One gives notice. Another grins and abides. The one no longer interested in content, the other insisting on diary entries reaffirming his firm grip on reality. One is motionless, the other still moves about. One accepts but withdraws, the other complains, and even though there’s little to complain about, finds a way to complain about that too. One prays in an empty space, the other watches the news in a room full of knickknacks and memorabilia no one remembers. One drifts, the other plans outings.
One falls silent, another gets up and talks. One is more interested in conversations without words. One deactivates, the other continues to like and comment and, in short, feels engaged.
One stops the vertical fall and the horizontal push, and edges fall away. Another scrolls up and down and takes cuts.
The one never did make sense, the other insists on making sense.
A house down around the block is getting a new roof, hammers echoing like giant flickers. Since the big virus outbreak the neighborhood seems quieter, fewer cars speeding up the bumpless street, the park above closed to the outdoor concerts, though a few bicycle races and random music groups have come and gone. We frequently hear music though, through the trees, over the roofs, through the backyard fences, but can’t always be sure of where the sound is coming from. No fireworks this year. Not a single yard sale. But some noise seems louder, the trash trucks on their weekly binge, the mailman at the mailbox, the yapping yellow dog behind and a yard over, skateboards, our tinnitus.
A loss of sound seems paradoxically to quicken our sense of hearing. That is dynamics, change in pressure and temperature, frequency and consistency. Some sounds we don’t hear until they go silent. Sound can baffle, bounce around dancingly. If you’re uncertain where a sound, particularly a voice, is coming from, the disorienting distraction bewilders. Just because you don’t hear a sound doesn’t mean you can’t feel it, its pressure in your ears, resounding around your head. Likewise, you might hear voices, but the words lack clarity, and you can’t make out what’s being said.
Some sounds are tight, other loose fitting. A flash flood of sound leaves a wake of mud. The beginning of rain drips into the ears, like its relative petrichor, that newly wet earthy scent in the nose, a slow awakening to something that’s been asleep for a long time and is now looking for a new bed to spend the night, one of your ears unfolding asymmetrically.
I was reading through the Wiki entry for Frank Zappa, can’t remember why, and came across this quote from his autobiography, “The Real Frank Zappa Book”:
The title of the Zappa book might contain a reference to the musical fake and real books, collections of a kind of shorthand lead sheets used by players as sketch or blueprints to cover pieces. These music books usually fit any song on one page, and show melody notes and chord symbols. The original fake/real books differed from songbooks in that they did not include lyrics and were mostly used by jazz players who only needed guidelines, not strict written scores that might have gone on for pages and still only approximated what one had heard or wanted to hear.
The many versions of fake and real books published over the years complicates a description; suffice to say they provide a recipe for the song, but the musician still needs to do the mixing and cooking. They don’t work like player pianos. That reading above of the title is layered below the obvious one, that so much had been said and written about Frank that he decided to sort the wheat from the chaff and clarify what the real Frank Zappa was all about. I’ve not read it, but I’ve put a copy on hold.
Meantime, what about the part of that quote that says, “all good music.” What is good? What is music?
A Science Bulletin article, available online 10 September 2021, titled “Earliest parietal art: Hominin hand and foot traces from the middle Pleistocene of Tibet,” provides an opportunity to consider definitions and purposes of art. The article discloses and describes what appears to be the discovery of the oldest known evidence of human art, from over a million years ago, much further back than any previous find, and probably made by children.
To ask the question what is art and attempt an answer is to engage in an argument of definition. The scientists involved in the recent discovery outline a kind of argument of stipulation; that is, in the example being discussed, for something to be considered art, it must include mimesis. It must be “a copy of something else.” And that copy is taken out of its natural context and given a new birth:
According to the definition of art built into the article, the object of art need not be something an audience bows to in reverence. The skill required to make the artwork is not as important as the intention of the maker that the work be “received as art.” The purpose of the work might be “enjoyment, fun or decoration.” The article uses the example of contemporary parents displaying a child’s work as art, even if “tentative artistic endeavours as art.” The authors argue the prehistoric art panel satisfies all of those conditions.
There are other important implications and conclusions of the discovery and analysis of the hand and foot prints (a human presence not expected on the Tibetan Plateau so long ago, for example). But the insistence of calling the panel art seems to distinguish this discovery from that of some other remote relic or fossil find.
What is art that does not free us from the existential cages into which we are born – distraction, deceit, knickknack; advertisement, marketing, sales? In short, propaganda. The artist deviates, moves on, leaves, wanders, wonders, is born again, an outsider, without a comfort zone. Even to just want to be an artist might suggest a kind of alienation, isolation, irrelevance – playing an instrument out of time and pocket. To turn art into a practice is craft, which is fidelity. Art is what is born again, a reassembling of experience, a repurposing of predicament. A pastime, when we had time on our hands.
The word primitive does not appear in the “art panel” article of foot and hand prints. This may be read as a sidestepping or a deliberate absence from the definition. Seen as art, the prints develop their own place of permanence and value without reference to a hierarchy of skill level, training or education, or complexity of instrument. The body parts are at once the form and content and implement of the art work. And it is the arrangement of those parts, the rearrangement in an unexpected pattern or rhythm or placement, that fulfills the necessary characteristics of a work of art.
I’ve been making art with my granddaughters since they were toddlers. I’ve put together a collage here of pieces, adding a few other pics on topic:
“Out of key with his time,” Pound wrote, recognizing what might be said, regardless of form, is relegated in time, if not immediately, to the dustheap of the wasteland of the “botched civilization.” What was he trying to save? He had fallen out, had a falling out, and now has fallen even further. “Wrong from the start,” he said. Not to mention the end, the end of ages.
Only as commodity does art (music, poetry, sculpture) find its audience which values what the gatekeeper says. While art that is profane, outside the edifice, plays in the pocket, in key with its time.
We thought that had all been resolved by the Beats, where jazz and oral poetry, improvisation and play, not in big halls or while wearing wigs of beauty, but in the dive bars and rundown cafes in the skidrow of literature.
“…brings us by a commodius vicus of recirculation back…” (Joyce, FW).