Archive for the 'music' Category



“Musicals aren’t very realistic. If they were, there’d be an orchestra starting to play right now, with me saying, ‘Let me tell you something about musicals…'”

Given the embarrassment of riches that Glee had at the Emmy nominations today, it seems like an opportune time to post something I’ve been meaning to write for a couple of weeks now.

June was the occasion for a couple of short road trips on our part; our godchildren Matt and Erin were both Young Artists for Opera Theatre of St. Louis, and our friend Benjamin was performing as the title role in a production of Sweeney Todd in Cleveland. Time was a bit tight; Megan was teaching a Summer I course that met Monday through Friday, the final was on Thursday 17 June, and both OTSL and Sweeney closed on Sunday, 27 June. If I didn’t want to have to get a sub for Sunday services, that made our options somewhat limited, but we were determined to make it work, and we decided to head to St. Louis over Friday and Saturday the weekend of the 19th, catching the Saturday matinee of Eugene Onegin, and to Cleveland Wednesday through Friday of the next week for the Thursday evening performance of Sweeney.

We’d never been to St. Louis before, and Matt and Erin showed us a very nice time during our whirlwind visit. Under their tutelage, we experienced two very different kinds of pizza — what was explained to us as “San Francisco-style” deep dish at Pi Pizzeria (yes, as in 3.14 etc.), and then “St. Louis-style” at Imo’s, which has a very thin crust and is made with a peculiar local dairy product called provel. Very different beasts, but worth trying. I recommend getting some reasonably substantial toppings at Imo’s, otherwise the provel tends to be overwhelming; at Pi’s I strongly suggest taking advantage of their “bartender’s choice” option, where you tell the bartender what kind of drinks you usually like, they make you something of their own choosing based on that, and it’s something like two-thirds of what a cocktail would usually cost there. I was introduced to the Blood and Sand as a result, and I think I might have a new favorite bourbon drink.

We were also introduced to Ethiopian food while in St. Louis, and let me tell you, Meskerem on South Grand is absolutely fantastic. The food was delicious, the staff was knowledgable, and we were left wanting to seek out more Ethiopian food when we got home. My only lament was — Ethiopian food, where have you been all my life? (Yes, I know, Ethiopia.)

And, yes, we went up in the Gateway Arch. Won’t be bothering in the future — it’s a long wait, the lift is really cramped, and it’s not exactly like there’s much to do up there besides look out the windows. It’s a more impressive monument from the outside than the inside.

Saturday’s performance of Onegin was definitely worth the trip; Sean Panikkar as Lensky was the standout, to say the least, but the cast was great throughout. The one thing that didn’t work was, frankly, hearing it in English. I’ve been in the chorus for Onegin twice; once in Seattle back in 2002, when we sang it in Russian, and once at IU in 2004, when we sang it in English, using the same translation as OTSL. I also spent some time working on Lensky’s opera back in Seattle with a Russian coach who knew her stuff, and it’s a work that is near and dear to my heart. It’s also music that I associate with a very intensely emotional period of my life, and as a result it’s difficult to hear it and not get a bit of a lump in my throat. Thankfully, the silly English translation that everybody uses manages to clear out the lump pretty quickly; does anybody in real life actually use the word “prosaic” to describe somebody’s face? Would a group of gossiping women really say that somebody is “an odd one, a misanthrope and somewhat mad”? Does it really solve anything to call Tatiana’s name day celebration her “birthday”? I understand the various problems of translating opera librettos so that they match the music, but actually hearing the words in the house left me with the conviction that surely somebody can do better.

The real violence that the translation does is to the poor title character. Onegin is a very difficult man to understand for contemporary American audiences to begin with; he is a product of social expectations of which we have absolutely zero concept, and this particular English translation doesn’t help matters at all, transforming him into a dull bore, the least interesting character in his own story. The duel with Lensky and the underlying protocols that make the situation what it is are incomprehensible, turning Onegin into a cold-blooded monster rather than somebody who has no choice within his societal framework but to carry out the mechanics of the duel to their conclusion.

The difficult thing is that what we might broadly refer to as “sung drama” or “lyric theatre” is itself loaded with social expectations. I’ll get back to that idea, but as I was watching and hearing the performance, I realized that the expectations of the audience OTSL wants to reach are, frankly, operating at cross purposes to what actually makes Eugene Onegin work. The English translation actually obscures much of the psychological drama, it seems to me; by trying to make it “accessible” they manage to make it even more inaccessible. One hopes that a better translation would fix this problem, but then the trouble is matching the translation to what’s in the score, and that’s a totally different kettle of fish. Supertitles (which OTSL used anyway) aren’t a perfect solution by any means, but short of Russian becoming mandatory in American schools, I’m not sure that there is a perfect solution.

Watching the non-musical film of Onegin with Ralph Fiennes and Liv Tyler a week or so later, the problem was underscored for me even more. Often with only a facial expression, Fiennes is able to convey everything about Onegin that the English translation of the opera obscures for the poor operatic baritone — his ennui, his passive dissatisfaction with the expectations placed on him as a result of his social status, and his resigned compliance with those expectations regardless. He kills Lensky, not because he wants to, not because he’s a cold-blooded killer, but because that’s simply the expected outcome of the process Lensky’s challenge set in motion. Tatiana’s choice to remain faithful to her husband is also more extraordinary, because the film is able to make plain that she understands it would be socially acceptable for her to take a lover as long as she doesn’t embarrass anybody.

I’ll leave Onegin aside for the moment to discuss Sweeney Todd.

I first heard of Sweeney as a senior in high school; my choir director at the time brought it up as an example of how he thought Broadway musicals had largely become immoral trash. Still, when I started running in opera singer circles at Western Washington University, I found myself hearing about it in awed, hushed tones, and in anticipation of it being produced at WWU during my presumptive junior year and hearing all of this anxiety about “needing four tenors”, I finally saw the George Hearn/Angela Lansbury video. The following points were clear to me upon the first viewing:

  • I have great respect for my high school choir director and why he has the opinion he does, but I can’t disagree with him more; to dismiss it as immoral trash is to miss the point of the show.
  • Stephen Sondheim has probably the most morbid sense of humor I’ve ever encountered.
  • No wonder “legit” singers think it’s amazing.
  • There wasn’t a role in it for me.

As it worked out, as a result of various issues, political, artistic, and otherwise, neither the WWU production of Sweeney nor its numerous rumored replacement shows (like City of Angels and Into the Woods) happened until some years after I had dropped out (and then in apparently rapid succession). (Ironically, Sweeney seems to have happened my first year at IU. So, even though it didn’t happen in ’96-’97, it still happened during my junior year as originally concieved.) It nonetheless stuck with me — I watched the Hearn/Lansbury video a number of times, listened to the Cariou/Lansbury original cast recording, watched the Hearn/LuPone PBS broadcast, and with baited breath waited for tickets to go on sale for Lyric Opera of Chicago’s production with Bryn Terfel, culminating in my very first trip to Chicago in December of 2002. It goes without saying that when the Tim Burton film was greenlit (rumored since roughly the mid-1990s), I was there the first night. I’ll discuss my reaction to the film shortly.

The Chicago trip was interesting, no less so because my theatre critic buddy, editor-at-large, groomsman, and all-around dear friend Matthew Murray palled along for it, and he brought a very interesting perspective to the proceedings as somebody with a very heightened sense of the expectations of musical theatre as musical theatre, and not the expectations that opera people bring to the table. Certain artistic decisions that are acceptable in opera (like decisions to cut or not to cut certain numbers being up to the discretion of the production, regardless of what was done on opening night of the original production) were anathema to him; the restoration of the Judge’s aria and the tooth-pulling number, for example, were absolutely unacceptable as far as he was concerned. (I argue that, at least in terms of discussing the score as an organic whole, the score is incomplete both musically and dramatically without at least restoring the Judge’s aria, given certain musical quotations and references elsewhere in the show, to say nothing of making the Judge less of a one-note character. Yes, fine, it messes with the pacing, but that’s a problem for the director to solve.) In the musical theatre world, he argued, whatever the show looks like on opening night is what the show is; it doesn’t matter what was written, what was recorded, what was cut at the last second or for whatever reason. Anything other than what was done opening night is something other than the standard version of “the show.”

I’d also say that in general, the very things that made the performance appealing to me as an opera singer were exactly what made it lacking to him as a musical theatre critic. He came away convinced that opera singers should probably stay away from Sweeney Todd; I came away convinced that it’s exactly the kind of repertoire American opera houses should be doing.

Tim Burton and Sweeney Todd was a concept that struck me as a match made in… well, not heaven, exactly, but you get the idea. From the first time I heard his name attached to the project in the mid-’90s, I had an idea of what he could do with it. The show is Tim Burton-y enough on its own; surely there would be no better director.

Maybe the film that Burton would have made in the mid-’90s would have been a different beast from the one he made in 2007. I only saw the film once in theatres; I didn’t think it was horrible, but what he did was nowhere near as compelling as I felt it should have been. I watched it again at home before we headed to Cleveland for the first time since seeing it in theatres, and it seemed to me that Burton threw out a lot of what actually made the piece work, then overdid what was left, making the movie a grotesque half-adaptation. Again, it wasn’t horrible; it’s just that it’s now a Tim Burton Movie like every other Tim Burton Movie, fulfilling the expectations of the genre of the Tim Burton Movie, rather than being the special match of auteur and source material that it should have been. Johnny Depp and Helena Bonham Carter are fine, I suppose, from a dramatic standpoint, but they just don’t have the range of vocal choices available to them to make the music part of the equation work. It’s as though Burton ultimately decided that he could handle the gore but not the tunes, so he over-emphasized the gore and hoped you wouldn’t notice that he’d reduced the impact of the music. In a lot of ways, the trouble does not lie with the script; there are some smart choices by the screenwriter in terms of conveying information cinematically that the stage version conveys musically, but in the final product, much of what makes the score work as an organic whole has been chopped up. Certainly the movie was not approached as a means to broaden the audience for the stage version; the stage version was approached as material by which to further the Tim Burton brand.

When we got to Cleveland, Ben talked a lot about the challenges he’d had during the rehearsal process. In a nutshell, as somebody who was first and foremost an opera singer working with primarily musical theatre people, he found that despite an intense dramatic focus during his operatic training, what he was doing just wasn’t sufficient for musical theatre purposes. His instincts regarding movement, delivery, presentation, and so on turned out to be virtually wrong in every respect for the purposes of what they were doing. I had had a similar experience ten years ago as Tony in a production of West Side Story, and the conversation that ensued about these musical theatre dabblings was very interesting. Again, it all boils down to expectations — does the drama direct the music, or does the music direct the drama? Is it enough to fit the drama in around the singing of the role, letting the music and libretto do their work, or is it necessary to fit the singing of the role in around the drama? Which has primacy, the text or the music? In musical theatre, the text is essential — in opera, as I found with the English translation of Onegin, the words almost have to be ignored.

And, to drop a hint as to how I’m going to tie this all in to where I started this essay, how do things like Glee wind up changing the audience expectations even more? I’ll get back to that.

The conversation involved playing a number of different clips of different people singing “Epiphany,” including Cariou, Hearn, Depp, Terfel, and even Christopher Lee(!). Terfel, Benjamin asserted, could not be taken seriously as Sweeney; he would get laughed off the stage on Broadway singing the role the way he does. He argued that an opera singer approaching the role needed to do their homework regarding performance tradition and convention just like they would for any other role, and take into account how people like Cariou and Hearn approached the score.

My own sense of the matter is that Terfel’s approach is a perfectly legitimate one, as long as everybody is approaching it the same way he is. In other words, everybody needs to be in the same show, whatever aesthetic the production uses. To give an example of what I mean, I recently saw the movie W., and Thandie Newton as Condoleezza Rice is simply not in the same movie everybody else is. She’s not awful, like a number of reviews claim; she’s actually very good. The trouble is that she is approaching the part as though the film were an SNL sketch, bringing a level of almost cruel, caricaturizing detail to her performance appropriate to that aesthetic, but she’s the only one doing that, and sticks out like a sore thumb as a result. If you’re going to do Sweeney Todd as an opera, do it as an opera, with everybody on the same page about doing it as an opera. If you’re going to do it as musical theatre, do it as musical theatre.

The other interesting thing about what Ben said is that, in effect, an opera singer performing the role of Sweeney with an eye towards musical theatre conventions and traditions is still approaching the role with operatic methodology. This is somewhat borne out it one of the reviews of Ben’s production, which said that at times he calls to mind Cariou and Hearn too much. Matthew Murray once said to me that the difference between being an opera singer and a musical theatre performer is than as an opera singer, you’re going to spend most of your time doing what other people have already done; in musical theatre, the hope is to create something new. Perhaps, then, what a real musical theatre approach would be would less take into account what Hearn and Cariou did and be more interested in what nobody has done before.

But then there’s still the trouble of musical style. The fact of the matter is, whatever happened in the rehearsal process, Ben was one of the two or three most consistent people onstage in that production with respect to faithfully presenting the score and libretto as written, musically and dramatically, and he seemed like he actually belonged in that show. A lot of the cast, to be honest, sounded like they were trying to sing Rent. Watching the Hearn/Lansbury video again, one thing that comes across is that it is very much a product of a previous generation of musical theatre, and has far more in common with Oklahoma! than Avenue Q or Mamma Mia!. To an extent, it almost seems as though you can assemble a cast that will be able to act the show but not sing it in the style for which it was written, or a cast that can sing it but might be toned down dramatically somewhat, because musical theatre people these days are simply trained with a different set of — you guessed it — expectations in mind.

So what does the success of Glee tell us about what the expectations are these days? Is sung drama only workable for today’s audiences if it is self-conscious, flamboyant and ironic, a jukebox show, limits the songs to “source” performances, or some combination thereof? Certainly the musical expressiveness of an opera like Onegin, in which time essentially stops so that the singer may emote, isn’t going to play well to most audience members’ expectations, at least not without a chuckle or two — and ironically, singing it English only seems to elicit more chuckles. We can understand far more easily Ralph Fiennes looking silently with longing at Liv Tyler than a baritone singing about it, no matter how gorgeous the music. “Because it’s actually realistic,” is often the rejoinder, except that 19th century Russian aristocracy didn’t speak or write letters in English in their homes or in the court, and if they did, it wasn’t with Fiennes’ cultured Suffolk accent. Whither “realism” in that case? “Well, that’s suspension of disbelief for a cinematic convention,” one might reply. Fine, so people will draw the line somewhere.

Even Sweeney, a product of the late 1970s, seems to overdo it for 2010 audiences — I read a review of Burton’s Sweeney that said, essentially, this would be an interesting movie if the songs didn’t keep interrupting the actors from actually telling the story. I suppose that this person’s response to analyses of how the music and songs actually do tell the story (the Beggar Woman’s melodic material being quoted in “Poor Thing,” for example — whoops, the Beggar Woman’s stuff was mostly cut, so I guess that won’t work) would likely be something like, “Well, that just doesn’t work for today’s audiences.”

I’m strongly tempted to see a correlation between this point of view and the transformation of musical experience from being communal and live to individual and canned (or at least processed). How do most people listen to music these days? Are they singing with their friends around a piano, or at least listening to CDs on a stereo with a group of people? No, they’re sitting on the bus with earbuds in, and their iPod is probably at least in part a way of shutting out any kind of communal contact. Are they listening to it live, in a room intended for that purpose? No, it’s probably at least autotuned and amplified, if not prerecorded. If the music is communal, they’re probably not paying any attention to it beyond its function as background noise anyway. If the music is live, then it is likely they’re singing along so loudly it doesn’t matter what the performers are doing, turning being an audience member into ritual self-indulgence.

Bottom line, I suppose, is that sung drama perhaps presupposes a social context in which music is experienced socially. That doesn’t really exist in the present day, beyond karaoke and concerts where everything is prerecorded and/or the audience isn’t really listening to the performance. Without that context, doubtless musicals and operas aren’t going to make much sense. The rise of the jukebox show was perhaps inevitable after Moulin Rouge!, but I have to think it’s a snake that will eat its own tail eventually. What then? Is it just not an artistic idiom that will survive in a world that can only tolerate anything less than hyper-realism if it has a gallon of self-aware irony on top?

I don’t know. But I don’t think I’m going to tune in to Glee anytime soon, Emmy nominations or no Emmy nominations.

End-of-fiscal-year appeal from Cappella Romana

I thought it important to pass on that Cappella Romana is doing a last-minute fundraising push before 30 June, the end of their fiscal year.

You can give to their general operating fund, and/or you can designate gifts toward one of the four recordings they are working on releasing in the near future:

  • Byzantine Chant from Mt. Sinai (hopefully to be released in April of 2011 in time for Cappella’s 20th anniversary)
  • Tikey Zes Divine Liturgy
  • Robert Kyr: A Time for Life
  • Arctic Light: Finnish Orthodox Music

For my part, I believe that CR deserves a lot of support; they are pretty much the only ensemble in this country representing the repertoire they sing. Besides that, music was certainly a huge factor, a “gateway drug” if you will, with regard to my eventual conversion to the Orthodox Christian faith, and Cappella Romana was a big part of that in several respects. The evangelical value of what they do should not be underestimated, at least in my view.

Please consider making a gift. You can do so online here, or you can also send a check to Cappella Romana, 3131 NE Glisan St, Portland, OR 97232 USA.

Hey, I know that guy…

This is a very recently posted video I found on YouTube featuring the man kind enough to let me call him my teacher for a couple of months last summer:

In March of 2008, Ioannis Arvanitis directed the Hagiopolites Choir at a conference focusing on Dom Lorenzo Tardo, an Italian musicologist who was evidently interested in the reception and transmission of Byzantine chant in Sicily’s Greco-Albanian colonies. K. Arvanitis also delivered a paper called “Towards a Modern Interpration of Grottaferrata’s Musical Manuscripts” (seems to me I heard somewhere he knew something about those). The concert was in the Cathedral of St. Demetrius.

The location of the conference was a place called Piana degli Albanesi, one of the Greco-Albanian colonies that interested Tardo so much, dating back to the end of the fifteenth century. Like the abbey in Grottaferrata, they are Byzantine Catholics who are Italian by geography and communion but Greek and/or Albanian by culture and liturgy.

The “Arvanites,” of course, are Greeks whose heritage is Albanian*; K. Arvanitis’ involvement certainly seems fitting.

* Annotation added, 29 October 2010: I have been asked to clarify that the Arvanites are not Albanian in the strict anthropological, ethnosocial and cultural sense but are in fact Greek-speaking and Hellenic-Orthodox-accultured people who populated and expanded as a group in the geographic region that today is Albania. See here and here for more information.

A visit from His Grace Bishop MARK

In a perfect world, the way I — or any other cantor — would learn the ropes of a hierarchical visit would be to spend ten to fifteen years singing at the analogion with a protopsaltis who knew what he was doing. Excepting that, I would take a priest who understood the rubrics with a thorough knowledge of detail and could explain clearly what was supposed to happen from the cantor’s perspective. Excepting that, liturgical books that were written to address matters from a cantor’s point of view rather than a cleric’s would be acceptable.

None of those possibilities in fact being the case, what I’ve had to do for the last five years is pretty much wing it. For my first episcopal visit, Fr. Athanasius handed me a photocopy of the Liturgikon’s rubrics for the Divine Liturgy and said, “These are wrong, but you’ll get the basic idea.” He gave me notes on what was really supposed to happen, which I followed, and in turn, that wound up being not quite what we did either. Some variation on that has occurred every time since then; each visit has gotten a little better, and each visit has yielded a priest or somebody coming up to me afterward and saying, “Oh yeah, what I forgot to tell you earlier was this…” It wasn’t until after the third visit, I think, that anybody bothered to tell me that the bishop is supposed to vest during Lauds and that there are some changes made to accommodate that action.

There are multiple issues; I don’t know what I don’t know, so if somebody tells me something that’s incorrect or incomplete, I don’t have any way of knowing that until after the mistake is made. Plus, our diocese has its own in-house hierarchical service book that differs from the Liturgikon in a couple of respects, the net result of that being that I don’t trust any rubric I see printed anywhere without somebody in a position of authority telling me, “Yes, that’s actually what we’re doing,” because it’s clear not everybody’s on the same page (literally). What has sometimes happened is that a priest will tell me to do one thing via a note sent from the altar or some such, only to have a subdeacon come scurrying along twenty seconds later instructing me to do exactly the opposite. Our priest has always served with His Grace at the altar, so he himself doesn’t know exactly what should be happening from the perspective of the kliros. This is made more complex by the fact that our diocesan service book, while unquestionably useful, is written by and for a priest, not a cantor. For example, at the reception of the bishop it’s just noted that “the following hymn is sung in tone 4” instead of “the irmos for the ninth ode of the Palm Sunday canon,” which would make it infinitely more useful in terms of actually locating the music for said “hymn in tone 4”. To say nothing of the fact that, every time we’ve ever had a hierarchical visit, the Trisagion has gone haywire; the congregation hears the Trisagion to which they’re accustomed, they automatically start singing along, but but they don’t realize that it’s different with a bishop until they notice that the choir has stopped and that they’re singing over His Grace. Yes, the order of the hierarchical Trisagion is in the bulletin, but it is perhaps unreasonable to assume that everybody has has read or retained it in-depth. At one of his last visits, Bp. MARK stopped in the middle of the Trisagion with a bit of a smile and said, “We’ll get this right someday.”

(Let me emphasize, lest I be misunderstood, that I do not think it reasonable or realistic to expect the congregation to know the order of the hierarchical Trisagion. This is one of those areas, rather, where I think the argument for a model of congregational singing that consists of “everybody sings everything” breaks down.)

But, again, each time has gotten a little better, and for His Grace’s visit a couple of weekends ago for the Feast of All Saints we got it mostly right. The one thing I know I missed was the “Many years, master” that replaces “We have seen the true light…”, but I had Papa Ephraim’s long “O Lord, guard our master and chief priest” prepared for the Kairon, and the solution for the Trisagion problem was to swap out the setting from Cappella Romana’s The Divine Liturgy in English, adapted for hierarchical use. It was not the familiar version, so the autopilot problem was avoided. (Bp. MARK had mentioned to us before that the Greek model, as heard on the Angelopoulos Divine Liturgy recording, was in fact the usual Trisagion for hierarchical visits.) I got one person afterward who asked, “Since when is God ‘strong’ and not ‘mighty’?”, but beyond that, things were pretty smooth.

While he was here he also gave a talk on ministering to a college town (which may show up down the road on Ancient Faith Radio; we’ll see — do note that an iPhone is actually a really fantastic portable voice recorder, and I was very glad to have it when our $2,000 sound system failed), and we also briefed him on where the building conversation stands. When we showed him Andrew’s sketch and told him about his ideas, his response, in short, was “Build it. Just let me know how I can help.”

I’ve observed before that, when I participate in a hierarchical Divine Liturgy, the structure of the service and the way the parts function suggest to me that the presence of a celebrating bishop is actually assumed to be the norm, and that only having a priest as the celebrant is the accommodation. A way this was made manifest this time around was at the Cherubic Hymn. To back up for a second — in February, Fr. Peter had me sing the long Cherubic Hymn from The Divine Liturgy in English for the Divine Liturgy of the Presentation of Christ in the Temple. He had liked how it had worked liturgically during John’s visit; we only needed to sing it once (instead of the threefold repetition we have to do with our usual setting), it was unhurried, and then he actually had enough time after the Great Entrance to do what he needed to do. “Sing it again,” he said, “I want to see if it really worked as well as I remember.” Well, afterward, he said, “No, that won’t work. It’s too long. I was waiting behind the iconostasis for three minutes for you to finish the first part.” So there went that idea.

Well, what was clear that weekend, as we repeated the Cherubic Hymn a third time, and then had to repeat “Let us now lay aside all earthly cares” on its own, a second time, then a third time, and still a fourth time before the procession came out from behind the iconostasis, was that the reason the other setting was “too long” is because it assumes the presence of a bishop. What was also clear was the assumption that the Cherubic Hymn will cover the Great Entrance a good chunk of the way around the church, since the priest only has one petition before he reaches the bishop at the solea. “Perhaps it’s better to make the long way the usual way so that you aren’t having to rejigger everything when the bishop comes,” I observed to Fr. Peter afterward. “You might be right,” he said. I think I will probably have the choir review the long Cherubic Hymn for next time.

In any event, it was good to have Bp. MARK with us; I haven’t seen him since January of ’09, a month before the confusion (as it is convenient to refer to it) started. Εἰς πολλὰ ἔτη, Δέσποτα!

I Josquin get enough: in which the author gets mistaken for a Russian priest and concludes his Californian sojourn

(Before I get started — couple of music jokes:

Q. Which famous composer carried the least amount of debt in his lifetime?

A. Berlioz.

Q. Which famous composer was only barely able to pay his bills every month?

A. Josquin.

Right, onward and upward.)

I got back from California a couple of weeks ago only to be plunged into some last-minute efforts for Bp. MARK’s pastoral visit to All Saints the very next weekend, and I’m only now really coming back up for air. I tell you, a blog is a lot harder to maintain when one actually has things going on in their life that are important to them!

Over the last five years or so, the narrative I’ve had in my head and that I’ve propagated is, more or less, “I failed as a musician because I wasn’t good enough, and the upside of this is that it enabled me to discover what I was actually good at doing.” This is part of why it was a huge shock to me to have John invite me out to California, even if he was desperate; my working assumption is that, as formally trained musicians go, everybody else is about a million times better than I am, and that the people who have me sing for them here and there do so mostly as a favor to me and because they’re short other options.

At some point while I was in California, John asked over a beer, “So, what other singing do you do besides All Saints?”

I kind of blinked, and explained that I didn’t really, save for the occasional recording studio gig in Indianapolis, and my godson Matthew‘s pickup choir that has done all of two Christmas concerts thus far (and that will be the end of its short happy life, as it works out).

“I’m surprised you’re not more involved in the scene,” he said. “A singer like you, you really should be.”

Well, there were two problems with this. First off is, frankly, what scene? There is no scene in Bloomington that isn’t strictly a product of the Jacobs School of Music, save for a large community choir that, meaning no disrespect to said community choir or its members, is not really what I would find fulfilling at this stage of the game. Some of the bigger churches do things, but I obviously don’t go to those churches, and despite efforts of mine to the contrary, All Saints just is not equipped in any way, shape, or form to be making its own contribution to “the scene,” nor are we likely to in the near future. There really isn’t anything in Indianapolis, either, at least nothing that would inspire me to want to commute on a regular basis, save for the random studio thing and miscellaneous choral performance my friend Max Murphy occasionally organizes. I suppose I could go to the choral folks at the School of Music and say, hey, I’m an alumnus, and I’m a registered fulltime grad student in the College of Arts and Sciences, any chance I might be able to have a spot in one of the chamber choirs? Realistically, however, there aren’t enough choral spots for the singers they have. So, what scene is it of which I should be part, again?

Secondly, as I explained, I quit five years ago because it was clear to me I wasn’t all that good in the first place. In context, this seemed like such a painfully obvious thing to say as to make me almost embarrassed to have to say it; John is somebody who has been making music at a very high level since he was a little kid, has had a rather rarefied musical education as a result of those — and many other — experiences, and who has been, not just a specialist, but an expert in his field from a very young age, to the extent that formal, piece-of-paper education has almost been more of a hindrance than a help. I’m, well, working class by comparison, at best.

Still, he said, “Well, you’re doing just fine with us,” and went on to say that if geography were no object, there would be a number of excellent opportunities of which I would have no problem taking advantage, in his view.

This jogged a memory for me.

Bryon Grohman is a guy I got to know a bit the two years we overlapped at IU. He was a doctoral student but we were close to the same age, and I first met him taking vocal pedagogy from him. At his encouragement, I was able to publish the paper I wrote for him in the Journal of Singing, and after the class was over, we got to be friendly, at least enough to have a beer together here and there when we had the chance. When he passed his quals, I was supposed to buy him a drink before he left town; we weren’t able to quite make the connection, but we were at least able to chat briefly. It was right when I was deciding to hang it up; I told him that, and I said that while I wasn’t sure what I was going to do next, it was just clear to me that downstage center at the Met wasn’t in my future.

“That may be,” he said. “But whatever you do, you need to not forget that you are a very well-trained musician, and that’s not something that can be taken away from you.”

I hadn’t remembered that conversation in five years before what John and I were talking about brought it to mind, and it made me think a bit.

Anyway, the concerts on the whole were a lot of fun. Ian, my cellist friend, was able to come to the Friday night performance at the Oakland cathedral, I finally got to meet his mom after years of hearing about him talking about his parents, and it looks like he may have been recruited to play in BACH’s presentation of Mozart’s Requiem this fall.

One of the good things about not really having done any performing in the last few years, and to have that downtime come on the heels of the experiences that convinced me to quit, is that my expectations regarding anything were virtually nonexistent. Any performance I can walk away from is a good one. What this means is that crashing and burning doesn’t bother me all that much; at the very least, it doesn’t raise existential dilemmas for me. It just makes me say, “Well, that can go better next time,” and that’s that. So, I can say that I enjoyed singing in all three concerts; the second two were a lot more consistent than the first for everybody, I think, but whatever wasn’t right the first night, it was still light-years ahead from some of the things I’ve done to which I might compare it. This means that I may not be the best person to ask, but it also means that if you do ask me, I’ll tell you that I had a ball with all three of them, and that it was wonderful getting to sing beautiful music with a group of good musicians in three good venues.

One interesting thing about the experience: in the last few years, outside of church, whenever I’ve been in a situation where I’ve had to sing a solo, it’s really been something I’ve hated doing. In one of Matthew’s concerts, for example, I had a little Gregorian chant incipit before a motet, and even that was horribly traumatic. I felt awful singing it in rehearsal, I dreaded the moment when I would have to sing it in the concert, and then it felt awful singing it in performance.

Well, John gave me a solo verse in the ninth ode of the Paschal canon for these concerts. I hadn’t expected or wanted him to do that, I had avoided volunteering for other solos, and I almost told him no, but it really didn’t seem to be up for discussion, so I just let it go. The first rehearsal where I sang it, it felt awkward vocally and I was self-conscious and it really was not enjoyable to do. The dress rehearsal wasn’t much different.

But then the concerts came, and much to my surprise, it felt fine, I wasn’t terrified out of my wits, and I was still alive at the end of it. It was actually, dare I say it, an enjoyable thing to do. I’m still not sure what changed.

On a totally different note (as it were)… the one thing that I told John I really wanted to make sure I did while I was in the Bay area was go to St. John Maximovitch’s cathedral. He’s one of the only saints in the United States where one has that kind of opportunity, and it was very important to me to have a chance to visit him. Absolutely, John said.

Well, as it worked out, it seemed to be a never-ending struggle finding the time to make it out that way. John’s car getting vandalized ate up one of the days that was discussed as a possibility, and that put us very much at a deficit in terms of available time. It was a lot like trying to go to the Hagia Sophia cathedral in London the first time I visited there; the ordeal in terms of just figuring out how and when to go the location reached a level where it could plausibly have been a spiritual struggle masquerading as a series of unrelated annoyances. To John’s credit, no matter how difficult as it got, he refused my offers to let him off the hook. What it amounted to nonetheless was that we got to Geary Avenue at 5:40pm on the Saturday of the last concert, needing to be in Daly City by 6:15pm — literally the last possible five minutes I would have, since I was flying out of Sacramento the next afternoon. John dropped me off, told me to put on my cassock before going in and to text him when I was done.

The cassock had an interesting effect; as I walked up to the cathedral, a woman started talking to me in Russian. “Sorry, I don’t speak Russian,” I said.

“Oh,” replied the woman in accent-free American English. “Can you tell me how to get to the freeway from here?”

Inside the cathedral, another woman came up to me, her palms cupped over each other. I again had to say I didn’t speak Russian. “Oh, sorry, Father,” she said. “Will you give me a blessing?”

Well, I thought. That’s never happened to me before. “Oh, I’m sorry, I’m not a priest,” I said. “I’m a, er, psalomchik.” (“You should have replied in Greek,” John chuckled when I told him the story.)

I had just enough time to be amazed by the cathedral, venerate St. John the Wonderworker of Shanghai and San Francisco, and be told at the book counter that they couldn’t sell me anything because they weren’t the regular person and didn’t know if they could take a check or not, before John texted me — We gotta go.

Yes, it would have been nice to have had an hour or two so that my experience there could have been a bit more, shall we say, meditative. It was decidedly not the same half-day of contemplating the holiness of the saint that I had at St. Nektarios’ monastery last summer. I didn’t even have time to get a picture of anything. But nonetheless, I got to go, and I got to see St. John’s incorrupt relics with my own eyes. That’s something, most definitely.

“Why did you tell me to put on the cassock?” I asked John as we drove away.

“You’re wearing jeans and a short-sleeved shirt, and they tend to be a bit persnickety about that,” he said. “They also tend to get a bit weird about making sure you’re actually Orthodox and not a tourist. You wearing the rasso was a quick way to bypass all of those issues.” Word to the wise, I suppose.

We got back to Sacramento quite late that night, and Matins was at 8am the next morning. I stumbled through Matins, Divine Liturgy and Kneeling Vespers a bit given how tired I was, but then it was immediately off to the airport for both us — I to fly back to Indiana and John to fly to Portland for a Cappella Romana fundraiser and a mini-tour on the Oregon coast. My brief couple of weeks pretending to be a singer again was in the books; time to go home.

A couple days after I got home, Ian the cellist was coming through Bloomington again, and we talked about my time out there a bit. He really enjoyed the concert, and he had some interesting thoughts about what it really meant to be a good musician. “Thing is, being around a school like IU can distort what being a musician really is,” he said. “Here, it’s just all about being super-competitive all the time. But when you go to a gig, what it’s about is showing up and being able to do what you’re asked to do. That transcription you did, not just anybody could have done that, but you got off the plane and did it, and you were able to do it because you were trained to do it, even if it seemed like just a party trick at the time with no application. People like you and me really do come out of a place like this being able to perform at a particular level, and even if it maybe takes you a few days to shake off the rust when you haven’t done it in awhile, you’re still going to be able to do it.”

I really don’t know if this trip will wind up leading to any other musical opportunities; it might, it might not. We’ll cross that bridge when we come to it. I came back wanting to discuss with Matthew how we might make his pickup group more of a going concern, but as I alluded to, that’s not going to be a possibility moving forward, for reasons I’ll explain later.

If nothing else, however, maybe the experience of my couple of weeks in California allows me to change the narrative a bit. Maybe I didn’t fail as a musician. Maybe it really was just that I chose otherwise, not that I didn’t have a choice by virtue of not being good enough. Maybe I can take the line of my CV that says “failed singer” and have it just say “singer.”

Two weeks well-spent, one way or the other. Many thanks to John for the opportunity, the hospitality, the friendship and encouragement (to say nothing of the helpful jabs to the ribs), Dušan Radosavljevic for being a fantastic help at several points and a great person to get to know in general, St. John Maximovitch for not smacking me down despite having to be in and out, and Andrew Chung and the rest of the Josquin Singers/Bay Area Classical Harmonies for letting me play with them in their sandbox for a bit. Hope we get to do it again at some point, guys.

The ison cannot be the “dummy note”: in which the author gets to be a Cappella Romana groupie and gets to know the Oakland Police Department better than ever anticipated

I’ve forgotten some things about what it’s like to be a “professional musician” in the intervening years since I went into remission for it.

First of all, I’ve forgotten that there really are things about it I enjoy. I’ve had a ball the eleven days or so that I’ve been here, getting to make music with people who know what they’re doing, in a setting where getting notes and rhythms right is assumed to be the basic starting point, not something unrealistically hoped for as the entirety of the final product, and in an environment, physically, acoustically, and otherwise, that is conducive to such an effort. The rehearsals we’ve had for the Josquin Singers have all gone by really quickly; the three hours are up before I know it.

It’s also a mode of existence that tends to be nomadic, and that brings together very interesting groups of people for short periods of time.

While we were planning my trip, John mentioned that he was taking a group of Cappella Romana singers to Pepperdine University for the Ascending Voice II conference while I’d be here, and that I’d be welcome to tag along if I wanted.

We’ll just say it didn’t take me long to think about it.

So, last Thursday, after singing Matins and Divine Liturgy for the Ascension at John’s parish, John, his student Dusan, and I took the short flight to Los Angeles, and there we met up with CR singers Andrew Gorny, David Krueger, and John’s dad, John S. Boyer (whom I had met once before in 1997 for a joint concert between Cappella and the Tudor Choir in which I sang). The six of us hopped in a rental minivan and drove to the Pepperdine campus in Malibu, met up with the other member of the crew Alex Khalil, and we were able to catch about three quarters of the evening’s Chanticleer concert (the showstopping highlight of which was countertenor Cortez Mitchell’s solo in “Summertime”).

The purpose of Cappella Romana’s presence at Ascending Voice was to give a Byzantine chant demonstration lecture and a workshop on Friday, and to sing a full Matins Saturday morning. John asked if, since I was there, I wouldn’t mind holding isokratima with David Krueger; sure, no problem, I said. So, following the concert, we rehearsed the demo repertoire.

Theoretically, really strong, solid musicians would be placed on the ison. It’s there so that the singers on the melody can hear the home note of the mode, and so it needs to be steady and unwavering. It can be really difficult even for singers who know what they’re doing. My experience with the drone note in parish practice, as a practical matter, is that it tends to be the “dummy note” — that is, it tends to be where people who can’t read music or who are otherwise not the most capable musicians in the choir get stuck. The intent is usually that even if singing the melody isn’t a realistic way for these people to participate, they should at least be able to hold a single note. Unfortunately, the result is often that non-singers wind up not being able to sustain the pitch; it goes flat and they can’t hear it, they can’t hear how the moves work, and so on and so forth. The deadly case is when such a singer decides that, because it’s the ison, it needs to be woofed up as much as possible, which usually means it goes way flat instantly, losing maybe a major third in pitch within seconds. In other words, the function of the drone — to be a tonal support and foundation for those on the melody — winds up being completely defeated, and those singing the melody have to work twice as hard in order to ignore what they’re hearing from those singing the ison and still stay in tune. There tends to be not much that can be done about this; yes, as stated, you actually do need strong musicians on the drone every bit as much as you do on the melody, but there usually aren’t enough people who are sufficiently confident with both reading and singing as it is to be able to spare them to support the isokratima. So you make do.

David Krueger, let it be said, does not have this problem. The guy is a freakin’ rock, and he’s got low notes that shake the floorboards. The rehearsal was a tremendously educational experience, and was great until the Southern Appalachian Chamber Singers came down around midnight and told us we were keeping them up. (“That probably wasn’t exactly successful evangelism,” John Boyer père quipped later.)

By the way, the very first thing I discovered Friday morning was that somebody was asleep at the switch in terms of finding a location for Pepperdine University. I mean, come on. What were they thinking? Terrible. Just terrible.

Both the demo and the workshop were fun; the lecture was largely the same as what John said at All Saints, but with live musical examples instead of recordings. Among other things, the examples included Ps. 102 and the Beatitudes (as heard on the Lycourgos Angelopoulos Divine Liturgy recording), the Polyeleos, and a setting of the Cherubic hymn, all off of Byzantine notation. The workshop involved teaching the participants music from the Divine Liturgy in English off of Western notation scores.

Matins on Saturday was quite an experience; we set it up with antiphonal choirs, we were all in cassocks, and we did the canons for the day in their entirety. I mostly held isokratima for the left choir, but lampadarios Alex Khalil was nice enough to let me sing a handful of troparia in the canons.

The priest who served was Fr. George Taweel of St. Nicholas, the Antiochian Cathedral in Los Angeles. Finding a priest was a bit of a challenge; John had called virtually every Greek priest in the area with no luck, but Alex knew Fr. Michael Najim, the Cathedral’s dean, and he was able to send Fr. George. Fr. George’s daughter Diana actually went to IU, and I knew her a bit from her time there. It was nice to meet him; we had lunch with him afterward, and he was a terrifically knowledgeable man and very interesting person with whom to have a conversation.

After lunch, it was back to the airport, back to Sacramento, just making it back to Annunciation for Vespers. It was a trip, short and guerilla-style as it was, that was great for which to be a fly on the wall; Alex Khalil in particular was a great person to meet. He’s an ethnomusicologist who just completed his PhD, and his dissertation is something that I think will have applicability for what I’m doing. Short version is that in his research, he applied a historical context to an ethnographic study of Byzantine chant; what I’m thinking about is sort of the reverse, where I’m interested in seeing if I can give an ethnomusicological context to a historical study of liturgy. I hope I get more of a chance to talk to him down the road.

I had hoped that friend-of-this-blog and Pepperdine employee David Dickens and I would have a chance to meet; we set up a lunch on Friday, but we managed to miss each other and he wound up being caught up by work anyway. Alas. Better luck next time.

After church on Sunday it was back on the road, heading first to Ascension Cathedral in Oakland for another Byzantine chant demonstration at their Greek festival. It was largely the same repertoire as what we did at Pepperdine, again off of Byzantine notation; I had assumed that I was holding ison again, but John pulled me over and had me follow along with the melody as best as I could. (This was, in general, a more successful effort on the slower pieces.) In the audience was my friend Ian Jones, a cellist who was the very first person I ever met as a student at IU, and for whom Oakland is home. He will hopefully be able to make the Friday concert at the Cathedral; in any event, it was great to see him on his own turf.

After that it was time to head to rehearsal, and as we had rehearsal again in the Bay area Monday night, John and I stayed overnight in Oakland at his friend and fellow Josquin Singer Andrew Chung‘s condo overlooking Lake Merritt rather than drive back to Sacramento.

In theory this was a smart move; we hopefully were going to have much of Monday to hang out in the San Francisco area, with seeing St. John Maximovitch’s cathedral being on the agenda. Unfortunately, John’s car got broken into during the night, leaving him minus a driver’s side window (although nothing got stolen, thank God), and we ended up  having to spend the day dealing with that. It took close to two hours just to file a police report; the form took all of two minutes to fill out, but then waiting in line to actually turn the piece of paper in to get a case number took upwards of an hour and a half. It then took another couple of hours to actually get the window replaced, and then — hey, look at that! It’s time to go to rehearsal.

Oh well. It happens.

Anyway, today has been the “day off,” which has consisted of pretty much just enjoying being in one place for the day on my part, and John furiously putting together the program for this weekend’s concerts. I don’t know how the guy does it; he’s got these concerts, his normal church duties, students, the Pepperdine thing last week, and then next week he has Cappella commitments in Oregon. He runs around a heck of a lot more than I ever did as a singer, vocally he’s always giving everything he’s got, and I know that if I were trying to do all of that, I wouldn’t last a week. He’s got to have vocal folds made of steel, that’s all I can say.

Tomorrow is the dress rehearsal, then the concerts are Thursday, Friday, and Saturday; after Liturgy on Sunday it will be off to the airport and I’ll be on my way home. It seems odd that I’m almost to the last stage of the trip, but there we are. More a bit later.

Bay Area, California: Josquin Singers, “The Empty Tomb & Tongues of Fire, From Easter to Pentecost in East & West”

Here are the details of the concert I’m singing next weekend in the San Francisco area with the Josquin Singers — please come if you’re around!

Celebrating the Feast of Feasts and the foundation of the Church, Artistic Director John Michael Boyer leads the ensemble on a journey from Easter to Pentecost and from East to West.  The holidays of Pascha (Easter) and Pentecost have yielded some of the most joyful and profound music in both the East and the West. This Pentecost weekend, the Josquin Singers will perform repertoire from this joyful season taken from the chant and polyphonic traditions of Rome, England, Moscow and Constantinople, sung in their original languages of Latin, Greek and Slavonic.

Thursday, May 20, 2010 7:30 pm
Blessed Sacrament Cathedral, Sacramento
1017 11th Street, Sacramento
$25 General, $20 Senior, $12 Student
CLICK HERE TO PURCHASE TICKETS

Friday, May 21, 2010 7:30 pm
Greek Orthodox Cathedral of the Ascension
4700 Lincoln Avenue, Oakland
$25 Suggested Donation
CLICK HERE TO MAKE RESERVATIONS

Saturday, May 22, 2010 7:30 pm
Holy Trinity Greek Orthodox Church
999 Brotherhood Way, San Francisco
$25 General, $20 Senior, $12 Student
CLICK HERE TO PURCHASE TICKETS

At the tail end of Paschaltide: in which the author finishes his first year of for-real grad school, counts a couple of mutually-exclusive chickens, and winds up unexpectedly in Sacramento

The first half of spring semester got away from me as a result of my extracurricular activities at the beginning of the term, and then my losing a week from illness. The second half of spring semester got away from me because of the remainder of Lent, Holy Week, Pascha, getting the Orthodox Hoosiers website up and running, presenting a paper as well as singing some Byzantine chant for IU’s Medieval Studies Symposium, and then finishing all of my regular schoolwork for the term. It now being the last 30+ hours of the Paschal season or so, I suppose I should say this one last time: Ortanne Laivino! Anwa ortanne Laivino!

Which reminds me: I’m about twenty pages or so away from finally finishing The Silmarillion. I’ve started it any number of times, and gotten a little farther each time, but I finally made a point to keep forging on ahead, come what may. It’s been a rewarding read; it’s not necessarily Tolkien’s most transparent prose and it is a bit challenging to keep track of who is who the whole way through, but that’s probably just because I’m not terribly bright and it is nonetheless very much worth it. I’ll have more to say on it later.

As the end of the semester was coming into view, a couple of interesting things happened. First, I wound up, somewhat unexpectedly, with a choice as to what I could do this summer. I was offered a summer FLAS again to go back to Greece if I wanted, but the truth is, as much as I want to go back, this summer just didn’t seem like the right time. For one thing, Megan is going to Germany for the next academic year, from the end of September ’10 to the beginning of August ’11, and it’s been six years since we’ve both been home during the summer. For another thing, the logistics of being in Greece this summer would be significantly more complicated than last summer was, and with airfare having jumped since last year, most of my stipend would be spoken for before I ever set foot in the country, and that mostly for “redundant” expenses (i. e., having to pay for two places to live for the summer, one in the States and one in Athens). For yet another thing, I have a mammoth Greek and Latin exam to take in about a year, as well as my qualifying exams in Fall ’11, and my advisor and I agreed that with those events on the schedule, eight weeks in Athens doing Modern Greek would probably not be the best use of my time this summer.

While I was contemplating some of these issues a few months ago, I mused to a colleague that it was too bad History didn’t seem to do any sort of summer support if you didn’t have an instructor position. “Oh, no, that’s not true,” he said. “The e-mail just went out — you can apply for pre-dissertation fellowships.”

“Really? I thought I wasn’t far enough along for one of those.”

“Are you writing your dissertation yet?”

“No.”

“Then you’re pre-dissertation. Apply.”

So, I went ahead and wrote up a research proposal for the summer. My advisor said that people either traveling somewhere or who have taken their exams tend to be more competitive, but that it would be worth a shot.

As it happened, a couple of weeks ago I was notified that I am the Hill and Lilly Pre-Dissertation Fellow for History. On a practical level, it is a much better deal financially than the FLAS was going to be, and it means that both Megan and I can be in the same place for the summer. On an academic level, the project that I proposed will do a lot to prepare me for my impending exams, so hopefully I’ll end the summer feeling reasonably ahead of the game. I will look at trying to go back to Greece next summer; it would probably be good for me to look at the American School of Classical Studies’ Byzantine Greek program, and the nice thing about that is that there are a few different possible avenues of funding which aren’t mutually exclusive. That’s sort of an issue with the FLAS — if you have it, you can’t have anything else. I think the idea is sort of that they want you to have enough money to get where you need to go and do what you need to do, but they don’t want you to have enough money to be distracted by other possibilities.

In any event, I have to blink a bit at the realization that not only has History opened their doors to me, but they also seem interested enough in what I’m doing to want to facilitate it during the summer, too. It’s a nice turn of events to have happened.

The other interesting thing that happened was that, a couple of weeks after Pascha, I got an e-mail from John Boyer asking if I might be available to sing in a concert he was putting on with the Josquin Singers in the Bay Area over Pentecost weekend. Long story short, I flew out to Sacramento this last Saturday, the day after finals week was over, and I’ll be here until Sunday, 23 May. I’ll give the details of the concert in a different post, but it’s a neat project in which to be able to participate, and I’m really glad it’s worked out. To be honest, it’s been a little strange how it’s all come together; I haven’t really actively sought out professional singing opportunities for about five years, and it isn’t exactly like I spent hours talking myself up to John while he was in Bloomington. The trip has already worked musician muscles I haven’t had to work in half a decade; as soon as I got off the plane, John asked, “How are your dictation skills?” Turns out there is this three-part Russian setting of the First Ode of the Paschal Canon for which the score has not yet been published, but John wanted to do it in the concert anyway, so I was given the task of transcribing it. It was reasonably easy until the last repeat of the troparion; that’s 40 seconds of polytonal madness, and it took me about two days to get anything that seemed even reasonably close. I will be very curious to look at the published score and see just how many laughs are warranted. (Many thanks, incidentally, to Ivan Plis at Georgetown University, aka “SlavicPolymath,” for giving it a listen and confirming that much of what I had come up with was about as close as we were gonna get.)

That’s the long and the short of it for now. More a bit later. One last time for this year, probably: Christ is risen! Truly he is risen!

Event of interest: Extraordinary Form Mass at Indiana University

I was poking around my alma mater‘s online events calendar this last weekend, looking for something else, when I noticed that there was a lecture scheduled for this evening (Wednesday) titled, “Liturgical History and Musical Performance Practice: Issues to consider for a performance of a Missa Tridentina,” to be given by one Fr. Dominic Holtz, O. P., of the Aquinas Institute of Theology at Saint Louis University. Well, of course I needed to be there, so I made sure it was on my schedule for the day.

The next day, my godson Matthew mentioned to me that he would be singing in a Tridentine Mass Thursday evening that was being celebrated as part of the final project for the graduate Choral Literature course. I mentioned the lecture to him, and he said, yes, Fr. Holtz was the celebrant.

So this got all kinds of interesting really quickly. First of all, the Mass is going to be at St. Paul’s Catholic Center, the Newman Center at Indiana University. St. Paul’s, and Fr. Bob Keller in particular, has been really nice to us Orthodox, having let the OCF folks use the chapel for ostensibly “on-campus” services and so on, plus they hosted the All Saints choir’s concert a couple of years ago, so as far as I’m concerned they’re friends, but they are in no way, shape, or form architecturally or aesthetically intended for a Tridentine Mass. The church was built in 1968 and decidedly reflects what was in the air at the time. Secondly, they’re using a School of Music choir for a course project but taking great pains to celebrate it as a real Mass, and bringing a priest from St. Louis to do so? Fascinating — there have been a couple of EF Masses in Bloomington in the last two or three years, but they’ve been celebrated at St. John’s, and Fr. Michael Magiera of Holy Rosary Church in Indianapolis has been the celebrant.

Anyway — I’ll have more to say when I have more time in which to say it, but what I will say for the moment is that I found Fr. Holtz’s lecture very engaging on, and sensitive to, a number of issues, and he also came across as quite knowledgeable. I am looking forward to the Mass, and I think it would be a good thing for anybody in the area for whom this kind of thing is of interest to go and show their support, particularly given that it is being held at St. Paul’s. It will be at 8pm (with a brief talk at 7:30pm), at St. Paul’s Catholic Center, 1413 E. 17th St., Bloomington, IN. Hope to see you there; I’ll be the guy crossing himself in the wrong direction.

Why cantors and choir directors are cranky right now

With a tip of the hat to Steve Robinson, I give you…

King Kliros!!!!!

And yes, it’s true, we’re a bit stressed right now. Let me just pass on a few reasons why, in hopes that it gives you some perspective.

1) We’ve got a week coming up full of services for which we’re responsible, we don’t have a clue who is going to be at any single one of them to help, and we probably won’t know entirely until about 15-20 minutes into each service.

2) There is no Paschal rehearsal schedule that can adequately cover the reality that no more than half of the choir is likely to be at any rehearsal. This means there is no amount of rehearsal that can prevent some number of trainwrecks, because inevitably the potential trainwreck spot you covered at rehearsal A was the rehearsal that persons B and C, most prone to trainwrecking at that particular spot, did not attend. This also means that all of the musical things you hoped to do something with, no matter how much you rehearsed them, are going to be useless because not everybody was there to rehearse those bits, and the people who weren’t there will just sing what they’re used to singing, regardless of how you try to conduct it.

3) There is also no Paschal rehearsal schedule that can adequately prepare for the reality that no matter how much you try to find out in advance who is singing with you, there will always be two or three people who show up five minutes before Rush and say, “Hey, mind if I sing?”

4) There is no Paschal rehearsal schedule that covers the fact that the music that you do lives way too high for your tenors and sopranos, but if you repitch it will be too low for your basses. The alternative, different music that would be appropriate for the singers you have, would get you your head handed to you by the people who have an emotional connection to this music that is incomprehensible to you.

5) It’s Lent, so just like everybody else, we’re fasting and struggling too, in addition to the above points.

If you would like to not contribute to our stress level, what would be helpful is this:

1) Come to every rehearsal and every service, tell us if you’re coming or not coming so that we know in advance, come on time, and encourage everybody you know to do the same. I know you’re busy. So is everybody else. So am I. If you’re sick or have to be out of town, that’s one thing. If you’re of the opinion that you have better things to do than rehearse, then why are you in the choir in the first place?

2) Do not think, “It doesn’t matter if I’m missing.” Yes, it does. I have had to cancel rehearsals this Lent because enough people have just not bothered to come for the time to be productive.

3) If you’re part of another ministry that meets during what is the choir’s normal rehearsal time and has a significant overlap of membership with the choir, please bring up the possibility of rescheduling those meetings during Lent so that we aren’t having to hold rehearsals with an even more severely compromised membership than usual. See point of crankiness #2.

4) Ask your friendly neighborhood choir director, “What can I do to help?” We don’t hear that nearly often enough.

5) Last but certainly not least, please pray for us! These next ten days or so of all days.

Just some food for thought.


adventures in writing alexander lingas all saints bloomington all saints orthodox church american orthodox architecture american orthodox music american orthodoxy Antiochian Archdiocese Antiochian Orthodox Christian Archdiocese of North America Antiochians books byzantine chant cappella romana chant church architecture ecclesiastical chant ethnomusicologists ethnomusicology fellowship of ss. alban and sergius Greece Greek greek food greekness hazards of church music international travel tips ioannis arvanitis joe mckamey john michael boyer kurt sander Latin liturgical adventures liturgical architecture liturgical music liturgical texts and translation liturgy liturgy and life lycourgos angelopoulos medieval byzantine chant Metropolitan PHILIP militant americanist orthodoxy modern byzantine architecture modern greek music music as iconography my kids will latin and greek when they're newborns my kids will learn latin and greek when they're newborns orthodox architecture orthodox architecture is bloody expensive Orthodox choir schools Orthodox Ecclesiology orthodox outreach orthodox travel pascha at the singing school Patriarchate of Antioch Patriarch IGNATIUS IV Patriarch of Antioch publishing random acts of chant richard barrett in greece richard toensing rod dreher sacred music st. vlads st john of damascus society Syriac the Bishop MARK fan club the convert dilemma the dark knight The Episcopacy The Episcopate the only good language is a dead language this american church life travel we need more american saints why do we need beautiful music in churches?

Blog Stats

  • 269,183 hits

Flickr Photos