, etc.)?
Moreover, such personal interactions tend to happen in an environment which demands extreme levels of productivity and incentivises that we see ourselves as rivals rather than colleagues. In addition, during the last year and a half most our interactions with colleagues are likely to have taken place in the emotionally alienating environment of conference calls. There is a risk here, I think, for us to become entrenched in our prior positions and overreact to anything we see as an attack on them. William Cheng – cited by Pace in his article – talks in his book about “paranoid scholarship”, which he has little time for. I am myself a bit of an enthusiast of paranoid scholarship – I take great pleasure in anticipating which kinds of objections might be put forward to my arguments, and how I might best address them before they have even been articulated: I think this has made me a better scholar –, and I would like to suggest that perhaps we should all be more paranoid when doing our scholarship, but less paranoid in everything else, especially when it comes to interacting with colleagues.
So, when I feel that my area of study is becoming marginalized, where does this feeling come from? And might it be that I am subjected to confirmation bias, in that perhaps I tend to read perfectly innocent statements calling for increasing diversification of the music curriculum (a goal I share and have worked towards) as synonymous with “classical music must disappear from the curriculum”? A key point here is the fact that this feeling comes overwhelmingly from interactions on social media (mostly Twitter), rather than in-person. I am, however, dissatisfied with the explanation that Twitter is its own world, where we build bombastic personas or let off steam before going back to our real-life normal, in which we allegedly express who we truly are: at UK universities, we are increasingly expected to use Twitter for professional purposes; the personas we build there might help us obtain professional contacts, co-authors, PhD students – they are part of who we are.
In any case, my sense of how these interactions go is something like this:
A: Cancel classical music!
A: No one said we shouldn’t teach classical music anymore you silly cookie! We’re just saying, why don’t we teach more hip hop?
But I realize that such exchanges, even if they give this impression to me, do not always happen so neatly as laid out above. For example: “A” might be a composite of several people: it might be that there is indeed an “A” which says something to the effect of “Cancel classical music”, then C and D re-tweet it, then, to B’s protestations, C indeed says that we should teach less classical music, D instead is more conciliatory and says that statement A was made for rhetorical effect, but that no one in their right mind would dream of taking it literally. Sometimes the exchange might happen more or less as above, but more protracted in time – so that A says something eminently provocative at a certain point, perhaps for rhetorical effect in a specific context, but then, in a different exchange, they saw it fitter to articulate their argument for diversification in more rhetorically conventional ways.
However, statements to the effect of the “cancel classical music” above are indeed made (or also: generalizations to the effect that classical music is sexist and racist – and if sexism and racism is something no sane person would want at their universities, where does this leave classical music?). They are indeed made by people employed in academia or with some power within it; contrarily, I would struggle to remember instances of similar statements going in the opposite direction (e.g. “music outside the classical canon has no place in universities”).True, I am sure that if we dug up we would find plenty in the comment section of Slipped Disc and similar outlets; these proclamations, however, unlike the above, do not come from individuals who can make decisions about curriculum. To be clear, I believe in freedom of speech and in academia and elsewhere, and I believe in the right of everyone to make such statements as provocatively as they want (as long as they are free of insults and calls to violence, of course). I am also not contrary to the idea that hyperbole and rhetoric effect might have a place, sometimes, in academic debate. I would just like to humbly suggest that colleagues making such statements consider the context (for example, what about PhD students in their departments working on classical music topics, who might be anxious about their job prospects?). I hope I am not asking more than I am trying to give myself as I try to disentangle my own knee-jerk reactions to such proclamations.
If we are to take such provocative statements merely as hyperbole, as an invitation to diversify Music studies (which I think most of us can agree with), it occurs to me that two questions we might want to tackle are: if X approach is to be introduced into Music studies, does it mean everyone has to engage with it? Does it mean every university will have to teach it? Because, I have to confess, what has often led me to feel as if classical music was increasingly marginalized (and, after conversations with colleagues, it seems I am not the only one) was the urging, peremptory tone in the calls for including one approach or another into music study, as if implying that everyone has to do it or else is suspect or, at best, charmingly out of date. But is it so? I myself have made in my own publications that “we” must engage with this or that (e.g., with exile and displaced musicians). And now I wonder: am I being equally peremptory? Might these claims have been read by anyone to imply that every music scholar should engage with exile, or else they are suspect of minimizing the plight of exiled individuals? I sincerely hope not, and I would be horrified if anyone had felt this was the case. I hope the context might have clarified that by “we” I meant, mostly, scholars of Spanish art music between, say, 1930 and 1980, and probably scholars of musical modernism too – but in the understanding that, while exile is a category that I certainly think both groups should have in their minds at some point, for some it is likely to be a footnote rather than a central preoccupation.
Why, therefore, do calls to engage with other categories sound more peremptory to me? Upon reflection, I think the main difference is that engagement with these other categories is often framed as a sort of querelle des anciens et des modernes in ways that I find scholarly unsolid and inaccurate. For example: it is not uncommon in social media debates to find the assumption that, if you don’t regard X as crucial to your scholarship, it’s because you haven’t read the right theorists, or you haven’t understood them: “Read XYZ, who has demonstrated this” (in which “this” is not something verifiable and falsifiable, such as, say, the date of composition of a work). Interestingly, a couple of the most charitable responses to Harper-Scott’s and Pace’s articles intended to portray them as out-of-date, yet ultimately, harmless scholars: their preferred methods of enquiry are now as obsolete as is Lamarckian; let’s pity them and hope they can find solace somewhere else. I feel like I am stating the obvious here, but, whereas paradigms in musicology of course change, the situation is a bit more complex than that: the study of, say, medieval musical palaeography (one of the pillars of musicology when it was first born) can happily coexist, and perhaps even be cross-pollinized, by approaches to the music of the Middle Ages that put more emphasis on the conditions that surrounded music-making. I am sure that many of those who opposed Pace’s article know better than to regard history as a teleological, progress-driven, quasi-Darwinian narrative, and so it perplexes me that they do so with the history of their own discipline.
But, even if we accept that some boring, lineal progress will happen and some approaches will eventually become extinct, it seems to me that my own understanding of where we are in this timeline differs from the perception of those whom I can describe as being on the other side of the debate. I arrived in the UK fifteen years ago to study for a PhD after having completed my undergraduate degree in Spain. At the time, the social history of music was a well-established strand in British and even in Spanish academia; the academic study of popular music felt newer to me, but perhaps it would not feel so now: the pioneers (Frith, Middleton, Tagg) probably now have the right age to be our undergraduates’ grandparents. In short, I do not think it is accurate to portray (as more than a few do) frictions within the discipline as a bunch of old, decrepit formalists resisting the reformist enthusiasm of those who insist (rightly) that music is more than that. Not so long ago, I listened to a fascinating, thought-provoking conference paper which nevertheless disconcerted me somewhat because of its author’s insistence that for a musicologist to privilege society and culture instead of the formal elements of the music extremely uncommon. Is it, in 2021? I would venture that a cursory look at say, what the top five musicology journals have published in the last few years would say otherwise.
In the same way as many did not see themselves reflected in the claim that there’s a push to cancel Beethoven, I often do not recognize the picture that claims that present-day students are fed a strict diet of Bach, Beethoven and Schenker. Maybe this is true in US academia, where I understand the music history survey, harmony and counterpoint are still a staple of the curriculum, but I would say it is emphatically not so in the UK, and I sometimes wish those on the opposite side of the debate would be more forthcoming in recognizing this. I have to confess here that my own experience has perhaps made me quite embittered in this respect: as a new PhD student in the UK, I enthusiastically embraced the claim (sometimes implicit, sometimes explicit) that music does not simply mean classical music, but other musics too. Even though my expertise was nominally in classical music, I felt the need to engage with the broader world out there, and when I started to teach I made sure to introduce plenty of non-classical topics in my teaching (in courses such as “Analysis” “Historiography”, “Research skills”, which don’t call for a specific repertoire); I also try to engage with other areas of Music study via reading and attending music research seminars. However, over the years I have noticed that colleagues whose main specialization was in ethnomusicology or popular music didn’t feel they needed to diversify their own teaching and engagement to the same extent, and this I’ve found sometimes disheartening, particularly when some of these same colleagues felt the need to point out that my own teaching wasn’t diversified enough (and this often based on the fact that I was, nominally, a “classical” musicologist, and not on the actual content of my classes). Conversations with colleagues at other UK universities suggest that my experience is not uncommon: many scholars who publish predominantly on classical music teach outside those topics, whereas I would dare to say the opposite is less common: while we can surely celebrate the fact that some Music scholars have eclectic research and teaching profiles, we should perhaps also ask ourselves whether cultivating such an eclectic profile (which is surely rewarding, but takes time and work) has become de facto a requirement for some but not for others.
I also wish there was more recognition that the canon is not hegemonic anymore at British universities. I have long resigned myself to the fact that, when teaching Pauline Oliveros’s Bye bye Butterfly, only a handful of students will have heard of Puccini; when teaching Tchaikovsky in relation to queer theory, only a handful will know sonata form and its ideologies to any level of detail, and so on. In his response to Pace’s article, John Aulich used Notre Dame organum as an example, implying that it is a staple of undergraduate teaching. At my university, I can conclusively say that the number of students who encountered Notre Dame organum in the classroom can be counted on the fingers of one hand – i.e. those who took my non-compulsory course in medieval music last year.
I am not saying that civilization is at risk of falling apart if we don’t remedy this; I am saying that this is the reality at the university where I teach, and I would say at many universities in the UK, and that this reality is at odds with the pretence that the content of UK HE music education is still predominantly white, male and formalist. These days, I find myself pondering whether the brave new world that was being envisaged in British academy fifteen, twenty years ago, a world centered around “musics” and not just classical music, is finally here, but maybe we are all realizing it is not that great and we are reacting, in our own way, against that. And, in my own perception, the fact that it is not great it is not necessarily because of anything inherent to the repertoires studied, but because of marketization pressures, de-funding, internal department politics, sometimes even politics plain and simple, and so on. One thing, however, seems clearer to me now more than ever: the problems with music education in HE were and are not due to the hegemony, or even the mere presence of, the classical canon.
My contribution to the debate on ‘Classical Music Performance: Meaning and Relevance in Modern Society’Posted: August 23, 2020
I posted earlier my contribution to one component of the City School of Arts and Social Sciences debate on the legacy of Stuart Hall, which I co-convened. Another event within the same online conference was an excellent debate on ‘Classical Music Performance: Meaning and Relevance in Modern Society’, convened by Natalie Tsaldarakis and chaired by Professor Alexander Lingas (City, University of London), which took place on Monday 22 June 2020. The panellists were Natalie Tsaldarakis (City, University of London), myself (City, University of London, Dr Izabela Wagner (University of Warsaw), Professor Ratko Delorko (pianist), Ben Johnson (tenor). The event was stimulated by a lively debate following a tweet from Daniel Leech-Wilkinson, Emeritus Professor at King’s College, University of London.
The abstract for the debate said the following:
In this year of Beethoven’s 250th anniversary I propose to organise a public debate following the assertion by Dr. Leech-Wilkinson through social media that ‘classical music performance has nothing to say about current concerns’ taken together with his referenced work on the matter (Challenging Performance). Purportedly, the classical performing world as a whole offers approximations of a single idealised performance and rejects deviations, in the process becoming inaccessible to the audience, and finally culturally divorcing itself from current concerns. Thus, this public debate would welcome a balanced discussion about the role, meaning, and relevance of classical music.
It is important that practising professional musicians not working in academia were able to participate in this debate. As I indicate at the beginning of my contribution, academics frequently disparage musicians and the classical music world, but are rarely open to listening to criticism coming from the opposite direction. Leech-Wilkinson was invited to participate in this debate, but declined. One hopes that in the future he will be prepared to subject his views to more scrutiny from beyond circles of like-minded academics.
I am hoping that the video of the full debate will go online soon, and if so, I will post a link to it. Here is my contribution, of which I delivered a slightly abridged version in June.
It is common to hear musicologists passing judgement upon the work and other activities of classical musicians, sometimes in a deprecatory fashion, much less common to hear the reverse. There are various possible explanations for this; amongst the most plausible, I believe, would be that a good deal of contemporary musicology makes relatively little impact upon classical musicians in general, and so some find it insufficiently important or prominent to warrant comment. This is not a happy state of affairs, and there are many ways it can be demonstrated not always to have been the case. Certainly in the field of historical performance there has long been fruitful exchange between scholars and performers. More widely, those who simply draw upon relatively general literature on music to inform their music-making – I am thinking here of general histories or basic analytical work such as are aimed at those who are not academic musicologists, but have a sound general musical training – frequently imbibe the fruits of more detailed scholarly micro-studies which have informed the best of these more general texts. The writings on music of Charles Rosen, whose academic training was as a literary scholar rather than a musicologist, and who only ever held a few short-term fellowships in music departments, would nonetheless have been impossible without his wider knowledge of musicological scholarship, about which he sometimes wrote in more detail.
But while there is in my opinion still plenty of vital scholarship being produced which has at least the potential to be of value to practising musicians, there has been a counter-current for around three decades, a brand of scholarship which frequently seeks to indict numerous varieties of classical music in particular, charging it with colonialism, misogyny, elitism, or at best irrelevance. It is a bizarre spectacle to see such a number of musicologists – a disproportionate number of whom, as the musicologist Paul Harper-Scott has demonstrated, come from very privileged backgrounds in which a sound training in classical music can be taken for granted – spend a large part of their careers trying to do down this realm.
Now, I would never argue that classical music is wholly autonomous of issues of imperialism, gender, race, social division, by any means, but nor do I accept those arguments that would reduce that music primarily or solely to such factors, with a concomitant disdain for any suggestion of musical ‘autonomy’. This direction, far more prevalent in Anglophone musicology than that from elsewhere, has been steered by self-styled ‘new’ musicologists, some ethnomusicologists, sociologists of music, and others who would view the study of classical music as just one relatively small component of cultural studies, its ‘relevance’ to be gauged primarily on the basis of the size of its audiences, by which measure it would become a minor concern compared to commercial pop.
It is in this context that we should consider this now somewhat notorious remark of Daniel Leech-Wilkinson, even though he is not really a figure commonly associated with the ‘new musicology’, nor with other of the factions I mentioned, and was for a long period primarily known as a scholar of medieval music. As I said, a key axiom of ‘new musicology’ (or its British near-counterpart, ‘critical musicology’) is a denial of the possibility that music can, let alone should, exhibit any autonomous features, those which cannot simply be explained by social, ideological or other determinants. Yet even if one believes this to be the case, demonstrating such a degree of determination is a difficult process, because of the nature of the medium, and attempts to do so often fall back upon hugely speculative associations. It is not difficult to see how some choral ode to a monarch is linked to aspects of feudalism and associated ceremony, but much harder to explain every note of it can be deduced from such an ideological viewpoint, even less why some such such works, but not others, have proved to have a lasting appeal long after such monarchs are consigned to history. To argue that Josquin’s masses or Bach’s sacred cantatas or Messiaen’s Vingt regards sur l’enfant Jésus could only ever be meaningful or valuable to those committed to the particular religious beliefs associated with such works would be myopic in the extreme, and I maintain the same is true of much other music written for a particular social function or in a specific cultural context.
But such a view persists in sub-sections of musicology, and frequently takes another modified form, an active disapproval of music considered more abstract or autonomous. This view is not new, for sure, and is rooted in the nineteenth-century opposition between a more autonomous musical ‘romanticism’ and species of ‘realist’ music given to external depiction, such as fuelled opposing factions in the so-called ‘War of the Romantics’. The American musicologist Richard Taruskin in particular has been quite unequivocal in his partisanship in this respect, drawing largely upon terminology largely developed in a musicological context by one of his nemeses, Carl Dahlhaus. Another American musicologist, Lawrence Kramer, concludes some extravagant hermeneutical readings on the basis of relatively slight evidence, but in particular is clear that the condition for music to be meaningful requires some external referent, a position which caused even Taruskin to balk somewhat.
In an article which was in part a critique of Kramer, Rosen said that ‘music has meaning but very little reference’, having previously argued that ‘It is not that music is more autonomous [than literature], but more ambiguous, slippery: it will not allow itself to be caught and pinned down like a novel or even like a poem.’ The same could be said of sculpture, or of dance, and for none of these art forms is this a weakness. But for Leech-Wilkinson, it would appear that it is, as revealed through his disparaging tweet copied above.
This attracted a fair amount of charged response from musicians such as Peter Donohoe, Paul McCreesh, Lars Vogt, as can be seen in the thread which followed it, and here:
It should be noted that Leech-Wilkinson’s comment was itself a response to another tweet by Donohoe bemoaning the lack of mention of classical music in a BBC news item on the grave financial implications of the virus upon the arts. Leech-Wilkinson’s response was widely regarded as a highly insensitive comment at a time when, due to COVID-19, classical musicians and classical music per se are fighting for their very economic survival. An established musicologist, Emeritus Professor at one of the most prestigious of British institutions, King’s College, University of London, occupies at the very least a position of relative power compared to those dependent for their livelihoods on the field he is berating. However, when this was pointed out, Leech-Wilkinson did issue a partial apology in response to McCreesh.
But what would it mean for classical performance to have ‘something to say about current concerns’, specifically the virus? I fear we will soon come across a whole host of lachrymose works with opportunistic titles or dedications, COVID-19 Requiem, ‘To the memory of those we lost to the virus’, Lockdown Lament, and so on, just as many composers rushed to produce works alluding to 9/11. In many cases the music employed might equally have been produced to order for any other traumatic event – and will be interpreted as communicating an emotion of sadness, and thereby ‘tell’ listeners that they should remember how sad this is. Any other critical or aesthetic judgement of the piece may then be viewed as demonstrating some lack of proper sensitivity. It is not difficult to imagine at some future date a theatrically-inclined composer instructing all musicians to wear face masks during their piece (independently of any medical need), while the composer will speak in earnest tones in a pre-concert talk in about the importance of preserving memory and the like.
This is not to say that there cannot be value in music which attempts some wider commentary upon traumatic events – a strong counter-example would be Shostakovich’s settings of Yevgeny Yevtushenko in his Thirteenth Symphony – which generally avoids the type of mawkish sentimentality that can be found in many previous essays in the type of composition I have just described. Shostakovich’s work of course involves a text with vivid subject matter, and so hermeneutical readings are somewhat less contentious than has been the case for some of his purely instrumental works.
Ultimately, however, I do not accept that the primary purpose of music is to do social good, and reject prescriptive talk insisting that it must do so in order to be considered significant, as Leech-Wilkinson’s comment appears to imply. This view is not really so different from that of Victorian moralists such as Leech-Wilkinson’s compatriots John Ruskin or Matthew Arnold, who insisted on a socially edifying role for art. What all appear to fear is the possibility that art may have value through such attributes as opening up new realms of consciousness, sensation, emotion, in ways which cannot be understood simply as an expression of moral philosophy or political dogma.
It is far too early to ascertain any conclusive scholarly data on how and to what extent classical music or other art might have been important to people during the time of COVID-19. All I can point to is that there have been a great many making the most of the small number of streamed videos of concerts, operas and other musical events, and by no means just those in which one might find particular references which can be linked to the current situation.
For the purposes of this debate, I also listened through to Episode 1 of Leech-Wilkinson’s Challenging Performance podcast. This features a mixture of frequent pleas as if from a beleaguered position, evoking some apparently sternly ‘policed’ environment of performance, which a range of comments suggesting an equal wish to ‘police’ this himself. It is hard to escape the conclusion that Leech-Wilkinson, while professing to wish for a more pluralistic culture of performance, is really arguing for one dominated by the aesthetics of the early twentieth-century. There are some quite bizarre claims, for example that only some historically ‘correct’ performances being allowed in conservatoires, which would be belied by conversations with those responsible for teaching historical performance at many conservatoires, frequently marginalised and dismissed by ‘star’ teachers.
Leech-Wilkinson’s examples of the Moonlight Sonata, claiming that both are acceptable in classical music circles, appear to contradict some of his earlier claims. No examples are given of these audience members who apparently hate something because it is ‘incorrect’. Also, when noting that Paderewski plays with the two hands desynchronised, Leech-Wilkinson argues as if this practice were not still employed by a fair range of pianists today, including Tom Beghin in the example he gives! My own observation of a large range of recordings through the course of the century shows that this practice never wholly disappeared, just that some came to use it rather more discreetly than was once more common. But even in Paderewski’s time, there were marked differences of degree as well. I myself regularly employ such a technique, not only between hands but also between parts in the same hand, but so do plenty of others, if not necessarily in such a stark fashion as Paderewski. Whether Paderewski’s style mirrors that of a century earlier, during Beethoven’s lifetime, we can never know for sure, but on the basis of other information which does exist about performance in the early nineteenth-century, it is safe to assume that there were a variety of different practices, as there are today. There is nothing to stop a Presto rendition of the Moonlight Sonata, as we hear on the podcast, if someone thinks it worthwhile – Leech-Wilkinson acts as his own ‘police’ when he declares ‘it works musically’, though I find his criteria narrow, by their rendering tempo as a secondary, even trivial, concern. He is perfectly entitled to his view, but so are some of the other reviewers and commenters on YouTube – it seems as if Leech-Wilkinson wants to ‘police’ them.
Would Paderewski be denied a conservatoire place today? I am not sure that can be answered unequivocally. Were critics and teachers somehow less censorious during Leech-Wilkinson’s golden age? I do not think so, as any survey of critical reception or pedagogical writings from musicians active during that time will show (obvious examples include those of Josef Lhevinne or Heinrich Neuhaus). Furthermore, many would have found themselves pigeonholed on national grounds, explicitly attacked for being Jewish, for being women, with many attributes of their playing directly linked to such things. Very few non-white performers were ever heard in the West, and the opportunities for performers from non-monied backgrounds to achieve performing careers were very considerably fewer. The repertoire performed was very much smaller – works such as Schubert’s late sonatas or many of Liszt’s works or for that matter Bach’s cantatas, save for a small few, were practically unknown. Also – and this is no small point – the number of those prepared to explore earlier instruments, rather than assume that the most modern ones always entailed ‘progress’ in all respects, was very much smaller than today, and those who did occupied a very marginal position in performing culture. We need to remember these aspects of early twentieth-century performing culture, every bit as ‘policed’ as our own if not more so, rather than view it through a rose-tinted rear-view mirror.
If looking for more possibilities than appear to work musically at the moment, Leech-Wilkinson might consider more of the phenomenally creative work going on in early music, for example the medieval ensemble Graindelavoix, the manic virtuosity of some of the Italian baroque groups, or the vast amount of embellishment enacted by Robert Levin in performances of Mozart Concertos, so relentless as to be mannered. I am sure that he is aware of these; the choice to ignore them is one reason I believe his contribution is essentially polemical in nature.
Many of the other points made in the podcast concerning beliefs and aesthetics constitute more straw man arguments. I could add something about where the boundaries might lie in terms of in some sense playing a score, but there is not really time for that. Leech-Wilkinson may have been open to a whole variety of performances of Machaut’s Mass, but I wonder how he would have felt about one in which each part were played on swanee whistles, with most pitches extremely unstable. Everyone has their limits.
Ultimately, I think the majority of this says more about Leech-Wilkinson’s personal projections than about classical music. Furthermore, I do not believe many musicians need his permission to arrive at performances with which they feel pleased and creatively empowered.
 See J.P.E. Harper-Scott, ‘Musicology, the Middlebrow, and the Question of Elitism’, in Rethinking Contemporary Musicology: Perspectives on Interdisciplinarity, Skills and Deskilling, edited Ian Pace and Peter Tregear (London: Routledge, forthcoming).
 Richard Taruskin, ‘Speed Bumps’, 19th-Century Music, vol. 29, no. 2 (2005), pp. 185-207.
 See in particular Carl Dahlhaus, Realism in Nineteenth-Century Music, translated Mary Whittall (Cambridge: Cambridge University Press, 1985). Dahlhaus was not the first to theorise musical realism, for sure – one can find much earlier writings in English by Norman Cazden, ‘Towards a Theory of Realism in Music’, The Journal of Aesthetics and Art Criticism, vol. 10, no. 2 (1951), pp. 135-151, not to mention in the work on socialist realism of Boris Asafiev in the 1930s, specifically his Muzykal’naia Forma Kak Protsess (St Petersburg, 1930) and Intonazia (St Petersburg, 1947). A full translation into English of both of these (viewed as two volumes of a complete work) can be found in James Robert Tull, ‘B.V. Asaf’ev’s Musical Form as a Process: Translation and Commentary (Volumes I-III)’ (PhD thesis, Ohio State University, 1977); commentaries in English on both can be found in Malcolm H. Brown, ‘The Soviet Russian Concepts of “Intonazia” and “Musical Imagery”’, The Musical Quarterly, vol. 60, no. 4 (1974), pp. 557-567; Gordon D. McQuere, ‘Boris Asafiev and Musical Form as a Process’, in Russian Theoertical Thought in Music, edited Gordon D. McQuere (Ann Arbor, MI: UMI Research Press, 1983), pp. 217-252; and Ildar Khannanov, ‘Boris Asafiev’s Intonatsia in the Context of Music Theory of the 21st Century’, Rasprave, vol. 44, no. 2 (2018), pp. 485-501. However, Dahlhaus went further than others before him in viewing nineteenth-century music in terms of a dichotomy of romanticism against realism, such as had long been applied to literature and the visual arts.
 See various of the essays in Lawrence Kramer, Music as Cultural Practice, 1800-1900 (Berkeley and Los Angeles, CA and London: University of California Press, 1990); Classical Music and Postmodern Knowledge (Berkeley and Los Angeles, CA and London: University of California Press, 1995) and Musical Meaning: Toward a Critical History (Berkeley and Los Angeles, CA and London: University of California Press, 2002).
 Taruskin writes ‘If the value of music lies in the words and the pictures that it prompts, then why not cut out the middleman and go straight for the words and the pictures?’; Richard Taruskin, ‘The Musical Mystique: Defending Classical Music against Its Devotees’, in The Danger of Music and Other Anti-Utopian Essays (Berkeley and Los Angeles, CA and London: University of California Press, 2009), p. 349.
 Charles Rosen, ‘The New Musicology’, in Critical Entertainments: Music Old and New (Cambridge, MA and London: Harvard University Press, 2000), p. 270. First published as ‘Music à la Mode’, New York Review of Books, vol. 41, no. 12 (23 June 1994), pp. 55-62, review of books by or edited by Lewis Lockwood, Elaine R. Sisman, James Webster, Susan McClary, Richard Leppert, Ruth A. Solie, Steven Paul Scher, Philip Brett, Elizabeth Wood and Gary C. Thomas.
 Since giving this paper, I found out that the Last Night of the BBC Proms 2020 ‘will also feature the South African soprano Golda Schultz and a newly commissioned work by Swedish composer Andrea Torrodi which responds to the pandemic and will include sounds from the lockdown’. See Mark Brown, ‘BBC Proms: details announced of festival behind closed doors’, The Guardian, 3 July 2020, at https://amp.theguardian.com/music/2020/jul/03/details-of-behind-closed-doors-bbc-proms-announced?CMP=share_btn_tw&__twitter_impression=true&fbclid=IwAR2FbCFbQCKxRPOixGvqasByCu5doAqt-fSfMLpWl2orpJjA1YMYgMqakjc .
 For a good study of this, see Edward Alexander, Matthew Arnold, John Ruskin, and the Modern Temper (Columbus, OH: Ohio State University Press, 1973).
 Josef Lhevinne, Basic Principles in Pianoforte Playing, with a new foreword by Rosina Lhevinne (New York: Dover, 1972); Heinrich Neuhaus, The Art of Piano Playing, translated K.A. Leibovitch (London: Kahn & Averill, 1993).
 This is a subject I pursue in my ‘Notation, Time and the Performer’s Relationship to the Score in Contemporary Music’, in Unfolding Time, edited Darla Crispin (Leuven: Leuven University Press, 2009), pp. 151-192.
 About which he authored a book: Daniel Leech-Wilkinson, Machaut’s Mass: An Introduction (Oxford: Clarendon Press, 1990).
Today, as a member of the University and College Union (UCU), I have been participating in the 8-day strike action (followed by indefinite Action Short Of a Strike (ASOS)), and have been on the picket line. I hope to blog regularly through the course of the strike – certainly I believe this is a more valid use of free time than using it to catch up on research, which amounts to crossing the #digitalpicketline , which I wish to avoid. A strike means withdrawing one’s labour: in higher education, this can take various forms, including teaching, administration, research, giving papers, visiting conferences, answering endless e-mails, and so on. All those who are striking should avoid doing any of these things on the strike days. I will be picketing every day during the strike except Monday 2 December (when I am meeting with the current head teacher of my former school to talk about a huge history of sexual and other abuse at the institution, as discussed amply elsewhere on the blog). Here are some pictures from the first day of action at City.
The reasons for the strike are clear, and laid out clearly on a page produced by UCU for Cambridge University, but applicable to all the institutions where staff have voted for strike. Our pay (and this applies to all university workers, not just those in academic jobs) has fallen by a massive 20% in real terms over a period of 10 years. There is serious gender inequality in the sector: male university workers hold 23% more secure contracts than women (I work in a department with 8/10 male permanent staff), there is major pay inequality, with the gender pay gap at City at 14.7%, higher than the national HE average. Workloads have become unmanageable, with staff chronically overworked and trying desperately to balance huge demands in terms of teaching, administration, research and more. Many report working at least 50 hours, and often many more, per week, 12 more than what the standard 37.5 hour working week entails. Managements and their representatives continue to heap new tasks on staff, often using spurious justifications of the need to respond to students’ needs. Furthermore, there has been a marked increase in precarity across the sector, with universities having become the second most casualised sector of the economy (after hospitality). Already in 2016, a UCU report showed that 54% of academic staff were on precarious contracts (temporary or otherwise insecure). This year, another UCU report found 70% of 49,000 researchers in the sector on fixed-term contracts, as are 37,000 teaching staff, mostly on hourly contracts, and a further 71,000 teachers categorised as ‘atypical academics’, on the lowest contract levels, with few employment rights. Furthermore, following the 2018 strike, universities have continued to ignore evidence of an independent review on the pension scheme (USS) and push through a proposal worsening the situation for us.
The issue of precarity is related to that of gender parity. In a society where women still undertake the majority of the burden of childcare and other domestic responsibilities, many are placed in near-impossible situations when faced with the need to keep relocating to different places to take on temporary contracts, or even shuttle between locations to fulfil a variety of part-time contracts simply to make enough of an income for basic needs. To secure a permanent contract, many institutions will only consider those with a stream of journal articles or equivalent outputs which they think will be considered 4* in the Research Excellence Framework or REF (on this, see this blog from the last strike). This is not remotely feasible for those juggling part-time jobs, travel, childcare and domestic responsibilities, unless they practically work themselves to death.
I will endeavour to blog and collate further information on these issues during the course of the strike. But as The Guardian have set forth in an excellent editorial, this is not simply a short-term strike about pay, pensions, etc., but a concerted action by so many who have been driven to exasperation by what higher education has become, so far from many of the ideals which are supposed to drive it.
It is also an opportunity for those who profess in their work to adhere to certain values (or, in some cases, find it an appropriate career move) to demonstrate their commitment through action. It is one thing to tick the right boxes in one’s writings on gender equality (and fighting other discrimination based upon ethnicity, class, etc.), another thing to actually take the appropriate action on this basis. Strike action matters considerably more than virtue-signalling.
Increasingly we have seen the consequences of an academic culture which views the student as a ‘consumer’ (which, from a management perspective, means simply a source of revenue), increasing use of all types of metrics which are ruthlessly applied to discipline and demean academic workers, degradation of the values of the humanities, critical thinking, and so on, which are so fundamental to the very concept of the university, in favour of narrowly focused technical and vocational education, and a reduction in status of academics, compared to bloated layers of management, often made up of those with relatively undistinguished academic careers of their own.
We do not, and should not, simply produce a ‘product’, a commodity to be bought on the open market, we provide an essential service. Education is a right, and a vital part of any civilised society. Government moves which have shifted the burden of the cost of higher education from the taxpayer (where it belongs) to the student, have used this in order to drive a wedge between students and those who teach them, attempting to mobilise students from below to keep academics in line. Happily, a great many students, and the majority of organisations representing them, can see through this, but such rhetoric is used for the purposes of bullying and to justify overwork. One decrease in a department’s National Student Survey (NSS) score (which sometimes can result from just a tiny number of disgruntled students, in smaller departments) can be the catalyst for a whole host of new directives required of already stressed academics.
I would like highlight three important Twitter threads relating to the industrial action, to which I am most grateful to Professor Elizabeth Eva Leach of Oxford University, a medievalist musicologist (a category whose numbers are decreasing all the time, and in which discipline scholars are very rarely able to find employment other than in a select few jobs in the most elite institutions, as historical subjects are deemed less ‘relevant’ than those more directly related to the supposed short-term needs of ‘the industry’).
Read this thread especially on chronic overwork in academia, and how the consequent levels of stress are noticed by insurers, but academic managements often remain oblivious.
Then for those who claim cuts to staff pay reflect economic realities and the like, look at this thread on universities’ reserves, capital expenditure, and the proportion of money actually spent on staff.
I would urge people to read this thread on the reality of precarious employment.
I will always be most grateful for any information provided by others which I can blog (I will be using my Twitter account @drianpace during the course of the industrial action).
Tomorrow I hope to tweet about stress, its debilitating effect upon academics, the toxic culture of overwork, and the types of macho competition it instils in the sector. On other days I will blog about personal reasons for backing the strike over and above the issues raised above, about the decline of essential subjects and approaches to learning, and various else.
I welcome comments on any of this (though not trolling or abuse).
Rethinking Contemporary Musicology: Panel at the Royal Musical Association 2019 – Part 2. Papers of Darla Crispin and Peter Tregear.Posted: October 31, 2019
In my earlier post, I detailed the contents of first two papers at the important and well-attended session at the Royal Musical Association Annual Conference 2019 by Larson Powell and Darla Crispin. Here I will do the same with the third and fourth papers by Darla Crispin and Peter Tregear, and then append some wider thoughts of my own on the occasion.
Darla M. Crispin, ‘Artistic Research in Music: Brave New World – or Harbinger of Decline?’
Crispin’s paper focused on fundamental questions appertaining to the field of artistic research and the ways in which work in this field might be judged. She began by offering four fundamental questions:
- How do we measure value in artistic research?
- Have we really resolved how to do so in the separate cases of art and research?
- Can artistic research offer fresh insights into our value systems for the separate worlds of art and scholarship, as well as its own hybrid world, or will its influence contribute to a free-for-all situation where all value is subjective?
- Perhaps most fundamentally, how is artistic research in music to develop a more trenchant self-criticism, as the field moves toward maturity?
None of these are easy questions; Anglophone academics may be familiar with particular manifestations thereof in the debates about practice-as-research. Artistic research is a distinct concept, however, which has not yet gained the same currency in English-speaking academia as in parts of continental Europe. Fundamentally, this entails research into artistic practice, carried out by active practitioners, but generally presented in a written form (so the practice itself does not constitute the final output). Crispin argued that this paradigm ‘is more one of a fusion of artistic practice and research, leading to a third entity‘, in comparison to the UK model in which ‘the research retains its distinct identity as research‘ despite operating through the medium of practice, drawing upon concepts from Christopher Frayling’s influential essay 1993 essay ‘Research in art and design’.
Crispin, who has worked extensively at the centre of artistic research programmes in Ghent and Oslo, described how, when the field of artistic research was new, many sought a workable definition such as would facilitate the development of new work methods, courses and programmes and associated curricula, and could be used to validate new advanced degrees, in particular the PhD in artistic research. However, the co-existence of both the UK and continental models has created further complications and controversies, one response to which was the following 2015 statement from the Association Européenne des Conservatoires, Académies de Musique et Musikhochschulen (AEC):
‘Artistic Research shares with other research focussing its study on the arts the aim of promoting the understanding, and thereby the development, of artistic practice; however, it is distinctive in the emphasis it places upon the integral role of the artist in its research processes. Artistic practice is the source from which it draws its questions and also the target towards which it addresses its answers.’
But, as Crispin observed, this statement, attempting to satisfy multiple factions, is ultimately rather bland, and stronger choices need to be made, not least with respect to the thorny question of value of such research. The complexities of the issues has resulted in a relative slow pace of development of a critical framework which, Crispin maintained, requires something ‘couched in terms of words’. Those who believe that the research element is located in the art itself (I am one of those who believe it can be) must look for a critical framework in non-verbal terms, and so existing scholarly concepts of critically need to be rethought.
Crispin alluded to the classic ‘holy trinity’ (my term rather than hers) of criteria for scholarship and research: originality – rigour – significance. The most problematic of these for many existing forms of artistic creation is rigour, and so Crispin asked how artistic self-reflexivity might be rethought as conducive to such rigour, rather than antithetical to it, not least through a reappraisal of traditional scholarly distrust of subjectivity. With this in mind, she produced the following chart:
Very loosely, Crispin asked whether the left hand column tended to represent ‘Art’, the right hand one ‘Research’? But she refined this so that items 1-3 and 5 in the left hand column, and 1-2 in the right hand one could be considered ‘Art & Research’, No. 4 in the left possibly ‘Art only’ and the remaining 3-5 in the right possibly ‘Research only’. I am less convinced that No. 3 of the latter is so far from a good deal of artistic creation, whether the contrast between the first items in either column really amount to more than a caricature of either field, or whether No. 2 in the left amounts to more than romantic mythologisation of the artistic process, and so on, but sometimes stark contrasts between polarised conceptions can be useful in order to dramatise fundamental issues. The chart certainly speaks to me in terms of (sometimes reified) conceptions I have encountered, as for example when I was once told by a senior academic that the real criterion for scholarship is that it is ‘objective’, as if this were such a clear-cut thing (this was from an individual working in a field which in general is characterised by a good deal of speculative hermeneutics, and relatively unsubstantiated assertions). Ultimately, the right hand column says more about what those who police scholarship use as criteria for dismissing it rather than revealing much about what actually constitutes the richest work.
Crispin argued that there was a requirement for ‘the further development of clear methodological frameworks within which subjective enquiry can be carried out’ (I could not agree more and would add that all types of research, not just ‘artistic’, need these). She presented an interesting and productive dichotomy between ‘untrained subjectivity’ and ‘expert subjectivity’, recognising that subjective reflection can nonetheless reflect wider expertise and training.
There are major implications, however, for the manifestations of such considerations in terms of the possibilities of healthy and robust academic debate. To embrace subjectivity means, according to Crispin, ‘to narrow the distance between what one says and who one is’. This brings with it major dangers, whereby the distinction between a legitimate scholarly critique and a personalised attack becomes unclear. I have noticed how many who insist on dramatising their subjective presence in their work – including those who preface every paper with some ‘statement of positionality’ or the like – are quick to use the fact of this blurring of boundaries to avoid actually engaging with the substance of a critique and simply cry foul.* Crispin noted the relative lack of ‘the internal cut-and-thrust of polemical debate’ within artistic research, and called for more informed criticism, which can only come from peers.
Is this likely to happen? Crispin did not answer this wholly unequivocally: she noted how artistic research has been as likely to absorb the worst as the best aspects of more long-established disciplines, but had the potential to shape itself as an arena for addressing fundamental questions of art, and could reach out to wider musical or music-making communities as a result. These are strong ideals, though there is a long way to go. A tendency on the part of some artistic researchers to pepper their writings with the maximum number of references to jargon taken from various vogueish intellectuals (at present, Alain Badiou and Bruno Latour are very much in fashion), not always in order either to clarify arguments, nor situate them meaningfully within a wider theoretical context, but simply to add a ‘scholarly’ aura often to writings in which the findings relating to artistic practice are relatively modest, hardly encourages engagement with such texts on the part of wider communities of musicians.
But artistic researchers depend primarily for their existence on winning favour and prestige within narrow academic communities, and convincing sceptics (sometimes including university bureaucrats with little investment in artistic disciplines at all) that they deserve recognition comparable to their colleagues in STEM and other fields. Crispin’s clear-sighted awareness of these continuing problems was made manifest in her final quote, from Elin Angelo; Øyvind Varkøy and Eva Georgii-Hemming, ‘Notions of Mandate, Knowledge and Research in Norwegian Classical Music Performance Studies’, Journal for Research in Arts and Sports Education Vol. 3, No. 1 (2019), pp. 78–100:
‘Overall, attitudes, hierarchies, positions, disciplines and profiles in performing programmes seem to be challenged by academisation processes. This could be met by maintaining silence, or also by the will and interest to communicate and actively participate in dialogues. ‘Publish or perish’ is a bad ideal for higher music education, unless one redefines what is meant by ‘publish’. Unless classical performers engage in (verbal) discussions about who their peers should be and what norms classical music educators should follow, and why, then these judgments will be left to non-musicians.
A final conclusion in this article is, therefore, speak! Who is better qualified to say something about mandate, knowledge and research in and for higher music education than higher music educators themselves (teachers/leaders/researchers/students)? Only by verbalising the challenges, inviting dialogue and questioning of the qualifications (or the lack thereof), might one facilitate the academisation processes to work for and not against higher music education.’
However, there is still a fair way to go in terms of combating anti-intellectualism on the part of many practical musicians (and indeed, some of the academics who idolise them) and the converse tendency of musicologists to pass judgement on musicians and others involved in the music business, but assume that no-one other than other academics are entitled to any judgement on them and their own work.
* A particularly egregious example of this was a comment from Georgina Born in a 2016 debate on music technology at my own institution, in which she insisted the critique by Björn Heile, in his 2004 essay ‘Darmstadt as Other: British and American Responses to Musical Modernism’ of her deeply problematic neo-liberal polemic Rationalising Culture: IRCAM, Boulez, and the Insitutionalization of the Musical Avant-Garde, could only be motivated by sexism. This article contained what was actually a relatively moderate critique on Heile’s part, focusing primarily on the fact that Born arrives at over-arching judgements on a whole body of musical work on the basis of reading associated statements rather than independent engagement with the sounding work.
Peter Tregear, ‘Telling Tales in (and out of) Music Schools’.
Perhaps the most hard-hitting and cogent paper in the session was the final one, by Peter Tregear, looking at fundamental questions of the role of empirical truth in musicology in the light of recent polemics. Tregear kindly provided me with an earlier, longer draft of his paper (which is currently under review for a special issue of Twentieth- Century Music edited by Wolfgang Marx, entitled ‘Music and Musicology in the Age of Post-Truth’, for publication in 2020) with important material I would like to reproduce here.
In this, Tregear recognised that the types of fact-finding and testing of propositions undertaken by musicologists are of a different nature to those of empirical scientists, while the traditionally important role of the untestable factor of aesthetic judgement takes the discipline away from empirical truth. However, he noted the now-familiar fact that ‘fake news’ and disinformation have come to undermine scientific findings when they better suit particular individual values or political agendas, and that a similar phenomenon is occurring in musicology:
‘It used to be considered a given of scholarly practice that when a musicologist proposed an idea it would be assessed primarily on the basis of the cogency, originality and rigour of the arguments that support it. The broader community of scholars would then assess the underlying validity of an argument by scrutinising both its inherent reasoning and by comparing it against a body of pre-existing knowledge. To this end, musicological discourse has traditionally held itself to account in ways comparable to scientific practice despite the fact that the musicologist does not only deal with empirical facts. However, with theoretical buttressing from ideas such as postmodernism and deconstructionism, it is possible at the same time to profess a profound scepticism of the very idea of truth in scholarship.’
Examples of this given by Tregear include the way in which even to make reference to immanent musical qualities is frequently interpreted as an expression of social biases on the part of the musicologist (Tregear alluded to Pierre Bourdieu, but this position reminds me more of the various Soviet strictures on ‘formalism’ in music, culminating in the 1948 Zhdanov decree), or that all choices of areas of research and teaching are portrayed merely as a means for particular social forces to exercise and protect their power. Tregear recognised positive dimensions to this, in terms of the potential to engender proper debates about musical value, but also pointed out that this requires levels of intellectual rigour and breadth of perspective such as would enable ‘specifically musicological interests and concerts’ to rise above ‘the general din of today’s opinion-saturated, post-truth culture’. He noted the difficulties of this in a culture which distrusts ‘experts’, as diagnosed in such books as Susan Jacoby’s The Age of American Unreason (New York: Pantheon, 2008), Tom Nichols’ The Death of Expertise (New York: Oxford University Press, 2017) and others. With this comes a situation in which sustained thought is overshadowed by comment, opinion, and ironic refusals to commit to anything, and culture becomes, in the words of political scientist Patrick Deenen, ‘synonymous with hedonic titillation, visceral crudeness, and distraction, all oriented toward promotion consumption, appetite, and detachment’.
Such a situation both threatens and conditions musicology in particular ways, according to Tregear. His diagnosis of particular outcomes included ‘The elevation of feeling over thinking‘, especially in autoethnographic writing (the subject of a further round-table in which I participated later the same day). Quoting Brydie-Leigh Bartleet and Carolyn Ellis (from the introduction to their Making Autoethnography Sing/Making Music Personal (Bowen Hills: Australian Academic Press, 2009)) on how autoethnography supposedly encourages the conveying of ‘the meanings of vibrant musical experiences evocatively’ rather than ‘dry descriptions’, Treager echoed some of Crispin’s comments about the dangers of over-elevation of subjective experience per se, in his observation that ‘It quickly becomes more important to declare how one feels, than to show why one thinsk something, about a musical proposition or musical work.’ All that really matters is the ‘authenticity’ of one’s personal experiences, and there is less incentive for musicologists to look beyond the limits of these (one might add that this sort of academic narcissism is the very converse of the type of multi-perspectival approach which is surely a necessary condition for any meaningful commitment to diversity). All that remains is personal taste, and any conflicts in this respect can be about to little more than the manifestation of institutional power structures. Any possibility of generating some larger communal identity for the purposes of solidarity is lost behind ‘a cloud of authorial subjectivities’.
Especially perceptive was Tregear’s concomitant observation that when the self is everything, then this leads to a devaluing and deskilling of music teaching and scholarship, the disappearance of any type of critical consensus for the evaluation of work, and of knowledge systems such as those provided by music theory and historical narratives. Even peer review becomes relatively meaningless. The situation he describes is depressingly familiar, though many of the claims made about power structures seem to little bother some of their strongest advocates when it comes to their own positions within such structures, and claims to expertise (I was reminded of the furious reactions on social media to the semi-serious conclusion to my contribution to the 2016 debate ‘Are we all ethnomusicologists now?’)** Tregear was adamant of the vital role of universities in bolstering and defending ‘the possibility of objective truth’ (though it was clear this was conceived in a more contingent manner than that to which I alluded earlier), promoting and disseminating public knowledge rather than merely lived experience.
The second aspect of Tregear’s diagnosis, ‘An increasing aversion to the principles of scholarly writing‘, brought in the principal object of his critique, the book Just Vibrations: The Purpose of Sounding Good (Ann Arbor, MI: University of Michigan Press, 2016) (available to read in full online for free here), essentially an attack on the bulk of musicological writing. Cheng is a one-time pianist who now primarily writes ludomusicology (the study of music for video games). I will return to Tregear’s critique of Just Vibrations presently. Tregear cited as one sign of the breakdown of the scholarly values in musicology was the growth in APA (‘Harvard style’) referencing , enabling academics to present ideas as if they were established facts, in the manner of scientific discoveries (I have noticed how often Edward Said’s highly contentious and widely contested arguments, especially in Orientalism, are regularly used by new musicologists and ethnomusicologists in this respect – ‘We know (Said 1978) that Western writers portray the ‘Orient’ in order to exercise their power and domination over colonial subjects’, etc.). Tregear noted an acerbic critique of this from Russell Smith (‘Let’s stop pretending academic artspeak reflects actual research’, The Globe and Mail, 31 October 2017).
The third point of Tregear’s critique was ‘An over concern for utility‘, whereby musicologists are instructed by Cheng to direct their work towards specific social goals or goods (a simple rehash of very old utilitarian arguments which have traditionally been used to undermine academic autonomy, or those in music from the advocates of Gebrauchsmusik, and then the similar doctrines as enforced in fascist and communist regimes). Tregear asked who should determine what the appropriate types of goals or good should be, and continued (in a somewhat Adornian fashion) to note how this approach could not but help but shut out any sort of reasoned dissent. Cheng’s prognosis would lead to the situation in which institutions commission academics to write supposedly authoritative scholarly histories of themselves, but with the clear understanding that these must not highlight some of such institutions’ more unsavoury elements (this has been a major consideration in ‘official’ histories of institutions in post-1945 Germany which were also active prior to 1945, or in musical institutions with dark histories of abuse and bullying, all of who require Persilschein).
Following this, Tregear alluded briefly to the ‘grievance studies hoax’ carried out Helen Pluckrose, James A. Lindsay and Peter Boghossian, in which seven fabricated papers (one of them a rewriting of a chapter from Mein Kampf) were accepted by major academic journals. Tregear suggested that this happened primarily because such papers appealed to a sense of righteousness, and particular identity groups, and this type of authority took priority over any other form of reasoning or observation. Personal biases, once viewed as something to guard against and if necessary correct, have become a reigning scholarly principle. With the eschewal of any attempt at disinterest, what remains, according to Tregear, is what literary scholar David Palumbo-Lui calls (in the context of modern languages) ‘a morbid constellation of egotism, arrogance, self-enclosure, and normalized self-interest’, and also, as identified by Richard Arum and Josipa Roska, limited skills encountered in students in terms of analytical thought, reasoning and written expression. This situation will surely be familiar to many, and is sometimes replicated and perpetuated by other academics who were themselves schooled in institutions which devalued these types of qualities.
In the version of the paper presented at the RMA, Tregear began by paying tribute to Tamara Levitz’s keynote lecture the previous day, ‘Free Speech and Academic Freedom’ and her worries about the ‘implications for musicology of the age of democracy’s demise’, feeling his own work dealt with similar themes. Then he moved straight to Cheng’s book, placing this in the context of ‘a renewed identity crisis in musicology’, and noting Cheng’s claim the discipline might ‘renegotiate the means and purposes of careful labor, intellectual inquiry, and living soundly’. Tregear noted the primarily favourable reception this book has received, even in a mildly critical review-article by Kate Guthrie (‘Why we Can’t All Just Get Along’, Journal of the Royal Musical Association, vol. 143 (2018), pp. 473-482), and attributed its impact to a variety of factors: the authors association with influential US professional musicological networks, the decision of the publishers to make it available to read for free online, but also ‘its self-declared progressive and confessional style’, leading it to win the Philip Brett Award of the American Musicological Society in 2016.***
To Tregear, Cheng’s book, while rightly encouraging a broader consideration of what and who musicology is for, also ‘gives us a clear warning as to what is also now at stake’. Some of this was simply through over-reaching, as in the exaggerated claim that a ‘musicological ear’ could add depth to the analysis of the use of a siren sound to close a TV episode. But Tregear was also sceptical of Cheng’s definition of musicology as ‘all the activities, care, and caregiving of people who identify as members of the musicological community…’, believing that this makes the crisis of identity in musicology all the more acute.
Tregear did not deny the value of musicology which entailed advocacy, and noted how this was unavoidable in his own work on music history in Weimar Germany. At the same time, he recognised that his own training led him to attempt to identify particularly bias, and how this might distort research (and, by implication, one should try to correct this). He cited American Social Psychologist Lee Jussim and others’ pertinent observations on how when we are ‘motivated by high moral principles, such as combating global warming, or advancing egalitarianism, such motivations may lead to practices that threaten [research] integrity.’ (Lee Jussim, Jarret T. Crawford, Sean T. Stevens, Stephanie M. Anglin, and Jose L. Duarte, ‘Can High Moral Purposes Undermine Scientific Integrity?’, in The Social Psychology of Morality eds. Joseph P. Forgas, Lee Jussim, Paul A.M. Van Lange (London: Routledge, 2016), 190). Ultimately, Tregear believed that the scholarly nature of musicological research is the source of its ethical import, the detachment this requires making it possible to relate findings to the work of other scholars, wider bodies of knowledge, and society-at-large.
But in contrast to this, Cheng’s view is that most of the traditions of scholarly writing are simply designed to ‘impress people, win arguments, and elevate one’s status’, drawing upon the concept of ‘paranoid reading’ from Eve Kosofsky Sedgwick (in her Touching Feeling: Affect, Pedagogy, Performativity (Durham, NC: Duke University Press, 2003), an arch-example of the sort of tendencies identified in the longer version of Tregear’s paper). Against Cheng’s dismissive evocation of how musicologists are ‘trained to write in a manner that preemptively repels potential knocks against their work’, Tregear asked whether this wasn’t the precise thing which enables good academic writing ‘to justify its claim to be taken seriously as a public utterance’, rather than ‘a mere assertion of the taste, desires, beliefs, or caprice of the researcher’. The musicologist generates trust from their reader by justifying their claims on the basis of reasoned propositions or facts.
Cheng writes disparagingly about ‘aesthetic autonomy’, ‘academic freedom’, recommendations of ‘Let music be music’ or ‘Let scholars be scholars’, which all allegedly displace attention ‘from the role musicologists ought to be playing as “care givers and social agents”‘. I see no place for scholarly values of any type here, only political judgement on the part of Cheng (one wonders why he is particularly concerned about owning a university position, rather than working as a political activist?) Tregear presented the danger of a priori political values overriding other scholarly ones through the 2000 libel case launched by writer and holocaust denier David Irving against historian Deborah Lipstadt and Penguin Books. In the words of chief expert witnesses, Professor Richard J. Evans (whose expert report can be read here, an essential read for all concerned about questions of historical truth; a shorter version is to be found in Evans’ book Telling Lies about Hitler: The Holocaust, Hitler and the David Irving Trial (London: Verso, 2002)), the trial was about the ‘very creation of historical knowledge from the remains the past has left behind’. Whereas earlier commentators had often sought to dismiss Irving’s work on the basis of his politics, and others of a mainstream conservative position but little specific expertise in his area had erred to believing it had some historical value despite the politics, Evans’ approach to the texts was relentlessly forensic, involving fact-checking and various other types of scrutiny, revealing how Irving distorted sources, ignored them when they did not suit his purposes, read them deliberately out of context, or applied wildly different standards to different types of sources, for example requiring the highest standards of corroboration for anything said by Churchill, while taking Hitler’s words at face value. As Tregear put it, Evans was able to defeat Irving’s misreadings of the past (and his investigation has probably done far more to discredit Irving’s propaganda than anyone else had managed) ‘by being – indeed – rigorously paranoid‘.
Tregear charged that Cheng’s demands can lead to scholarly outcomes which are neither progressive nor innovative, because the lack of the traditional disciplinary tools and types of discourse undermine the rhetorical and moral authority of musicology (I suspect one reason Cheng is unable to see this has much to do with a in-group, out-group attitude which precludes any real constructive debate with anyone who does not already agree with him on the matters he believes to be important). Furthermore, when ‘research’ becomes overtly about advocacy, the systems of disciplinary accountability and peer review become relatively meaningless, and the result truly would be ‘a jostling for power and patronage’.
With this in mind, Tregear argued that musicology also needs ‘to undertake a serious system examination of the impact on musicology itself of the changing institutional context in which scholars like Cheng are flourishing’. He noted the damning findings of a 2017 University and College Union (UK) report (‘Academic Freedom in the UK: Legal and Normative Protection in a Comparative Context’) that despite the purported norms of academic freedom, the commonplace reality is one of ‘bullying, psychological pressure and self-censorship’, with university managements employing administrative tools, metrics, research exercises, student evaluations, and so on. The claim that empowering students to make consumer choices would, according to the UK Department of Education, ‘shine a light on poor quality teaching and ensure standards are driven upwards’ leads to the situation, as diagnosed by Nichols, by which ‘the layperson becomes accustomed to judging the expert’. Managers and administrators now call the shots, and require loyalty to them (and, I would add, often the uncollegiate requirement of loyalty to a specific institution and its own staff over and above any working elsewhere) over any loyalty to values immanent to a particular discipline. The following quote from Nichols, cited by Tregear in the longer version of his paper, is especially pertinent:
‘Emotion is an unassailable defence against expertise, a moat of anger and resentment in which reason and knowledge quickly drown. And when students learn that emotion trumps everything else, it is a lesson they will take with them for the rest of their lives.’
The important conclusion derived from this by Tregear in the longer paper is of an unholy alliance between ‘self-oriented’ scholarship, and the demands of managerial cultures in universities, citing the following chart from Marc A. Edwards and Siddharta Roy (in ‘Academic Research in the 21st Century: Maintaining Scientific Integrity in a Climate of Perverse Incentives and Hypercompetition’, Environmental Engineering Science, vol. 34, no. 1 (2017), pp. 51-61), demonstrating the pervasiveness of corporate language and values:
Tregear recognises that academic and institutional autonomy have never been, and likely would never be, completely pure and unmediated concepts, and also that disciplinary standards change over time, sometimes radically, but the nature of the types of change he was describing, as spearheaded by Cheng and others, have little to do with the very nature or requirements of the discipline of musicology. He attributed this to the failure of music academics to hold their own administrative leaderships to any kind of account (in fairness, I would say that many such academics are struggling with precarity and fear of losing their positions, and so are forced to operate in a dog-eat-dog academic climate of fear, though Tregear does allude to this), and the removal of democratic structures such as used to allow academics to elect their own Vice-Chancellors. In this sense, I would argue that Cheng and others are essentially providing a new spin upon corporate academic ideals. It is no coincidence that such a view finds most currency in the USA, where the corporatisation of academia may me more advanced than anywhere else in the Western world.
In conclusion, Tregear maintained the view that universities and disciplines such as musicology can still teach a capacity to make ‘rigorous, sustained, reflective, truth claims’, while recognising that he belongs to a group that have traditionally been the chief subjects and beneficiaries of such a thing, and also that the traditional tools of scholarship do not guarantee that the findings will transcend limitations of class, ethnic origin, or other identity groups. Nonetheless, he still argued that one should attempt to think beyond particular allegiances and identities, and institutions should seek to bolster and defend rational enquiry and the possibility of objective truth rather than narrow forms of knowing which rely primarily upon lived experience. Musicology is unlikely to effect serious social change, but can at least, according to Tregear, ‘help us develop and refine the kinds of thinking and hearing that can make us more valiant for the pursuit of truth’ in the world.
**This was the following:
‘I will end with a reapplication of Marcel Mauss to this field of ethnomusicology itself. Its participants offer up endorsements for the right theorists, the right canonised and revered ethnomusicologists, the right political outlook, generally that sort of ‘consumerist multiculturalism’ which accords well with modern neo-liberalism, to those who are in a position of power above them, and are rewarded for this through promotion and research grants in a process of exchange. Collegiate relationships within hierarchical academic structures are made possible through this process of reciprocity. This may be an unfair caricature, but no more so than many of the analyses in this body of work.’
It was not clear whether those ethnomusicologists fulminating about those on social media, often in an ad hominem manner, realised the point being made in re-applying the type of unsubstantiated allegations routinely made by them to other bodies of individuals to ethnomusicologists themselves.
***Philip Brett was another writer who wrote dismissively of musicology as being anything other than ‘cultural politics’, and the very concept of ‘scholarship’ (in ‘Round Table VIII: Cultural Politics’, Acta Musicologica, vol. 69, fasc. 1 (Jan-June 1997), pp. 45-52). He called musicology ‘not a happy word’ which ‘attempts to give a sort of academic legitimacy to an activity which goes on in most cultures – thinking, talking, and gossiping about music and judging it.’ (‘Are You Musical?’, The Musical Times, vol. 135, no. 1816 (June 1994), pp. 370-376). This may be an apt description of Brett’s own work, but not that of plenty of others, and I would find it difficult to set much scholarly value in a prize named after someone who did not believe in scholarship.
The questions demonstrated a clearly positive and supportive attitude towards the papers, perhaps with a greater degree of general consensus than many of us on the panel had imagined would be likely to be the case. Just one suggested that while it may be easy to present this type of ‘conservationist’ view at a conference like that, things might be different at that of the American Musicological Society (though the implication that this latter should be afforded some primacy needs questioning, unless one takes a Trumpian view of the axiomatic superior importance of anything taking place in the United States of America).
The then outgoing President of the Society for Music Analysis (trustees from which, of whom I am one, were well-represented amongst the audience for the session), Julian Horton, opined that ‘our discipline has lost its object’. Rebecca Herrisone, from the University of Manchester, asked the fair question of whether a simple need to gain and maintain students, in the face of an increasingly ruthless marketplace, might be driving deskilling. How departments can survive in such an academic climate, without joining in a ‘race to the bottom’, is one of the major challenges today, though ome can cynically appropriate this situation to legitimise the sorts of dumbing-down they desire anyhow (not that Herrisone was remotely doing this). Roddy Hawkins, also from the University of Manchester, asked a question to Moreda Rodriguez relating to research-led teaching, the exact details of which I do not recall precisely. Another individual who I did not know wondered whether a renewed emphasis on notation would risk centering ‘the canon’ again at the expense of other composers, though did not necessarily give a reason why this would necessarily be a bad thing.
Nicholas Reyland (RNCM) asked us all what we believed to be the major threat to music education. Some responses to this were a little muted, though Moreda Rodriguez made clear that she believed the main danger was the loss of any common ground, vocabulary and set of references with which musicologists could talk to each other. I myself opined at this point that to me the primary danger was that it would simply become subsumed within other disciplines and cease to exist in its own right, and that this was a danger of an excessive focus upon interdisciplinarity, in which music and musicology are invariably the junior partners.
One of the 2019 RMA keynote speakers, Tamara Levitz, was especially positive about the session, and mentioned some of her own strong reservations about the work of Cheng, which has had a relatively unquestioning acceptance in much of the US (and in many reviews in academic journals other than that of Peter Tregear). There was also a productive exchange between Levitz and Powell on the role of theory in teaching.
Knowing of Levitz’s own pathbreaking work on the teaching of Busoni and the ideas of the Junge Klassizität in early Weimar Germany, and also of the related work by others on the panel (Tregear and I have worked extensively on this area, while Powell and Crispin have written on composers active during this time, and Moreda Rodriguez’s work deals with a similar historical period) I raised the question of whether attacks in recent decades on musical autonomy are really so new, considering how widespread similar positions were in Weimar Germany (from Ernst Krenek, Kurt Weill, Hans-Heinz Stuckenschmidt, Hanns Eisler, Heinrich Besseler and others, and fuelling the movements of Neue Sachlichkeit and Gebrauchsmusik). This generated further discussion which continued outside of the forum. There is always room for scepticism about any movements in academia, art or elsewhere which claim that their work constitutes a thoroughgoing break with practically all that has gone before, and makes claims for originality without necessarily sufficient historical knowledge to be in a position to make such claims, and the new musicology is no different in this respect.
Some Thoughts from the Session
As convenor and chair, I was extremely pleased with the session and the responses. Every speaker presented original, measured, but cogent arguments, unafraid to challenge some of the most malign tendencies in our discipline, even when propagated by individuals with significant institutional power. The seemingly less contentious thoughts of Crispin on subjectivity and the ways in which academics might engage with this while upholding scholarly values, took on a different flavour in contrast to the ideas of William Cheng as presented and critiqued by Tregear. Cheng’s position is not particularly new, just more explicit in its overt dismissal of scholarly truth than most of its postmodern predecessors. I take a somewhat more benevolent view towards the possibility of autoethnographic writing than Tregear, believing in the possibility of generating genuinely new knowledge through critical self-reflection on one’s own work and experiences, but nonetheless certainly recognise the self-obsessed type of writing which he identifies as laying claim to this concept.
Moreda Rodriguez’s paper was also sharp in many of its findings, not least the extent to which some of those laying claim to the rhetoric of the ‘global’ continue, say, to identify the whole of the ‘Americas’ with the United States, thus perpetuating an arch-imperialist view. But her paper and Powell’s may have contained some of the most positive messages for ways forward, in her case recognising the value of attempts to draw the boundaries of music history more broadly than hitherto. But at the same time, she does not underestimate the scale of this task, and notes the huge limitations of superficial work in this respect, especially that which appropriates such an important area of study in order simply to make petty virtue-signalling points about ‘West versus the rest’, and in the process practically ignore hugely influential (in a global sense) developments just because they happen to have occurred in the West.
Tregear’s paper entailed the most far-reaching critique of contemporary musicology or indeed wider academia. I would like to extend his points relating to the overlap between advocates of a self-focused approach to academic writing and the priorities of university managements. But I believe the neo-liberal meeting of minds goes further, in areas of musicology and cultural studies in particular. There is a long and distinguished tradition (coming from such distinct thinkers as Walter Lippmann, Theodor Adorno, Hans-Magnus Enzensberger, Richard Hofstadter, Noam Chomsky, Edward S. Herman, Jim McGuigan, Greg Philo and Naomi Klein; but in diametric opposition to cultural populists such as Stuart Hall, Dick Hebdige, John Fiske or Andrew Ross) which maintains that the meanings of culture and media and their effects upon consciousness are not always determined wholly by the immediate cultural producers (in the sense of the artists) nor by the recipients (listeners, viewers, readers, etc.) but can also reflect and propagate other priorities and agendas determined by the powerful industries behind such culture. It would be surprising if this were not the case, considering the vast sums of money such industries spend on marketing, market research, advertising, focus groups, and so on, or if this did not have some impact upon a wider cultural sphere, including that which is less big business. But this view is hard to square with the uncritical adulation of popular culture (and often, by extension, the ultra-commercialised sphere in which much of it exists), and the belief that such culture empowers both musicians and listeners (in contrast to much maligned ‘high culture’, the alleged hierarchies and hegemonic values of which are dissolved in a culture operating first and foremost in the marketplace). In the work of Susan McClary or Georgina Born, and their countless acolytes in academia, a ‘romancing of the marketplace’ has become so commonplace that it can be viewed as highly contentious even to question it. The links between this world view and the agenda of the neo-liberal university, equally concerned to portray the market as an empowering force, could at best be described as naive, at worst as wholly cynical.
Powell’s identification of the important distinction between semiotics and communication theory was new to me, and explains a good deal. His advocacy of a combination of semiotics/topics with reflective hermeneutics is extremely promising, as is his insistence on a properly dialectical rather than narrowly hierarchical approach to the relationship between different parameters within a film. It is disappointing, even shocking, to hear some of the outright misrepresentations and uninformed claims he identifies, not to mention the simplistic and often didactic strictures, but I know these are far from atypical, especially in popular and film music studies. Why is there such a cavalier disregard for basic factual accuracy or fair representation of sources? I believe this has something to do with a beleaguered and automatically defensive reaction on the part of members of certain sub-disciplines, believing their field to be disrespected but then acting in such a way as to make this into a self-fulfilling prophecy.
On the other hand, one might argue that there is a simpler explanation of why various others are hostile to fact-checking, scrutiny of arguments or any of the other processes which are used to discern the distinction between scholarly and other forms of writing. As I argued in a paper over a decade ago, and will return to in a future article, the renditions of the work of Carl Dahlhaus in particular by McClary, who lends her endorsement to Cheng’s book, entail a shocking number of flagrant misrepresentations, disregarding of material which does not suit her prior arguments, quoting out of context, and so on. While the stakes are obviously less serious than in the case of Irving, the scholarly practice is not much better. Only a few have been prepared to pursue such aspects of McClary’s work (one good example is Tim Carter’s ‘An American in…?’, Music & Letters, vol. 83, no. 2 (May 2002), pp. 274-8). Others simply reiterate her work without checking it against the sources it claims to represent, and – whether unwittingly or otherwise – help to consolidate such misrepresentations and render them ideology. This is the essence of how post-truth propaganda works, and it is disappointing to see this process prevalent in academia, and the ways in which it does indeed facilitate ascendancy within power structures. Only a properly ‘paranoid’ approach can serve as a corrective.
Without any conception of scholarly truth or value other than nebulous demands that work should do ‘social justice’, how is it ever possible that work can be marked, peer-reviewed or otherwise evaluated fairly by those adhering to the type of post-truth view expounded by Cheng and others (as found in some of Just Vibrations‘ more hagiographic reviews, such as that by Kyle Devine, writing in Music and Letters – a large section of which was reproduced in one of the targets of Devine’s ire, the blog Slipped Disc, which ran a series of earlier blogs on Cheng’s book). Such processes may need be subject to vigorous scrutiny and if necessary appeal, because of the very real risk of censorship of all who do not adhere to a narrow political outlook. The grievance studies hoax is just the tip of the iceberg of a wider corrosion of academia, which is certainly not total (or else academics such as me, or the others in the panel, would not really be at liberty to critique it), but still a major force. It is also time to look at the working of academic power structures, as begun by Tregear, it to examine on what basis Cheng and others have been able to acquire institutional power, just as they malign others in this respect.
The reception of the book Rethinking Contemporary Musicology will be interesting to view, and is sure to include various significantly more negative responses than encountered in this forum. But, despite hearing privately a couple of rather petty responses which nitpicked a few small details rather than engage with the wider arguments, I was encouraged to find the number of people (as witnessed in subsequent discussions after the forum) who felt the importance of much of what was discussed, and indeed felt more at ease discussing such issues themselves as a result of this forum.
+ These and other issues are addressed in my three forthcoming essays ‘Ethnographic Approaches to the Study of Western Art Music: Questions of Context, Realism, Evidence, Description and Analysis’, and ‘When Ethnography becomes Hagiography: Uncritical Musical Perspectives’, both in Research and Writing about Contemporary Art and Artists, edited Christopher Wiley and Ian Pace (Basingstoke: Palgrave Macmillan, forthcoming 2020), and ‘The Ethnomusicology of Western Art Music: Territorial and Methodological Concerts’, in Rethinking Contemporary Musicology.
In a recent social media post, cellist, composer and musicologist Franklin Cox wrote something I found inspiring and rather beautiful, and wanted to make public (with permission). The idea of musicians and scholars as ‘custodians’ of a tradition is deeply unfashionable, especially in academia, as historical or other study not concerned with maximum commercial utility are increasingly marginalised. There is plenty of work for those dealing with commercial pop music or ludomusicology (the study of music for video games) but dwindling numbers of positions for historical or analytical musicologists other than in the most elite institutions. The ‘contemporary’ is viewed as synonymous with ‘relevance’, and the mindset of former Vice-Chancellor of Queen’s University Belfast Patrick Johnston, who told the Belfast Telegraph that ‘Society doesn’t need a 21-year-old that’s a sixth century historian’, appears to be relatively commonplace amongst many educators, educationalists, and politicians dealing with education.
But I do believe very strongly in the responsibility of scholars for maintaining, extending and supplementing knowledge of thousands of years of music, culture, language. To be such custodians need not preclude a rigorous and critical attitude towards such a tradition, or critical engagement with its more questionable associated or embedded ideologies or practices. On the contrary, such approaches, when undertaken constructively and intelligently rather than simply in a spirit of off-hand dismissal, are essential in order to keep such a tradition a living concern. But to stand by and do nothing as study of this tradition (or of languages, or any art form) is allowed to wither is an act of profound irresponsibility on the part of any musician or scholar. When one has a situation as related to me recently in one leading music department, when not one third year undergraduate was able to hum the opening theme of the Eroica (though plenty of those will have heard about how canonical works such as this represent hegemony, white supremacy, and so on), there is something very seriously wrong.
The depth and potential of any given present is dependent on its knowledge of the past. By default, the animal needs will define any present–food, reproduction, entertainment, war, and so forth.
It is only owing to the depth of the historical heritage of English literature that Joyce’s work reached the level it did. He was acutely conscious of the high standards of the literary tradition he was working in. There was great literature in this tradition ages ago, and the tradition has been nourished continuously. If you are immersed in this heritage, you have some notion of what is required to contribute to it; second-rate work is bound to appear shoddy. But if people surrender the effort of learning this heritage, it’s probable that second-rate work will become the norm. Unfortunately, this process is sweeping through the American educational system.
There’s a similar heritage in art music. You have access to all of the historical music you were referring to owing to the immense efforts of earlier musicians. I feel a duty to learn about, cherish, and pass this tradition on to the next generation. It’s increasingly difficult to do this as higher education is converted into a fast food education industry.
These traditions won’t be passed on automatically; by default, the cheapest and easiest solution will be found. Each generation will have to find a new way to defend these traditions.