May 28, 2010

Alain Neffe and the Home-Taped Electronic Music Revolution

The Insane Box
By Aram Yardumian

Alain Neffe launched his first tape label at home in Belgium in 1981. He called it Insane Music Contact and his first installment was called Insane Music for Insane People. Thus began a nearly thirty year foray into home-made, visionary and utterly unfashionable electronic music that has hardly made anyone involved a household name.

Insane Music released 55 titles in its most prolific years (1981-87). Five of these were vinyl records and the rest were cassettes tapes. Why cassettes tapes? Magnetic tape was the obvious solution to the problem facing many artists working without record contracts in those days. Cassettes could be recorded at home, produced at home, dubbed at home, and sold or traded by mail. No need for tasteless outside producers and marketing mojo—one needed only leave home to buy more tapes. Says Neffe, “I could copy the tapes on demand. Releasing an LP required that you print 500 copies and 1000 copies of the cover sleeve, and everything had to be paid up front … if the buyer didn’t like the music, he or she could wipe it out and record something else on it.”

Mr. Neffe was not the only one out there recording, selling and trading tapes by mail. On both sides of the Atlantic, home cassette technology was permitting the release of much groundbreaking and breathlessly beautiful work, as well as some noxious and otherwise self-indulgent wanking—that coat of many colors we call the DIY (do-it-yourself) Revolution. As early as 1974, Albrecht/d. self-released a cassette entitled Amsterdam Op De Dam in Germany. In 1976, Throbbing Gristle was distributing tapes of their infamous live recordings, and in 1977, the French electro-industrial unit Die Form began releasing tapes on their own Bain Total label. 1980 saw the release of two monumental self-released cassettes, The Storm Bugs’ A Safe Substitute and Colin Potter’s The Ghost Office. In Japan, 1980 saw the release of Merzbow’s first two cassettes, Remblandt Assemblage and Fuckexercise. And in the USA, 1981 saw John Bender’s Plaster: The Prototypes, a laconic and mysterious series of tone and vocal poems. Home taping was not limited to electronic music. R. Stevie Moore, one of the elder living ancestors of the lo-fi rock aesthetic, began releasing distributing home-made tapes via the R. Stevie Moore Cassette Club sometime in the 1970s. And tapes of live punk shows from the era continue to trade hands.

Soon, cassettes were coming from everywhere: mysterious PO boxes in the Midwest, to which you sent a blank tape and three dollars and received the tape back with something on it. The Tellus Audio Cassette Magazine was a Fluxus-inspired subscription audio-journal dedicated to music as well as poetry and drama and other forms of audio-art.  Zines like Factsheet Five and Unsound devoted entire columns to the material they received from bands on home-made cassette, and demo tapes began leaking to radio stations prior to official record release dates.  It was a grassroots movement that marched in association with the self-publication of zines, comics, chapbooks, and other media. The medium had begun to become the message.

Insane Music for Insane People (which eventually reached 25 volumes) was a series compiling all home-made electronic music made by artists from across the globe. By including in the liner notes the contact address for each artist featured, Neffe helped pioneer a snail-mail network for those interested in more of what they heard. Artists from all over Europe and the USA, from Japan, New Zealand, and beyond contributed over the years. One could send a few dollars to Insane Music Contact, receive tapes in the mail, write to artists involved and receive more cassettes.

Insane Music Contact (now known as Insane Music) has always been a vehicle for Mr. Neffe’s own electronic music projects as well, many of which are periodically active to this day. Though he now makes liberal use of the CD format, Neffe’s artistic approach remains undiluted by years of underexposure. He expects very little acknowledgment of or remuneration for his efforts, which, for him, are emotional articulation, continued experimentation, and purity. It seems nothing but nothing could possibly catapult such heavily uncommercial sounds into the public consciousness–not even this thirty-year retrospective box-set entitled The Insane Box released (ironically, on vinyl) by the venerable Frank Maier of Vinyl-on-Demand Records, an outfit devoted to preserving the precious gems of cassette culture before the evidence disintegrates.

For this retrospective (4 LPs + a 7” 45), Mr. Neffe has reached into dusty attic boxes, wherein lay unreleased (or hardly available) material by five projects of which he has been a part: BeNe GeSSeRiT, Human Flesh, Pseudo Code, I Scream and Subject. Each has a unique cerebral orientation and emotional vibe made possible by the combined efforts of invited guests; each runs the high fever of a man very much committed to a personal vision of artistic purity without virtuosity, and each is distinctly French.

BeNe GeSSeRiT was not the first of Mr. Neffe’s projects to be recorded and distributed, but is, to my understanding, the genesis of his approach to music as “texts” or “photographs”, or as he puts it, “potlatch music”. On these early tracks we also detect a burgeoning interest in the endless expressive properties of the human voice, both explicitly human and as heavily-treated sound sculpture, both French and English At times, voices shout like besotted Celine parlor workers at each other from tenement windows; at other times a high-pitched female voice wails up and down like Catherine Ribeiro alone in her bathroom. In these tracks, one can also detect the half-digested influence of electro-rock luminaries Silver Apples, the avant-lashings a la Yoko Ono, and occasionally the thunder-beat of early Laibach. Primitive Casio electronics, stage whispers, delay echoes, tape loops, and a certain absurdist humor redolent of Erik Satie, neither dampen the fabric with melodrama, nor detract from the integrity of the grist, nor from the topical seriousness of the text’s subjects. BeNe GeSSeRiT is difficult music, even in the moments that risk elegy, yet it is still more accessible than some of the other Francophone avant-dada outfits of the day, such as DDAA and Étant Donnés, or Nurse with Wound in the UK.

Human Flesh is decidedly more structurally cohesive and song-oriented than BeNe GeSSeRiT, and its predecessors and influences are less clear. Still there is a clear interest in the human voice, its textures and timbers when removed of sign value by backwards-masking, and the new textures that emerge when disassembled and reassembled. Even rock-oriented at times, Human Flesh chases a more delirious climax, for the hounds of the carnival are snapping at their heels as they run. This is also a project of varied angles and pursuits, sliding as it does into poetic electro-pop (the supple and Chicago-accented voice of the late Lydia Tomkiw, of Algebra Suicide, appears on two tracks), and moments of Half Japanese-style primitivism. The side-long track “Langsam” is more reminiscent of Piper-era Pink Floyd and Brainticket, as well as other Krautrock, yet is still distinctly French. These early and rare tracks are, in contrast to the more ambitious Pseudo Code and the more intimate recordings by I Scream, more oblique for being a mix-down of materials sent to Neffe from artists around the globe. The track “Sons of God?” is also notable for what is perhaps the first recorded sample of the American fire-and-brimstone preacher Ferrell Griswold, whose voice has appeared in music by Front 242, Phallus Dei, Pragha Khan, et cetera.

The cassette medium, for all its benefits to individual artistic expression and culture, is for the selfsame reasons impermanent. Magnetic tape has a thirty year lifespan if properly archived, which means both that preserving their contents in other formats is important, and that paying hundreds of dollars for the original artifacts is a questionable collectors’ pursuit (nevertheless, you can watch it happen daily). With the advent of the mp3 and the efforts of Vinyl-on-Demand and other labels, Insane Music’s CD-r reissue program included, some of this exquisite material has been rescued from oblivion.

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May 23, 2010

Hysterical Historiography – Part Two

In this, the second installment of a two part interview, playwright and Times Quotidian contributor Rita Valencia speaks with associate artistic director (and co-founder) Lex Steppling about his motivations to form the new Los Angeles based laboratory theater group, Gunfighter Nation. Gunfighter Nation debuts “The Alamo Project” at the Odyssey Theater, May 28th and 29th, 10:30pm.

Gunfighter Nation presents The Alamo Project
An Interview with Rita Valencia and Alexis Steppling

I meet Alexis Steppling, associate artistic director (and co-founder) of Gunfighter Nation, in an Altadena coffee house where he is hanging out with his wife Suzanne and their toddler daughter, the lovely and good-natured Stella. Lex has a friend along who is wearing a fitted tee-shirt and tells us he has just passed the bar exam with the intention of becoming an entertainment attorney. This is a very complex world, I am thinking, as the late middle-aged man starts singing a folk song. The friend leaves and Lex and I retire to a table in front, where it’s quiet except for a nervous female vocalist waiting to perform, who it turns out, knows Lex slightly from high school and wants to chat. Alas.

Rita Valencia: How did Gunfighter Nation emerge into your life, and why?

Lex Steppling: A long story…Since my teens I’ve had many experiences of building spaces for change.

RV: What do you mean by the word “space”?

LS: In my teens I was having a pretty hard time of it, and then I went to a transformative camp program “Brotherhood/Sisterhood”, run by a group called National Conference for Community and Justice. It was an intensive experiential program about breaking down barriers, encountering racial, gender and class issues. In America we are hyper-obsessed with class bias around difference. The goal at the camp was to build a safe environment, to acknowledge, take responsibility for bias. People would fight, scream, dialogue in a frank way. Then we realized, experientially, it was possible to make positive change. Breaking down barriers is not pretty…encounters around these issues are cathartic.

So this first “space” for me was a physical place where accountability, responsibility and trust existed, where transformation could come about.

I continued to work with the organization, eventually became a counselor at the camp, got involved in community organizing with different groups…and it gave me the opportunity to travel to Cuba and then to Venezuela under an educational research license. There, people did not have a black and white viewpoint about the revolution, but there were acutely aware of their sovereignty.

In my travels, working in public health and other community issues, too often in these contexts, critical thought was never encouraged, nor was asking questions.

Socialists and communists organized with goals for certain projects–and you do gain skills in that way.

But often activism is doing for the sake of doing. There are signifiers to being an activist. Some of these folks still have a doomed ideological Che Guevara syndrome: “worship me for saving the world”… There is only so much to be done against Capital. Revolutionary language does not work. To think change comes from protest is ridiculous. It’s not enough. I want to work to create functional models. Make a space for people to come to solutions…meet the practical needs of communities: FOOD, SHELTER and EDUCATION (read, writing, arithmetic) If you want people to change…you have to do something tangible…for instance feed them by creating a community garden, create a sustainable experience.

RV: How did your activism start to engage with the arts?

LS: I had a turning point doing this show called Soul Rebel Radio on KPFK…I hooked up with some of my rap buddies and we decided to do these skits about issues in current events. We started with a six month commitment, and though I left it a couple of years ago, now the program’s been going 5 years.

I don’t think of myself as an artist, or writer. If you want something to happen you do what you have to do. It was my goal with the KPFK show to get younger people to listen…I wrote plays as part of that project.

Every step is a SPACE. There are skills that one learns, which arise from hands-on practice, with resources to exchange–not just cooperatives, not just living off the grid — such living doesn’t exist…

Gunfighter Nation is a way to bring people together to be better artists and to create a space for critical thought and developing a critical vocabulary, a space of discipline where people really are learning, primarily: “DON’T look at things a-historically.”

It’s also a space for youth to learn from elders and elders from youth.

I’ve brought in friends, Efe, the drummer who was a friend from childhood…a friend who’s a stand up comedian…

RV: What did your friends in the activist community have to say about this project? Any resistance?

LS: Many agreed that old models are fixed on IDENTITY. “I’m a somebody in the activist community”… you take on certain signifiers, and reject others.

This group (Gunfighter Nation) is intentionally ambiguous.

RV: Art is all about ambiguity. How does this work in The Alamo Project, where you’re taking on an historical subject with so many facets?

LS: Memory itself is ambiguous. The Alamo is all about Revisionism, history under attack, deconstructing an American myth.

The way language is debased [through mass culture] it can mean anything. Lots of people don’t know how to read, or don’t choose to read…but they are literate in new ways. Language is changing…but we must try not to shy away from how it changes, but head first into it…with skills…conditioning–if we continue to find signifiers that keep us in a comfortable place we’ll never get anywhere.

We have to engage with each other instead of nestling into our own circles; question each other with respect, not validate, but challenge one another.

Art triggers critical thought. Euphoric or painful…

The Alamo project will put people in a strange place…it’s a relentless and weird deconstruction of western revisionism…after the show, in the night and the days that follow, each person will have echoes, hopefully for a long time to come.

RV: Is there a goal for Gunfighter Nation?

LS: As a group we need to shed any kind of vanguard mentality.

We are throwing stones into the water, making ripples.

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May 19, 2010

Living in The Material World

Be Here Nau
by Nancy Cantwell

Putting principles into practice for any organization is challenging and in the world of fashion this is no exception. But for the people of the Nau it’s all in a days work. Theirs is a green goal, a complete commitment from cradle to grave to sustainable business practices, materials and style. Every garment, every accessory is designed, manufactured and distributed looking at the big picture.

Their enthusiasm and eco spirit is infectious. I make a personal commitment to update my wardrobe at least once a year with a piece from Nau and become a bit evangelistic, particularly when I hear of a friend or relative who might be traveling abroad by insisting they consider packing a garment, scarf or satchel on their sojourn. It is one of best ways I can think of to represent what’s great about Americans.

Nau strips theatricality out of their style. Frills and thrills give way to a smart, clean, comfortable wearing. I think Jil Sander would be very happy sporting an Asylum Jacket, Helmut Lang would applaud the Men’s Riding Jacket and I can see Issaye Miyake giving his full support to the multi-use, multi-configurable Chrysalis Dress. Siting inspirations Peter Zumthor, Gerhard Richter, Claudy Jongstra and Copenhagen Cycle Chic, it is no wonder that the aesthetics of Nau run cool.

asylum_crop riding_crop chrysalis_crp

The company, founded in 2005 by former Nike, Patagonia and Adidas executives, is purposed to create a new model for retailing and manufacturing. Fabrics, trim and hardware are chosen for their sustainable, recycled or organic merit. Where high performance man made fabrics are required Nau seeks to offset the negative aspects of the material by reducing its carbon footprint or shortening the supply chain. Their credo reads Sustainability: Balancing the triple bottom line of people, planet, and profit.

Nau’s initial entry in retailing also reflected it’s out of the box thinking. Each outlet carried the full line for customer hands on look and feel, but when it came to the check out counter they were redirected to the Nau website where an order was placed for home delivery. This practice thwarted the consumer’s need for instant gratification, but cut down on carbon emissions from trucking goods from distribution centers to stores. In 2008 Nau attracted national attention, thanks, in part, to a documentary about the company that aired on the Sundance Channel. Unfortunately it was not enough to stave off it’s impending demise. Up went it’s glorious “Goodbye for Nau” home page.

Not more than a month or so later, the Santa Barbara based lifestyle-apparel company Horny Toad saw a good thing and stepped up to purchase the defunct business. Gone are the stand alone retail stores, but on October 21, 2008 the official relaunch of Nau commenced and has been going strong since.

What initiated my need to engage on the topic of Nau was not it’s staunch environmental policies but it’s unwavering commitment to being a social progressive force. To start with Nau uses the labor watch dog Verite to monitor all of their overseas factories. Each of their manufactures must comply with a Code of Conduct that addresses issues of child labor, voluntary employment, freedom of association fair and equal treatment, nondiscrimination, compensation, hours of work, overtime, and health and safety. For each Nau purchase 2% is automatically donated to one of their “Partners for Change” philanthropic charities. You can choose between such organizations like Kiva, “Loans that Change Lives”, Breakthrough Institute,” Making Clean Energy Cheap” or Mercy Corps “Unleashing the Potential of People.” At certain times of year that 2% increases to 10% to further invigorate the real relationship between corporate responsibilities and social solutions. Finally (but is anything final for phoenix Nau?) Nau’s 2nd annual $10,000 Grant for Change is awarded to those who “instigate lasting, positive change in their communities.” Nominations are open from May 10th ’til June 11th.

Grant For Change from Alex Hamlin on Vimeo.

I encourage all to take a tour of the Nau website to explore their innovative business model. Check out the “Thought Kitchen” where ideas brew and take shape, “The Collective” where the Nau community of artists, activists and athletes share their stories via video and most importantly, found under “About”, is “The Things We Think About.” Here is a quick glossary of terms you will become acquainted with:

Restricted Substance List (RSL) – We independently test our products against a Restricted Substance List (RSL) of chemicals that, while inexpensive, are environmentally toxic.

Beginning of Life and End of Life (BOL/EOL) strategy. – We look at the energy and resources used to create a fabric, and the opportunities and systems to deal with a product at the end of its useful life. We also distinguish between the life cycle of the garment and the initial and end considerations of its fiber.

True Cost – Cheap, disposable goods accelerate the consumption of resources, as they are bought, broken and pitched in a landfill. And while consumers may get a good deal at the register, the repeated costs of replacing low-quality disposable goods quickly adds up. As individuals we may pay less up front, but in the end we all end up paying environmental and social costs for these lower prices.

Traceability - We seek to implement and use systems that allow us to know where our fibers and fabrics are created and what paths they follow to get to us. By creating relationships with different partners (including Organic Exchange, GOTS, Zque and Asure), we are able to ensure that the standards we have for our materials and products are met by the vendors we work with.

Aesthetic Sustainability – Styles and product details that are considered, timeless, and able to move seamlessly through the day and all its unpredictabilities. Products that look as good on city streets as they perform well in the outdoors

If all of this sounds too virtuous, let me reassure you that you will be oh so happy when you actually wear their softest cashmere or breeze easily from day to night in one of their tough, but tony jackets. The fit is tailored and runs true to size. Nau is now sold in select stores throughout the country, so if you need to go beyond the digital realm use the store locator and get some irreproachable retail therapy!

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May 17, 2010

Hysterical Historiography

In this, the first of a two part interview, playwright and Times Quotidian contributor Rita Valencia speaks with Gunfighter Nation Artistic Direct John Steppling about his motivations to form the new Los Angeles based laboratory theater group. In Part Two Valencia will be speaking with Lex Steppling about the youth connection and contributions to Gunfighter Nation.

Gunfighter Nation presents The Alamo Project
An Interview with Rita Valencia and John Steppling

The Alamo Project is an evening of short plays about the Alamo. The Alamo, the legendary 1835 seige of a Texan mission, is emblematic of the ease with which past events can become myth, and how myth serves the purpose of the mythmakers. As part of this process, history, real history, becomes irrelevant…but there is the devil to pay. And that’s where Gunfighter Nation steps up, with a body of idiosyncratic plays that twist the tale in totally unexpected ways. It’s a late night event to begin after the regularly scheduled play at the Odyssey Theater. So have an dopio espresso after dinner and head on down.

This is the first group project of Gunfighter Nation, a new coalition that has formed of young, socially and politically active youth and experienced writers and actors. Many of the older people have a history in this town as a sort of underground literary movement. Some were members of Padua Playwrights and others have joined the fold more recently. They share a unique utopian, idealistic vision that contrasts with the latent cynicism of commercially driven art-making which dominates the current cultural domain. (And it’s a membership that’s had multiple theater awards, grants and productions to their credit, but have eschewed a commercial or academic/institutional career.)

The name Gunfighter Nation comes with a quote by D.H. Lawrence: “The essential American soul is hard, isolate, stoic and a killer”. At the outset, the group embraces the notion of owning a legacy which is steeped in the ugly stereotypes that we recognize as American, but wish to disclaim, and transforming these ideas by actively inhabiting them. I took a few minutes to speak with Gunfighter Nation’s artistic director, John Steppling, at Burrito King in Silver Lake about the genesis of the company.

Rita Valencia : What is it you are trying to accomplish with Gunfighter Nation?

John Steppling: I returned from living out of the country eleven years and wanted to start a group, but had no grand plan. The idea was to start with people whose work I respected and create a laboratory setting for theater and eventually film. Crucially, we would work without joining into the competition for turning out an economically determined product. No auditioning. No ulterior motives to be adopted by Hollywood, or a big institutional theater, or ANYBODY. So I got together with my son Lex, and Wes Walker, Guy Zimmerman, others like Harvey Perr, and we had a discussion about the idea of putting on work with “no critics”, and also to make this be an educational process: a laboratory setting for theater and film with a pedagogical dimension. We felt it was important to attract people who had not necessarily worked in theater: young writers and community activists. My question was, is there a hidden voice within the culture that we can develop?

Now, “Alamo” is a theater project, and to that end we’ve developed a mutually satisfying relationship with Ron Sossi and the Odyssey Theatre which is free from bureaucratic hysteria, political correctness and the unnecessary pressures of unrealistic economic goals. But even though we have been able to pull together a show and a venue, we are emphatically not creators of product. This is perhaps an impossible thing in a society that is over saturated with commodification…

RV: Theater has been dying for years, trying so hard to be financially viable.

JS: It is interesting, after being away from L.A., to come back to the institutional theater scene in Los Angeles, and to find that the Mark Taper Forum not only has no interest in creating art, but a vested interest in destroying it. Art is challenging to people’s conventional concepts about the world and as such it is not a stable business venture. Entities like the Mark Taper Forum are closed to the community on not just an institutional level but on a psychic level. This is precisely why there needs to be a group like Gunfighter Nation, creating a community which is process-oriented, not goal-oriented, where we are looking for what works in a piece of writing and what does not. As soon as the economic is prioritized you have created the first and most profound obstacle to transformation, and you will be crippled. There are economic realities which of course we recognize, and we are not offering solutions, only attitudes and techniques. That’s why we have reached out to people who are engaged in social justice issues.

RV: Don’t social activists tend to be suspicious of artists?

JS: Well now, on the left wing, or “progressive” side, art is supposed to be morally instructive and supportive of the ideology of progressive politics. On the right wing, “conservative” side of the culture, the arts are seen as entertainment, escape, and a vehicle for celebrity. Both are wrong. The problem on the left, with its demand for moral instruction, and then its marriage with political correctness, results in this confusion about the anti-hierarchical, and the confusion leads us to a lack of discrimination, a lack of rigour. You don’t do anyone a favor by lying to them. So where we are at with “post-modernism” is that there are questions that need to be asked and are not being vigorously pursued. Perhaps only a full economic collapse will open the dialogue on these questions. You cannot separate the economic and the cultural.

RV: Hasn’t high art, art that requires a certain level of training and knowledge to appreciate or enjoy, always been an experience for the very few?

JS: You cannot sustain any communal memory or consciousness with mass media product. The country is starving–psychically and spiritually. High art is unavailable to the culture at large–so how can anyone even have a chance to develop a taste for it? Big theater/art institutions have become culturally irrelevant. But they have the potential to reclaim relevance. This is a question that education needs to address. A great number of people, given access and tutelage, would make art and respond to it. But there is a vested interest in stopping that from happening. It is like being at a supermarket with only Pepsi and Coke. Buying up the cultural shelf space right now are the big media empires. Theater becomes pathetic–maybe they put up an August Wilson revival with a movie star in it–to what end? The Taper, the Geffen, South Coast Rep–are on tenuous ground financially. They should all go out of business. Young writers need a place to experiment, to fail, to succeed, to learn; not to aspire to these middlebrow graveyards that are institutional theaters. The Taper and its ilk are totally irrelevant. Can ANYBODY in this city actually say, “I can’t wait to see what the next season of the Taper is going to be”?

RV: You mentioned excluding theater critics from the group and from the shows.

JS: The reason we decided we didn’t want them is because they are part of this problem. What use are they to artists? They don’t help getting audience to shows, they are a nuisance and an irritating insult. On the whole they are uneducated, philistine, and interested only in pandering to the institutional theater they serve.

Art must be disruptive, awakening, and personally transformative. Adorno said that the rise of fascism in Germany was largely a result of the destruction of education after World War One. Today we are besieged with a vulgar barbarism that we have to stand up to if we are going to survive as a community of artists and thinkers.

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May 13, 2010

Fava Fever

This is the second installment of a three part essay on Oman as seen through the eyes of archaeologist Aram Yardumian. In 2008, Mr. Yardumian was a member of the American team doing research at the UNESCO World Heritage Site of Bat. Various research interests have also taken him to the Caucasus, India, and southern Africa. He is currently involved in research on Turkic-speaking populations, and continues studies in various languages, including Tamil. His paper on photographer Mitchell Payne’s neurosurgery series from the early ’70’s appears in the current issue of Philologie im Netz (PhiN), the German journal for linguistics, literary, and cultural studies.

Dispatch Oman, Part Two, Food and Labor
by Aram Yardumian

Favas Muscat, the capital of Oman, is the cleanest, whitest city on earth. There is very little graffiti and what there is amusing enough to leave be. Remarkably little trash blows around, especially given the dumpsters have no lids and the Arabs litter with gusto; but the closer one is to the palace of His Majesty the squeakier the roads feel beneath your feet. Hundreds of kilometers of highway are lined with irrigated grass and flowers. Traffic moves on the British roundabout system and each roundabout has a sculpture in the center to give it a name. Muscat proper is very small, but when the surrounding districts (Ruwi, al-Khuwair, Muttrah, et al) are included the area becomes sizable. It is a port city with huge cargo ships arriving every day to unload Toyotas, beef franks and Iranian strawberries, and dhows hauling in bloody giant tuna and kingfish to be scaled and cleaned on an open tile floor by the harbor.

At a typical American strip mall you may find a Laundromat, a Chinese take-out, a real estate office, a pornographic bijou and a dollar store; here in Oman you will find a laundry (with Indians inside ironing and washing), a coffee shop with an Arabic name and Indians serving Indian food, a real estate office run by Indians, a ‘library’, (stationery store), run by Indians, and a sundry shop, run by Indians (which in the greater sense of the term includes Pakistanis and Bangladeshis.) Yes, both in Muscat as in the Interior, I must often labor to remind myself that I am not in India.

It is true, then, that Oman is fundamentally Arab, and that Omani passport-holders constitute a near-100% Arab majority, but running the show on the guest-worker program are thousands and thousands of Indians who are lucky to have made it here at all. One is hard pressed to find a blue-collar Arab anywhere, cab driving excepted, it stands to reason that businesses here are Arab-owned and Indian-operated, with profits swimming rapidly upstream.

The Indians live precariously here just as they do at home. They sleep afternoons on narrow highway medians, weld without goggles, ride three to a bicycle down dark roads, sleep two or more to a bed in a rusty, shabby brick room adjacent to whatever laundry or machine shop they work in, grinding their crescent wrenches round and round, and ironing my underwear. When they go missing their photograph and passport number are printed in the newspaper in the ‘absconded’ column, putting one in mind of the Grand Old American South. They’re Muslims naturally, though I do suspect some converted to get away from India. My regular barber in A’Direez, who for a dollar will shave you to the last particle, trim your nose hairs with a stork-beak of a scissor, and suddenly crack your neck, is Tamil.

Our cook, Amin (whom I would bring home with me if I could), comes from Chittagong—the last fingernail of Indo-European trajectory before the Burmese border. His English is a little better than my Bengali but communicating in the kitchen by pantomime and example is easy. Before Amin I was on my own for cooking and had to learn how to cook dal in a week of laboratory experiments with turmeric, green chilis and coriander. I had no intention of setting him the task of making my meal every day, but Amin took it on himself to put an end to my sad culinary attempts. Now, every lunch and dinner I came home to find some kind of well prepared dal or chana waiting for me. Prior to that I was stuck on fava beans. I ate every can of fava beans in Wahra and A’Direez and was slowly eating through Ibri’s supply, with plans to venture as far as Rustaq and Nizwa to get my hands on more of them. The men and women from whom I bought all the fava beans really thought I’d gone off. I didn’t buy bread or rice or even disposable razors and soap, just fava beans, and after two weeks I might have had liver spots or green skin for how they looked at me. I found one bag of papadum in Ibri and never, much as I tried, found another. It must have been left over from the Harappans.

datesongoldjpg Much to my delight any roadside cafe in Oman serves chicken curry, yellow dal, green salads and papadum. It’s enough to upset many an American a bit too loyal to the cuisine on which they were raised, and it’s enough to make me praise Allah. For once I can enjoy myself royally and watch others hoist themselves on the cranes of their own fussiness.

I’ve hunted near and far for what one might call ‘traditional’ Omani food and all roads seem to lead to one answer: dates. Tens, maybe hundreds of varieties of dates grow here and their specifications are as subtle and numerous as with wine. Color, density and sugar content are quantified per type, making some delicacies and others common tripe. Hints of flowers and other fruits are pointed out to you when you sample them at the souq, and naturally some are more expensive than others. It’s hard to stop eating them even when you know you are going to suffer terribly for it. Dates are eaten whole and are used to make a fecal-looking paste speckled with nuts; you dip your hands into it I’m told; thanks but no thanks. Grilled fish is another Omani specialty but not in any unique way. You can buy strips of dried, salted eel and be as confused as I about what to do with them, and you can order a grilled hamoor at a restaurant and chase bites of it with bottled water. If the flavors are singing in Oman, I can’t hear them.

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May 7, 2010

The Kali Machine and the Stem of the Lotus

The Seven Points
by Guy Zimmerman

Each day my wife visits the Kali machine at UCLA. The techs lay her down on a metal pallet and bolt to her head a hard white plastic mesh that’s been molded to fit her face. The linear accelerators of the IMRT (Intensity Modulated Radiation Therapy) device, big as a small car, start up. Seven beams of X-ray radiation target the zone beneath her right ear where the parotid gland used to be. This gland, the largest of the salivary glands, was surgically removed in January, along with the malignancy that had grown within it. Any cancer cells that lingered in the wound would eventually sprout into new tumors, so they need to be destroyed. Each day the X-rays of the Kali machine tear into the exposed DNA of cells in the process of replicating. Since cancer cells do almost nothing but replicate the X-rays kill them off with great efficiency, leaving the delicate surrounding tissues damaged but capable of regeneration. The Kali machine hums and hovers around Jenny’s head for about fifteen minutes and then the techs unbolt her and we drive back East toward Silver Lake.

Merciless and potent, tongue protruding, Kali dances with a belt of skulls dangling from her waist below her many blue arms. The destructive aspect of the divine feminine, Kali takes away what currently exists in order to open a space for what will come. She dissolves form to reveal an underlying “emptiness” full of potential. Cancer cells, meanwhile, with their blind, obsessive self-copying, strike me as the ultimate triumph of “form.” A single note tapped over and over, cancer replicates with endless uniformity, confronting us with the monomania of the death instinct in its purest manifestation. By ending death’s sovereignty Kali, paradoxically, is a bringer of life.

When I first heard about the seven beams of IMRT my mind immediately turned to the Seven Points of Mind Training, the Tibetan meditation sequence that has been a part of my sitting practice for half a decade now (a good translation is important). First brought to Tibet in the 11th Century by Lord Atisha and written down in the 12th century by the Kadampa master Chekawa, Mind Training turns the engine of the self into reverse, amplifying the experience of compassion and presence. The idea is that we cut ourselves off from fully experiencing our lives by pushing away the things we don’t like and by clutching the things we do like too tightly. This pattern of aversion and attachment becomes a fixed and rooted structure of separation, a false self progressively alienated from authenticity. With Mind Training you practice the opposite: giving away what you’re attached to and taking in what you don’t want. Counter-intuitively the result is an energized presence that reminds us of our innate freedom, a rising up out of the meaningless struggles of samsara. Deceptively pithy, the adages of the Seven Points interconnect with a subtle logic, like a complex and beautiful score one can only begin to appreciate after long exposure.

In the waiting room I sometimes unpack the parallels between the seven beams and the Seven Points. Implied in the comparison is the notion that the emotional patterns and self-images composing the reactive ego echo the replicating monomania of cancer cells. In left-brain thinking mode we impose a single interpretive straightjacket over all our experience – must be this! Can’t be that! We view ourselves as separate and apart and continuous in time, blinding ourselves to the imbalances and dysfunction we create in the world around us. The path of practice involves a steady engagement with the retreating forces of the ego, which sprout everywhere, cancer-like, distorting the energy of the awakened aspects of mind. In this view the purpose of practices like the Seven Points is to search out every hiding place of the reactive self – paging Sidhattha Gotama, head oncologist.

Opinion is divided on the extent to which the current prevalence of carcinoma is the result of environmental degradation, but everyone knows toxicity plays a role. On my iPhone as we make the trip across the LA basin I tap into satellite imagery of the globe as it appears from outer space. The healthy greens and blues are shot through now with the necrotic tissue of asphalt and concrete, the socio-economic carcinoma of 21st century human development. On a geological time frame this burst of growth is abrupt, beginning back only three hundred spins around our small star. The black spot would have started in the mill towns of Southern England and spread quickly East and South before jumping the blue Atlantic (on trade ships loaded with textiles and slaves) to metastasize in the fertile tissue of the resource-rich Americas.

And yet tonglen, the Seven Points, and all the other Asian imports (Zen, Theravada, Tantric practices of all kinds) come to us via the era of unprecedented wealth and plenty created by that same fire. The oil fat post-War American consumer paradise generated enough light to crack open the fortress of the Western mind. In its pragmatic materialism liberal democracy produced a sustained experience of what the Buddhists mean by the “Human Realm.” One of the six “realms” of samsaric existence, the Human Realm is defined by the pursuit of mundane material satisfactions. The satisfactions may be real enough…but so is the disappointment as time continues on, sweeping us along. As sure a recipe for suffering as the other five realms, the Human Realm is different in one regard – in classical depictions it’s where the stem of the lotus of Nirvana – non-dual awareness – finds its roots. The Human Realm is where we enter “the way,” in other words.

It’s important to understand this today because the stem of the lotus is delicate and under attack. The neocons and other proto-fascists, whose moment was the presidency of George W. Bush, are devoted to shifting our political realities in the direction of the lower realms. Descendents of Thomas Hobbes, who viewed humans as inherently evil and life as a war of all against all, the neocons embrace the solid feeling that comes when the self is under attack. They are denizens of the Hell Realm, in other words. What makes them particularly dangerous is that they recognize the utility of scarcity. Scarcity propels us into our brain stems toward reptile mode where we are easily controlled. The neocons have an advantage in that scarcity is easier to generate than abundance, and the coming short fall in oil reserves, to choose just one example, will provide them with a wealth of opportunity.

Hobbes counterweight on the left would be Jean-Jacques Rousseau: “Man is born free but everywhere he is in chains.” Rousseau’s ideas took a hard hit in the mid 20th century as the idealistic revolutions in Eastern Europe and China gave rise to totalitarian forms of state socialism. As a result, the emotional reserves of the left are in much worse shape than the last time Capitalism faced a crisis like ours – the stock market crash of 1929 and the Great Depression. But Rousseau’s ideas seem less foolish when viewed from the perspective of non-dual thinking. The concept of private property, to choose one example, stops making so much sense when we abandon our determination to separate from the underlying contingency of our lives. If you give a man a way of relating to this aspect of experience, that man will stop wasting precious time amassing a huge fund of private property and then rigging the game to protect it. Great private wealth is famously useless in the end, a false promise that has seduced many lives into a compromised existence.

hobbesrousseau_horz To me it seems clear that Western political thought, aided now by advances in brain science, is knocking on the door of the non-dual. Empirically speaking there really is no world separate from what we experience in the here and now. There is great mystery in that – how could this vast world exist non-separately from my experience, and also from your experience? Not to mention non-separately from the experiences of the multitude of other souls breathing right now? How can we begin to make sense of a paradox like that? I certainly can’t…but maybe it’s possible to live with that mystery instead of needing to resolve it. Mystery and paradox, after all, define the material world down to its quantized roots.

My hope is that a new mode of thought will emerge to help us ride out the assorted crises confronting us. A series of questions announce themselves: how could the bedrock of laws be modified to retain all the creativity and energy of a capitalist economy but in a more balanced way? What socio-political practices would allow us to mitigate the trashing of the planet? My sense is that the shadows created by the harshly analytical Western mind may yet conceal solutions to the complex of interlocking crises on the horizon. The empirical traditions of Western science remain a potent tool for correcting the imbalances we have created. I write this as a man who feels as grateful right now for the medical technology of the Seven Beams of IMRT as I have felt for the transformative power of the Seven Points.

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May 3, 2010

The Window

The Lian and Chirgilchin Ensembles Collaborate
by Nancy Cantwell and Aram Yardumian

On April 9th, a Friday night at California Institute of the Arts, there took place an intimate and profound collaboration from a far away part of the world. The Herb Alpert School of music hosted The Lian Ensemble and Chirgilchin in their The Wild Beast music pavilion (aptly named after composer Morton Feldman’s metaphor for the untamable in music) and a new sound emerged. The Lian Ensemble, a Los Angeles based group whose roots lie in the Persian classical and mystical Sufi traditions are no strangers to the idea of fusion. Each of their nine albums  incorporates such diverse different musical styles as jazz, Flamenco, and Hindustani. The addition of Chirgilchin, the Tuvan throat singers, whose music emanates from Buddhism and Shamanism practices, was a seamless and inspired choice. The resultant recording “The Window“, which will be released in May 2010, explores this passionate blending.

The Wild Beast was the ideal environment to experience this synthesis of musical styles. Designed by architects Hodgetts + Fung in consultation with a team of acoustical engineers, the resonance of every Tuvan harmonic overtone produced an elixir of aural delight. We were lucky to find a seat in the 3,200-square foot structure that merely seats 100 people when closed and 750 when in its open-air “bandshell” configuration. Fresh faced students took advantage of the floor seating and their dogs were welcomed as the animal spirit representatives. The musicians were arranged in a u-shape, the four Tuvans in full costume occupied the left hand side of the stage while the Lian Enselmble sat stage right. Not all the talent present was on stage. A convergence of other musical notables present in the audience including composer, percussionist John Bergamo and tabla master Swapan Chauduri, made the night feel ripe for generating alchemy.

The music of the evening began with three performances by Chirgilchin of pure Tuvan origins, and progressed to the collective concert by Lian and Chirgilchin of the music of “The Window.”

Tuvan throat singing is said to have originated less as an aesthetic form and more as a form of landscape-specific communication. This part of Siberia is and remains quite open and unpopulated and therefore, the frequencies of these overtones may have developed as a way to transfer information over long distances. The deep history of this tradition may be seen in its striking resemblance to other a cappella musical forms of the Eurasian steppe, such as the yoik of the Sámi and the Shamanic traditions of northeastern Siberia and Korea. Some of the tones may indeed hark back to animistic rituals that involved communication with (or mimicry of) animals. Even today some Siberian vocal music is sung to animals. That the tradition has lately been filed under the rubric of entertainment has not diminished its power in the slightest.

The Persian classical tradition has perhaps a more complex history—also for reasons of geography—by virtue of the Persian heartland’s situation between east and west. Very little is known about the music of Iran and Greater Persia until the Medieval period—a time in which people, goods and ideas were flowing freely across the steppe from China to Europe and back. That octave and scale are arguably concepts foreign to Persian classical music distinguish it from European modes, while the idiosyncratic rhythms present in Persian music may be related to poetic forms of the East. Yet the use of lute, harp and bagpipe in the Persian court probably originated further west, in Egypt or Anatolia. That improvisation has long been a feature of Persian music gives the Lian Ensemble’s tilts into free jazz, and their stitching-in of other traditions and modes, such as Tuvan throat-singing, seem natural.

Listeners to “The Window” should realize that the experience of the collaboration belongs strictly in the realm of the senses and trust in nuance, since few people are fluent communicators in both Farsi and Tuvan. Moreover, since the styles of music have distinct formal and functional histories, such a collaboration might at first seem as incongruous as, say, a didgeridoo player performing with the Berlin Philharmonic. But this cosmic untranslatability and miscegenation make the results all the more dynamic, since the emotive power of the vocals transcend, in a sense, whatever their message may be, and speak directly to the universality of music as a language.

From “The Window”, The Basis of Creation

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In 2008 Lian Ensemble’s Houman Pourmehdi was asked by Judy Mitoma, the director of the UCLA Center for Intercultural Performance, to arrange a composition for the World Festival of Sacred Music’s opening gala concert. Houman arranged a traditional Sufi piece to be performed by Lian Ensemble and Chirgilchin along with several other musical groups.  The musicians had one rehearsal the night before the performance. Houman said the resulting union “provided a night of sound so varied, unique, and seamless that it was as if a window had been established. To listen that night was to be transcendent.” – from the Liner Notes by Richard Barton

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