I’m shocked to find the lovely, spiritual folk song Kumbaya trashed by pundits and politicos alike in a bipartisan effort to discredit one of the solid gold traditions my generation sought to carry on – the healing power of music. Yet it should come as no surprise, for music, like politics, suffers from an infection of the big, the bad, and the rowdy. Perhaps it was always so; one’s affections are often awakened by market reality, but we must get to the bottom of this Kumbaya business.
First, to the phrase Kumbaya (“Come by here” [Lord]) has been added the increasingly popular “ing,” so we now find ourselves Kumbayaing, though hopefully not in public. Kumbayaing is pundit-lingo for working together in teams for the mutual benefit of community members – and what could be sillier than trying to work together? The neologism distorts the song, ignores the music, and mocks the efforts of those who would organize peacefully, all in one cynical, dismissive, and cranky attitude – to Kumbaya is to waste time; holding hands betrays weakness.
It seems that what we today call Christian Music isn’t liturgical music, or music to gather by, as much as a music market. The religious experience is marketed through music. This isn’t the same thing as music creating a religious experience. Do we not want the Lord coming by here anymore? For “The spirit will not descend without song,” as LeRoi Jones (Amiri Baraka) explains in his study Blues People (1963). Jones explains that the first Christian music in the US was black music born of the slave experience and developed as communal, healing, and organizational. Of course, time and distance also distort, and, as Gary Snyder explains, when ritual is moved from its source it loses some of its power. But the beauty of the music that Jones describes is its very resourcefulness.
Richard Rodriguez’s influential essay “Private Language, Public Language” went against the grain of the bilingual education movement by insisting that we shouldn’t publicize our private language, the language of our family. Just so, perhaps we shouldn’t market something called Christian Music, for the idea adulterates the tradition and allows the pundits to infiltrate the community without understanding or respecting the values of the community. Consider the following example, where the word spiritual becomes so watered down that it loses all its color and power: Elizabeth A. Brown writes a short review, published in the April 5, 2010 Christian Science Monitor, of The Best Spiritual Writing of 2010 (edited by Philip Zaleski), and what do we find as an example of not just spiritual writing but the best spiritual writing? Nicholas Carr’s “Is Google Making Us Stupid?”
Someone’s sighing, Lord. Come by here.