First-time listening for January, 2007

16911. (Wolf­gang Amadeus Mozart) Thamos, König in Ägypten, K.345 [336a] [d. Harnon­court;
. . . . . w. Thomaschke, Per­ry, Müh­le, Alte­na, van der Kamp]
16912. (Martha Wain­wright) Martha Wain­wright
Mojo Chess North­ern Soul:
. . . . 16913. (Mar­lena Shaw) “Let’s Wade in the Water”
. . . . 16914. (Mamie Galore) “It Ain’t Nec­es­sar­i­ly So”
. . . . 16915. (Radi­ants) “Hold On”
. . . . 16916. (Dells) “Wear It On Our Face”
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READING – JANUARY 2007

(Eric Frank Rus­sell) Some­where, A Voice [col­lec­tion]
. . . . 14900. [2] (Eric Frank Rus­sell) Some­where A Voice [sto­ry]
. . . . 14901. [2] (Eric Frank Rus­sell) U‑Turn [sto­ry]
. . . . 14902. [2] (Eric Frank Rus­sell) Seat of Obliv­ion [sto­ry]
. . . . 14903. [2] (Eric Frank Rus­sell) Tieline [sto­ry]
. . . . 14904. [2] (Eric Frank Rus­sell) Dis­placed Per­son [sto­ry]
. . . . 14905. [2] (Eric Frank Rus­sell) Dear Dev­il [sto­ry]
. . . . 14906. [2] (Eric Frank Rus­sell) I Am Noth­ing [sto­ry]
14907. (Don­ald W. Clarke) Pre­his­to­ry of Great Bear Lake [arti­cle]
14908. (Roger Bacon) The Opus majusof Roger Bacon, edit­ed with introd. and ana­lyt­i­cal table by
. . . . . John Hen­ry Bridges

14909. (Roger Bacon) Part of the Opus ter­tiumof Roger Bacon, includ­ing a frag­ment now print­ed for
. . . . . the first time

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Songs of Mukanda : music of the secret society of the Luvale people of Central Africa

This is an anthro­po­log­i­cal col­lec­tion songs and music which take place dur­ing the initiation/seclusion peri­od (mukan­da) of Luvale boys of Zam­bia. Most Luvale art is in the form of masks, many of which are danced with, dur­ing cer­e­monies to edu­cate the ini­ti­ates and to mark the ter­ri­tory where the cer­e­monies take place. The Luvale (who also live in Ango­la, where they are called Lwe­na) peo­ples are close­ly relat­ed to the Chok­we, and their his­tory is inter­con­nected with both Chok­we and Lun­da polit­i­cal move­ments, which have his­tor­i­cally dom­i­nated the region. They num­ber about 20,000. The agrar­ian Luvale grow man­ioc, cas­sava, yams, peanuts, tobac­co, hemp and maize (grown to make beer). They keep some sheep, goats, pigs, and chick­ens, but pres­tige meats are wild game pro­vided by a restrict­ed secret soci­ety of hunters. The Luvale are divid­ed into two cat­e­gories, those who are descend­ed from the found­ing matri­lin­eal lines and those who are descend­ed from for­mer enslaved pop­u­la­tions. The soci­ety is gov­erned by fam­ily head­men who owe ten­u­ous alle­giance to local chiefs who inher­it their posi­tions matri­lin­eally from the mater­nal uncle. The chiefs (mwana ngan­ga) con­sult with a com­mit­tee of elders and rit­ual spe­cial­ists before mak­ing deci­sions. The Luvale pre­serve tra­di­tional reli­gion, based on Kalun­ga, a god of cre­ation, and a series of nature and ances­tral spir­its. The music in the col­lec­tion is chiefly of inter­est to anthro­pol­o­gists and African musi­col­o­gists, but some of the songs might enter­tain a casu­al listener.

14924. (Brian Sloan) Tale of Two Summers

I was deeply impressed by the courage and skill that went into this new nov­el for teenagers. First of all, it under­takes the tech­ni­cally dif­fi­cult task of writ­ing a nov­el in the style of a blog, with cur­rent teenage blog-lan­guage used con­vinc­ingly. Sec­ond, it gets in the head of two teenagers, one straight and one gay, who have main­tained a friend­ship from child­hood, and are con­fronting their first sex­ual choic­es. Sloan, who is a film direc­tor, suc­ceeds admirably in both these tasks. I have been told by too many peo­ple that the cur­rent atmos­phere in pub­lish­ing pre­cludes an intel­li­gent treat­ment of teenage sex­u­al­ity. This book proves that those peo­ple are wrong. Yes, it’s true that the march­ing morons have com­man­deered and cor­rupted much of the media in North Amer­ica. Yes, it’s true that an aging pop­u­la­tion in the Unit­ed States and Cana­da has been get­ting steadi­ly stu­pider and more con­ser­v­a­tive. But it is essen­tial that writ­ers resist these trends, and stand up for true moral val­ues against the igno­rance and immoral­ity of Con­ser­vatism, espe­cially when it comes to writ­ing for the young. Sloan does so, and earns my respect for it.

Friday, January 19, 2007 — Schools for Democracy

We have all com­plained about the lack of decent can­di­dates to vote for, in elec­tions. Yet noth­ing com­pels us to con­stant­ly elect sleazy and incom­pe­tent peo­ple to pub­lic office. Every com­mu­ni­ty has tal­ent­ed, hon­ourable, and uncor­rupt­ible peo­ple. It is the struc­ture and cus­tom­ary oper­a­tion of polit­i­cal par­ties that ensure that such peo­ple nev­er enter politics.

So what is the solu­tion for peo­ple who want to see reform and progress in their com­mu­ni­ties (whether local, region­al, or nation­al)? I think the solu­tion is a school. What if there was a School of Demo­c­ra­t­ic Pub­lic Ser­vice? It’s pur­pose would be to pre­pare peo­ple to run for pub­lic office. We expect some­one who runs a hydro-elec­tric plant to study civ­il engi­neer­ing, we expect a car­pen­ter to study car­pen­try. Why should we not expect any­one who presents them­self as a can­di­date for polit­i­cal office to have stud­ied it? This is not the same thing as study­ing “Polit­i­cal Sci­ence”. We would expect a seri­ous can­di­date for pub­lic office to study phi­los­o­phy, eco­nom­ics, man­age­ment, envi­ron­men­tal sci­ence, urbanol­o­gy, his­to­ry, soci­ol­o­gy, law, human rights and moral phi­los­o­phy, among oth­er things, specif­i­cal­ly as they relate to hold­ing pub­lic office. If there was a school which offered a degree of Mas­ter of Demo­c­ra­t­ic Pub­lic Ser­vice, and its cours­es where observ­ably rig­or­ous and pro­gres­sive, I would cer­tain­ly look on any inde­pen­dent can­di­date who held that degree with enough respect to con­sid­er vot­ing for them. If any par­ty went out of its way to select can­di­dates who held such degrees, I would be inclined to take its plat­form seri­ous­ly. I would be even more inclined to vote for some­one who could demon­strate that they did not enter pol­i­tics from busi­ness, or law prac­tices that obvi­ous­ly incline them to bend to spe­cial inter­ests or to seek finan­cial gain through their office. Read more »

14919. (Brian Clegg) The First Scientist, A Life of Roger Bacon

07-01-16 READ 14919. (Brian Clegg) The First Scientist, A Life of Roger BaconThis rounds off a lit­tle project of mine to inves­ti­gate Roger Bacon, the thir­teenth cen­tury Fran­cis­can fri­ar who wrote about the pos­si­bil­i­ties of sci­en­tific inquiry. His work was sup­pressed in his life­time, and he spent most of it impris­oned by his reli­gious order, and forced to bribe his keep­ers to smug­gle in writ­ing paper. His large (for the time) col­lec­tion of books and exper­i­men­tal appa­ra­tus dis­ap­peared in the tur­moil of war. Since then, his rep­u­ta­tion has suf­fered extremes of inter­pre­ta­tion. Renais­sance pop­u­lar cul­ture saw him as an occultist and magi­cian. It was claimed, among oth­er absur­di­ties, that he pos­sessed a talk­ing head of brass. His unre­lated name­sake, Fran­cis Bacon, expro­pri­ated many of his ideas and received the cred­it for them. Some nine­teenth cen­tury his­to­ri­ans praised him, struck by his prophet­ic asser­tions that inquiry into nature would make it pos­si­ble to observe the stars and very small things with prop­erly arranged lens­es, that we would some day cre­ate fly­ing machines and “cars” that move with­out the help of ani­mals, that we would be able to record and replay sounds, and for his pre­cise chem­i­cal for­mula for gun­pow­der. But twen­ti­eth cen­tury his­to­ri­ans tend­ed to down­grade him to a “pre-sci­en­tif­ic” curios­i­ty. Read more »

Sidney Bechet

07-01-13 LISTN Sidney BechetEver­est Records’ Archive series gives me a selec­tion of fine New Orleans tunes by one of the most ver­sa­tile of ear­ly jazzmen. Bechet (1897–1959) played many instru­ments, but was best known on sopra­no sax, clar­inet, and cor­net. He was a prodi­gy, dis­cov­ered at the age of eight by Fred­dy Kep­pard, and employed in Keppard’s band at eleven. Great­ly admired as a high­ly cre­ative and indi­vid­ual per­former by oth­er jazzmen (notably Duke Elling­ton), Bechet was a cul­tured and poet­ic man, who divid­ed his time between Europe and Amer­ica, and after WW2, mar­ried and end­ed his days in France. It’s said that he was the mod­el for the char­ac­ter “Pablo” in Her­mann Hesse’s Step­pen­wolf. This is quite pos­si­ble. In 1929, he appeared with his own band at the Haus Vater­land café in Berlin, where Hesse could eas­ily have seen him. Some of the cuts on this disk fea­ture Lionel Hamp­ton, and Bechet’s pow­er­ful vibra­to is deli­ciously echoed by his vibes. The Ever­est vinyl is prob­a­bly hard to find, but there’s a good cd col­lec­tion called The Leg­endary Sid­ney Bechet, which includes his per­for­mances with the New Orleans Feet­warm­ers, Tom­my Lad­nier, Jel­ly Roll Mor­ton, and Dr. Hen­ry Levine.

Monday, January 8, 2007 — Karen Refugees in Canada

07-01-08 BLOG Monday, January 8, 2007 - Karen Refugees in CanadaThe CBC (Cana­di­an Broad­cast­ing Cor­po­ra­tion) often does excel­lent inter­na­tion­al reportage, espe­cial­ly when they deploy cor­re­spon­dents like Patrick Brown. Tonight’s Nation­al News fea­tured a good exam­ple. For decades, the dic­ta­tor­ship in Bur­ma has been com­mit­ting sys­tem­at­ic mass mur­der while sup­press­ing the sev­en-mil­lion strong Karen eth­nic group, and using many they don’t kill for slave labour. Brown entered Bur­ma (Myan­mar) through the jun­gles of the Thai bor­der with young Karen who are deter­mined to doc­u­ment con­di­tions in that region with hand­icams. Brown care­ful­ly gave a run­down of the his­tor­i­cal back­ground, intro­duced the main ele­ments of Karen cul­ture, and inter­viewed sev­er­al peo­ple. Most dra­mat­ic was the inter­view with a frail, elder­ly woman forced to build roads for the Burmese army — roads which will be used to bring in troops to mine the region and burn down Karen vil­lages. Read more »

Sunday, January 7, 2007 — Who Will Undertake These Tasks?

As we enter the sev­enth year of a new mil­len­ni­um, the sad­dest thing to con­tem­plate is not only the prob­lems we face, but the pathet­ic inad­e­qua­cy of the intel­lec­tu­al tools employed to address them. There has been, in effect, no progress in the way human social, polit­i­cal and eco­nom­ic issues are dis­cussed. It is as if we were attempt­ing to prac­tice mod­ern med­i­cine, but inca­pable of employ­ing any ter­mi­nol­o­gy except the pre­sci­en­tif­ic con­cepts of “humours”, divine ret­ri­bu­tion, witch­craft and astrol­o­gy. That is sure­ly the state of affairs, for instance, when the idi­ot­ic “left/right” tem­plate is employed to describe “the polit­i­cal spec­trum”, or when the child­ish pseu­do-intel­lec­tu­al super­sti­tions of Marx­ism and Con­ser­vatism still pro­vide the frame of ref­er­ence. These con­cepts were worth­less when they emerged and pet­ri­fied two cen­turies ago. That they remain dom­i­nant, unchanged, and inescapable in their putres­cence, after all this time, sug­gests that our politi­cians, jour­nal­ists, aca­d­e­mics, and pun­dits are not capa­ble of rea­son­ing, learn­ing, or grow­ing up. Read more »

Joe Zawinul

Jazz pianist and com­poser Josef Erich Zaw­inul first came into promi­nence as the founder of the band Weath­er Report, which I will con­sider sep­a­rately. He’s been a major fig­ure in jazz since then. Though he emi­grated to the Unit­ed States from his native Aus­tria as a young man, he always retained strong Euro­pean roots, emo­tion­ally as well as musi­cally, and even­tu­ally returned to Aus­tria. My focus here is on two of his solo albums, Zaw­inul(1970) and Sto­ries of the Danube(1995).

Despite the epony­mous title, the first one is essen­tially a col­lab­o­ra­tion of Zaw­inul and Her­bie Han­cock. It’s an ear­ly exam­ple of the fusion move­ment that swept Jazz in the sev­en­ties, with Miles Davis, Zaw­inul and Han­cock at the fore­front. The Rhodes piano-echoplex-ring mod­u­la­tor com­bo of this album was soon to be super­seded by syn­the­siz­ers. The jazz con­ven­tions are still there, but Zaw­inul is most­ly inter­ested in cre­at­ing ambi­ent sound­scapes, and the feel­ing is not spon­ta­neous. In fact, it’s hard to get emo­tion­ally involved with this music. Only the first cut, the long piece called “Doc­tor Hon­oris Causa”, is sat­is­fy­ing. Woody Shaw par­tic­i­pates on this piece, to good effect. The sec­ond cut, “In a Silent Way”, is par­tic­u­larly dis­ap­point­ing, because Miles Davis did a much bet­ter job cov­er­ing it, lat­er on. The rest is rather dry. Twen­ty-five years lat­er, there is not much jazz left in Sto­ries of the Danube, which is a sym­phonic suite enlivened by frag­men­tary whiffs of jazz and mid­dle east­ern dance music. The melody of “Doc­tor Hon­oris” makes an appear­ance. It’s pret­ty much an updat­ed ver­sion of Smetana’s Mauldau, using a big­ger riv­er and a less inti­mate palette. Most of it will give plea­sure to the lis­tener, espe­cially since the move­ments grow more engag­ing towards the end. I wish I had more of his work in my col­lec­tion, so I could trace out the evo­lu­tion between these two albums.