Not content with just one reworking, some exercises, like Op 335 No. 6 have six.
Czerny Op 335 No. 6: reworked in six different versions by Rudy Apffel
In the wrong hands (what a great metaphor for a pianist-related post!) this kind of music can sound so drab, just the kind of thing that should be banned from ballet classes forever. But Apffel’s reworkings are witty and clever, and hold a mirror back to the original that make you hear it differently. There’s one in the style of Prokofiev’s “Dance of the Knights,” for example, but my favourite is the jazz waltz rendering. If you didn’t know it was based on Czerny, you could believe it had been a No. 1 chanson in Paris in the 1950s. Sometimes when you come to rearrange things like this you realize that the underlying composition is cleverer than you realized, obscured by a patina of tired familiarity.
This is such a magnificent labour of love, but I fully understand Apffel’s fascination with Czerny. I think it’s Taruskin who said that there are two Beethovens (or Bachs? Or Mozarts?—I’ll correct this if I’m wrong another time) —there’s Beethoven, and “Beethoven.” The one in scare quotes is the composer that comes with all the baggage—the music appreciation classes you hated, the feeling that you had to like the music even if you didn’t, the way that people look in concert halls as they’re listening to his music. Without the scare quotes, you might feel quite differently about the music (for good or ill, as it happens, with some of the great names).
Likewise, with Czerny: there’s Czerny the fun composer, Czerny the man who worked like crazy, with so many simultaneous projects on the go that he reputedly set them all out on different desks in his study, spending an hour at each in succession in order to make progress on them all (even if the story isn’t true, I love it); Czerny whose exercises dance and sing and convey drama. Then there’s “Czerny,” the scourge of young pianists, who are handed the books of exercises as if they were not really music, but “merely” technical machines to improve technique, like those things 19th dancers used to splay their feet in to improve their turnout. “Czerny” the abandoned sheet music in the Oxfam shop, with a stained cover, musty smell, and pencilled ticks and music teachers’ fingerings in. I feel sick just thinking about it.
Take away the scare quotes, and there’s a joyful, imaginative composer here with a staggering wealth of material, and that’s what Rudy Apffel is mining with his new arrangements and reimaginings. There’s a danger that you might miss Apffel’s humour and ingenuity if you just turn on a single track and think “I wonder if I could use this for tendus?” Get inside the music, listen to them as a series, compare one with the other, and this is a wonderful musical journey. One of the things I especially like is the use of technology to do the impossible—freely admitted by Apffel!— as in this Schubert-Impromptu-Meets-Czerny-Op 335 No. 18.
John O’Brien in June 2016. Photo: Andrew Florides (www.andrewflorides.co.uk)
When John O’Brien died on 11th May this year, I suggested to the RAD that they should do something to remember him, since he taught for many years there, quite apart from being the proprietor of Dance Books. It’s hard to imagine the world of dance scholarship, or discourse about dance generally, without the history of that shop and publishing company. What follows is the tribute to John I wrote for the RAD’s in-house staff newsletter. It’s one of quite a few such pieces on my site now, so forgive any small repetitions. No sooner had I finished it, than I thought of dozens of other things I could say about John and what made him such a great teacher and person, but I hope this is at least the beginning of a worthy tribute.
Lightly up, up, up: John O’Brien
Mention the name John O’Brien to people above a certain age in the dance world, and they’ll usually start showing you one of the exercises that started his famous continuous body conditioning barre: lightly up, up, up, gently down, down, down, arm halfway across, and open out, out; or the leg-swings, followed by the leg-swings, bending the knees. He had started these body conditioning class for the orchestra at Ballet Rambert when he was a dancer there, and later taught developments of it at the Actors’ Centre, the old City Lit in Stukeley Street, and Pineapple Dance Studios, where he also taught ballet classes on Saturday afternoons that incorporated a continuous barre.
At RAD headquarters, John taught boys’ ballet classes on a Saturday morning, and body conditioning on the LRAD course, which is where I first met him in 1986, just before I left to go freelance. I then played for him almost exclusively for the next three years, sometimes for nearly every class he taught in the week, excluding the private lessons. On a free morning, I would sometimes drop into the RAD and play for him there for free, just for the joy of working together. One week, I accompanied classes he gave at Crystal Palace to an Olympic diving squad. They started the week looking muscle-bound and defensive. After a few days, they looked like dancers.
John became so well-known for those body conditioning classes, that people often forgot—if they ever knew at all—that he was first and foremost an outstanding ballet teacher and coach. At the same time, “body conditioning” doesn’t begin to describe what those classes were about—it was just a name for something that incorporated all kinds of approaches to working with the body, that inspired and helped generations of dancers, figure skaters, gymnasts, actors, and anyone else who had an interest in movement. The seemingly endless list of people he’d worked with included Maggie Smith, Jane Fonda, Fenella Fielding and George Chakiris, yet he was humble to the point of complete self-effacement: he was not a “personality,” or the life and soul of the party, or a character, or someone who impressed you with the amount of their knowledge, or the wit of their one-liners. John’s presence in a room was deeply pacifying and refreshing, it had a kind of hum and energy to it that went out to others rather than drawing attention to himself. When he taught, it was never about transmitting knowledge, but about enabling, challenging and nurturing people until they were more fully themselves, and better at what they did.
Music and the continuous barre
Those continuous barres really were continuous. John would say “if you need to take a break, just stop, and drop back in again with the music when you’re ready.” He meant it, of course, and I often did take a rest for a couple of exercises, but he also knew that I couldn’t resist the challenge of trying to keep going. In one of the longest non-stop barres, we finally took a break after 45 minutes.
A lot of the repertoire I have now, I learned in those classes. It was before the days of iPads and electronic scores, so I had to arrange music books all over the piano and on the floor, just managing to switch between them and turn pages in time for the next exercise. Often, I would go straight from class to Zwemmers music shop in Litchfield Street to pick up more repertoire books: buskers’ books, the Irving Berlin songbook, or scores of ballets that John had mentioned, like Les Forains by Sauguet, a work I would never have known without him. He gave me several scores from his own collection, including a book of Gershwin songs that I now know by heart.
I would set myself challenges, such as trying to play everything in 3/4 time until I ran out of ideas, or everything in four, switching sometimes between double or half time. As I grew more confident, I would challenge both of us: to suddenly change from three to four or double to half-time between exercises, or play music that was minimal and quiet on one side, raucous and loud on the other. He loved the challenge, but was never caught out, probably because he had long ago practised with Marie Rambert some of the Dalcroze-inspired rhythmic exercises she had used to help dancers in the original cast of Rite of Spring. In the centre, his exercises would have Dalcroze-based challenges in them—step across left, step across right, in a foursquare rhythm, while doing something else with the arms, then saying the days of the week (which of course, come in sevens, and with different numbers of syllables, so they would never align with the feet or arms). The idea was not to achieve perfection, but to keep trying, to keep nagging the brain and body out of their habits. I am sure there are people who had been going to those classes for years, if not decades, but were still challenged by this part of it.
These are just some of the ways that John’s musicality was unique and extraordinary, which was why most musicians loved playing for him. Apart from anything else, you could play almost any song from any show from 1900 to the present day, and he’d know it, recalling the words instantly. I’d make him smile with ironic segues from one song to another, like Love and Marriage on one side to It ain’t necessarily so on the other. With his voice he kept an impeccable rhythm, secure but never controlling, as fluid and expressive as a conductor’s beat, and with a musician’s sense of phrasing. During the last few counts of the second side of an exercise, he would usually give the instructions for the next one, but sometimes this would be shortened into a single gesture right at the end of the phrase, raising his arm, for example, in preparation for the arm-swings that were about to come. Somehow you knew from the slightest breath or movement what he was going to do next, how much to hold back or push on with tempo. He listened not just to what you were playing, but how you were playing it, and always left space for you to play expressively. It didn’t matter if you made a mistake, or if what you played didn’t quite work: he kept the rhythm going for you and the dancers, so you could quickly find your place again. It was this that enabled me to try out so many things for class in our time together, because you could go wrong, and it didn’t matter. If there was a way to make them work, he’d find it, and if not, well, we’d try again another day.
You can’t teach this kind of musicality, but neither, I think, can you unlearn it once you have experienced it. Many years ago, I took Christopher Hampson (now artistic director and CEO of Scottish Ballet) to one of those classes, eager for him to see what had inspired me so much. He loved it, and began to use continuous barres in his own classes, always acknowledging the debt to John. Alex Simpkins, John’s partner, restarted the body-conditioning classes last year, working together with former members of the class, some of whom had been to them for literally decades. Playing for both Chris and Alex, I feel the same kind of freedom as I had working for John: a musical conversation in the class that often spills out into an excited verbal one afterwards.
To a large degree, this has nothing to do with music at all, but with sensitivity and communication. John once said that for pianists in a class, it can be a bit like being on the outside of a dinner party, when you don’t know anybody, and nobody makes you feel at home until all of a sudden, somebody says something like “and where do you come from?” and then it’s fine. John was always looking for a way to open, maintain and develop that contact, to make the pianist feel welcome, at home, at one and engaged with the class, because he knew that if it was lost, or never there in the first place, both teaching and playing were a thankless task.
And on the other side
John was one of the most down-to-earth people I have ever met in the ballet world, which is why he was so refreshing to work with, yet at the same time, he had what I feel obliged to call, for clarity’s sake, a “spiritual” side—though I’m not sure I ever heard him use the word: it implies a division between body and spirit that was foreign to him. He was as many people know, a healer, and in his teaching, coaching, and classes, he always remained open to the mysterious, the numinous, and the transpersonal, in the sense of that something that happens between people who do things together that is intensely felt and experienced, but is difficult to identify or describe. There was nothing strange or awkward about any of this. It was a humility, an openness to something beyond himself, as natural as feeling the breeze through an open window. As he put it himself in class one day, rousing everyone to action with his characteristic big smile, “This thing’s bigger than all of us!”
Am I the last person to have noticed that the Vaganova Ballet Academy has published a serious journal containing the work of Russian dance scholars, Bulletin of the Vaganova Ballet Academy,since 2015, with six issues a year? The articles are in Russian, but all have English abstracts. Given that there’s such a divide in most countries between academic scholarship and practical ballet teaching, it’s astonishing to see both together in the institute most famous globally for producing dancers rather than scholars.
When I first learned to drive, I read a book about the police driving test, in which you had to do a “commentary drive,” which involves describing to the examiner (while you’re driving) what you are observing on the road ahead, explaining the decisions you’re making, the precautions you’re taking, and so on. I often think of this during ballet class, because as any ballet pianist will tell you, although we seem to “just” play when the exercise starts, there’s a whole series of observations, analyses and decision-making processes going on before we lay a finger on the keyboard, and then a dozen more as we’re actually playing, some of which are so quick as to seem unconscious and instantaneous. For the novice pianist trying to learn something about how to play for class, watching another pianist has limited use, because you don’t know why they’re doing what they do. Sometimes, they don’t know either, or have forgotten by the time class is over. That’s why the video below by ballet pianist Joshua Piper (aka heavypiano) is really useful: he’s filmed a real class, with him playing, put it on YouTube, and put a short text commentary over it, usually at the beginning and ends of exercises, so you can see why he’s doing what he’s doing. [If you can’t see the embedded video, click here to see it on YouTube]
He explains, for example, that at a certain point in the barre, the teacher likes a “less is more” approach to the music, so he holds back, avoiding too much subdivision, playing chords in light touches, which gives the dancers space to move, so to speak; elsewhere he talks about trying to maintain tempo, and create a feeling of ebb and flow, of introducing a bit of stride, but not too heavy. It’s a great lesson on making your repertoire stretch, too—adapting tunes according to the tempo and feel of the exercise, so that you only just realise by the end that you know the tune, but in a different form (I’m thinking here of his styling of Korobeiniki, a.k.a. the Tetris theme.
He emphasises that what’s happening in this class at times is fairly unusual: the teacher wants him to play quiet, thin, and spacious music for exercises that would often be accompanied by more robust, circussy stuff. But that’s why the video is so useful—it demonstrates how a particular pianist adapts his style to a particular teacher and the dancers, rather than making any claims that you can apply the same musical template to every ballet class in the world. It’s the necessity to adapt that is what makes the job difficult, but also rewarding. One of my favourite comments is where he says he’s trying to “imply round movement with my LH pattern” in ronds de jambe,an exercise that’s normally taken in 3/4, but which he’s playing in 4. Finding ways to trick people’s ears into thinking they’re hearing three when they aren’t is one of my tactics, too, as I’ve described in another post.
This is a great video, and Joshua Piper plays beautifully—but I also have to say he’s lucky to have this teacher, and that class (I’m guessing it’s Ballet Austin, but I’m not sure). There are other videos to be made, where the pianist—like a police driver explaining how he is going to manoeuvre a skidding car out of a muddy ditch while pursuing criminals— shows how they try to make the eternal fondu-tango-that-is-too-slow or the ronds-de-jambe-stirring-porridge-waltz still feel like music against the most challenging odds.
The more I watch and listen to this video, the more I love the way Joshua Piper plays, his repertoire, stylings, and commentary—and the video itself, too: it makes such a nice change to have a static, wide camera angle, and a focus on a good quality recording of the sound, rather than a body mic given to the teacher, and fetishistic close-ups of dancers’ feet and sweaty faces. Ballet on TV is so darn predictable. This video gives you a feel for the calm, peaceful concentration that you get in a ballet classes, and an idea of just how exposed and focal the music can be when you’ve got a teacher who isn’t screaming over the top of it.
In The Secret Life of Musical Notation, Roberto Poli examines a number of notational conventions—hairpins, sforzandi, rinforzandi, pedals, stretti and rhythmic values—that have perplexed him as a performer, and led him to investigate the possibility that they don’t mean what we assume them to mean.
I found the chapter on hairpins very interesting, and the evidence for there being a problem is persuasive: he shows a number of examples from Chopin’s work where the hairpins don’t make a lot of sense, either because they’re redundant (they show a hairpin as well as a diminuendo, for example) or because they contradict the musical sense: a “diminuendo” hairpin just at the point where you are getting to the high point of a phrase, and to taper off seems expressively illogical.
When is a hairpin not a hairpin?
His conclusion is that hairpins, among some composers and in a certain time period, denoted not [simply] increases or decreases in volume, but agogics, i.e. expressive timing. What we think of as a “crescendo” hairpin would mean pulling out (i.e. slowing down) towards the open end of the hairpin. A “diminuendo” hairpin would mean essentially a tenuto where the open end was, recovering normal tempo towards the end. Two hairpins together, with the open end in the middle, would mean treating the tempo of the bar with rubato. I’m reducing the arguments a little (the chapter is nearly 70 pages long), but that’s roughly it. Importantly, what appear to be accents might in fact be mini hairpins, and as such, are an alternative sign for what we would normally expect to be represented by a tenuto.
As convincing as the arguments are, It all sounds a bit too much like an engaging conspiracy theory to be true, but then he quotes Riemann’s Die Elemente der musikalischen Äesthetik (1900), where
hairpins are described as affecting both dynamic and agogic coordinates. Riemann explained that the symbol might serve different purposes, its agogic function only strengthening the dynamic one and vice versa. He formulated that, should the context in which the hairpin is found convey the necessity, one or the other function can be abandoned, as long as this would not incur a great loss of either parameter. (Poli, 2010, p. 66)
The Lilac Fairy Attendants’ Hairpins
As it happened, the day after I read the chapter on hairpins, I was down to play the Lilac Fairy Attendants from Sleeping Beauty on an Easter School, a piece that is really horrible to play on the piano, and doesn’t get any less horrible when you’ve done it at every summer school for the last 30 years. I was still in two minds about Poli’s thesis about hairpins, but I thought, let’s see how his theory fares on this piece.
Whether or not Tchaikovsky fits in to the league of composers or periods when hairpins or “accents” could mean agogics or not, I am utterly convinced that this is a better way to read the score than any way I have done in the past.
Using Poli’s analyses, one could interpret the “accents” over those notes as meaning tenuto marks, rather than accents. Do that once, and tell me you’re not convinced: what sense does it make to have accents on those notes when the marking is grazioso, and later pianissimo? For years, I’ve obeyed the music and put a little accent of sorts on that note, but when you get to the hairpin starting in bar six, why on earth would you get louder and accent those notes in music like this?
But change those accents to tenuto marks, and pull out the music towards the F#, and give slightly more tenuto on the following B, and then on the bottom line, pull out towards the C#, and it all makes beautiful musical sense. You can play this music without any dynamic accents at all, only agogic ones, and it begins to sound like music again.
Likewise, the accent on the D in voice 2 in the RH in the penultimate bar. A tenuto there makes perfect sense within the waltz, because there would be a slight hold there in the movement, but an accent is neither musical, nor does it give the right tempo feel to the bar that would be appropriate. As Poli points out, we are so conditioned by later performance practice not to conflate dynamics with agogics, that it’s difficult to imagine a time when it was considered perfectly normal and musical to do so.
I compared the orchestral score to Siloti’s arrangement. Siloti has a narrowing hairpin in the last few bars, where the orchestra doesn’t, and it makes musical sense to pull out towards the end a bit. A conductor would do this without needing to be told in the score, but perhaps Siloti wrote his hairpin in the score to give an indication of what would be determined in orchestral practice.
Another rather interesting thing is that the tendency towards metronomic tempi, and the going-out-of-fashion of this kind of agogics, has seeped into ballet as well. It’s a delightful rarity to work with a ballet teacher who lives and breathes expressive timing, but that may be a side-effect of performance practice in music rather than ballet. People my age will remember a time when to slow down at the end of a piece of early music was like wearing brown shoes in the city. We live in less dictatorial times I think, thanks to Taruskin’s diatribes against such things in Text and Act for example, but I hadn’t realised until this Sleeping Beauty experience how much my reading of notation followed such carefully self-policed rules.
Here’s a lovely idea for a Sunday in April—come to Charing in Kent for a day of learning to dance 19th century quadrilles with early dance expert Nicola Gaines.
Nicola and I have done a few of these workshops before, and they are great fun, but also a wonderful challenge, as there are so many variants and possible embellishments of the basic idea. They’re also just very jolly and social.
The day runs as follows:
10.45 Registration and coffee
11.15 Session One – Warm up, Steps and Patterns
1.15 Lunch – please bring snacks
2.00 Session Two – learning the first set and adaptations for use in class
It’s a bargain at £35 for the day, £25 for concessions, £20 for observers.
Readers of this site will know that I have a bit of a fascination for quadrilles. The interest began when I realised how much of the 19th century ballet repertoire owed to the rhythms and structures of quadrilles. Like other ballet pianists, I had searched the classical repertoire I knew for pieces that were suitable for battements glissés exercises and petit allegros in 2/4 or 6/8, and found very little. The day I discovered quadrilles, I realised I’d been looking in the wrong place all the time. (see earlier quadrille post).
Quadrille music is kind of the Hooked On Classics of the 19th century. Composers threw together all the best tunes from opera, operettas, and ballets, making cuts and changes of tempo or time signature just so you could carry on dancing to it in the form of the dance that you were expecting. Sometimes, you have to listen twice to realise that some deadly serious tune has been turned into a 32-count galop, or conversely—as in the article on Rossini below—you are taken aback to realise that “serious music” in fact has all the hallmarks of a quadrille (Odette’s 6/8 coda in Act II of Swan Lake is a prime example—it’s prime jigging-about music).
Any production of ROSSINI must bear his mark upon it, and must breathe his spirit: what that is may be best understood from the appearance of a set of “Stabat Mater Quadrilles.” This publication—a gross outrage upon decency, it must be confessed—shows the sort of ideas which ROSSINI’S music generates: and it shows also that those ideas are the very reverse of those which are conveyed in the words. Why is not PURCELL’S Burial-Service turned into a set of quadrille?—Not probably, from any regard to decorum if the speculation would be a profitable one, but simply because the thing is impossible.
Film clips of ballet pianists playing for class are so rare. There are films (such as the World Ballet Day online classes) where pianists play for a class that is being broadcast, but that is quite a different thing. The pianists are usually already in place in their corner, expertly making the class work, the piano mic’d and mixed in with a mic feed from the teacher, so that you never hear what a class sounds like as a natural observer, from a particular corner of the room. You don’t see the moment the pianist walks into the studio, whether they have music with them or not, how they are greeted (if at all) by the teacher, or what kind of people they are when they are not playing the piano.
So it was great to find this short clip, (starting at 28:20—should start playing there automatically) in The Children of Theatre Street (1977) a feature length documentary, with Grace Kelly, about what is now called the Vaganova Academy.
The voiceover intones mournfully, “Maria Ioseyevna Pal’tseva has walked these halls for 40 years. Like Madam Frankopolo [?], she has become part of the fabric of the school. The dancers come and go, but Pal’tseva remains, going from class to class with her purse and her old bag of music.”
Meanwhile, Pal’tseva is filmed walking down the corridor; the camera shifts to behind the piano, and shows her ambling slowly towards it. There is an almost embarrassing wait—as if editing hadn’t been invented in 1977— while the pianist puts her “old bag of music” on the floor, and places her right foot on the sustain pedal almost before she has finished sitting down properly. And no wonder: without a second thought, she provides a tinkling flourish to accompany the entrance of the teacher into the room.
There then follows a short interaction where the teacher explains to Palt’seva what the exercise is, and what music she wants for it. It’s a noticeable contrast to the 2007 film about the young English dancer Henry Perkins who studied at the Bol’shoi, where the pianist was invisible, and just supplied music on demand as the teacher barked “AGAIN” repeatedly at his student.
Both may be fictions. I doubt whether such interactions ever happened in quite that way in real classes in 1977 (any more than they do now). Documentary makers seem to swing between portraying idealized forms of collaboration, or cherry-picking tense moments which they may even have induced themselves, so I am likewise cautious about drawing any conclusions about the status of the pianist in the Bolshoi documentary. But that’s precisely why I find these clips interesting. You have to unpick so many strands of fiction to get at any kind of truth, and to do so would involve a lot of difficult work.
The result? Though I say it myself, I was delighted to find that I actually forgot I was playing this variation at all—I usually hate it—to the extent that I enjoyed the rehearsals without any dark interior monologues. There is something about the way that you get to spread your hands properly over the keyboard that literally helps you to “get a grip” on the solo; when it’s thin and whiny like the piano version, it has no body, it runs through your fingers, away from them.
The design of everyday things: including orchestral reductions
As I was playing it and thinking about these things, I was reminded of a section in Donald Norman’s The Design of Everyday Things about the importance of physical constraints in design, and how these enable us to take the right actions without having to think about it:
“Why the apparent discrepancy between the precision of behavior and the imprecision of knowledge? Because not all the knowledge required for precise behaviour has to be in the head. It can be distributed—partly in the head, partly in the world, and partly in the constraints of the world.” (pp. 45-55)
There are four reasons, Norman says, that precise behaviour can emerge from imprecise knowledge: information in the world, great precision is not required, natural constraints are present, cultural constraints are present. Of natural constraints he explains:
The world restricts the allowed behavior. The physical properties of objects constrain possible operations: the order in which parts can go together and the ways in which an object can be moved, picked up, or otherwise manipulated. Each object has physical features—projections, depressions, screwthreads, appendages—that limit its relationship to other objects, operations that can be performed to it, what can be attached to it, and so on. (p. 55)
An arrangement of Black Swan plots out specific combinations of piano keys that have implications for how hands can move around in time. My arrangement is much more constraining physically than the original piano piece. The presence of Drigo’s countermelodies, for example, introduce a secondary web of semiquavers that keep time, keep the fingers occupied in finding a way to play the melody and countermelody, keep the brain occupied by introducing the difficulty, and keep your spirit challenged and alert. All of this automatically constrains the possibility of rushing individual beats or moving too fast generally. (Conversely, though, my simplified version of the final chords—without those ridiculously unnecessary repeated spread tenths—frees up your mind and eye to concentrate on the much more important task of seeing how the dancer is doing on her diagonal.)
The extended mind
It’s taken me since August to actually go to my shelves and find the book and page, so I could write this post. The impetus for doing so is probably because I have recently bought and started to read Andy Clark’s Supersizing the Mind: Embodiment, Action and Cognitive Extension. Clark’s book is a huge elaboration on this idea that some of our “thinking” is in the world, not entirely in our heads. It’s at once rather mind-blowing, yet persuasively simple.
In turn, I finally bought Clark’s book because I was re-reading my notes in my computer on Tia DeNora’s work where she introduces the notion of musical affordances, and the musically extended mind (for a recent conference paper on this concept, see Joel Krueger’s “Musical Worlds and the Extended Mind.” (published in 2018, from a conference in 2016).
And as it happens, the reason I’m writing this post, the reason I have a website at all is increasingly because it’s a useful place to offload things like this into the world, so my brain has more room to remember where my glasses are, and which bit of my bag I put my umbrella in. I also get tired of thinking “It’s like that bit in that book by whatshisname, it’s a concept called I can’t remember, I’m not sure where the book is.” Occasionally, when I go back to look, I find that I have misremembered or misinterpreted, but in this case, I’m delighted to see that it’s not the case.
In a previous post about the so-called “lyrical waltz” (a term sometimes used by some ballet teachers) I took a long time to come to the conclusion that perhaps “lyrical” in this instance is not so much a quality of the music, as of what may be done to it. The more I think about this, the more I am convinced of that explanation, and am enjoying developing the idea further by applying some theory to it.
I think that for the teacher who asks for a lyrical waltz, the boundaries between the properties of the music, and what it affords, are blurred. You could go further: music has only the properties that we assign to it, using whatever categories and terms we happen to bring to it; so for the teacher, if music affords lyrical movement, then the music itself is deemed to be lyrical. A nappy bucket, likewise, is so called for the things that it affords, or is commonly used for (washing nappies) but there is nothing inherently nappy-like about the bucket.
Think of music as a bucket, and it’s easier to see that there no such musical object as a waltz in the sense of something that has intrinsically waltz-like properties, but there are “waltz buckets”: pieces of music that you can fit the movements of waltzes to. This is much clearer with contemporary ballroom dancing, where the waltz-like qualities or propensities of music that you’ve hitherto only been able to hear as a ballad become evident when you see waltzing done to it, as in the example below from Strictly Come Dancing, where waltzing to Hallelujah points up the three-ness at one level of the metrical structure. Having said that, what happens on Strictly is so far removed from the practicalities of everyday ballet classes that it’s not a great example, frankly.
What confuses the issue is perhaps the fact that there are so many musical compositions called waltz that seem to “call forth” waltzing, as if it was something about the properties of the sounds themselves that did the calling-forth. But if you have ever stood unmoved and unmoving while some dance music played that seems to be animating people around you into joyful, seemingly spontaneous dancing, you’ll probably have to admit that enculturation is important (unless you’re the kind to say that there was something better about the waltz than there is about whatever is being played in clubs now).
Enter Tia DeNora, and theories of affordance and perception
This has been articulated theoretically by the music sociologist Tia DeNora in After Adorno (2003), in relation to music, obviously, rather than nappy-buckets:
Music comes to afford things when it is perceived as incorporating into itself and/or its performance some property of the extra-musical, so as to be perceived as ‘doing’ the thing to which it points. (DeNora 2003, p. 57)
Earlier, she has explained this with reference to marching music:
Music may also afford the imaginative projection of bodily movement, as when one ‘pictures’ a type of movement when hearing a type of music. The example of marching music serves to illustrate these points. On hearing march music one may (but not automatically—see below) be reminded of or begin to imagine—to ‘picture’ marching. One may, in other words, become motivated or aroused in relation to a type of agency—marching—to a particular movement style, and one associated with a particular set of institutional practices and their particular agent-states, such as bodily regulation, coordination, and entrainment. One may ‘become’ (produce one’s self as) a ‘marcher”—that is, on the occasion of music heard, one may adapt one’s self to its perceived properties and so become, via the music, a type of agent, in this case, one imbued with march-like, militaristic agency. (DeNora 2003, p. 47)
A ballet teacher asking for a lyrical waltz is a rather strange reversal of this, in that she is in effect saying “Play me a piece of music in waltz rhythm that will enable me to picture myself moving lyrically, so that when I hear it, I and the class will then be motivated or aroused to move in that way.” Or perhaps, more accurately, the subtext is: “I have been told by my teachers that if I use the term lyrical waltz, you will play me a piece of music in waltz rhythm that will enable me to picture myself moving lyrically” etc.
The trouble is, the teacher usually does not know how to define a lyrical waltz in terms that have any meaning or currency for musicians, and cannot cite or sing any examples of one; but like Justice Potter Stewart and hard-core pornography, she will know it when she hears it. (In Jacobellis v. Ohio, 1964, giving his reasons for deciding that something should not be considered hard-core pornography, the judge said, in a statement which has since become famous, “I shall not today attempt further to define the kinds of material I understand to be embraced within that shorthand description; and perhaps I could never succeed in intelligibly doing so. But I know it when I see it. . . “).
Implications for teaching
It is things like this that make playing for ballet so wretchedly difficult at times. At the same time, trying to unpick the problems theoretically fascinates me, particularly when this has implications for the way that music is taught or thought about in ballet training. For example, the teacher who says “Can’t you hear it in the music?” may be barking completely up the wrong tree. DeNora speaks (in the quotation above) about institutional practices and movement styles, and how the conventional association of particular music with such practices is what enables us to perceive (or perhaps tricks us into perceiving) a certain piece of music as “march” music, or whatever. That being the case, what will enable the student to “hear” music as lyrical is to do lyrical movement to it, in the style and manner encouraged by the teacher. The music alone holds no clues, no “information” on its own.
To a limited extent—and I’d be interested to know if the experiment could be repeated elsewhere with the same results—my late colleague Holly Price and I discovered this in relation to teaching about “dance rhythms.” You could chalk-and-talk til you were blue in the face about the properties and characteristics of dance rhythms from a musical point of view (e.g. the waltz is in three four time, the polka has this rhythm, the hornpipe has these characteristics), but it was much more effective to just get a class of students to polka, waltz or hornpipe or whatever, around the studio for a couple of minutes to the relevant kind of music.
The lyrical waltz and the not-so-grand allegro
An associated problem, though, is that both music and movement are adaptable. You can do the same movement to different kinds of music, and the same music will fit different kinds of movement. Only in the last few weeks—and I’ve been playing for class for over 30 years— I realised that a certain kind of grand allegro is ideally accompanied by the kind of (wait for it) lyrical, 6/8 music that opens the pas de trois in Swan Lake, or the entrée of Odalisques from Le Corsaire.
The pas de trois from Act I of Swan Lake by Tchaikovsky.
The entrée of the “Odalisques” in Le Corsaire. It’s more allegro than it looks
I realised about Odalisques because I was playing for a repertoire class where the teacher explained to the students the amount of energy and dynamics they needed to put into the movement, which made me realise how “allegro-y” it was, contrary to the way it looks on the page and feels under the fingers. As for Swan Lake, this was a rare example of a teacher (the wonderful Romayne Grigorova) citing the prime example of what she was after.
In both cases, the music may not seem to be dynamically the equivalent of grand allegro (which is the test that I think a lot of us ballet pianists would apply) but it affords a certain kind of grand allegro, and the music would be associated in the minds and bodies with the choreography customarily done to it. It seems counterintuitive at first glance, but it makes sense: this is about doing energetic movements with grace and lyricism (there, I said it again).
My recent discovery that one of the interpolations in Coppélia for Franz’s variation is from a “Scottish” ballet (Gretna Green, by Guiraud) encouraged me to re-watch Philip Tagg’s wonderful hour-and-a-quarter long documentary on the so-called Scotch snap. I say “so-called” because that’s the chief take-home point of the documentary: it’s called the Scotch snap, but it was once as characteristic of English music as Scottish, and the speech rhythm from which it derives is still prevalent in English today. If there’s a reason why we think of it as Scottish, or “Celtic” it’s because the English musical tradition where it was once common has been wiped clean, “upgraded” as Tagg puts it, of such elements, precisely because they became associated with lower class, country people. I suppose you could compare it to the way that people with regional accents or sociolects are taught RP in elocution lessons. English music from roughly Handel onwards became the Elisa Doolittle or Lina Lamont (see below—and for more on all this, watch Tagg’s video).
In the Guiraud solo, that snap is an an identifier for “kind of Polish/Ukrainian” (i.e. 19th century Galicia), except that in the piece it came from, Gretna Green, the snap is Scottish. There is also the drone D in the bass that suggests rusticity, but it’s the snap that’s the real giveaway. Here are the two side by side:
The Galician “snap” in Swanilda’s “Frends” dance (Thème slave varié in Act I)
Guiraud’s Scotch snap from Gretna Green, used as Franz’s solo interpolated in some productions of Coppélia
As Tagg argues in his video, what this is about, surely, is not so much race, nation or ethnicity. but class. The same seems to be true of Coppélia: it doesn’t really matter (at least to modern audiences, I suspect it did matter to Delibes) where Franz comes from, what matters is that he’s a rustic local, not a prince, or an urban(e) shopkeeper or toymaker. In theory, Franz could be dancing to Chopin, since Chopin was Polish. But how wrong would that have looked? Chopin is the wrong class of Pole, the concert-giving, salon-performer in Paris, the poet with a floppy cravate in Les Sylphides. Franz is a rustic, like those villagers in Giselle whose waltz is all Bohemian snaps.
The Waltz from Act I in Giselle, showing the Scotch snap (or Bohemian snap, if you like)
But I’m leaving out an important detail here. The music that Delibes *cough* “borrowed” the “Friends” tune from, is an art song by Moniuszko (see earlier post for all the details), and the “snap” doesn’t exist in the original: it’s something Delibes added. The notes at the same position in Moniuszko’s song are semiquavers, and they are for a single syllable.
Poleć, pieśni, z miasta by the Polish composer Moniuszko (1819-1872). Source: IMSLP
Fair enough, there’s an acciaccatura in the piano accompaniment but does that amount to a Scotch snap? Not really, I think.
They would have…
I can guess how that Gretna Green solo ended up in Coppélia. It sounds kind of foreign, kind of rustic. That’s usually enough geographical detail and social context for the average ballet scenario. I once heard a student ballet teacher tell a class of children, “Your hands are like this in this dance, because they would have…” That phrase, they would have has stuck with me ever since: she was talking about character/national dance, referring to people from another country as if they were not only remote geographically, but also historically. There was no detail about who “they” were, or where they were from, they were just “they.” The construction would have seemed to imply that what these people did (whoever, or wherever they were) could not be documented in terms of real people or events, but just as a list of possibilities, of permanent characteristics. That sums up the strange universe of ballet pretty well. We do this, they would have done that. I’m not sure what it was that the hands were supposed to be doing. Digging potatoes? Showing off handkerchiefs that they had embroidered? It’s not the students’ fault: this is the casual, institutional racism, snobbery and ethnic nationalism of ballet that seeps from the walls of the art form.
Rustics and rustication
Ballet apparently needs settings like these to make it interesting, to give it what programme writers call “colour.” Here’s an example from Pittsburgh Ballet, which is so representative of the genre, that you should not read anything into the fact that it’s that company or that author. It could be any ballet programme, anywhere:
Nuitter and Saint-Léon changed the names of the characters, except for Dr. Coppelius, and moved the location from Hoffmann’s Germany to Galicia, a province of Austria-Hungary, because it was thought to be more colorful. Today’s map finds Galicia in southeastern Poland and western Ukraine. The “color” of the region can be seen in the brilliant colors, heavy embroidery and elaborate trimmings of the peasant costumes, widely enhancing the designer’s palette, both then and now. It can also be heard in the rich nationalistic melodies and complex folk dances of the composer. (Source: Pittsburgh Ballet Programme Notes)
Before continuing, let’s take a moment to remember that “Friends” is not by Delibes, and nor is the Csárdás, and nor is this variation for Franz. I’m not sure what a “rich nationalistic melody” sounds like, or that Delibes “folk dances” are really that complex, but never mind. The main point is that ballet seems to need those Scotch snaps (or Celtic, Hungarian, Polish, Galician, Bohemian or whatever kind of snaps they are) to prevent the music from being a wall of ballet gammon, or perhaps ballet mayonnaise. It’s a perverse form of “poverty tourism” where you can admire the rustics from the comfort of your box in the theatre, but at the same time shine a light on your own dullness, your lack of the rhythmic vitality demonstrated by the people on stage.
No-one, particularly not your average ballet audience, would actually want to go to those places of course. One of the punishment for academic misdemeanours at Durham University was (and still is) “rustication,” i.e. being sent back to the sticks. According to a lecture by Dr Martin Pollack, this is apparently how Austrians (who annexed it in the 18th century) once viewed Galicia, a place you didn’t want to get sent (one writer referred to it as “Halbasien,” “half-Asia”), at least, until the job of Germanification had been completed, and the locals had been tamed.
Of course, there is poverty, and there is staged poverty. Pollack mentions that his stepfather had been stationed in Galicia in the first world war (so less than 50 years after the premiere of Coppélia). His memory of those experiences included “wide wooded uplands, and impoverished hamlets where everything was built from wood, even the churches.” The wooden churches were what surprised his stepfather most, since in his native Austria, he had never seen such a thing. One thing is for sure: it didn’t look like the set of Coppélia.
The inhabitants of Galicia aren’t just a fictional people invented for the ballet scenario. They had names, and lived and died in villages with names. Where he can, using archival records, Tagg names some of the English workers who went as indentured labourers to the US in appalling conditions. Likewise, you can find out about the inhabitants of Galicia: Poles, Ukrainians, Jews, and others at the time of Coppélia by searching the All Galicia Database which has records going back to the 18th century. Obviously, Coppélia is a fiction, not an attempt to portray real people. But it matters that Galicia is a real place, with complex histories, if you’re going to start saying local colour, and they would have…
Esmeralda and the Truands
Next on my list is La Truandaise from Esmeralda, another example of the “Scotch” snap being used to denote otherness that is geographically vague (Bohemian? Gypsy?) but definitely poor. In the video below (assuming YouTube don’t block it) of Osipova dancing the “Truandaise,” the flexed foot is perhaps the movement equivalent of the Scotch snap. She does it, because (as a ballet teacher might say) they would have flexed their feet (because they couldn’t afford to go to ballet classes, and find out about good toes and naughty toes). So how could she afford pointe shoes then? Best not to ask too many questions.
Pugni’s “La Truandaise” dance from Esmeralda (1844)
Feed the birds
Tagg demonstrates through many examples that the Scotch snap rhythm is common enough in English speech that it is bizarre that it should have come to denote anyone from the British Isles except the English (as “Celtic” has come to mean). Playing for class today, I discovered another example: “Feed the Birds” from Mary Poppins.Tup-pence, Tup-pence. I “discovered it” because as I was playing it, I thought first of all, “here’s a rather odd example of a “Bohemian” snap in a musical, until I realised that is not Bohemian at all, but English—and, fitting Tagg’s hypothesis, it’s a certain kind of Englishness—an old beggarwoman selling breadcrumbs for tuppence a bag. If you’d never seen Mary Poppins, and just heard the tune of Feed the birds, you might well think that it’s a tragic song from old Bohemia.
Feed the birds is an interesting case. According to the Wikipedia page on the song, the author of Mary Poppins, Pamela Travers, only wanted period Edwardian songs in the film, and had to be coaxed round to Americans writing the soundtrack. Oddly, it turned out to be an excellent choice, because the Sherman brothers portrayed Englishness in music particularly well with those “Scotch” snaps (there’s another one in A spoonful of sugar.The class issue is less clear there, though Mary is still only the nanny, however posh she might be). Listening back to “Feed the birds” with Tagg’s documentary in mind, I wonder what it is that I think I can hear—and it’s the very ordinary speech of my childhood. My dad, and the local shopkeepers saying “tuppence” or “tuppence ha’penny,” or “throppence.” The (musical) idea that the Scotch snap is Bohemian, gallic, celtic, Hungarian, or whatever, has blinded me to the rhythms of my own speech. Extraordinary.
What a difference a demisemiquaver makes. And how much history you can write, just by focusing, as Tagg does, on detail like this. And as one final aside, writing this post I came to hear of a novel I should have known about years ago, Joseph Roth’s, Radetzky March(Dr Pollack mentions it in his lecture), and am thoroughly enjoying reading it. I wish I had read it before any of my travels in what was once the Austro-Hungary, and I suspect it will make great background reading for Coppélia.
Update: House of the Rising Sun, another candidate
Playing this for class the other day, I suddenly realised that the “scotch” snap features in this song, too: and it’s nothing to do with the words this time, because no-one pronounces New Orleans with the emphasis on the new (not even The Animals, later in the song), though many a poor boy is an example of the “scotch” snap in everyday English.
It’s interesting to compare this with the 1933 recording of the related Rising Sun Blues by Tom Clarence Ashley & Gwen Foster. Ashley said he learned it from his grandfather, and the song—or a variant of it—may date back to the 16th century.