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John Graves

John Graves

My first visit to Kansas City’s new jazz museum was on a recent Friday afternoon, shortly after lunch. We customers shared the various listening posts, where, with earphones, you could hear specific vintage records complementing the brief stories of the artist(s) featured in that particular exhibit, from pre-Louis Armstrong to post-Wynton Marsalis. (The odd thing to me was that while most of the artists we were listening to were black–all of us doing the listening were lily white.)
One of the features of this truly outstanding facility was a twenty minute documentary on the history and mystique of this dynamic art form. As I watched this insightful presentation, it occurred to me that not only was jazz a vital part of my life–in many ways it was the pattern of my life. “The Three Rs” began to take on a brand new meaning for me.
The film, with moving stills, narration, and music briefly traced the art form’s historical roots: “field songs”, “hollers”, and the laments known as “blues”. These were sung by the laboring slaves, incorporating the rhythms and syncopations of their African heritage. Before long, the excitement and intricacy of a new music sweeping the Mississippi riverboats and shore-side saloons was added: “ragtime”. By the early 1900s, America was dancing to a new music, played with an assortment of wind and rhythm instruments, called “jazz.” Many critics and musicologists consider jazz to be America’s most significant contribution to the world’s cultural inventory.
Most of this music was played by ear, and each musician was given a chance to spontaneously improvise (create a new melody, or “line”) to a chorus of the song being played. Often this was referred to as an “ad lib solo.”
As its popularity spread, this dance music gradually evolved into larger groups, resulting in the big bands of the thirties and forties. With sections of saxophones, brass, and rhythm, they primarily played rehearsed orchestrations. However, even during this “swing” period, portions of each arrangement were often allotted to individual band members to improvise an ad lib solo.
“Spontaneous improvisation” was not original with jazz. Classical composers often indicated certain passages which were left to the performer to compose what was played “on the spot”. In jazz, the solo melody being instantaneously created must conform to the harmony and structure of the song being played, the tune of which was usually established by the entire ensemble in the first chorus. A humorist notes, “that in ‘playing around’ this melody, it is important that the audience is still aware of the melody the artist is trying to avoid.”
In doing all this, the ad lib jazz solo incorporates the three elements of Risk, Responsibility, and Reward–which seem to encapsulate my formula for living.
Since each solo is by definition unique, its effectiveness depends upon the melodic line created and its interpretation, plus the mood and dynamics of the presentation. The element of risk is ever-present, since the inspiration of the moment can often lead the soloist into unfamiliar harmonic or rhythmic complications. Then too, there is always the peer factor–the desire to impress, and certainly to avoid making a fool of one’s self in front of fellow musicians.
Of course, accepting risk as a part of one’s lifestyle also has obvious built-in hazards: the possibility of failed projects, disillusionment’s, and unfortunate relationships. Of course, as in jazz, the willingness to venture into uncharted waters is predicated on a certain confidence in one’s abilities, degree of preparation and demonstrated ability to cope.
“Faking it” often means merely playing by ear. (“Hum a few bars and I’ll fake it.”) In the literal sense, though, in jazz music it is considered irresponsible to attempt a solo if one isn’t familiar with the harmonic structure of the tune itself. Nothing reveals an amateur more quickly than improvised notes which obviously don’t fit the original chords of the song being played. Also, since this art form is collaborative, and other players may be creating an improvised background to compliment the solo, discordant notes would destroy the ensemble effect. However, a musical mishap can be turned into a learning experience by a corrective awareness of the error. This sense of artistic responsibility is the combination of an innate gift of talent, continuing years of practice and listening, and a musical dedication to the concept of “esprit de corp.”
Choosing to live on, or near “the edge” in a civilized society requires not only a willingness to accept the disappointments that often follow taking calculated risks, but also the maturity to admit and avoid repetition of the mistakes and errors in judgment that negatively affect your life and the lives of others. Taking risks without the concomitant sense of responsibility is, in the long run, almost certain to invite a plethora of problems.
Finally, the reward. In a jazz solo, it is often an immediate, integral, almost magical part of the creative performance process itself. A player’s personal satisfaction is often combined with genuine amazement at the level of artistic achievement he or she attained in a soaring moment of inspired creation. Sometimes a nod, or approving look from a fellow musician may be all the reward needed. For others, the applause of the listeners is their fulfillment. (Occasionally, the money isn’t all that bad, either.)
In the ad lib solo of living, the soaring, inspired moments may be rather sporadic, but the satisfaction of meaningful relationships, the joy of discovery, and the surprise of unexpected accomplishments occur with surprising frequency. Whether the rewards of such a risk-oriented approach to living outweigh the more assured benefits of living a sensible, cautious, carefully planned life is, of course, a totally subjective judgment. But for me, I’ll keep my Three Rs. I wouldn’t risk a change

Hypocrisy and Hype

During my high school years in California I was very active in the Methodist Youth Fellowship.  I was especially motivated by several of the young ministers who supervised the various programs. They stood for all the things I believed in – peace, liberty, and social justice, etc.  I attended district meetings, was on various committees, and was manager for a series of summer camps in the Sierras.

However, as I sat through the many services, prayers, and recitations of creeds, I began to wonder if these preachers I regarded so highly actually believed the literal truth of what they were saying.  In private conversations, they revealed to me that, of course, they didn’t.  Not in the virgin birth, the miracles, or even the physical resurrection.

They rationalized that these were only symbolic events, like the parables. But it didn’t seem to bother them that their followers assumed they did. believe these things.  But it did bother me.  My disillusionment with this hypocrisy was the first step toward my rejection of organized religion.

Hypocrisy is defined as “The practice of professing beliefs, feelings, or virtues that one does not hold or possess; or falseness.” It may occur in many different areas. Personal, (do as I say, not as I do) religious (all life is sacred), historical (We brought civilization and religion to the indigenous savages, making them much better off), commercial (“Wonder Bread has 10% fewer calories than other breads,” because the loaf is 10% smaller), and political (“We know that Iraq has weapons of mass destruction.”)

It’s a concept which can easily be oversimplified, and is subject to being confused with having double standards, or with rationalizations.

In the political arena, extended and deliberate efforts are made to amplify these false positions, through “hype,” (glorifying and sensationalizing, like delivering the “Mission Accomplished” speech on the deck of an aircraft carrier); “spin,” (changing the perception, as when Tony Snow explains what the president really meant); and “weasel wording,” (using the truth to tell lies, as when a TV commercial claimed that when a group of doctors were asked whether they would take Bayer Aspirin, Tylenol, or Advil to a desert island, most chose the Bayer – since there was no option for a generic); or with deliberate, outright “propaganda” – and with the cooperation of a large portion of the assorted media.

“No child left behind” leaves thousands of children behind with its main emphasis on just passing tests.  With NAFTA, the “Free Trade” agreement, which promised open markets and open competition, we have millions in Third World countries working in shameful sweatshop conditions while many of our biggest industries are still protected from the promised competition by tariffs.

Doublespeak”, which preceded George Orwell’s “Newspeak” in his classic novel “1984” offer the convenience of just presenting the complete opposite meaning of a word, or words, as the truth.  (“You’re doing a heck of a job, Brownie.”)

My father was a history teacher.  One of his frustrations was with he history text books in those days with their sanitized, glorifying treatment of historical facts.  “Winning the West,”  “Manifest Destiny.”  Nothing about our massacres, genocides, or acts of aggression.

In his teaching, he had a unique device which was rather unnerving to many of his students.  After reading a chapter, they were required to write down several “wonderments”.  It seemed that a number of them had never wondered about anything.

He couldn’t imagine that after learning about the Constitution, the Declaration of Independence, and the lives of our founding fathers, that they wouldn’t wonder about such things as: “All Men Are Created Equal,” (then why did these founders of our country have slaves?); Emma Lazarus’ inscription at the base of the Statue of Liberty: “Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teeming shore, Send these, the homeless, tempest-tossed, to me, I lift my lamp beside the golden door! (Then why did we persecute immigrants?) “Liberty and justice for all” in the Pledge to the Flag (racial segregation, WW II internment of Japanese citizens?). And why couldn’t women vote?

To me, one of the monumental hypocrises of our times is the statement proclaimed by our leaders in Washington and the Christian Right: “We believe that all life is sacred.”.  If life is so sacred, what about capital punishment?  The war in Iraq? Any war? The starving, maimed, and dying in Darfur and other third world countries? And why stifle stem cell research which could save countless lives?

When I wrote a Letter to the Editor at the Durango Herald expressing my confusion about George Bush’s Christianity as related to the Sermon on the Mount, I got a call from a retired Methodist minister. He said Jesus was not a pacifist and quoted the passages about cutting off your hands etc. and said Jesus didn’t really mean “loving your enemies…” literally any more than he really was suggesting cutting off your hands or plucking your eyes out.

Philosopher Bertrand Russell had problems with what he perceived as the apparent hypocrisy of Jesus.  “There is one very serious defect to my mind in Christ’s moral character, and that is that He believed in hell.  I do not myself feel that any person who is really profoundly humane can believe in everlasting punishment.”

The odd thing about hypocrisy is that often it hides under the banner of “the greater good,” or the umbrella of “the end justifies the means.”  My Methodist ministers weren’t trying to be deceitful, they just thought the importance of their mission over-rode the necessity to mention any small objections they might have with religious history and doctrine.

Roosevelt obviously decided it was worth the lives lost at Pearl Harbor to get us into the war in order to eradicate Hitler.  And I imagine George Bush feels the half a million or more lives lost in Iraq are justified by the need to keep U.S. control of the oil-rich Middle-east.

While our laws and our courts denounce “The end justifies the means,” the concept poses some agonizing ethical dilemmas. What if Anne Frank’s benefactors had refused to lie to the threatening Nazi soldiers?  Or if by turning over a hostage for certain execution we might save the lives of thousands of people from a hidden, ticking, time bom

On a reverse perspective, is it hypocritical of us to honor Martin Luther King’s birthday as a holiday?  As a nation, we certainly don’t believe in his non-violence as the best way to settle our interests and disputes.  So why make him a hero?

The price we are paying for this rampant hypocrisy is our pervasive cynicism about democracy, our leaders, and our government, along with a seeming epidemic of apathy among our citizenry (only half of our population care enough to even vote!).  Many young people seem to have lost respect for some of the basic tenets of our culture: the acceptance of hard work, a sense of responsibility, dependability, and even civility.  But when parents, legislators, leaders, and role models don’t care, why should they?

This is all pretty discouraging.  Is there any hope?  Well, there is one new element in all this which could well open up some entirely different approaches to government, politics, the work force, lifestyles, and hopefully, even values – the internet.

No longer does the mainstream media exclusively set the agenda for news and opinion.  We’ve got blogs, search engines, chat rooms, web pages, and other features I don’t even know about – or begin to understand.  Who knows what this tech-savvy generation will discover – and uncover?

Along with this technology, and maybe partially because of it, we must somehow develop a values-oriented society, with positive, compassionate role models.  We need concerned, involved parents who set examples by the lives they lead – not the things they say; legislators who serve, represent and truthfully respond to all the people – not just to special interests and contributors;  and a diversified media which gives the truth a chance to stand out amid all the feature-happy, sensationalized, entertainment-oriented programming that too often passes for news. 

Although they were delivered in an entirely different context in the New Testament’s John 8:32, our hope lies in these words of Jesus: “Ye shall know the truth and the truth will make you free.”

I sure hope so.  Amen.  

 

 

 

 

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