Category Archives: Dance

10 fabulous ballet women for International Women’s Day 2018

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Picture of a rose

One of the reasons I started blogging was because I was frustrated that journalists and historians tended to focus only on the big names: the stars, the directors, the choreographers, the “game-changers,” the critics and scholars, while leaving out the people who did so much of the heavy-lifting:  ballet mistresses, teachers, coaches, notators, assistants. Another category:  those  dancers who come over during a rehearsal and help you out when those at the front charged with doing so don’t know how to.  Insiders know that ballet is a joint enterprise,  and that on the dancing side, these are the people who make the ballet world go round, who hold it together, who support and lift everyone in it, who keep the ship afloat and motivate the crew in stormy seas badly navigated.  

I wanted to do two things: to say thank you to the people who had explained the ballet world to me when I was floundering, particularly at  the beginning of my career; but also, to disrupt the web search results, so that some of the people I admired most would come out of the footnotes to other people’s biographies. It was the early 2000s, and at the time, people  believed (perhaps they still do?)  that if you couldn’t be found on the web, you didn’t exist. 

Disappearing Acts

They weren’t all women, but the fact that men in these roles are also overlooked has, I believe, a lot to do with gender, with the tendency to dismiss supportive, other-directed, compassionate, nurturing and emotionally intelligent behaviour as unimportant “women’s work,”  compared to the more attention-grabbing projects of choreography, composition, or building new premises.   Joyce Fletcher writes about this in Disappearing Acts: 

[C]ertain behaviors “get disappeared”—not because they are ineffective but because they get associated with the feminine, relational, or so-called softer side of organizational practice. This implicit association with the feminine tends to code these behaviors as inappropriate to the workplace because they are out of line with some deeply held, gender-linked assumptions about good workers, exemplary behavior, and successful organizations. In other words, the findings [of Fletcher’s research among female design engineers] suggest that there is a masculine logic of effectiveness operating in organizations that is accepted as so natural and right that it may seem odd to call it masculine. This logic of effectiveness suppresses or “disappears” behavior that is inconsistent with its basic premises, even when that behavior is in line with organizational goals. The result is that organizations adopt the rhetoric of change—moving, for example, to self-managed teams—but end up disappearing the very behavior that would make the change work, such as recognizing the effort involved in helping a team work together effectively. 

As an example, she cites a discussion in a manufacturing firm where everyone agrees that “the ability to bring people together, to resolve differences, and make team members feel at ease with each other is something that is very important in getting a diverse group of people working well together,” (p.2) yet these do not get added to a list of core competences because “they are not measurable or something that could be written into one’s objectives.” If you’ve ever had to write learning objectives, or been told to make your goals S.M.A.R.T. you’ll know what it feels like to have to bring yourself kicking and screaming into line with this way of thinking.

This isn’t about giving some occasional column inches to “unsung heroes.”  The concept of lone heroes and solitary geniuses is part of the problem. As Mary Beard said recently in an interview in the LARB about women and power: 

This is about women who want to be listened to and taken seriously and to make a difference to the ordinary workplace. Power isn’t just stratospheric. It’s not just about the glass ceiling. There’s quite a lot of women who feel so far from the glass ceiling that that metaphor is a real turn off. This is about how we operate together at every level in the culture, whether that’s around a university seminar, or high school, or a retail store, or whatever. It’s about thinking about who we take seriously, how, and why.

This list is 13 years old, and I could add many, many more to it now (I won’t, because if I start, I’ll end up doing a new Advent Calendar) but it’s wonderful that I still know,  work or  catch up with most  of them today, and they are still every bit as fabulous. 

10 Fabulous Ballet Women for International Women’s Day

References

Fletcher, J. K. (1999). Disappearing acts: gender, power, and relational practice at work. Cambridge, Mass: MIT Press.

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The mysterious case of the Lyrical Waltz

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I’ve just had an email from a teacher, asking me what I understand by the term “Lyrical Waltz.” Short answer, I don’t understand anything by it, but the long answer is that I’m rather fascinated by how a term like this can gain such currency over a long time, without apparently having much meaning. 

Lyrical waltz: a potted personal history

The first time I heard the term “lyrical waltz” was when I started work at the RAD back in 1986. I think it was something that teachers had been told was a meaningful musical term to use to pianists. I used to improvise waltzes that started with  a dotted quarter note + three eighth-note pattern (as in the Sleeping Beauty lilac fairy attendants example below). I soon ran out of ideas. I think the reason I associated this pattern with “lyrical” was because somewhere in a syllabus book there was an exercise that had “lyrical waltz” as a tempo indication, and that’s roughly how the music went. 

Screengrab of the piano score of Tchaikovsky's Sleeping Beauty, Lilac Fairy Attendants

Lilac fairy attendants from Sleeping Beauty (Tchaikovsky). When I hear “lyrical waltz” I think of this rhythmic pattern of dotted quarter note + three eighth notes. But I’m not convinced that’s good enough.

What—if anything—is a lyrical waltz? 

Over the years, I have tried to work out what, if anything, a “lyrical waltz” is in musical terms, but have only come up with more questions. 

  • Does it mean something that has the quality of a song? That doesn’t really work, because there are plenty of songs that have a bombastic quality.
  • Does it have a melody that is song-like, rather than being motif-based like the Act 1 waltz in Swan Lake, or the opening of waltz of the flowers in Nutcracker, where you can hear the composer at work, rather than the singer. However, as soon as you start singing these tunes, they have a song-like quality, they’re singable. Back to square one.
  • Does it mean something that has more eighth-note motion than 1-in-a-bar feel? Not an infallible criterion, because there are 1-in-a-bar waltzes which could be described as lyrical, and eighth-note ones which aren’t.
  • Does it just mean slow? I don’t think so, because teachers who have ever asked for this didn’t (I think) want something ponderous
  • Does it mean something where the melody takes precedence over the accompaniment, i.e. something like La plus que lente by Debussy? Up to a point, but if teachers use  the word “waltz” at all, I presume they’re expecting more rhythmic predictability than this.

Lyrical waltz—a pedagogical category only?

By “pedagogical category” I mean a term that has arisen from a teaching context, but has little relation to the world outside, but has somehow stuck. Whoever started using it may have had a particular waltz in mind, like the “Lyrical Waltz” of Shostakovich, from which they extrapolated a category, without giving it much thought. I think this happens a lot—where people like a single tune, not realising that what they like about it is particular, not generic. Take La cumparsita which people have sometimes used as a generic template for “tango” — when it’s about the only tango that goes like that, and in fact, was never a tango in the first place, but a march. As an illustration of this in practice, a colleague told me of a class where the teacher had sung a tune while she marked the exercise, and then said “But don’t play that. Play something similar.” You guessed it: after a few try-outs, she said “You know what, just play what I sang.” 

Incidentally, this is the opposite of that odd, ballet-only scenario where a teacher will ask for “The same thing” by which they don’t mean literally the same thing, but something that is in metre, tempo, style and feel the same, without being, you know, the same. This is where the everyday German distinction between das Gleiche and dasselbe is useful.  There might be an interesting intersection here between musicology and everyday ballet class practice. In Music, Imagination and Culture (1991), Nicholas Cook writes of the tendency to “hear works as individuals rather than as exemplars of a type” (p. 147) and that this is  a “defining principle of the aesthetic attitude,” citing Dahlhaus’s Analysis and Value Judgement (1983, pp. 13-14). In my experience, ballet pianists are much more attuned to attuned to what dance forms are as a genre than classically trained musicians. Ask the latter for “a polonaise” and they’ll play an exemplar, of which they probably only know a couple of the Chopin compositions, without being aware of the things that make it a polonaise in the first place. 

Lyrical waltz—or little waltz?

One teacher I play for often asks for “A little waltz” and for some reason, I know exactly what she means, though it could also be the tone of voice and gesture that conveys the idea. “Little” to me here suggests something in moderate tempo, moderate volume, not bombastic, not grand, with a smooth melody line, perhaps like the Tchaikovsky E flat major waltz Op. 39 , or the Little Waltz by Teresa Carreño.  A piano piece, rather than an orchestral number reduced for piano. A miniature. Little is a more productive and meaningful term for me than lyrical, though I’m still not convinced it helps. I’m also referring mentally to particular pieces that have an overall quality elicited in performance more than composition. 

Lyrical—just a name, rather than a category?

I searched around for “lyrical waltz” on Google, and then for Valse Lyrique. Once you exclude Shostakovich or Sibelius, it’s not a huge list, so the idea that there was once a whole category of waltzes called “lyrical” is suspect (though you’ll find quite a few of them on ballet pianists’ albums, which supports my theory that it’s a pedagogical term, not a real-life one). 

In the US Library of Congress Catalog of Copyright Entries 1945 (Music) New Series Vol 40 Pt 3 No 10 there are more compositions in the index with the word “Valse” in the title than “waltz,” and only a handful with the term “lyric.” When you look at the list of adjectives associated with “valse,” (see below) apart from lyrique including erotic, beige, parfumée, you begin to wonder whether any of them have much meaning, except as a way of flogging a generic composition as if it might be particular. Perhaps lyrical is doing the work of organic, natural, new, advanced, healthy, free-from! in food-labelling. If we’re fooled by food labels, I’m sure we can be taken in by sheet music covers.

Picture of the index from the US Catalog of Copyright Entries for Music 1945, showing a list of compositions including the term "valse"

Extract from the Catalog of Copyright Entries (Music) 1945, compositions with the title “Valse”

Postscript: Is “a lyrical waltz” something to do with the body, not music? 

Once I’d written this, I began to wonder whether the term “lyrical” has some purchase with dance teachers because of the genre of lyrical dance, in which case maybe it means “the kind of music I can do emotionally charged slow bendy dance to.” That opens the field up more, without the need to get too metrical-technical about the music. 

See also a new post on this topic here: 

 

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More on the joys of live music

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Barely a week after feeling unusually compelled to write something on the joys of live music after hearing the choir at St Martin-in-the-Fields, I found myself in a similar position after watching (and listening to) Hans van Manen’s Adagio Hammerklavier performed by English National Ballet at the Sadler’s Wells (Thursday 30th March performance). 

I was interested to see what I would think of it now, 20 years after we did it at the Deutsche Oper Berlin, where I was a company pianist. I say we did it, but it’s truer to say they did it, because I was just a tape-op in rehearsals, pausing and playing a reel-to-reel tape of Christoph Eschenbach’s 1970 recording of the adagio of Beethoven’s  Hammerklavier Sonata.  Given that I’m not a fan of Beethoven, slow music, pas de deux, or operating a tape machine. It was like watching paint dry, though I did not, to be honest, watch the paint much. I took a book, and listened with half my attention for instructions from the front of the studio. 

It’s a commonplace now to talk about the way that we listen through things like surface noise on discs, distortion on tape recordings, hum, interference on telephones and so on, to the voices or music beyond ; , but in this case, however good those Berlin dancers were (and I’m sure they were brilliant) I couldn’t get beyond the noisy facts of that recording to either the music or the dance. It was like listening underwater, or gazing through the side of a grubby fish-tank. All I remember of it in performance was the vast stage of the Deutsche Oper, and that interminable Beethoven. Although the sound booth was behind soundproof glass and several metres away, as soon as the music started, I began to mentally hear the click, hum and whirr of the tape machine. 

The reason we did it to tape, despite the availability of several pianists who could have played it live, was apparently historical, aesthetic, choreographic: van Manen had choreographed to that recording precisely because it was so slow: Adagio Hammerklavier was a study in balletic adagio, and Eschenbach’s Beethoven had the right quality. Clive Barnes said that the work was “set to” this specific recording , and as I understood it in Berlin back in the early 1990s, we weren’t allowed to do it anything else; the recording was integral to the piece. I say “apparently,” because re-reading Stephanie Jordan’s Moving Music, I realise this can’t have been entirely true. Antony Twiner explains in an interview that he’d had to copy the Eschenbach performance when he played for the piece: 

I took the record home, and I listened to it, and I played along with it, memo­rized it, and marked my own copy as to how long this or that note was held by this man . . . I said, ‘Well, it’s not impossible. It may not be my personal inter­pretation but if that’s the way you want it played, it can be done.

When ENB did it last week, they didn’t use the recording, it was played (beautifully) by Olga Khoziainova, perhaps under similar preparatory conditions. I was astonished at what a difference it made. It helped that Tamara Rojo’s pas de deux with Emilio Pavan that night happened to be, in my view, one of the most breathtaking ballet performances I’ve ever seen, but even without that, I could have watched Adagio Hammerklavier for another 30 minutes and not been bored.  I had never noticed that gently rippling backcloth before, but I could have watched that alone and been entranced. One of the biggest differences is the feel of the sound in the air. You can sense the upper notes bouncing off the roof of the theatre, whereas the recording makes you feel like you’re listening to a room, not a piano; hearing the atmosphere, rather than living in it.

With the music played live, time seemed to unfold only in the present moment, the movement and music together drawing you into some tiny point of light on the stage, like following the tip of a pen as it writes. This brought together in my mind both Ingold’s thoughts about lines  and Stern’s on the present moment  .  A recording, by comparison, is already dead in the water, a hard-edged lump of music whose outcome is known in advance.

I usually spend a lot of time defending recorded music in ballet: live music for the sake of it is not intrinsically a good thing, recorded music not universally a bad one.  If you make extravagant claims for live music based on ideology dressed up as transcendent values, someone will eventually call your bluff. and all live music, however legitimate the claims for it, may suffer as a result.  Ironically, considering that Adagio Hammerklavier was inspired by a recording, it is that recording that kills it in my view. Played live, the thing that van Manen was after seems to shine from the stage from moment to glorious moment.

Once again, I find myself taking issue with Liveness. On the surface, this anecdote about the Eschenbach recording illustrates Auslander’s point that live performances are mediated by,  predicated on, or constrained by recordings, and thus liveness isn’t a simple condition: it’s all mixed up with mediatizations as well.  Perhaps it is the inclusion of ballet, so precarious, so much hostage to the present moment that makes the particular difference here. In an interview with the critic Edmund Lee, van Manen differentiated between slow motion, which he said is based on “total balance,” and adagio, which for him is “like a wheel that you push—and that moment where the wheel is still moving, just before it falls.” . Watching Adagio Hammerklavier with live music retains that sense of danger on another plane, whereas with a recording, the wheel is not only not falling, it isn’t even moving. 

A fascinating side issue here dealt with by Auslander in Liveness, is that performances (in the sense of the characteristics of a particular interpretation) aren’t subject to copyright. It would be a breach of copyright to copy the actual recording, but not to mimic the details of Eschenbach’s performance in your own playing (and then record it, if you wanted to). Given that, as in this example, a particular performance can be a person’s trademark in the metaphorical sense, it is strange that it can’t be in a literal one. 

References [just because I love generating them automatically with Zotero and  Zotpress] 

Anderson, Z. (2015). The Ballet Lover’s Companion. Yale University Press.
Barnes, C. (1975, March 23). DANCE VIEW. The New York Times. Retrieved from http://www.nytimes.com/1975/03/23/archives/dance-view-the-new-improved-hans-van-manen.html
Ingold, T. (2015). The Life of Lines. London: Routledge.
Jordan, S. (2000). Moving music: Dialogues with music in twentieth-century ballet. London: Dance Books.
Rabinowitz, P. J., & Reise, J. (1994). The phonograph behind the door: Some thoughts on musical literacy. In S. Lawall (Ed.), Reading world literature: Theory, history, practice (pp. 287–308). Austin, TX: University of Texas Press.
Stern, D. N. (2004). The present moment in psychotherapy and everyday life. New York: W.W. Norton.
Sterne, J. (2003). The audible past: Cultural origins of sound reproduction. Durham, NC: Duke University Press.
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Inventing Tradition: The Chestnut Tree Dance

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Dancing your country back

The Chestnut Tree Dance is a bizarre bit of British dance history. It seems worth remembering for a moment in the current atmosphere where some English have been printing  “I want my country back” on badges and t-shirts, and Sarkozy wants to reclaim France “for the French.” If you got your country back, and “reclaimed it” in some way that meant you got the right to impose national dress and culture on people who happen to share the same nearby landmass, what might the dancing look like?

Well, maybe a bit like this. In her article [1]  on social dance in interwar Britain, Rishona Zimring quotes contemporary accounts of nightclubs and rhythm clubs (mainly from the Mass Observation project of the time) that demonstrated the novel diversity of social dance habits of the time:

These were places where races mixed: the interviews reveal that club-goers were highly conscious of this mixture, in some cases attracted by it, in others, uncomfortable. Places where social dancing occurred or where dance music was played were locations of everyday “cosmopolitan modernity.” They displayed a hybridity hard to discern elsewhere (say, at Cambridge) but highly significant as a challenge to English xenophobia and a harbinger of a new, multicultural society. (p. 715)

Those who were uncomfortable with this hybridity wanted something that could reclaim social dancing for the English. The dance halls in comparison to rhythm clubs were a bit dull, and couldn’t compete with the novelty of jazz. As Zimring explains:

The dance halls’ monotony arose in confrontation with the multiculturalism of jazz, which for some in the music business was a problem, a threat to English identity as revealed and bolstered by native traditions in music and dance. The solution was to invent a tradition. (p. 715)

Inventing tradition: The Chestnut Tree Dance

The result was the “Chestnut Tree Dance,” invented and marketed in 1938 by a dance hall impressario, C. L. Heimann. As a press bulletin of the time stated, this dance was a conscious revisiting of past epochs (they wanted their country back then, too).

“The musical basis . . . is an old-time melody—this and the Dance itself is severely ENGLISH. So many of the new and short-lived dances that have been introduced in recent years have been American, and based upon Negro rhythms that have not been suited to English temperament.”

What could be more English than a chestnut tree, what could be more unlike a nazi Salute than raising both arms to symbolise it’s branches? And of course, if you did this in a dance hall, you’d be reasserting your national identity through the medium of dance.  Thanks to the wonders of the internet, you can see what it looked like:

You can imagine how well this might have gone down with people already in thrall to new rhythms, nightclubs, jazz, and a change from the Lambeth Walk:

The Chestnut Tree”’s flexibility as a symbol made it especially resonant as a potential icon of social coherence to counter the hybridity of jazz that threatened the dance halls. Mass-Observation assiduously collected responses from volunteers about “The Chestnut Tree”; it was the dance whose impact they most doggedly pursued (to discover, through interviews, that the majority of dance hall attendees found it fairly silly). (p. 716)

How I found the Chestnut Tree Dance

I’m delighted I found this article. I wouldn’t have done so, had it not been for this beautifully written review of the video game Bound by Farah Rishi. She quotes a journal entry about dance written by Virginia Woolf in 1903, which I found also referenced by Maria Popova at Brainpickings (Party like it’s 1903: Virginia Woolf on the Ecstasy of Music and Dance). That led me to Zimring’s article, and to the Chestnut Tree Dance.  A few months ago, I would have read this and thought “how quaint.” Now, with Trump, Sarkozy, and Farage all circling round what Billig calls banal nationalism, it would hardly surprise me if something as bizarre and loopy as the Chestnut Tree Dance surfaced again.

References:

  • Zimring, R. (2007). “The Dangerous Art Where One Slip Means Death”: Dance and the Literary Imagination in Interwar Britain. Modernism/modernity, 14(4), 707–727. http://doi.org/10.1353/mod.2007.0096 [currently available here]

Zimring has also written a whole book on the topic:

  • Zimring, R. (2013). Social dance and the modernist imagination in interwar Britain. Burlington, VT: Ashgate.

 

 

 

 

 

 

 

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Ballet pianists and sacred cows: a correction

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What a difference a sub-clause makes

In an article in Dance Gazette (“Don’t shoot the pianist“, Dance Gazette (2) 2016, p. 44) I was quoted as saying that live music for ballet training is a lot about tradition—the pianist is almost like the sacred cow (in answer to the question, do I think live music for ballet training is a dying profession?). When it first came out, I was rather perturbed that because the rest of what I said immediately afterwards wasn’t quoted, it looked as if I was saying that pianist were “just” sacred cows, i.e. that if we were only to be rational, we’d realise that they weren’t necessary. I wrote what I now see is a very muddled corrective, and some time later, I don’t react the same way at all. 

It was muddled, because I’d failed to see the flaw in my thinking, which William James would have called “medical materialism” (of which more below). I was all excited at the time by an idea I’d read in Catherine Bell’s  book, Ritual: Perspectives and Dimensions (1997), in which she cites the work of Marvin Harris (1927-2001) in regard to cow worship among Hindus in India:

Harris pointed out that the cow was an indispensable resource for Hindu farming families with small plots of land, not only enabling them to plow and plant but also supplying them with milk for food and dung for fuel. If in times of severe crisis, such as an extended drought, people were to butcher and eat their cows, they would lose the one resource they needed to get back on their feet later. Hindu cow worship, the religious obligation to show the greatest respect to cows, ensures that people do not eat their cows in times of crisis —at least not short of total desperation. Hence, the ritual attitude toward the cow guarantees the maintenance of a basic level of economic resources and does so more effectively than any economic argument would. (Bell, 1997, p. 30)

When I said “sacred cow” in the interview, I meant that there might be a very good reason why the pianist was regarded as sacred, as a form of ritual.

Medical materialism, pianists, and cows

But since then, I’ve read Mary Douglas’s Purity and Danger, and was delighted on p. 36 (and 40 ffl.) by the term “medical materialism.” Coined by William James. It refers to a kind of “nothing-but-ism,” a tendency to reduce the spiritual dimensions of experience to something rational and material. In other words, medical-materialist thinkers try to explain other people’s ritual actions as being based not on what they say it is (a ritual) but something else. Unwittingly, when I got all excited about the sacred cow text above, it blinded me to the possibility that perhaps teachers and dancers do like having pianists for ritual reasons. Why not? Why does there have to be a reason? Why can’t ritual be the reason? 

Mary Douglas points out that the opposite of medical materialism is also problematic: i.e. one should think twice before assuming that when “we” wash our hands, it’s for only for hygienic reasons, and when “they” do it, it’s only a ritual. Likewise, a ritual may also serve as cleansing, and cleansing may also be a kind of ritual, whoever is doing it. 

Live and recorded music: problems of framing

My thinking at the time was very muddled, because my conclusion came out in favour of regarding pianists as ritual, but I’d cited something that did not support that view at all. Mary Douglas, William James and medical materialism would have given me the frame I needed to make my case. It’s often the case that people in schools and companies have to justify their expenditure on music to accountants who are looking for “efficiencies.”  You can’t. To frame the argument as “live versus recorded music” misses the point: it treats music as nothing more than a sonic object that emanates either from a clattering cabinet of keys and strings, or a box of electronics.

As soon as you start trying to apply “rational” arguments to the question, you risk losing them.  Live music is better than recorded? What about terrible pianists? You hear teachers all the time saying “better a good CD than a bad pianist. What about the thrill of dancing to an orchestra on CD, rather than an out-of-tune upright piano? Does having live music speed up the process of training a ballet dancer? No.

The worst part of the argument about live versus recorded music is that if you view musicians as an alternative way of achieving the same thing that you get from your iPod, then there’s almost no argument (except that it’s harder work for the teacher, of course, but that’s another story). An iPod wins on almost every point, starting with the financial. But music is wrapped up in everyday life in ways that are much more complex and relational than this, and in a ballet class, with good teachers, the music is neither in the pianist or in the teacher, it’s something woven between them (if you’re familiar with the work of Tim Ingold, you might recognise some of his ideas there).  

An enlightened school or company principal would stand their ground and say that we’re going to have piano for class, at least some of the time, for the sake of doing the ritual the right way. If you can be alert to the ritual aspects of having a pianist to class, then you’re less likely to employ pianists just for the sake of it, because you believe in some unspecified good that they must bring to the process of teaching. Oddly enough, that is more of a belief in magic than having a pianist because it makes the ritual of class nicer. 

Hiring pianists because you think they’ll just bring magic to the class just by virtue of being there and playing a piano, reminds me of the story my Russian teacher (an ex-army Major) told me about WW2:   Russian peasants, never having encountered plumbing before, ripped out the water taps from the walls of the houses they raided, thinking that if they took them home they could get running water in their own villages. 

Representing ballet class with piano 

Recently (I’m updating this paragraph now in Sept 2019) I’ve been struggling with a really tricky article about music and representation, and in the process, I have become much more alert to the role that representations of ballet class (in film, television, and novels, for example) have to play in our construction of what ballet class is. In the past, I’d thought there was something rather quaint, bizarre, and regressive about the fact that when ballet classes are represented in this way, they often feature pianos and pianists, even though this is quite rare in real life—or only normal for vocational schools and (some) companies. But now I realize that these representations are what give us our sense of what ballet classes are, just as children’s picture books give us an idea of what apples and trains look like. Is there something fundamentally wrong with believing that a ballet class, essentially, should have a pianist? Should we be more realistic, should we aim to represent ballet classes “as they really are,” and thus change the expectations? It’s a genuine question, I’m really in two minds: on the one hand, it’s wrong to denigrate wholesale the excellent work done by  teachers who use recordings, or to elevate the sometimes very bad work done by teachers who have pianists (and by their pianists, too), simply by virtue of them having live music.  On the other, why not hold up a particular form of the practice as exemplifying not simply “what it is” but what you would like it to be? 

See also

Two posts on the joys of live music: 

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Confessions of an anxious pianist #26: Same or different music on the other side?

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Although the “anxious ballet pianist” series is officially over, I’m adding one more post now, because I realised today that after thirty years of playing for class, I still often ask myself the same question: shall I play the same or different music for the other side of an exercise?

Sitting on the fence about music on the other side

Same or different music for the other side: cat sitting on a fence

Sitting on the fence about the “same or different music on the other side?” issue.

What’s made me think about it is that I’ve just played for a teacher that I first worked with maybe 28 years ago, who made me bristle (back then, that is) by saying “Please play the same thing on the second side” after one of the first exercises at the barre. I bristled for a long time, because variety was my shtick, and was what I believed you were supposed to aim for in class: avoid boredom and sameness at all costs (see previous post on fear of repetition). I remember crying into my beer with another teacher, who cheered me up by saying “But it always feels different on the other side anyway — it’s not the same thing.

That was 28 years ago. A few months ago,  I played for that teacher again, and with the wisdom of experience, I remembered that he liked the same music on both sides, and so that’s what I did, without any bristling.  Experience had also taught me that he was a highly respected teacher with a securely individual approach and style, and that he had known exactly what he was doing when he asked for the same music on both sides. Looking at him and his class again, I realised that I had been lucky to have the correction, because it had given me something to think about for thirty years: only problems generate solutions.

Playing for him again more recently, I reminded myself not to alternate at the barre, but this introduces another anxiety: I know why I’m repeating the same music, but the class doesn’t. Do they care? Does it matter? Will they think I’m dull, or lazy? Part of me thinks that nobody probably gives a damn, they’ve got other things to worry about. And particularly in this case, the exercises are hard enough that the music needs to be there to help, not distract.

“Same or different music for the other side” is a constant dilemma (literally, a choice between two unpleasant alternatives). In another class recently, after I’d played the same music for three groups in adage in the centre, I decided maybe I could do better, so I changed the music. The teacher (one of the most experienced and musical I know) stopped me and said something like “You’ve lost them. Play what you played before, they can’t find what they need in the music.”

Now that’s an even more difficult dilemma: what I was playing wasn’t great, but it at least had the virtue of familiarity after a couple of groups. Possibly, what I was going to play would have been better had I played it the first time round, but now it was too late: better the devil you know. It’s the wise choice, but it runs counter to the pervasive idea that progress and change are unquestionably a Good Thing.

From both sides now

The trouble is that there is no right or wrong about this issue:  you just have to make a reasonable guess about what’s right in each situation, and risk getting it wrong. I probably got the idea that changing the music was a good thing because I learned my trade playing for syllabus classes where any diversion from the set music was a welcome relief. The teacher who said “It feels different on the other side” was right, and there are other occasions when changing the music has a positive effect. But there are other times when you have to let the music listen to the exercise, so to speak: when it’s new, difficult, or to achieve a very particular thing. As I’ve discovered, that might not only be with children: it can be at company class level as well, but you have to know when and where what is appropriate.

I got it wrong last week, I realised half way through pliés that the tiny rhythmic hint that the teacher had given in the marking was not just incidental or accidental, it was in fact exactly what she’d wanted. I changed the music to something more suitable halfway through the exercise, and she smiled and nodded at me.  I felt great for a moment, and then thought “Why didn’t I just do that the first time around?”  Was I clever to have sorted it mid-exercise, or stupid for not getting it right at the beginning? I don’t know.  That’s another anxiety to add to the list.

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Playing for ballet class: links, books, suggestions

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I’ve had a few messages recently asking for my advice on where to look for help on playing for ballet class, so it seemed like a good time to do a page on the subject. Please add your own suggestions in the comments. This isn’t a comprehensive review of what’s out there, it’s what I know, and a lot of it is stuff that I compiled myself. If you search for “ballet class sheet music” on the web, you’ll find links to loads of sites where people sell collections of improvisations/compositions for class. The lists below are to collections of music from the concert or ballet repertoire that are suitable for class.

Playing for ballet class is a bit like catering for a multi-faith wedding with food allergies: the suggestions below are the knives, chopping boards, saucepans and staples. Improvising and bringing in tunes that have local relevance or currency are ingredients.

Image of the score of a csárdás: a useful piece if you're playing for ballet class

A life-saving csárdas by Röszavölgyi – one of my “52 ballet playing cards” pieces that you are unlikely to come across in the standard piano repertoire.

Playing for ballet class: resources on this site:

A year of ballet playing cards: This is a growing list (which will eventually grow to 52 pieces) of free, downloadable music for class, with sometimes lengthy explanations and illustrations.  Although the list is only about half-complete so far, there’s almost enough in there for a class already.

Tips for ballet pianists:  Not all the links here have music suggestions, but many do, these in particular:

Playing for ballet class: Anthologies of music and guidebooks

  • Air de Ballet, a page by Ethan Iverson. A guide to 19th century piano repertoire that is suitable for ballet class,  richly illustrated with scores and audio recordings. Iverson was formerly music director for Mark Morris’s dance company, so he really knows his stuff. My favourite creative tip from this page is the idea of improvising Czerny-esque etudes over the chord sequences of  jazz standards (listen to his recording of Ain’t Misbehavin’ for an example). 
  • Russian Ballet Technique, As Taught, by Alexis Kosloff. [free, online]  It was published in 1921, but nearly 100 years later, there’s plenty in there that hasn’t changed. The link is to my blog entry on the book, which links to the online file.
  • Anthologies of music for ballet classes from balletmusic.narod.ru [online, free] Published collections of music for ballet classes scanned as pdfs.  The site’s in Russian, but use Google translate to see what’s there if you’re not a Russian-speaker.
  • A Dance Class Anthology (Royal Academy of Dance, 2005). I edited this book of 50+ pieces for class that was designed to get you out of most ballet class problems. It’s been out of print for a long time, but is now available again from the RAD Enterprises store. It matches exactly the Studio Series 3 album. If you want to preview tracks, you can do so at CDBaby
  • Syllabus books of the Royal Academy of Dance. I helped to compile and edit these books since 2007. The Vocational Graded syllabi in particular (Intermediate Foundation, Intermediate, Advanced Foundation, Advanced 1 and Advanced 2) have dozens of examples of suitable repertoire for class – even if you don’t play what’s in the book, the models will be useful. In the end of these books there is a compilation of music for “free” allegro enchaînements. Putting these together almost completely exhausted my list of suitable classical repertoire.
  • Dance and Music, Harriet Cavalli. The first part of the book is a guide for musicians and teachers, the second part is a collection of music for class. The physical format of the book isn’t ideal for a piano, but the material is useful.
  • The Ballet Accompanist’s Handbook by Laurence Galian (1989). Not an anthology, but a brief and unpretentious guide to playing for classes that has excellent practical suggestions for where to look for repertoire. I’m incapable of being concise, but if I could be, this is the book I would have written. All good advice in shorty paragraphs.

Suggestions for further reading/listening about playing for ballet class

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Musicology, ballet teaching and time signature

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A proud day for me, my first proper article published in Empirical Musicology Review. “How Down is a Downbeat? Feeling Meter and Gravity in Music and Dance?” came out of a single teaching session, when about 12 years of trying to teach about meter and time signature finally imploded in a discussion with students. For people who wonder why I’m doing a PhD, and what I’m writing about, this will give you an idea – not of the subject, but of the problem.

What I’m really chuffed about is that both Arnie Cox and Robert Hatten agreed to write commentaries on the article (see Arnie Cox’s here, and Robert Hatten’s here).

It would be nice to think that perhaps this might open up a conversation about the musical components of dance teaching courses, but I somehow doubt it will – and for as long as that’s the case, I guess dance teachers will keep saying “By the way, I don’t do time signatures,” and be perfectly justified in doing so, in my view.

I’m still hopelessly behind with the 52 cards, which is annoying me, but I’ve not given up yet.

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Ballet classes and dance calling

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I’ve had two conversations with people who play for ceilidhs which have made me think that there’s much more in common between dance calling and teaching a ballet class than we’d like to think.  And now I’ve found a website which has convinced me even further.

The first conversation was with a fiddle player some years ago who explained in two sentences the relationship between marches and single jigs (you can replace one with the other) and how double jigs can be replaced with another dance (can’t remember which one now). The second was with someone recently who was explaining that they were going to do their first gig as a caller rather than just a player. When he gave an example of what he was going to do, I thought “hold on, this sounds just like someone teaching ballet, except with different steps.” It wouldn’t have occurred to me, had I not just transcribed a bit of a ballet class, and seen on paper what teachers say when they mark exercises. Ballet teachers often do what Christopher Hampson calls “giving subtitles”—calling out reminders over the music of what the next step or movement is, as the exercise progresses. 

The assumption that there’s something particularly fancy about ballet blinds us to the similarities between a barn dance and a ballet class, which is what endears me to sociologists  rather than musicologists. In Knowledgeable Women (1989), Sarah Delamont says (following Everett Hughes and others) “[t]he sociologist who fails to make principled comparisons across a wide range of occupations falls into the trap of giving ‘the professions’ exactly that exalted, separate, privileged, ‘sacred’ status which the sociologist should be subjecting to critical scrutiny” (Delamont 1989, p. 208). 

As a result, I think we often make far too much of a palaver out of what music for ballet class involves, because we (by which I mean “the ballet world”) would like to think it’s more classy and distinguished than it really is: elegant smoke and mirrors (literally, in the case of the ballet studio). We worry about whether this piece of music or that will have the right feel and atmosphere for that exercise, but if you look at fiddle books like Kerr’s Merry Melodies, you can see immediately that for a polka, for example, you can use all kinds of music, as long as you can still polka to it – and as the fiddler pointed out, single jigs and marches are interchangeable. Whether the music’s called a galop, hornpipe, reel or whatever is neither here nor there, it’s how it goes that matters; and if nothing else, people don’t always give their tunes correct names (classical ones are the worst at that – like Widor’s so-called Pavane in 6/8).

pavane-widor

“It’s a Pavane, Jim, but not as we know it.”

And then I came across this, a “Caller’s Workshop” on the website of Colin Hume, a caller himself.  There, on a page, is about the best introduction I’ve seen to dealing with music in a ballet class – all you have to do is imagine he’s talking about ballet rather folk dance calling. It’s concise, it’s clear, it’s down to earth.  He deals with  Working With Live Music  music in a few paragraphs, without making  a (excuse the pun) song and dance about it:

So that’s one thing to discuss with the band beforehand: who counts?  The other is signals.  “One more time”, so they can go back to the original tune or just give it everything they’ve got.  “Out” — particularly in a patter square where you’re jabbering away.  “Kill”.  “Slower”.  “Faster”.  You think it’s obvious what you mean; they don’t have a clue.  Walt Tingle uses a circular movement of the hand to mean “Wind it up — finish”, but many callers use that to mean “Faster”.  Make sure you know who to give signals to — it might not be the obvious person.  I tend to give signals to the whole band, for safety.

I reckon if ballet teaching manuals were written in this style, no-one would get in such a flap over it. It’s only music, it’s only dancing, but we’d all like to think that it’s something more, something that transcends the everyday. For sure, ballet at it’s best is extraordinary and out of this world, but when it comes to class, “You think it’s obvious what you mean; they don’t have a clue” is what it boils down to (on both sides, in fact).

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Trissie’s dollies: tunes, travel, gardens and a Blue Shawl

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trissies-dollies

“Trissie’s Dollies” – from Bournemouth to London via three gardens in 40 years.

Last year I either discovered, or re-remembered, that my friend, contemporary and colleague Julia Richter had been taught by Rosemary Barnes, who was a friend and colleague of my piano teacher, Trissie Cox. Julia said that she had in her garden what Rosemary had called “Trissie’s Dollies” (her nickname for “persicaria bistorta” or “common bistort“). That is to say, many years ago, Trissie had given Rosemary some of the plants for her garden, and Rosemary had given Julia some of those. Then In turn, last year, Julia gave me some of hers for my garden. And so here they are: plants from my piano teacher’s garden, uprooted and replanted three times, and flourishing a hundred miles away some 40 years later. It would be nice to think that I’ll have a reason to give a few to someone else one day.

It struck me that this is what happens to tunes when they pass from one person to the next. The person you got them from doesn’t lose them, they just give you a bit of the plant stock, and then you have some to play with too. You transport those tuneful plants all over the place, and they grow, as if they’d always been yours, and that’s probably how others think of them. It’s only when you come to blog about how you arrived at your repertoire (like I sometimes do) that the journeys become clear – and then only to people who read it.

What caused me to think all of this was a lovely incident in the seminar I was teaching at in Ljubljana for ballet teachers and pianists.  We were looking for music for an exercise, and one lady played a beautiful, plaintive waltz. A Russian teacher at the back of the studio gave a deferential nod and said “Thank you for that” – because, as it turned out, this was a famous WW2 song, and it happened to be VE day, so it was appropriate in more ways than one. It was one of those moments where you see a dozen meaningful transactions at once in a split second – which funnily enough was what I was going to talk about in another lecture, with reference to Daniel Stern’s forms of vitality. I asked what the name of the song was, thinking that if it wasn’t in copyright, I’d put it straight in the 52 cards repertoire. It was Синий Платочек (Sinii Platochek/Blue Shawl). It is in copyright, unfortunately, so I can’t transcribe and put the score here, but here it is: choose your moment and play it for your Russian colleagues, or just for the sake of a beautiful song for class. As you’re doing that, you’ll be taking part in the kind of replanting and gardening activity that is the subject of this post.

See also

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