Six years ago by sheer luck I encountered Arcade, a work of mixed media by Ethiopian-American artist Julie Mehretu, when it passed through my hometown of St. Louis. Layer upon layer of densely packed ink drawings, each separated by a layer of clear acrylic which gave a “floating” appearance to the ink in 3D space, I was struck by the piece’s intensity and scope, by the precise detail of each drawing and especially by its combination of disparate elements to form such a dramatic and unified whole. It reminded me of the music I was studying at the time, namely Luciano Berio’s Sinfonia, which in its third movement combines forces as far-reaching as Mahler and Stockhausen in a unique sort of collage.

Arcade was so affecting that I immediately embarked on a quest to understand its organizing forces, and it wasn’t long before I arrived at Walter Benjamin’s monumental Arcades Project [Passagenwerk]. Whereas Benjamin’s interest was in the rich cultural exchange at work in the covered street markets of late-19th century Paris, Mehretu’s concern with militarism, consumerism, and how they colored the geopolitical climate in the 21st century nevertheless brought her in touch with Benjamin’s theories.

Benjamin’s work largely concerns how history is preserved in our collective memory. As a musician I suspect that our perceived aggregate history of music is an arbitrary fable of progress towards the goal of growth and development. It is widely recognized that this tendency to measure everything against the narrative of progress is a common symptom of early capitalist thought. Some musicians also recognize that widespread music education and theory coincided with the rise of capitalist thought, which could explain why our history has been forced into the same didactic mold. The work of composers and musicians in the 21st century—from most stylistic spheres—has been teleologically mystifying for nearly a century itself.

Since I discovered Mehretu I’ve been working closely with some of Benjamin’s ideas in my own composing. Among others, the flâneur is a major subject of attention: one who walks the streets alone, observing culture but not participating in it.[1] Often narrating Baudelaire poems, these flâneurs were the private eyes of Parisian streets through the arcades, able to read from and infer everything about the faces of passersby. Pierre Hamp wrote that to be a flâneur was “to walk out of your front door as if you’ve just arrived from a foreign country; to discover the world in which you already live.”[2]

Boulevard_du_Temple_by_Daguerre
Boulevard du temple in Paris by Daguerre (1838)

When I came to Taiwan two years ago I was as foreign as it gets. I began playing jazz immediately and was fortunate to find five like-minded musicians with whom I’ve been playing ever since. Our band Flâneur Daguerre was my original test of Benjamin’s ideas. In FD we explore jazz and avant-garde music, contemporary classical, folk and pop alike. We work with Benjamin’s theory of dialectical images to program carefully selected music as well as originals works. These ideas have become the dominant process in my non-jazz, “concert” composing as well.

The French chemist Louis J.M. Daguerre developed his daguerrotype photographic process by accident in 1835, which went on to become the first commercially successful photograph. Benjamin wrote about these old, faded photos and their ability to arrest and capture time in a powerful new way, promising the unveiling of a true cultural history. A dialectical image is said to be a “stop” or “freeze” in the synthetic linear course of history, “dialectical” for its embodied interplay of arguments, and for its ability to convey an eternal, mythical time as an alternative to the collective, utopian fantasy of progress.[3] Both the daguerrotype and the dialectical image are visual modes of capturing history and shaping our collective memory.

Music enters the dialectical image by way of surprising, even kitsch sounds. The act of composing is an act of listening. In the moment when you hear something that sounds funny, kitsch, or ridiculous, does this sound strike you because it doesn’t belong there? Or is this moment a rift in our perception of where sounds go?

If there is such a thing as a musical flâneur then we’ve all played that role before. We are simultaneously listener, observer, critic, musician and composer. We are all wanderers, especially through our historical epoch, when sounds from all different places and eras can be combined or juxtaposed at the drop of a hat. Wandering through musical space and time is something felt daily in both active and passive listening. The flâneur who passes through streets and infers a cultural abstraction from what s/he sees can be a listener who encounters by chance the “sound apparatus” of everyday life, including noises and sound sources apart from purely “musical” ones. Along the way there are glimpses of truth; moments we were taught not to believe in or “hear” but which reveal aesthetic pleasure on a personal and collective scale.

Imagine listening to something on headphones in public, it mixing with environmental sounds on the street, with the elevator music, Muzak or radio piped in at your favorite restaurant. Somehow the sounds fit together, and maybe you had a good laugh over how initially obscure it sounded. You’ve had one such moment. These everyday moments, or “images,” are like puzzle pieces once lost but rediscovered, returning an element of truth to understanding the wide spectrum of music and artistic value systems.

But how can musical works be experienced as images? One is temporal and another is singular, isolated and frozen. I use “image” because the temporal element of music combines with the specific time and place in which you as listener receive it. The aura of a musical entity can be felt statically, illuminating the conditions from which the work emerged and in which it is experienced. This static aura is missing from an objective approach to a true distinction between idioms of style and era, and therefore how we value our art. Its limits can be felt at the worn edges of a photograph and at the edges of musical time.

When I hear something that strikes me in this way, whether a preexisting work or some chance combination of sounds, I hear sound reaching beyond its own borders. Like peering through a window into another reality, this sound does not feel like it begins at the moment of attack nor ends at the moment of release. You get the feeling that more is there, waiting. You follow a photograph to any of its edges, but a dialectical image is one in which you feel the image stretch beyond its borders, as if you could climb through the frame of Hooper’s Nighthawks and walk the rest of that dark, barren street.

In The Work of Art In the Age of Its Technological Reproducibility, Benjamin describes what he calls “the apparatus” confronting the viewer of a film.[4] This apparatus includes the camera and all of the production behind it, designed to capture a synthetic scenery for film. Returning authenticity to everyday life, dialectical images provide the chance to climb through that apparatus into the reality of what is in front of the camera—or the microphone.

Our images are combined in a constellation of time’s passing; often of history’s “trash,” the noises of culture, lifted from their “embeddedness” and reconstructed into a new montage, or collage. The inherent tension among neighboring fragments reveals a new interpretation of time and collective memory.[5]

At one of our earliest gigs, the members of FD discussed this condition of the flâneur as observer, voyeur, and each of us relates to it on possibly multiple levels. Those of us who are foreigners certainly are confronted immediately with its effects, but so do our Taiwanese members. For me, I make this condition the focus of my written music. In compositions for FD, I look for relationships among styles or idioms. For example, in my piece Chase Music Without a Scene, I focus on the 1970s “chase” film genre and treated the music found in those movies as its own genre, related to but separate from jazz or spy music. Truthfully this music is easily recognizable but “off-the-map;” you’d never read about its “era” in any jazz history textbook.

In my non-FD works, I work with collage forms, idiomatic sounds and musical “gestures” found on specific instruments. In 地獄的錢 Di Yu de Qian ("Hell Money") for piano solo, I worked with quotations of pieces that involve idiomatic piano sounds—those which clearly evoke the characteristic sound of the piano in various genres of piano music. These fragments were combined, restructured and worked into their own short, mobile compositions which were then juxtaposed based on how I could make the whole piece flow and how I could make each fragment flow from one to the next, as if in and out of a canvas, from one dream into another.

The journey of the flâneur, and the use of dialectical images in sound provide an open framework to explore and describe how others have heard and composed for almost 100 years. The story of music as the development from crude fossils of tonality and form—which flourished all the way through the 19th century and broke down in the 21st century—does not give much attention to epochs of music outside mainstream Europe and the Americas, nor to the changes in modes of listening and production which drastically changed aesthetic expectations over the last century. Writing, listening, and playing music this way has also been a personal journey that continually promises new gifts and discoveries. It has opened up my ears and given me an awareness I never could have imagined.



[1] http://www.thelemming.com/lemming/dissertation-web/home/flaneur.html

[2] Benjamin, Walter. The Arcades Project, ed. Rolf Tiedemann, trans. Eiland & McLaughlin. Cambridge: Belknap Press, 2002, p. 435.

[3] Pensky, Max. “Method and Time: Benjamin’s Dialectical Images,” in The Cambridge Companion to Walter Benjamin, Cambridge University Press, 2006, pp. 177-198.

[4] Benjamin, Walter. The Work of Art in the Age of Its Technological Reproducibility, and Other Writings on Media, ed. Jennings, Dougherty, and Levin. Cambridge: Belknap Press, 2008, pp. 14-30.

[5] Pensky, pp. 185-187.

open_theater

戲劇常被拿來對照人生,我們總以為戲劇是將生命的所有元素濃縮並且誇張化,無論是痛苦、快樂、悲傷……,戲劇成為人生的映照,帶有一種仿造、複製的性質。但是,當我們在真實生活裡跌撞、受挫、翻騰時,才會發現到原來人生上演的場景,往往比戲劇來得荒謬、殘酷。

The term flâneur comes from the french verb flâner, which ever since Baudelaire appropriated the word and gave it the extended meaning as a way of truly experiencing, appreciating the city as one walks. Indeed when we have a bit of time to explore the world we are all flâneurs, and not least of all the eRenlai team are certainly flâneurs without frontiers. But rather than Baudelairean strolls through Paris, the old eRenlai team and their sister organization AZ Cultural Enterprise spent much time over the last two years going back and forth to Shanghai. Their adventures, however, were more than just aimless strolls latching on to pretty thoughts; the team came back to Taipei having completed not one but three outstanding documentaries on Shanghai which are excusively offered to you in this Focus - A Flâneur's peek at Shanghai.

Liang Zhun first takes us on a stroll down Lane 1025, Nicolas Priniotakis looks for the rarest pearls of Chinese ethnic music and instruments in Seaside Seranade and Benoit manages to get a way from the hustle and bustle of central Shanghai and finds the ultimate spot for peaceful contemplation in Suzhou’s gardens.

Ida also feels the nostalgia of a 21st Century flâneuse, in a state of liminality between her years of studying and appreciating the language, arts and glory of France and the French, and a return to the lost Mainlander heritage in Shanghai, where paradoxically, the glory of the France is reduced to magnificent leftover architecture in the French concession. She was moved, but confused in the melting pot of people and architectures that is contemporary Shanghai. Similarly, Mei Fang-tsai had many identity questions to face during her time living in Shanghai as a so called "Tai-ba-zi".  Even Paul was left with identity questions during the 2010 World Expo-lent Australian adventure as he observed his country's pavillion as a semi outsider, looking at people, looking at Australia, the way Australia wanted them to look...

ida_shanghai_flaneuse_3

Photo by Ida Yang

therapy

隨著時間之流盤旋的生命,常於不知不覺中陷落,人們因而在虛幻與真實、名利與理想、遺憾與無悔間走失。透過虛擬的戲劇可以卸除現實的束縛,讓迷途的心找回應有的位置。


ida_shanghai_flaneuse

Wondering the streets of Shanghai is sentimental, whoever you are. If you are a tourist or passenger who has visited Shanghai several times, you might sigh that this attractive city is developing too fast, and every time you visit, you can’t recognize what it used to be. If you are a resident, you might be proud of this modern city, but also regard this city with other complex feelings concerning Shanghai’s tumultuous history. If you are a worker from other provinces of China, this huge city might bring you deep nostalgic feelings. The second and third conditions are my imagination, because I am only a tourist from Taipei who is neither resident nor worker. I am also a 21st century flâneuse tribute to Baudelaire. Loafing around in this city, surrounded by the parasol trees (梧桐樹wutong shu), I was under the impression 19th century French flâneur reincarnated in Shanghai. The French concession is mainly in Luwan and Xuhui Districts. I visited no.319 Yueyang Road (岳陽路), where the Former Consulate of France (法國領事館) (pic.1)(pic.2)is situated. On the same road, at no.145, is a French-style garden residence, which is the former residence of T. V. Soong (宋子文). Besides these European residences, there is also some modernist architecture. Most of these buildings were built by Hungarian architect L.E.Hudec.(pic.3) who lived in Shanghai for about 30 years.

This city is a melting pot for an enormous amount of different styles. It’s blissful, but also confusing. Strolling through different areas, it seems like travelling around in different countries. In The Bund, I can see a row of beautiful architecture from different cultures.  It’s an embodiment of different imperialist powers, which let Qing government cede some territory in order to pay off its indemnities. Yet, Shanghai’s ignominious history, just makes the city more glamorous.

ida_shanghai_flaneuse_2

 

ida_shanghai_flaneuse_4

(Photos: Ida Yang)

 


 

[1] T.V.Soong was at a former Chinese Premier in 1930 and was in a highly influential position throughout the Nationalist era. His three sisters were married to presidents Chiang Kai-shek, Sun Yat-sen and China’s former richest man H.H. Kung.

 

taiwan_theater01

解嚴前後,台灣劇場透過自由創作,試圖衝破被壓抑的社會氛圍,一時之間風起雲湧,百家爭鳴。而今時空已然轉變,劇場聲音似漸顯微弱,他們又將如何走出自己的新方向?


open_theater

戲劇常被拿來對照人生,我們總以為戲劇是將生命的所有元素濃縮並且誇張化,無論是痛苦、快樂、悲傷……,戲劇成為人生的映照,帶有一種仿造、複製的性質。但是,當我們在真實生活裡跌撞、受挫、翻騰時,才會發現到原來人生上演的場景,往往比戲劇來得荒謬、殘酷。

upsidedown1

一個從小就喜歡模仿,無須別人教便會倒立的小男孩,長大後是什麼模樣?體魄健美、談吐斯文,包裹著一顆熾熱純真之心的黃明正,用倒立細說著他的馬戲寓言。


捐款

捐款e人籟,為您提供更多高品質的免費內容

金額: 

事件日曆

« 十一月 2019 »
星期一 星期二 星期三 星期四 星期五 星期六 星期日
        1 2 3
4 5 6 7 8 9 10
11 12 13 14 15 16 17
18 19 20 21 22 23 24
25 26 27 28 29 30  

目前有 2920 個訪客 以及 沒有會員 在線上