Archive for the 'Academia' Category

Shout-out to Chicago for this weekend

I will be in Chicago this Thursday through Sunday for the North American Patristics Society 2012 Conference at the Holiday Inn Chicago Mart Plaza. I am presenting my paper “Civic Marian Devotions in Late Antique Rome and Constantinople” at 10:15am Friday in the Steamboat Hotel room. If you’re going to be at the conference and want to grab a beer or coffee or dinner etc. please by all means find me. Tall stocky guy with very short hair, beard, glasses.

…and as of next Saturday, 2 June, I will be in Washington, D.C. until 30 June or when my wife goes into labor, whichever comes first. If that’s your neck of the woods and want to hang out, let me know.

A curriculum proposal for Byzantine chant

So, a couple of months ago, I suggested that learning to sing needs to be part of learning to chant, and even suggested that language and diction in the appropriate languages should be an expected part of one’s training, just as it is for a classical singer.

I’ve continued to chew on some of the implications of that post, and one of the outcomes of that was to draft a proposed curriculum for what a Byzantine chant concentration could look like in the context of an undergraduate music program. Obviously, this is all entirely hypothetical; I don’t know of any music schools that are itching to add this as a concentration. St. Katherine’s College could, I suppose, eventually try to incorporate something like this into their curriculum, but who knows. Hellenic College would probably be reasonably well set-up to do something like this, but they don’t even presently offer a music major.

A few assumptions I’m making: first and foremost, that there is an on-campus chapel with regular services. Second, that chapel services would make a full-on recital unnecessary; rather, have the student do a junior and senior exam that basically are an extended jury — where they prepare a certain number of compositions ranging in difficulty and sing 2-3 of them at the request of a committee. Third, that building a good cantor who is also a good musician will require some knowledge of Western music theory and notation (I’m less sold on keyboard skills, but it still seems instinctive to me to include) in addition to Byzantine music theory and notation. Fourth, that voice lessons won’t concentrate on things like “Caro mio ben” or “Silent Noon”. They may well include that kind of repertoire if the student really wants it and the teacher is able to do it, but beyond the universals of healthy production, the specifics will by and large be those of psaltic technique. Fifth, that the academic environment would be such that it would allow for patristic and theological discussion to occur within the context of music history courses.

One observation I make immediately is that this is a very full undergraduate degree. I started off with IU’s B. Mus. in Vocal Performance as a basis, while also consulting their Early Music Vocal Performance B. Mus., and then worked from there to focus it specifically on the requirements of Byzantine chant. As with IU’s Vocal Performance B. Mus., the general education requirements are quite minimal, but it’s still jam-packed. I think the keyboard skills part could perhaps be taken out/made an elective, maybe a case is made for 2 languages rather than three, and maybe you either don’t do credits for Chapel Choir or tweak the number of credits for voice lessons. But, all that said, the B. Mus. at IU is a very full degree, and that’s just how it is.

It seems that a couple of other useful curricula to come up with would be a B. A. degree, and perhaps a more general “Orthodox Liturgical Music” degree. It’d be nice to also include a course or two on Mediterranean folk music to be able to show the relationship between liturgical and vernacular musics (hinted at in the bit about “Mediterranean instruments”, which also assumes that such instruction would be available), but maybe that would have to be kept for the Masters degree.

Anyway, here’s the draft. I’m curious to hear thoughts.

Bachelor of Music in Performance, Byzantine Chant

Major Ensemble

Chapel Choir (1 cr.) required every semester of enrollment.

Performance Study

Voice. 3 credit hours each semester until senior exam is passed, at which point they may be reduced to 2. Required: entrance audition, freshman jury, upper-division examination, junior exam, senior exam.

Secondary Piano and Keyboard Proficiency

All students must pass a keyboard proficiency examination. Voice majors must take an examination for placement in a 3-semester class piano sequence (2 credits per semester) or take elective individual lessons (1-2 credits per semester) and continue study each semester until the keyboard proficiency examination is passed.

Core Music Courses

26 credit hours

  • Placement examination or Introduction to Musical Concepts (1 cr.)
  • Core Musical Skills I (1 cr.), Western Music Theory and Literature I (3 cr.)
  • Western Music Theory and Literature II (3 cr.)
  • Western Musical Skills II (1 cr.)
  • Byzantine Musical Skills I (1 cr.)
  • Byzantine Musical Skills II (1 cr.)
  • Byzantine Music Theory and Literature I (3 cr.)
  • Byzantine Music Theory and Literature II (3 cr.)
  • Byzantine Music Theory and Literature III (3 cr.)
  • History and Literature of Western Music (3 cr.)
  • History and Literature of Byzantine Music I (2 cr.)
  • History and Literature of Byzantine Music II (2 cr.)

The above must be passed with a C or better.

Advanced Music Literature and Music Theory

3 credit hours selected from:

  • Composer or Genre (3 cr.)
  • Topics in Byzantine Music Theory (3 cr.)
  • Pre-Reform Notation (3 cr.)
  • Analysis of Modal Music (3 cr.)
Other Music Courses

25 credit hours

Required:

  • Liturgics & Chant Literature: Services and Service Structure I (3 cr.)
  • Liturgics & Chant Literature: Services and Service Structure II (3 cr.)
  • Liturgics & Chant Literature: Idiomela I (3 cr.)
  • Liturgics & Chant Literature: Idiomela II (3 cr.)
  • Liturgics & Chant Literature: Anastasimatarion and Irmologion (3 cr.)
  • Applied Greek Diction for Singers (1 cr.)
  • Applied Arabic Diction for Singers (1 cr.)
  • Applied Romanian Diction for Singers (1 cr.) OR Applied Slavonic Diction for Singers (1 cr.)
  • English Diction for Singers (1 cr.).
  • Electives: 6 credit hours, including a minimum of 2 credit hours in pedagogy courses such as Introduction to Music Learning (2 cr.) or Vocal Pedagogy (3 cr.).

Electives may also include courses for music majors in sacred music, music education, techniques, conducting, composition, music history, music theory, opera, and unclassified courses. A maximum of 4 credit hours in early or Mediterranean instruments may be counted in this area.

General Education

23-35 credit hours

  • Written and Oral Expression English composition, 2 credit hours or competency.
  • Foreign Language 12-24 credit hours or proficiency, equivalent to two semesters of first-year language study.
    • Greek: Elementary Ecclesiastical Greek I (4 cr.) and Elementary Ecclesiastical Greek II (4 cr.); or Accelerated Ecclesiastical Greek (4 cr.).
    • Arabic: Elementary Arabic I (4 cr.) and Elementary Arabic II; or Accelerated Elementary Arabic (4 cr.).
    • Choice of:
      • Romanian: Elementary Romanian I (4 cr.) and Elementary Romanian II (4 cr.); or Accelerated Elementary Romanian (4 cr.). OR
      • Slavonic: Elementary Church Slavonic I (4 cr.) and Elementary Church Slavonic II (4 cr.); or Accelerated Church Slavonic (4 cr.)
  • Humanities 3 credit hours.
  • Life and Physical Sciences and Mathematics 3 credit hours.
  • Social and Behavioral Sciences 3 credit hours.
To Complete Degree

Free music or non-music electives as needed to bring the total credit hours to 120, excluding Chapel Choir.

Addenda to Kapitel Vier: The post-high school, struggling through junior year of college, and giving up to enter the workforce blues

Exactly what would happen to me following high school graduation was a point of no small controversy. My parents wanted me in Alaska with them as soon as possible and to stay up there as long as possible. The stated reason was so I could work as long as possible; there were at least two other reasons, however, that are probably best summed up by saying that me going to college “in state” (that is, in Washington), while it had seemed like a great idea up until summer of 1993, now didn’t seem like such a hot deal from a familial perspective. At best I’d now be a three hour flight away instead of an hour and a half’s drive (not that I had a car anyway), and while I still had incentives to go back to the Seattle area on the weekends, they weren’t part of it. My parents were going to have to deal with an empty nest in a place that had never actually been our nest, and they would have to do so with me relatively inaccessible. This is, I am certain, difficult under the best of circumstances, and the family difficulties we had been struggling with for the past several years meant that these were not the best of circumstances.

The bottom line was that, for that last summer before college, I really didn’t want to go to Alaska and they really didn’t want me to stay in Seattle. I had no desire to go someplace that I had no real memory of to be around two people who were likely to re-negotiate the manner of their life together after a year apart in a way that was going to be extremely unpleasant for any additional parties. If the point was for me to work, I could do that in Seattle without paying for a plane ticket; from where I sat, that made a heck of a lot more sense than forcing me to be a continuing participant in their drama. I had people I wanted to be around, but that was also part of the issue for my parents; they weren’t people they wanted me to be around. There’s not much more I can say about that without getting into specifics that aren’t appropriate for me to get into, so I’ll leave this by noting that I had a conversation with one parent where I expressed all of my concerns quite openly; this parent replied, well, yes, that’s all probably true. It isn’t going to be fun, and you’re probably going to have to deal with us fighting a lot. But that’s the way it goes, we’re a family, messed up though we may be, this is the way we want it for you right now, and we’re still in charge.

This was a growing source of tension as high school graduation neared; ultimately, however, there were two things that threw a wrench into the plan for me to be in Alaska for the entire summer — one was early orientation for Western Washington University, and the other was the aforementioned opportunity to work as an extra on the movie Mad Love. Again, don’t bother looking for me; everything I was in was cut. I could have worked more, but the three days I did work meant a two week delay in my departure for Alaska, and my parents weren’t willing to delay it any more. Still, as it worked out, I had to be back a month later anyway for early orientation and registration. The schedule became a month up, three weeks back, and a month up.

Yes, the time in Anchorage was rough, for all of the reasons I expected it to be. However, I will be the first person to say that there are parts of it I’m glad for; I had the chance to reconnect with some family members I hadn’t seen in years, and I was able to continue some of my vocal momentum with a voice teacher named Bettyrae Easley, who did the very practical thing of getting me ready to audition for Western’s music major, something in the post-graduation whirlwind that there just hadn’t been time to discuss with Dennis once my voice had finally opened up. Among other things, Bettyrae taught me my first French mélodie, Fauré’s “Lydia”, which served as my introduction to an entirely new song paradigm (to say nothing of the beginning of a, shall we say, complex relationship with French diction).

I did wind up working a bit in Anchorage; not overly much due to the time constraints, but there were a couple of odd jobs here and there that I did for friends of my dad. Among other things, I helped a future protest candidate for the United States Senate and right-wing filmmaker move out of a landmark Lloyd Wright home, and I also spent a couple of weeks assembling and finishing ulus.

One of the things that was difficult for me conceptually about preparing to go to college was that nobody seemed to actually have a clear idea in their head why I was going, or how to relate it to anything I was interested in doing, or how to relate any of those things to how I might actually earn a living on the other end. I was supposed to have been a smart kid, but none of the various things I was good at really lent themselves to careers, per se, at least as my parents or the people in their circles understood them. I was a voracious reader, I retained information, I read about all kinds of things as a kid from astronomy to cryptography to computer science to paleontology to mythology and everything in between, but what did that mean in terms of what I could do to feed myself? Coming into high school, math and science bored me silly, I hated sports, I was more interested in what computers could be used for than what they did under the hood, I enjoyed creative writing, I seemed to have some aptitudes for drawing and painting up to a point, and I enjoyed music but puberty had freaked me out with my voice change and I convinced myself I couldn’t sing anymore. There really wasn’t anything obvious in there in terms of “normal” career paths; not business, not medicine, none of that. Neither of my parents finished college and academia wasn’t anything I had ever heard of as a career.

Once I got into high school and discovered that I seemed to have an aptitude for theatre and music, that was a relief in some respects and it gave me some idea of a path. The thing was, nobody took it seriously. I remember my senior year of high school telling people, I’m going to major in music and theatre. Typically, that would generate a condescending smile and a sentence that sounded something like, “Oh, well, it really doesn’t matter what you start with, because you’ll probably change ten times before you’re done.” That, frankly, pissed me off; it was clear that I was being patronized and not listened to. At the same time, I had to acknowledge that having it in my head that I would finish a major wasn’t the same thing as knowing exactly how to get to the “pay your bills” part of the deal.

My parents didn’t know what to tell me. They didn’t really understand my interests, and they didn’t have any advice regarding college except get good grades and finish as soon as possible. Neither was there was ever any clear idea of what the trajectory of life post-high school was going to be for us, even before they moved back to Alaska. Was there an expectation that I was going to live with them until I got married? Was there an expectation about when it would be “okay” for me to think about getting married? None of this was discussed. At least when they were still going to be in Seattle, some small level of continuity could be assumed, but the mechanics and specifics still weren’t really talked about. After the move, all bets were off.

Thus it was that I found myself in Bellingham in September of 1994, living in a dorm room in Ridgeway Sigma with one Will Bass, and most of my worldly possessions were under my then-girlfriend’s house (many of which never to be seen again, alas, as will be explained in a future installment). I auditioned for the voice major, got in, then walked over to the other side of the Performing Arts Center and declared myself a theatre major. My very first class on the first day of my freshman year was Music Theory I, taught by Prof. Jeffrey Gilliam (to this day perhaps the single most naturally musical person I have ever met, to say nothing of the very best music theory instructor I have ever had). It was off to the races.

There were a number of highlights to that year: I was in my very first opera, singing Marco, one of i parenti in Gianni Schicchi (with the previously-mentioned future Metropolitan Opera baritone Aaron St. Clair Nicholson in the title role). I also got to sing the high baritone drunken abbot solo in Carmina Burana (“Ego sum abbas Cucaniensis… WAAAAAAAAAAAAFNA!”). My friend Gavin Shearer sat me down at some point in the fall to show me this awesome thing that was happening in computers called “the World Wide Web” that used this amazing program called Mosaic to do what Prodigy and AOL had utterly failed to do up to that point. Two portentous occurrences: a master class with a voice teacher named Roy Samuelsen from Indiana University, a school I had never heard of before but that apparently had quite a reputation for opera, and dating very briefly this lovely brunette named Megan McKamey, who was absolutely wonderful in every way, but everything going on around me made it difficult to feel capable of committing at the level I felt she deserved.

The trouble was, my parents and I didn’t even get through the first quarter without some massive meltdowns. The situation was complex; Seattle was still home for me, and I would go back on the weekends, because I felt very much alone at Western. My parents didn’t want Seattle to continue to feel like home for me, since from their perspective I needed to start thinking of Anchorage as home, but from where I sat they had moved, not me; I was just following the plan we had always had, and… yeah. The whole situation had nowhere to go but down. At some point it was suggested that maybe the whole idea of me going to college at Western was no longer tenable, and that marked the point where the irreconcilable differences in how we saw what was happening meant that there was basically no reasonable conversation to be had about anything. There was a brief period of rapprochement over spring break; my paternal grandmother passed away, and my dad and I spent the week together while he cleaned out her condo. Still, once summer came and I made it clear I wasn’t going back to Alaska, whatever brief peace had been achieved was broken. “In ten years you’re going to remember this moment as the day you pissed your life away,” I recall being told on the phone. What drove me absolutely batty about all of this was how inevitable it had all seemed from the time my dad had announced that he was going back to Anchorage, and everything was happening exactly as I had feared it would. Nobody had listened to me, and somehow I was being blamed for it. The stress made me a charmer to deal with, I’m sure; certainly it impacted a number of relationships I valued, but there just wasn’t anything I could do. I wasn’t equipped to deal with any of it, and I had no particular support system to fall back onto.

That summer I worked at Computer City, sold the first copy of Windows 95 at midnight of 24 August 1995 (there used to be a photo online of me ringing it up, not sure where it might be found these days), and took voice lessons from Dennis Kruse. We were working on preparing me for opera auditions at Western in the fall — the opera was Marriage of Figaro, not exactly a huge tenor show, but Basilio would be worth it for a kid like me. “O wie ängstlich” from Mozart’s Abduction from the Seraglio was the audition piece we worked up, and Dennis put me as the last singer on his summer studio recital, even over some of his students who were ostensibly his stars and who had made it clear much of the time I had worked with Dennis that they thought I was a waste of his time.

Sophomore year wasn’t exactly an amazing improvement over freshman year. A high school friend and his mother — J. P. had been the Danny Zuko in Grease! and Tony in West Side Story, and was also a student of Dennis Kruse — were killed in a car crash in the fall, which led to a reunion nobody particularly wanted. Fallout from that, plus still trying to figure out how to resolve the family situation, meant that I was even more of a wreck that year than I had been my freshman year. I agreed to spend the holidays and the following summer in Alaska, hoping that it would ease off some of the tension, but if anything, it ratcheted it up.

Marriage of Figaro was fun, but it was a bizarre reconstruction/translation that basically turned it into musical theatre — the recitatives were replaced with spoken dialogue from the Beaumarchais play. There were a number of practical reasons to do this, I suppose; hiring a harpsichordist and having the time to coach the recits properly being two of the major concerns, as I understand it. They had piddled away the fall quarter with a lot of political nonsense over sets and casting professionals for Figaro and the Count in one of the casts, and didn’t even post the cast list until sometime towards the end of the quarter, even though auditions had been in September and the performances were set for March. It was a strange experience all around.

I wound up in Alaska three weeks before the end of the quarter. I was supposed to work for my mother’s company over the summer, and they had revised their policies sometime in the spring so that everybody for the summer needed to be in place by 1 May. “So, you’ll just have to come up here early,” I was told. Um, the school year isn’t over? Not even close? “The opportunity cost of you finishing the quarter isn’t worth it. Anybody with half a brain should be able to see that.” Did I mention that I was a first generation college graduate?

I negotiated what I could with my professors (which in some cases, meant taking Fs). I can’t say I exactly made myself popular with anybody during this time, and not for no reason. I was a basketcase through and through, and nothing I was trying to do seemed to work out in a straightforward fashion. Going to college right out of high school had turned into a disaster; I was unprepared for it, my parents were unprepared for it, additional circumstances meant that there was additional burden for all of us to bear, and my friends were unprepared for how unpleasant of a person the whole experience was making me.

Summer of 1996 I cannot describe in much detail without going into things that I’d rather not discuss publicly. Suffice it to say that I got a front row seat for much of why my parents were freaked out over me being 2,500 miles away; a lot of the unpleasantness that had been plaguing our family life since the mid-1980s had come home to roost with their move, we were all now having to confront it head on, and none of us were doing a particularly good job. I returned to Bellingham in September unsure of what kind of a relationship would be possible with my parents after certain events, conversations, and revelations. I focused on what I could, namely, trying to rebuild my relationships at Western.

In short, however, that ship had sailed, and now I had to sleep in the bed of frustrations I had made the previous two years. Whatever had been the cause of all my erratic behavior, certain relationships were damaged beyond repair, and I continued to make unhealthy decisions with respect to other relationships. I couldn’t find a way to focus on being at school, partially because the muddied reasons I had for being there continued to get muddier, partially because all of my personal issues made it impossible to ever feel sufficiently centered and stable. I also made some poor choices vocally — Dennis had gone to a lot of trouble to figure out how to work much of the tension I usually carried with me out of my voice, a wonderful teacher named Virginia Hunter had done a very nice job teaching me to sing with the instrument Dennis had shown me I’d had, but that year, for reasons that seemed great at the time, I switched to a teacher who went out of their way to work all of that tension back in. Within three months my top was completely gone and my voice had regained a strangled quality that I thought had been left behind after graduating high school.

There was one more factor in this equation. In fall of ’96, I became aware of some behavior on a faculty member’s part that I believed (and believe) to be unethical, and at the very least political maneuvering at the expense of students. I attempted to seek advice on how to deal with these things in a way which I thought to be private which instead publicly blew up in my face. Later, I understood that whatever my concerns were, the way I sought to deal with it was totally unprofessional on my part and embarrassing to the faculty member in question. This culminated in a letter from the chair of the department telling me that all three of us — he, the faculty member, and I — would likely be happier if I went someplace else. So, midway through winter quarter, so many threads having come unraveled, I decided that college had become a gigantic, expensive exercise in beating my head against a brick wall, and it was time to acknowledge that it just wasn’t the right thing for me to be doing at that moment. I subsequently dropped out in disgrace, with the straw that broke the camel’s back being something which really was entirely my own fault. Today I would deal with a similar situation very differently because I would understand better what was happening; the bottom line is that when someone’s on a tenure track, you either play along or get out of the way, particularly under circumstances where resources are scarce and only so many people can get what they want. Anyway, after flailing about for a few months and still making really bad decisions (almost reflexively, at this point), I started selling classified advertising for the Bellingham Herald and trying to figure out how I might be able to move back to the Seattle area.

1994-1997 was a difficult, unpleasant time. It is difficult to even know where to begin explaining that the poor, confused, unhappy person who arrived at WWU in the fall of 1994 was not me at my best, not by a long shot. I started college not having any idea which way was up and having nobody, really, to whom I could turn. I was trying to do everything right which I possibly could, but there was just very little good that anybody could do for me, and trying to do everything right when one doesn’t even know what all one needs to do means one is bound to get quite a bit wrong. There continue to be ramifications to this day — people who don’t talk to me because some of my choices, people who, even if they’re still friends with me, can get easily upset when discussing some of what happened, and other consequences. A few years later, I did my best to apologize to everybody I hurt in those years, with somewhat mixed results. Whenever I think about that period, it is with a lot of pain and regret, but also a lot of confusion. In broad strokes, under the circumstances, I have a hard time imagining what I could have done differently that would have been any better beyond, quite simply, dropping out earlier. The kind of wrench my parents’ move threw into the works was comprehensive, I had no idea how to deal with it, my parents had no ideal how to deal with it, and they had no ideal how to help me deal with it. In retrospect, maybe it would have been better for me to find a way to work full-time while doing an Associate’s degree at a community college and continuing to study with Dennis. The trouble with that, however, was that I didn’t really have a place to live available to me full-time. Moving to Anchorage would have cut me off from much of what I was trying to do post-high school, and would likely have only hastened the inevitable. Maybe I could have just taken a year off out of high school to figure things out — I was starting college at 17, after all, thanks to my skipped grade — but that wasn’t really presented as an option. The expectation had always been that I would go to a four year college right out of high school; it was exactly what I would do while I was there and what would happen after that were all quite vague.

I should note that there are a number of people from this time for whom I remain grateful: an incomplete list includes Brian Ward, Holly Zehnder, Mike Cook (memory eternal), Peter and Arwyn Smalley (née Moilanen), Suzann Miller (née Welch), Jon Haupt, JOHHHHHHHHHHHHN Davies, David Harsh, Jon Lutyens, Matthew Murray, Kai Morrison, Dennis Kruse, Tom and Jordin Baugh (née Peters), Matt Carter, Sue Fletcher, Sarah O’Brien (née Wright), Liz Holmes, Eric Rachner, and, of course, Flesh of My Flesh herself, Megan Barrett (née McKamey).

Review: Anton Baumstark, On the Historical Development of the Liturgy, trans. Fritz West

I first encountered the ideas of Anton Baumstark in the fall of 2005, when I wrote a paper for my undergraduate early music history course that (badly) attempted to compare Byzantine, Gregorian, and Old Roman use of Psalm 67 (“Let God arise…”), specifically one of the cornerstones of his comparative liturgy project, the so-called Gesetz der Erhaltung des Alten in liturgisch hochwertiger Zeit (usually translated as something like “law of preservation of ancient practice in especially solemn celebration”). There’s not really anything salvageable in that paper, but it pushed me towards many of the things I do now, and Baumstark was effectively a “gateway drug” to other liturgical scholars of the twentieth century, such as Dix, Schmemann, Taft, and so on.

Vom geschichtlichen Werden der Liturgie is a somewhat lesser-known work of Baumstark’s; it was published in 1923, a good eleven years before the publication of the lectures that would become the more famous Liturgie comparée (Comparative Liturgy). While the latter has been available in English translation since 1958, the former has only just been translated by Fritz West and published as On the Historical Development of the Liturgy.[1] West, a liturgical scholar and UCC minister, has produced a very accessible and thoroughly annotated edition of the book, which hopefully will be thought-provoking and generative for a current crop of both liturgical historians and historians interested in liturgy.

A truly useful outcome of West’s translation would be a re-articulation of Baumstark’s framework in a way that takes into account modern historiographical approaches; as West notes in his introduction, Baumstark’s perspective is notably weighed down for today’s reader by a reliance on “Great Man”-style theoretical models. Even more problematic, however, is his post-World War I resentment-fueled German nationalism (Baumstark would become a Nazi sympathizer in the 1930s). This is most clearly evident in chapter 11, titled “Language and Nation,” in which he attempts to show the relationship between ethnic identity (the German word he uses is Blut; West translates it as “race”) and liturgical development. This section of the book is frankly uncomfortable to read, given Baumstark’s own historical context; consider passages such as this one:

The readings in the Roman Breviary from the First and Second Books of Maccabees make for a singular impression, with their responses containing prayers for times of war and expressing a soldier’s delight upon seeing sunlight reflecting off of golden shields. Had the German people not become the preeminent guarantor of the Roman liturgy’s preservation and dissemination, these readings would have been hard put to maintain their impressive position in the lectionary of the office. Now they stand there as a towering monolith, recalling the proud days of the Vikings and bearing public witness against all would confuse the virile spirit of the church with programs for world peace, born of a weak and weary spirit. Could a nation in fact collapse utterly when suffering the heaviest blow fate could mete out in a national war of desperation if — in that decisive hour of its history — that nation were able to experience firsthand the Breviary prayer for the month of October in a liturgical setting? […] Without exception it was emotional values that the German people contributed to their adopted Roman liturgy… the full actualization of the German national character in liturgy was fettered by the use of Latin, a foreign language… one can only imagine how the Roman liturgy would have developed on German soil had the dialect of the Saxon troubadours, who chanted Heliand, had the opportunity of becoming the language it used for worship.[2]

Looked at another way, however, it is possible to see Baumstark’s project as tracing liturgical development in history as a way of constructing a Christian community that is truly universal, not just in geographic or national terms but in temporal terms — a way to establish a link to the Fathers, to putatively better times for German “Roman” Christianity in the person of Charlemagne (a figure constantly invoked by Baumstark), to Christ and the apostles themselves.

[The liturgical partcipant] participates in the deepest life of them all: the life of the millenniums. His individual prayer becomes for him an infinitesimally small ringlet in a virtually endless golden chain, stretching from the earthly days of the Son of Man, when Jesus wandered upon the shores of the blue Sea of Galilee, until that final day when he will await the return of the Son of Man in the glory of the Father.[3]

Baumstark’s proposal is that the impact of historical factors — such as political developments, missionary activity, theological crises, and so on — on liturgical development leads to identifiable strata in the evidence, explicitly invoking geology as a comparable image (chapter 1). He begins tracing this impact through identifiable modalities in pre-Constantinian Christianity: differing liturgical practices in the private home and public gatherings (chapter 2), the Jewish synagogue (chapter 3), and the Hellenized world in Greece, Asia Minor, and beyond (chapter 4). This examination leads to the preliminary conclusion that the trajectory of liturgical development has been a fundamental diversity which are molded into increasing conformity (chapter 5).

Following that, Baumstark examines how the fundamental diversity manifests regionally, with major cities functioning as strong centers of influence on surrounding regions (chapter 6). These centers tend to influence each other, such as Jerusalem and Constantinople in the East and Rome and Gaul in the West (chapter 7). The top-down influence of political and ecclesiastical elites on liturgical development, with Baumstark’s prime example being Charlemagne’s project of simultaneously forging a German identity that is Roman and a “Roman” identity that is unmistakably German (chapter 8). Monastic and urban practices represent another axis that tends to more or less blend together (chapter 9).

Baumstark also argues that the impact of notable historical actors upon liturgical development is paradoxical but undeniable. The end result of the liturgy for the worshiper of any given period is necessarily impersonal, an object fundamentally rooted in communal experience, but looking backward, the hand of individuals must be acknowledged, be they hymnographers, ecclesiarchs, or putative “authors” of entire rites — but he is careful to point out that sometimes it is less significant that an individual actually had a particular liturgical impact than the community believes that person to be worth the attribution (chapter 10). Language and ethnic identity, as already discussed, are also important factors to be considered for Baumstark (chapter 11).

At some point, rites tend to coalesce into more-or-less final forms with their own immutable tendencies and characteristics that reflect the various factors that have led to this point (chapter 12). This seems to inevitably give rise to a situation where liturgical language is frozen independent of vernacular usage, leading to a pastoral problem that a given rite has to figure out how to solve without losing its fundamental character. Baumstark argues that the West solved this problem by emphasizing Latin as a unifying characteristic of the Roman liturgy; the East by assigning to the deacon a role that mediates the action at the altar to the congregation (chapter 13).

Rites may tend to let their characteristic tendencies completely overshadow their core liturgical function; here Baumstark specifically criticizes the East’s allowance of liturgical poetry to become a “thicket of rank growth, proliferating out of control (chapter 14).[4] He also argues that the manifests in the East as a tendency towards overscripting the altar, turning the liturgy into a long exercise of personal devotion for the celebrant (chapter 15).

In the West, at least, the coalescence into a final form has led to formal, top-down mechanisms of reform and pruning, starting with the Council of Trent. These mechanisms, according to Baumstark, generally work as intended in the West, although in the East similar attempts appear to have messier results, such as the Old Believer schism in Russia (chapter 16).

Finally, Baumstark cautions, the scholar and worshiper must be careful with what they do with this kind of information, because of the clear limits of what we can conclude from our data. Of course, the methodology modeled by Baumstark is useless for predicting future changes, but epistemological boundaries exist looking backward as well. A historical understanding of the liturgy can enrich a present-day encounter, but without the context of direct experience, we can never completely ascertain the liturgical practices of a given time and place in their fulness (chapter 17).

It seems to me that it would be useful to reconsider many elements of Baumstark’s perspective anew. Off the top of my head, some possibilities of what could be done seem to be — how does a periodization model that includes late antiquity impact how these arguments are articulated?[5] How does a model of center and periphery clarify the relationships of geography and liturgy?[6] How could recent explorations of sensory experience in liturgy allow us to rethink the text-heavy emphasis?[7] How do frameworks such as Benedict Anderson’s imagined community illuminate the various social dimensions of the liturgy?[8] How does Paul Connerton’s work on inscribed vs. Incorporated memory suggest further pathways to better understanding Baumstark’s argument that the liturgy functions “trans-historically”?[9] How does the identification of orientalism as a problematic meta-narrative help us to tease apart Baumstark’s tendency to view development in the East as self-indulgent overgrowth, while the character of Roman liturgy is the standard to which everything else adheres or from which everything else falls away?[10] How might the methodology of ethnomusicology help us to better understand the ways in which the liturgy expresses characteristics and tendencies of the worshipping community?[11] If the liturgy is itself an object that belongs to the community, can we push that further and try to talk about a given rite, or a given section of a rite, as a “thing”?[12] Those are all very theory-heavy ideas from somebody who generally only half-jokingly introduces himself as a “paleostructuralist”, but they strike me as having the potential to be genuinely illuminating and generative of further discussion. They also have the extra advantage of being the kinds of approaches that would make liturgical matters relevant to historians who are not liturgical specialists.

West’s translation is quite lucid and readable; the annotations are generally very useful, if verging on repetitive at times. He also includes a collection of short biographies of all historical figures mentioned, which in and of itself is an invaluable reference. There are minor errors, such as the claim that the Syriac language is named for historic Syria[13] (it appears to have nothing to do with the historic region, with its origins as a distinct literary language apparently being in Mesopotamia)[14]. There also seems to be some fuzziness on the specifics of Eastern liturgical forms; Baumstark refers to the Latin Stabat mater text as “a Western counterpart to the ancient Syrian-Greek lament heard from Mary at the cross,”[15] most likely a reference to the genre of Eastern hymn known as the stavrotheotokion, but West’s note relates it to the ninth ode of the canon for Holy Saturday (“Do not lament me, O Mother…”), which seems to me improbable. Nonetheless, West has made a most valuable contribution by making this book accessible to English audiences.

I can’t help but wonder what Baumstark would have thought about the developments in the Roman liturgy post-Vatican II; would his framework have allowed him to understand the changes in terms of continuity? I expect not, but that may be something for others to argue about.

Works Cited

Anderson, Benedict. Imagined Communities. 2 ed. New York: Verso, 2006.

Baumstark, Anton. On the Historical Development of the Liturgy. Translated by Fritz West. Collegeville: Liturgical Press, 2011.

Boulay, Juliet du. Cosmos, Life and Liturgy in a Greek Orthodox Village. Edited by Denise Harvey, The Romiosyni Series. Limni, Evia: Denise Harvey (Publisher), 2009.

Brown, Bill. “Thing Theory.” Critical Inquiry 28, no. 1 (2001): 1-22.

Brown, Peter. The World of Late Antiquity: Ad 150-750. Edited by Geoffrey Barraclough, Library of World Civilization. London: W. W. Norton and Co., 1989.

Coakley, J. F. Robinson’s Paradigms and Exercises in Syriac Grammar. 5 ed. Oxford: Oxford University Press, 2002.

Connerton, Paul. How Societies Remember. Cambridge, England: Cambridge University Press, 1989.

Galtung, Johan. “A Structural Theory of Imperialism.” Journal of Peace Research 8, no. 2 (1971): 81-117.

Harvey, Susan Ashbrook. Scenting Salvation: Ancient Christianity and the Olfactory Imagination. Edited by Peter Brown, The Transformation of the Classical Heritage. Berkeley: University of California Press, 2006.

Jeffery, Peter. Re-Envisioning Past Musical Cultures: Ethnomusicology in the Study of Gregorian Chant. Edited by Philip V. Bohlman and Bruno Nettle, Chicago Studies in Ethnomusicology. Chicago: University of Chicago Press, 1992.

Said, Edward. Orientalism. New York: Vintage Books, 1994. Reprint, 2003.


[1] Anton Baumstark, On the Historical Development of the Liturgy, trans. Fritz West (Collegeville: Liturgical Press, 2011).

[2] Ibid., 172-74.

[3] Ibid., 44.

[4] Ibid., 204.

[5] Peter Brown, The World of Late Antiquity: Ad 150-750, ed. Geoffrey Barraclough, Library of World Civilization (London: W. W. Norton and Co., 1989).

[6] e.g, Johan Galtung, “A Structural Theory of Imperialism,” Journal of Peace Research 8, no. 2 (1971).

[7] Notably, Susan Ashbrook Harvey, Scenting Salvation: Ancient Christianity and the Olfactory Imagination, ed. Peter Brown, The Transformation of the Classical Heritage (Berkeley: University of California Press, 2006).

[8] Benedict Anderson, Imagined Communities, 2 ed. (New York: Verso, 2006).

[9] Paul Connerton, How Societies Remember (Cambridge, England: Cambridge University Press, 1989).

[10] Edward Said, Orientalism (New York: Vintage Books, 1994; reprint, 2003).

[11] e.g, Juliet du Boulay, Cosmos, Life and Liturgy in a Greek Orthodox Village, ed. Denise Harvey, The Romiosyni Series (Limni, Evia: Denise Harvey (Publisher), 2009). Also, Peter Jeffery, Re-Envisioning Past Musical Cultures: Ethnomusicology in the Study of Gregorian Chant, ed. Philip V. Bohlman and Bruno Nettle, Chicago Studies in Ethnomusicology (Chicago: University of Chicago Press, 1992).

[12] Bill Brown, “Thing Theory,” Critical Inquiry 28, no. 1 (2001).

[13] Baumstark, Historical Development, 56, n. 1.

[14] J. F. Coakley, Robinson’s Paradigms and Exercises in Syriac Grammar, 5 ed. (Oxford: Oxford University Press, 2002), 1, n. 1.

[15] Baumstark, Historical Development, 212.

Call for papers — Paraklitiki: The Journal of the Saint John of Damascus Society

(Please note that the website link is not quite live, but the e-mail addresses are, and there should be something up at the website relatively shortly. Soon enough, at any rate. In the meantime, you can also go to our Facebook group.)

Bloomington, IndianaThe Saint John of Damascus Society, founded in 2011, is a new sacred arts organization that seeks to promote excellence in the liturgical music of the Orthodox Christian Church, regardless of ethnic/national heritage of style, as well as support related outreach, educational, and academic efforts. We are pleased to announce our new publication, Paraklitiki: The Journal of the Saint John of Damascus Society. Publication in both print and electronic form will be twice-yearly, and the first issue will appear in January 2013. The language of the journal will be English.

Paraklitiki welcomes quality essays and articles dealing with any aspect of Orthodox liturgical music, monophonic and polyphonic, including history, theory, pedagogical matters and performance practice, theological issues, language, music as outreach, source studies, cultural aspects, and interplay with vernacular music. New compositions are also welcome, regardless of style, heritage, or type of notation.

Submissions should adhere to the following guidelines:

  • Submissions are accepted on an ongoing basis.
  • Conformity to the Chicago Manual of Style, 16th Edition, as appropriate to the piece.
  • Length may vary depend on topic and treatment; in general, submissions longer than 5,000 words may either be edited or split across issues.
  • Previously published material will not be accepted. Pieces that have been previously disseminated electronically (e.g., as a blog post or in a message forum) will be evaluated on a case-by-case basis. Please inquire via e-mail in this case.
  • Applicant’s name and contact information should appear only on a cover page.
  • Articles, essays, and reviews should be submitted in MS Word format.
  • Scores should be digitally typeset and submitted in PDF format.

Books and recordings will also be reviewed; review copies should be sent to The Saint John of Damascus Society, 2609 Spicewood Lane, Bloomington, IN 47401 ATTN: Paraklitiki.

Please send all manuscripts, as well as any queries concerning possible submissions, to submissions@johnofdamascus.org, (alternate: st.johnofdamascussociety@gmail.com) and please ensure that the subject line of the e-mail begins with the word “SUBMISSION” in all-caps.

Home page: http://www.johnofdamascus.org

E-mail: info@johnofdamascus.org (alternate: st.johnofdamascussociety@gmail.com)

Facebook: http://www.facebook.com/TheSaintJohnOfDamascusSociety

Twitter: http://twitter.com/StJohnDamSoc

Not an April Fool’s joke — a sincere invitation

I don’t know who you might be, or what your circumstances are. Regardless, if you’re an Orthodox Christian (or are in the process of converting) and a musician, I’d like to invite you to come to Bloomington, Indiana.

Maybe, it being college decision time of year, you’re a graduating high school senior who has grown up singing in your choir or chanting at your analogion, you’re trying to figure out which of your many college acceptance offers to take, and Indiana University is one of your options. Maybe you’re a grad student who’s considering coming here. Maybe you’re an adult who’s at a transitional point for one reason or another and Bloomington has something else you’re looking for. I really have absolutely no idea to whom this invitation might speak, but I feel like it must be extended.

I will be frank. I have absolutely nothing to offer you. I have no means by which to negotiate a recruitment package. My own stipend is modest at best, and it’s as much as can responsibly fit into the parish’s budget, so I have no way to pay soloists or section leaders. In the long term, I am working on a way that eventually there might be scholarships that we can offer to incoming students who are interested in Orthodox music and are willing to make a commitment to the choir while they’re here, but that’s a few years off yet at least. It’s a building that’s a challenge to sing in, to put it mildly. I will expect you to make music here a priority — at the very least, to come to rehearsals on Thursday evenings, and I will hope that you choose to come to Vespers and Matins as well as Divine Liturgy. You will need to have a car, because the parish isn’t accessible any other way.

However, we are trying to build something at All Saints. We’re trying to develop the music at All Saints into something we’re proud of, to turn All Saints into a home for Orthodox music fitting for the only Orthodox church in the town that hosts one of the best schools of music in the United States. Right now, for a number of reasons, we’re focusing on Byzantine chant, and trying to do that as well as we can with what resources we have available. We’re hoping that very soon we will have concrete developments that we can announce with regard to a new building that will be, if all goes well, the best place to sing in Bloomington. We’re not there yet, but we’re trying as hard as we can to get there as soon as we can. The St. John of Damascus Society — and we’re still waiting for our tax-exempt status to come back, which is why I haven’t made any humongous formal announcement about anything we’re doing quite yet — is part of how we’re trying to get there.

So, again, if you’re an Orthodox Christian with an interest in and an aptitude for our liturgical music, and you for some reason or another might be considering a move, I invite you to consider Bloomington, Indiana. There is an Orthodox church here, we’re hoping to be able to carry out some big dreams, and we need your help to do it, if you’re so inclined to take a leap of faith. I’ve got no idea at all who you might be that you are in a station in life where what I have to say might speak to you. There’s nothing to lose by trying at least — but if there might be people out there and I don’t try, then nothing will have been accomplished. So, if you’re out there, give it some thought and some prayer.

If you have questions, you can reach me at rrbarret AT indiana . edu.

An itinerary and a couple of labors of love

I’ve got three things to pass along, and I suppose I should relate them in order of interest from least to greatest. Otherwise, you’ll just read the first item and skip the rest.

First — I’m going to be mildly peripatetic in the coming months. 9-12 February I will be in New Jersey to participate in the Georges Florovsky Patristic Symposium, and then 12-15 February I will be in Boston to spend a few days at Holy Cross Greek Orthodox School of Theology. 2-4 March I will be in Emmaus, PA to give a presentation on church music as part of a Lenten retreat at St. Paul Orthodox Church. Then, looking ahead a bit farther, 24-26 May I will be participating in the North American Patristics Society (NAPS) annual meeting in Chicago. I realize that maybe I’m up to three regular readers (counting my parakeet), but if you happen to be anywhere near any of those places when I’m there, by all means let me know. I had the odd experience at the Antiochian Sacred Music Institute last summer of meeting a couple of people who said upon meeting me, “Oh! I read your blog,” and then I also met this gentleman at the Byzantine Studies conference this last October (although neither of us realized whom the other was until after we were both back home). Anyway, I won’t look at you funny or hiss at you if you introduce yourself, promise.

Second — my first peer-reviewed article, “Sensory Experience and the Women Martyrs of Najran”, has been accepted by The Journal of Early Christian Studies. It’s been an interesting road with this project; five years ago, during my initial year of being a non-matriculated continuing student, I took my first graduate seminar, a course on the Middle East in late antiquity, taught by the professor who would later become my advisor. It was my first exposure to scholars like Peter Brown and Susan Ashbrook Harvey and so on, and was a significant broadening of my horizons. The student makeup of the class was very telling; it was a History course that had no History students in it but rather three Religious Studies kids and me.

Anyway, among other things, we read Sebastian Brock and Susan Ashbrook Harvey’s translation of the section of the Second Letter of Simeon of Beth-Arsham that deals with the martyrdoms of the women during the Himyarites’ sack of Najran, and the in-class discussion sparked something for me. Other students were focused on the gory nature of the martyrdom details for their own sake — I specifically remember one person commenting, “I never understood the connection people draw between martyrdom and sadomasochism before now” — but it was clear to me that there was something else governing how those details were conveyed, namely shared liturgical experience. I raised this point, and I still remember the look that I got as clear as day. Needless to say, it didn’t get a lot of traction in class, but when paper topics had to be proposed, I mentioned it to the professor as a possibility. “I can almost guarantee you I won’t buy your argument,” he said. “You’ll have to go a long way for me to see it as at all legitimate.” Well, that’s a challenge, now isn’t it? I wrote the paper, making what I saw as explicit as I could and relating it to known liturgical practices as clearly as I was able. I presented an overview in class, and the professor was quiet for a moment. “You know,” he said, “not only am I convinced, but now I can’t see it any other way. Good for you.”

Later, as I was applying for IU’s Religious Studies graduate program, the paper was used as my writing sample. At the same time, I was alerted to one of the big religious studies journals doing a themed issue on religious violence; I figured, hey, what the heck, if it gets in it can only help the application, and I sent them the paper. I also submitted it to Dorushe, a graduate conference on Syriac studies that was being held at Notre Dame. Well, the outcome of the Religious Studies application was detailed, if somewhat obscurely, here; as far as the paper went, it got into Dorushe, but the response from the journal was a little more ambivalent. The answer was ultimately no, but they included the reviewers’ comments, and said that if I were to revise it they would be willing to look at it again (while making it clear that this was not a “revise and resubmit”). Since at that point I didn’t think I was going to have the chance to grad school, publication didn’t really matter anymore, and I shoved the paper and the comments sheet in a drawer. The Dorushe experience was a little weird in some ways (maybe due more to some heightened self-consciousness on my part than anything), but I met some interesting people, and Sidney Griffith, at least, liked the paper, saying, “The way you lay it out, it’s obvious.”

After actually getting in to grad school, I thought to myself a number of times, I should go back and look at those reviewers’ comments, and finally last June I spent a few days thoroughly reworking the paper. I transferred it from Word to Scrivener, I restructured it following the reviewers’ suggestions, and did what was nearly a page one-rewrite so that it reflected better what my scholarly voice (to the extent that I might pretentiously assert the existence of such a thing) actually sounds like these days. Part of this involved reducing block quotes of secondary literature (a bad habit of which I was cured by the wonderful Prof. Sarah Bassett over in Art History, who in the three years that she’s been here has really proven herself to be one of the great, if somewhat unsung, reasons to study Late Antiquity at Indiana University) down to footnotes and paraphrases, and it also involved an overall refinement of the writing style. Don’t worry, I’m still wordy as hell, but I’ve tried to make the wordiness a little more elegant. Also, there’s some additional literature on the Najran incident that’s come out in the intervening five years, and I had to make sure that all got referenced properly. Anyway, once it was done, I opted to not go back to the original publication, instead sending it off to The Journal of Early Christian Studies. In September, I got a note back from the editor telling me that the reviewers’ recommendation was “revise and resubmit”, saying that this was good news and if I took the feedback seriously, there was no reason I couldn’t have a publishable article. By November the revision was re-submitted, and I got word back this last Tuesday that it was in. Now, I have some style adjustments to make before it’s totally done, but at this stage of the game it looks like it will be appearing in the Spring 2013 issue.

So, that first seminar five years ago got me my advisor, my overall area of interest (the interaction of liturgy and history), and my first published article. (Although, while the Najran paper is related conceptually and methodologically to where I think my dissertation is going, it looks like a paper I wrote for a class I took the previous semester, fall of 2006, served as a first stab at the actual dissertation topic. I’ll have more to say after NAPS, I think.) It’s been the gift that’s kept on giving, to say the least.

Okay, on to the final, and most interesting, bit of news.

Third — on or around 26 June 2012, assuming all goes well and without incident, there will be another Barrett on the earth. Yes, be afraid, my genes are propagating, insanity, puns, tendencies towards a prolix approach of oversharing, and all. Thankfully, this child will also be carrying the genes of Flesh of My Flesh, and those characteristics involve practicality, common sense, order, and normality. (To say nothing of great beauty and brilliance.)

We had intended for the last couple of years that we would start trying once Megan got back from Germany, and we were told to prepare for it taking awhile. Well, apparently not. By the beginning of November we at least knew informally, and then our first OB appointment was Tuesday of Thanksgiving week, which confirmed matters and indicated we were nine weeks along. We spent most of the drive to our Thanksgiving destination on the phone with my mother and then Megan’s mother and stepmother; my mom got the first call, since she’s the one parent who doesn’t have any grandchildren already, and she burst into tears immediately.

We’ve been telling friends and family ever since, but a couple of things made it desirable that we wait a bit before making it “Facebook public”, as it were. Anyway, here we are, and I suppose it will be a source of reflection in the coming months/years/etc. If you’re on Facebook and want to be kept more or less up-to-date, you can join the group “Fans of Baby Barrett“; there’s not a lot to tell at this point except that we’re choosing to not find out whether it’s a boy or a girl. We’ve got some name ideas, yes, but it’s hardly practical to openly discuss those when you don’t know if it’s a boy or a girl, so I’m not going to go there except to say that there are some “legacy names”, as it were, that might make sense, and you know that we’re going to be getting one of these. We’ll see.

By the way, if you happen to be having a baby in or around Bloomington, Indiana, I really can’t recommend Bloomington Area Birth Services (AKA “BABS”) enough. We’re doing their eight-week birthing class (cue Bill Cosby: “Natural childbirth… intellectuals go to class to study how to do this”), and while, I must admit, it’s a little more of the NPR-listening “educated class” culture than I really expected, it’s a lot of excellent information that’s provided very sensitively and accessibly. I kind of surprise myself with my own reactions to some things; it should really be no surprise that “birth culture” a) exists b) is hyper-feminized, but I find a certain kind of stereotypical “maleness” emerging in how I’m processing some of the information, and it is very much out of character for me. It’s probably mostly a reflexive reaction to the explicit hyper-feminization of what’s being presented, which probably has everything to do with me and nothing to do with them, because they really are terrific at what they do. I’m just really not used to what they do. Anyway, I’ll have more to say about this as time goes on, I think.

So, there’s the news. Two different kinds of babies, I guess. There’s a third kind of baby on the way that I hope to be able to talk about more in depth soon, but it’s an outgrowth of some of the musical efforts I’ve had going here the last couple of years. For now, follow this, and I’ll be able to tell all in the next month or so, I think.

Prayers for all of these babies, please, and prayers most of all for Flesh of My Flesh. She’s got to carry our child in her womb and write a dissertation.

What does the term “educated class” actually mean?

In an exchange on Facebook yesterday where I outed myself as a godless commie pinko (I think that noise was Owen White blowing beer through his nose onto the library computer screen) because I think FOX is ridiculous in claiming that the Muppets are radical leftist propaganda, I mused that being part of the “educated class” (which, so we’re clear, I put in scare quotes and qualified by saying, “whatever that actually means”) seems to automatically place one to the left of most who publicly identify as “conservative”.

So what does the term “educated class” actually mean? About a year ago I was having a conversation with a friend about NPR as a source for news. I expressed appreciation for what seemed to be, on the whole, a lack of FOX News-style hyperbole; my friend said, “Well, it’s certainly the news outlet of choice for the educated class.” I’m sure that I had encountered the term “educated class” before, but not in a way struck me as being a discrete, identifiable category, and I’ve been chewing on it every so often over the past year.

Of course, in the past year, I’ve finished a Masters degree and completed doctoral coursework, so that makes me part of the so-called “educated class,” whatever that actually means, right…? I don’t know. Some initial poking into how the term actually gets used in public discourse turned up some not terribly conclusive references — it seems to be a term that neo-cons and moderates and “RINOs” use to pick cultural fights with each other more than anything. I’m half-tempted to see it as one of those terms like “moderate” where really it’s a label that allows for self-identification apart from distasteful extremes and is another way of saying “people like me”. It still seems, to me at least, that members of the “educated class” follow gut instinct as much as anybody else does, it’s just that we can back up our gut instinct with books you can’t find at Wal-Mart. Is that actually any better? I don’t know.

Since I’m not really sure whether or not to take it seriously, here is a half-serious/half-not look at what I think makes me part of the “educated class” (whatever that actually means):

  • I have multiple degrees and am still trying to get more.
  • I mostly hang out with people who have multiple degrees and/or are still working on more of them.
  • I am married to somebody with multiple degrees who is still working on more.
  • When I move (and remember I’m married to another academic), the single most expensive part of the move will be figuring out what to do with all of the books.
  • I belong to more academic societies than I will have degrees.
  • I assume that the people who write the books I read don’t make any money off of them.
  • I travel for conferences.
  • I actually attend conferences.
  • There are conferences for people in my field.
  • I have a “field”.
  • When I think of “conservatives” I think of people like David Gergen, Russell Kirk, and Rod Dreher. Names like Sarah Palin and Dick Cheney come to mind when I think of “angry and/or creepy white people”.
  • I get frustrated that what is presented as conservatism today seems to ignore its own intellectual history.
  • I think conservatism has an “intellectual history”.
  • I think there’s such a thing as “intellectual history”.
  • I think it’s weird that it’s spelled “conservatism” rather than “conservativism”.
  • I’d like to think that public discourse doesn’t have to be lowest common denominator in order to be effective.
  • I’ve read all of Ayn Rand’s major works (including some of her “non-fiction”) and I still think it’s not only intellectual garbage but bad literature.
  • I have to concede, with regret, that conservatives, at least in the last few decades, tend to produce lousy art.
  • I tend to agree with Paul Krugman that Newt Gingrich is a stupid person’s idea of what a smart person sounds like. I also think that tends to apply to Ayn Rand.
  • I think that “What do you read?” is a friendly, getting-to-know-you question. I’d love it if Katie Couric asked me that.
  • I’m weary of Republicans claiming that their willingness to eat their own is what separates them from the Democrats, when it is obvious to me that it isn’t true.
  • I’m aware that NPR isn’t free of bias but it’s nice to hear rational adults talking like rational adults, rather than watching either plastic people trying to buddy up to me over the anchor desk or angry white people yelling at me or each other about how a president who is to the right of Nixon on some points is a radical socialist.
  • I can tell you that Theodosius, not Constantine, made Christianity the official state religion of the Roman Empire.
  • Even as an Orthodox Christian, I don’t think that science is a secular conspiracy theory, and as such I think science has implications and consequences for my behavior and choices — much as Christianity does.
  • I actually want my hypothetical future kids to learn languages other than English.
  • I actually believe there’s a connection between what academics do and what happens in the real world.
  • I don’t see being articulate (read: “being able to string a coherent sentence together”) and being authentic as diametrically opposed qualities. I’m a both/and kind of guy.
  • When I’m given the opportunity to donate a book to a children’s group, I instinctively grab a single-volume copy of The Lord of the Rings and hope that it inspires some kid somewhere to think, to believe, to wonder, and maybe to be interested in the stuff that made Tolkien want to write the story in the first place.
  • To think, to believe, and to wonder are the things I learned to do best as a little kid and they’re what I’ve tried to figure out how to make a living at doing ever since.

That’s all I can think of for now. Yeah, it’s kinda SWPL-ish, isn’t it? Maybe that’s inescapable. I’d be curious for anybody to come up with their own list.

A second hurdle cleared…

As chronicled somewhat after-the-fact, in November of 2010 I cleared the first of a handful of hurdles towards finishing graduate school — I passed my third semester review, which meant that I had finished my Masters degree.

For a number of reasons, I took an incomplete in a seminar that same semester. I’d planned on a paper for that seminar that had the severe discourtesy to show up in a major journal written by somebody else that same fall, which really threw me for a loop, and for a number of reasons the prof was largely unavailable (for good reasons, I should stress) for consultation on other possibilities. I sort of cobbled together some thoughts from the rubble, and showed them to the prof in March of this year as something of an abstract/outline/stream-of-consciousness, and he found them largely incomprehensible. When I tried to re-explain what I was shooting for, he had some more or less decent suggestions, but he didn’t exactly seem thrilled, and I wasn’t exactly thrilled either. By May I had completed all coursework requirements except for this seminar.

When I feel like I’m on shaky ground with my subject, my instinct is to show my work. So, taking some of the professor’s suggestions and trying to turn them into a paper, but not feeling totally confident it by any means, I showed my work. A lot. I turned in a rather long paper in June, and I still think it’s work that had a good point to make, but I got an e-mail from him a week later asking if it was a draft to be discussed or a final paper that needed a grade. The vibe I got from the question indicated to me that it would be in my best interest to say, Oh, it’s a draft, of course it’s a draft, yes, since is the last seminar paper I get to write I’d love to have feedback.

Thus it was in July that my instincts proved correct; he gave it back to me and said, in essence, I don’t know what the hell you thought you were writing, but try again, and good luck, because I don’t really know how you’re going to fix what you have.

I still think, as I said, that what I wrote was more reasonable than what he thought. However, I also have to acknowledge that I wrote a patristics paper for a political historian, and therefore it should be no real surprise that the political historian took one look at it and said, “Huh?” I’m absolutely certain it wasn’t a perfect patristics paper, but I’m positive it wasn’t the awful one he said it was — it just wasn’t a good enough one to really be able to transcend methodological boundaries.

Well, anyway, I kind of flailed about with what I wanted to do for a couple of months. Then I had a conversation with a different faculty member who revealed that she had been one of the reviewers for the article that had knocked the wind out my sails on my original topic, she said her feedback had been rather clumsily incorporated, and that there was lots wrong with the finished product. Suddenly I felt quite emboldened to return to the project the way I had originally conceived it, and once I got going on it, it went pretty quickly. The result was much leaner and tighter, and after a round of feedback on it with this second professor, I turned it in three weeks ago yesterday (Thursday).

Yesterday I got the paper back, and it was a much happier conversation than the one we’d had in July. My incomplete was changed to a grade by yesterday afternoon, and so now I’m officially done with PhD coursework. Next up, exams… which will be their own party to be sure, but the hurdles are getting cleared.

Reviewing some of my thoughts during this blog’s first year of existence (like the examples below) — well, I’ve come a long way, thank God.  I just turned 35 a couple of weeks ago, and It’s still even possible I might have a real job before I’m 40. (Assuming that higher education doesn’t completely collapse, but never mind that now.)

http://leitourgeia.com/2007/12/10/getting-a-late-start/

http://leitourgeia.com/2008/03/03/a-high-number-of-strong-applicants/

http://leitourgeia.com/2008/03/09/on-forgiveness-sunday-the-alleged-plurality-of-methods-by-which-one-may-relieve-a-feline-of-its-flesh-and-other-musings/

http://leitourgeia.com/2008/03/18/dr-liccione-my-prayeris-to-be-shown-a-way-out-of-the-box-im-in/

http://leitourgeia.com/2008/03/20/more-on-the-alleged-plurality-of-means-by-which-one-may-remove-flesh-from-a-feline/

http://leitourgeia.com/2008/04/25/a-parable/

http://leitourgeia.com/2008/07/28/that-unwelcome-guest-known-as-reality/

In which the footnote to history perhaps gets its own body paragraph

There are times when people question why I have a blog. Particularly in the early days, my wife wavered from not understanding why anybody would ever have one to actively resenting the existence of the entire medium from time to time. Some fellow academics have (correctly) warned that you have to be very careful about what you post lest a journal down the road decide that you’re the person they’re going to take a hard line on with respect to how “previously published” is defined. Particularly in those moments when I feel burdened by a lack of time to put up posts, there are times when it just seems it would be better to take it down. Then, at other times, I realize that it’s very useful as a way of developing writing discipline, a way of spitballing certain kinds of ideas (even if it’s best to not fully develop them here), and that even if I’m not Rod Dreher and can just put up five 3,000 word essays a day before I’ve even finished my first cup of coffee, there’s a utility to keeping it up, even if I do so irregularly.

Then, every so often, there are other things that happen that make me glad that I have the blog.

Earlier this week, I got an e-mail from one Michael Kukowski, who had come across my earlier post on my great-great-grandfather, General Theodore H. Barrett. He believed he was in possession of a letter written by Theodore, dated 22 July 1871 from Fort Arbuckle, “Indian Territory” (now Oklahoma). The letter is requesting equipment for the effort of the initial survey of the Territory, making the document a witness, as Michael put it, to “the literal birth of Oklahoma”.

Initially, however, it seemed like perhaps there had been a mistake. The letter was actually signed “T. H.”, not Theodore, and a timeline to Oklahoma history that Michael pointed me to referenced the survey work being done by Thomas Barrett, not Theodore. A quick Google search did turn up mentions of “Theodore Barrett” as the surveyor, but it was enough to generate questions. I had also never heard of Theodore doing any surveying, so I wasn’t quite sure what to do with all of this.

So, like the good historian I aspire to be, it was time to check my sources. As it happens, I have in my possession a scan of a different letter that we know was written by Theodore in 1889, so there was a handwriting sample against which Michael’s letter could be compared. I also knew that I had seen a fairly extensive obituary for Theodore at some point, but since my dad, uh, appropriatedall of the stuff his aunt Frances sent me all those years ago (“What are you doing with that? She must have meant to send that to me, not you. Why would she send it to you? I’d like it back, please.”), I didn’t have recourse to it. I started to see if there might be an electronic version of it anywhere, and curiously, I came up with — of all things — an Amazon.com listing for a publication called “Gen. Theo. H. Barrett: Address Delivered before the National Farmer’s Alliance At It’s Seventh Annual Meeting Held at Minneapolis, Minnesota, Tuesday, October 4th, 1887″, AKA ”Address to the American People”, published in an undated (but no earlier than 1900) “memorial edition” by the Morris Tribune of Morris, Minnesota. I remembered this being referenced in Frances’ materials, and it seemed like it might be worthwhile to track down. Amazon listed it as, surprise of surprises, “Presently unavailable”, but it occurred to me that if Amazon listed it, maybe WorldCat might be able to find it, in which case I might be able to get it via interlibrary loan.

WorldCat listed two libraries in the world that have a copy: The Minnesota Historical Society Library, and — wait, what? — yes, no kidding, Indiana University.

Two libraries in the whole world. Sometimes, I tell you, it’s just clear to me that there are no accidents.

Within 24 hours, I had IU’s copy of the booklet in my hands. I appear to be the first person to have ever checked it out. It was just waiting for me.

The pamphlet is prefaced with a biographical sketch of Theodore, and it contains the following helpful information:

[Barrett] taught school for a short time and at the age of 19 [~1854] went to Wheeling, Virginia, where he engaged at surveying. He came to the then territory of Minnesota in 1856, and engaged in the practice of his profession, surveying, until 1862… [Following the Civil War,] General Barrett was mustered out of the service on the 19th day of January 1866 at which time he was brevetted Brigadier-General of the United States Volunteers, to take rank from March 13, 1865. After he was mustered out of the service he returned to Minnesota, and was for several years engaged in surveying the Government lands in Minnesota, Dakota, Canada, Oklahoma, Texas and the Indian Territory (emphasis mine).

So, there you have it. The other part of the happy ending is that Michael sent me a scan of his letter, and the handwriting on the two letters matched. So, yes, no question it’s the same Theodore. My great-great-grandfather invented Oklahoma.

The address is actually a fascinating little document on several levels. I plan on scanning it before returning it to the library, and I’m also really curious to contact the Morris Tribune (which still runs) to see if they have either any archival copies or any documents related to its publication. There seems to be a particular historical circumstance that he’s responding to in his speech, and I don’t feel like I know enough about what it is, but much of what he says seems applicable to present circumstances. I will perhaps more to say about that later.

In any event, while I’m definitely not a Civil War historian or an American historian by any means, I’m still a historian, and there’s part of me that is curious to see if there’s enough here for an article, particularly given the raw deal the history books have given Theodore when they do see fit to make mention of him. Michael wants to put the letter in a museum, possibly in Barrett, MN, and while I don’t know that they’ll have the right kind of facility for it, it would be great if it could wind up there. We’ll see.

In any event — these are the kinds of things that make me glad I write a blog. Thanks very much, Michael!

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