19 November 2008

A Tuba in the Jazz Band?

One of my tuba students recently came to me for advice on how to convince his high school band director to let him play in the jazz band. Among other things, I offered to write a letter for him, which I've now turned into an "open letter" to all K-12 band directors who favor strict adherence to the "standard" big band instrumentation of saxophones, trumpets, trombones, and rhythm. My naively optimistic hope is that this document could be used by any student who wants to play a "non-standard" instrument in their school's jazz band, but whose band teacher won't allow it. I've posted the letter on my website as a PDF file:

A Tuba in the Jazz Band?

I'll refrain from rehashing the whole letter point by point in hopes that you, the reader, will click on the link and read it in its entirety. There are, however, a couple of additional thoughts I've had since I finished it.

First, I mention in the letter that this situation never arises at schools with small/weak music programs. That's because in those cases, there aren't enough (or good enough) students available to cover the parts in the first place, and hence, regardless of their feelings about jazz band instrumentation, the teacher is typically in no position to turn down interested students on any instrument. I suspect this accounts for the fact that the majority of my K-12 tuba students were already playing in jazz band when they came to me for lessons (a point which I was sure to emphasize in the letter). This makes it all the more frustrating that one who attends a school with a larger program would be the one to find himself potentially trespassed from jazz band because of his instrument, yet if you think about it, it makes perfect sense, since there apparently are more trumpet, trombone and saxophone players at his school than there are spots available, making the admission of other instrumentalists quite the slippery slope for his band teacher.

In hindsight, I realize now that as someone who came up through bare bones jazz programs rather than sprawling, competitive ones, I benefitted greatly from this very dynamic, even if it didn't seem like it much of the time. My high school band teacher, who was overworked generally (aren't they all?) and particularly inexperienced in the jazz realm, went looking for help and stumbled on Jim Torok and Kerry Ashmore, two traditional jazz musicians who had been working with school jazz bands on a volunteer basis for many years. She turned the reins over to them, and suddenly not only were we afforded the opportunity to work with two highly experienced professional musicians, but two highly experienced professional musicians who, I was soon to learn, often hire their best students. They ultimately gave me my first paying gigs while I was still in high school, not to mention instilling a love and understanding of early jazz that I may not have otherwise developed. To this day, I still play with both of them several times a year.

I lucked out again in college at the University of Minnesota, where Jazz Studies Director Dean Sorenson spearheaded a collaboration with the dance department that entailed commissioning many new works from local composers. When he offered to include tuba in the instrumentation, I jumped at the opportunity to be a full-time member of a big band for the first time, as well as write a piece of my own for the project. While at The U, I was also lucky enough to have drummer Phil Hey as a jazz combo instructor. Phil, who is ubiquitous on the local scene and is the first call drummer for many big names passing through from out of town, has been a valuable teacher, mentor, and friend over the years, but, oddly enough, one of a type which I may not have had if I had gone to a big name jazz school where TA's run all of the combos, as was the case at the University of Northern Colorado, where I spent a year as an exchange student. This is not to diminish the generosity of Dana Landry, the Director of Jazz Studies at UNC, who graciously agreed to do 1-on-1 lessons with me during my second semester, and also had me play a couple of tunes with the Lab Band I. (Did you get that last part, high school band directors?) Nonetheless, since all of the combos and most of the big bands were directed by TA's, this was my only direct contact with jazz faculty members while I was there.

Certainly, there were ups and downs to all of my academic jazz experiences, and I definitely did not feel lucky to be part of small programs at the time. Nonetheless, it has been difficult watching a student of my own be offered less (nothing, actually) by a program that has more to give, and it has also made me more grateful for what I did get to be a part of as a student.

Secondly, I mention in the letter that, in hindsight, the academic world in general seemed less receptive to me as a tuba player playing jazz than the "real world" of living, breathing musicians has been since I left school. I'll refrain from naming names here, although it should be obvious that the one's I've mentioned in a positive light above certainly aren't who I'm talking about. With this idea still fresh in my mind from writing the letter, I just happened to stumble on a recent New York Times article about the guitarist Mary Halvorson, from which this excerpt particularly jumped out at me:

In high school she enrolled in summer programs at the Berklee College of Music and the New England Conservatory of Music, learning to shrug off chauvinistic appraisals of her talent.“Nobody would take me seriously,” she said. “They would take one look at me and say, ‘O.K., folk singer.’ That was really hard for me, and I was angry a lot of the time. I did all these summer programs, and I never encountered another female playing jazz guitar. Ever.” The experience taught her to be comfortable as the only woman on a bandstand, she said, adding that the issue rarely comes up anymore.

Let me preface my reaction to that very last passage by saying that I have no illusions that anything I've experienced as a tuba player in a saxophone player's world compares to the pervasiveness or hurtfulness of sexism or racism. Nonetheless, both of our stories point toward an indictment of musical academia as unduly resistant to diversity, the road less travelled, "the world as it might be" as opposed to "the world as it is," or whatever else you want to call it. Maybe we knew that already, but if nothing else, this is more fuel for the fire.

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I'll close this post the way I began my "open letter," which is to say that the very notion of "standard" and "non-standard" instruments is more representative of where the music publishing industry has thrown in their lot than it is of the whole of jazz history and the attitudes of its practitioners. It's never been about what you play, but how you play. Though I am a tuba player, this is about much more than just the tuba. It's too bad that so many schools have hitched their wagons to a jazz band instrumentation that automatically excludes more than half of the wind band, virtually all of the string orchestra, and everyone in the choir. In the face of this, creative band directors have always found the flexibility necessary to involve all of their interested students in jazz, regardless of the instruments they play. As much as we appreciate these extra efforts, they really ought to be par for the course, and we ought not accept anything less.

5 comments:

Stefan Kac said...

Postmodern Geekdom as Simulated Ethnicity
Kom Kunyosying and Carter Soles

(via the always brilliant Eron Rausch)

"Film scholar Linda Williams’ explanation of the melodramatic mode is crucial to analyzing the cultural logic of geek entitlement and the emotional impact of geek narratives as they developed from the 1960s onward. As Williams argues in "Melodrama Revised," melodrama is best understood as a mode or loose collection of tropes rather than a specific literary or filmic genre... “the mode of melodrama [. . .] [moves] us to pathos for protagonists beset by forces more powerful than they and who are perceived as victims” (42). This set of structures—heightened pathos, clear oppositions between good and evil by which we are made to identify and empathize with a suffering victim, and thus to yearn for narrative closure via the defeat of the victim's oppressor(s)—is common to all genres of U.S. film and, as Williams argues, to U.S. popular narratives writ large. As she states,

“melodrama has always mattered and continues to matter in American culture ... the sexual, racial, and gender problems of American history have found their most powerful expression in melodrama” (82).

Williams' model helps us see how racial marking becomes desirable to white geeks: if suffering equals virtue and moral superiority, then the virtue of a marked identity type (black, female, gay, disabled) can be reduced to how much one suffers for it. Here is also the key to why our analysis reads geeks primarily as straight white men. The anxieties of the straight white male geek's identity are transformed into the authenticating devices that paradoxically make him a moral hero in a postmodern world in which an unmarked and untroubled straight white male hero would normally be out of place."

Stefan Kac said...

(on suffering equaling virtue)

This seems like the right explanation...everyone wants to be the victim. But do the authors actually ENDORSE the equation of suffering to virtue? I mean in REAL LIFE? Because if this equation ultimately is not a valid one to make outside of the movie theater, then the critique need not get derailed by a fixation on the hypocrisy of any particular group...not even the dominant group(s)! Rather, if EVERYONE seems equally happy to go along with the suffering=virtue trope no matter their class position or social location, then this points to bigger-picture factors, perhaps STRUCTURAL but probably PSYCHOLOGICAL too and hence of limited amenability to reform.

Stefan Kac said...

(Kunyosying and Soles again)

"In terms of the geek's class identity, it is important to our project to discuss Zygmunt Bauman’s essay “Tourist and Vagabonds,” and to use Williams’ insights about identity-based suffering to shed light on Bauman's claims, as well as to introduce the term "simulated ethnicity." Bauman deftly analyzes globalization and why "vagabonds," the global have-nots, are in a state of perpetual admiration of the economic mobility of the tourists, the privileged members of "developed" nations. As a Marxist, Bauman is clearly focused on the economic disparity between the tourist and vagabond. However, if we use the logic of melodrama to modify Bauman's analysis, the vagabond has a surplus of one commodity that the tourist desires: the tourist admires the vagabond’s suffering, which imbues the vagabond with virtue. This plays out, for example, as real-life tourists paradoxically disdain the touristy and prefer to travel with the conceit that they are more "on the inside" than an average tourist. This ironic admiration of "vagabond-ness" is the same as the admiration non-marked identities have for marked identities in a postmodern milieu, where markedness serves as an authenticating feature. We use the term "simulated ethnicity" to describe the way geeks melodramatically cast themselves as members of a marginalized identity to foreground their validity and authenticity as postmodern protagonists."

Stefan Kac said...

(on markedness as an authenticating feature)
(#1)

Sure. But the reason I feel comfortable presenting tuba geekdom as something more than merely "simulated" or "authenticating" is that there is, notwithstanding the amount I've written about it on my blog, nothing much "melodramatic" about the actual events in question, and that is in fact the most troubling thing about them. The authors report that a "film scholar" of note has declared that "in the melodramatic mode, suffering, regardless of its source, equals moral superiority." Fine. But we are not (yet) living in a movie.

I feel that this critique somewhat misses the forest for the trees vis-a-vis what has come to be known as microaggression. In real life I think it's often easier to brush off the macro-, the DRAMA that SOME PEOPLE create, than it is to absorb an intermittent yet seemingly inexhaustible stream of tiny jabs from people who seem to be behaving reasonably. The "micro-" part is important: it is what permits aggressors (as well as any onlooking deniers) their plausible deniability, and it is why sympathetic onlookers still may not even realize that an aggression has occurred. For these authors, meanwhile, the geeks have affirmatively chosen a "simulated ethnicity" in light of a particular front-of-mind incentive. If this is what I too have done, then it must be buried too deep in my unconscious to be accessible as of this writing. I think this is a plausible theory, actually, though I can't quite bring myself to say a likely one. But even then the invocation of "melodrama" here strikes me as diversionary rather than explanatory. We seem to be dealing here with something like the Fallacy of Relative Privation: as long as some other group is being microaggressed, disenfranchised, generally fucked over a lot OR EVEN A LITTLE BIT worse than you are, then to air one's own grievances is, definitionally, to "dramatize" them. This constructs a clumsily binary schema consisting only of the dominant and the oppressed. It's no wonder this schema doesn't sit well with so many people outside of university English departments: it fails to account for much of anyone else. So, I hope I can be forgiven for occasionally comparing marginalized instrumentalists to marginalized social groups. I do feel that I've experienced something like "simulated ethnicity," but contrary to what K&S have theorized, I would very much like for this NOT to be the case! I think this post was the first one to venture anything of the sort, and I think about it periodically for that reason. The K&S article has provided the excuse I have been looking for to revisit it. As usual, I can't quite abide the full thrust of the Theorysphere.

Stefan Kac said...

(on markedness as an authenticating feature)
(#2)

The authors' subsequent discussion of specific cultural productions, starting with a seminal 1960s comic book, makes the trope of "suffering in the melodramatic mode" explicit: the comic is both a criticism of the dominant racism and misogyny and a confession of the extent to which the author himself has internalized these things; hence it is "both ironic and confessional." I occasionally took a similar tack with my own zines, back when I was making them, and I wrote some things this way that I wouldn't write now. The problem (or, failing that, the limitation) here is of course that literary production is inherently far too amenable to both the commission and the reception of fallacies of dramatization. Narrative fiction might as well be called reductive reduction. If you take film and literature as your guides to reality, you will indeed find a lot of posing. It seems to me (still) that the task of reporting what happened and how you feel about it is betrayed by the literary mode, not served by it. The literary imperative is complicit in the binary view of oppression. I think it is possible do justice here to my own reality while also staying grounded in external reality. In any case, I am certain that this is NOT possible within a binary framework of victimhood.