July 19, 2010
Why we listen to sad music when we're sad

“August, 1942. Leningrad, besieged and filled with starving inhabitants, barely holds out against the force of the Nazi invasion. People are queuing up for soup made of boots and book bindings. Hitler has chosen the 9th of the month to celebrate the fall of the city, and a ball has been planned in advance.

But in a symbolic act of defiance, the Russians decide to hold an orchestral concert. To do so, they have to fly in extra musicians, because only 15 members of the Leningrad Radio Orchestra have survived the war. The piece of music they choose for the finale is Dimitri Shostakovich’s Leningrad Symphony.

At the Cheltenham Music Festival’s The Sound of Melancholia last week, classical music composer Stephen Johnson repeated this story, describing Shostakovich’s compositions as “some of the bleakest, darkest, saddest, most vile and sardonic music” he had ever heard

 

He went on to recount the story of Viktor Kuslov, who had played in the 1942 performance, who was moved to tears by the recollection of the music’s powerful effect on that night. Indeed, the final page of the ink-written score that was used at the world premiere is smudged and run with the tears of Yevgeny Mravinsky, the conductor.

It’s counterintuitive, but Johnson’s story suggests that the desolation in Schostakovich’s music, resonating with the desolation in their hearts, served to bolster the spirits of the Russian populace at the time. The premise postulated by Johnson and neuroscientist Raymond Tallis, who co-hosted the event, is the oft-repeated idea that music, by conferring a narrative structure to emotion, brings emotion closer to thought. “There is something about seeing your own mood reflected that allows you to let go of that feeling,” says Johnson.

But it is not so simple. As Tallis, who was standing in for an absent Robert Winston, pointed out at the start of the evening’s conversation, there is a complex interplay between the emotion the composer attempts to write into the music, that conveyed by the music, the listener’s interpretation, and the listener’s mood. This was resoundingly reflected in the results of an experiment carried out on the evening’s audience.” via @openculture

May 30, 2010
"We submit to repressive regimes, Deleuze argues, not because we are mistaken but because we desire certain affects. Think, for example, of the sensible intensities of political rallies: the anthems, the rhythm of speeches and marches, and the use of colour. These affective forces are not used to deceive us; here, we are not deluded by propaganda, but our bodies respond positively to these pre-personal ‘investments’. Confronting the productive power of affect therefore allows us to confront what Deleuze refers to as the ‘microperceptions’ that make up who we are – not just the perceptions of the eye that sees and judges, but the disorganised perceptions of the life that pulses through our bodies."

Claire Colebrook /via paispapel + pareidoliac

May 26, 2010
"

By “biopolitics” I mean the ways in which, in modernity, various powers, such as—but not only—the state, have progressively made the human body, its well-being, and its very life, the subject of their attention. Clearly, technology and science, as well as culture, have played a huge role in the advance of a politics of “bios.”

In other words, it is not enough that those in power influence what we think; there is even more at stake in controlling our bodies, and in controlling life itself. Our sense of our own bodies, the variations of our affective lives as well as our emotional states and moods, even our reflexes, are more intertwined in power networks, and networks of production and consumption, than ever.

In this enmeshing, the moment in the 20th century when human speed thrills were vastly enhanced by technology marks a striking new development. Seduced by speed and the joys of adrenaline, the modernist subject, as she accelerated to the unprecedented personal speeds of forty- five miles per hour, learned how to gauge her alertness and intensity in cohabitation with the machine. The state, with its speed limits and traffic laws, was on hand to monitor this new techno-enabled freedom.

Human energy, as biopolitical resource, was being recalibrated in relation to machine power. Movement—at any speed—was enshrined as the basic sign of nothing less than life. And we all had access to a new pleasure, a thrill not known to our ancestors, and a certain freedom to use it, a characteristic thrill of the modernist era which can still teach us lots about what it means to be modern.

"

Enda Duffy on his book The Speed Handbook: Velocity, Pleasure, Modernism /via curate

February 28, 2010
Must be something sports-related…

Must be something sports-related…

September 13, 2009
"SADNESS OF THE INTELLECT:
Sadness of being misunderstood [sic]; Humor sadness; Sadness of love wit[hou]t release; Sadne[ss of be]ing smart; Sadness of not knowing enough words to [express what you mean]; Sadness of having options; Sadness of wanting sadness; Sadness of confusion; Sadness of domes[tic]ated birds, Sadness of fini[shi]ng a book; Sadness of remembering; Sadness of forgetting; Anxiety sadness…"

Jonathan Safran Foer (via loveyourchaos)

Everything is Illuminated.