Victory and Sorrow: Bright Moments from Three Masters (Revisited)

Eric+Dolphy++Booker+Little+eric+dolphy+booker+little+five

HOW TO TALK ABOUT JAZZ MUSIC?

Well, perhaps it’s better to determine how not to talk about jazz music. Hearing is believing. That’s all there is to it. And if you hear something that speaks to you, keep listening. Whatever effort you put in will be immeasurably rewarded. During the decade or so that stretched from my mid-’20s to mid-’30s, I used to have more of an evangelical vibe. It’s not necessarily that I’m less invested now, then I was then; quite the contrary. But, if I wasn’t particularly interested in converting people then (I wasn’t), I’m even less so today. When it comes to art in general and music in particular, entirely too many people are very American in their tastes: they know what they like and they like what they know, which will continue to ensure that what they don’t know won’t ever hurt them. Also, let’s face it, the only thing possibly more annoying than some yahoo proselytizing their religion on your doorstep is some jackass getting in your grill about how evolved or enviable his or her musical tastes happen to be. Life is way too short, for all involved.

Volumes are devoted to the romantic gravity of the suffering artist syndrome—the suicides, the drinking and the desolation; these are the things that people who write about artists tend to write about. Certainly, the artists themselves express this angst in their art, but you seldom hear or see the solipsism on the screen or the stage or in the grooves of the vinyl. But then again, these artists don’t need anyone to celebrate their achievements, because the art they created does so with exceeding adequacy and eloquence. You can’t believe everything you read, but you can always have faith in what you hear; the ears never lie. Not when it comes to music. Not when it comes to jazz music.

For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel stirred by the uniquely moving and profoundly positive force of musical expression. It’s not possible to remain neutral while listening to Charles Mingus, who, after amyotrophic lateral sclerosis confined the colossus to a wheelchair, was obliged to literally sing his songs, composing them with his mouth when he no longer could lift a pen. Here are three other musicians, all of whom deserve much wider recognition, not just for the astonishing music they made, but the circumstances they rose above to make it.

Booker LittleBooker Little

For many years—all through college and after graduate school—John Keats signified, for me, the ultimate artistic loss of all time. In terms of talent and potential versus time granted to practice and refine his skills (dead from tuberculosis, aged 25), Keats has even the most unbearable cases beat: his good friend and fellow genius Percy Bysshe Shelley (aged 29), their mutual friend Lord Byron (36). Even the great Franz Schubert (31) who, considering his abilities, may have amassed a body of work to be mentioned in the same breath as his fellow Austrian Mozart (himself only 35). Yet, like Mozart, Schubert was so stunningly prolific the collected output somewhat mitigates the loss.

Once I began seriously listening to jazz music, I came to recognize that this art form is littered with premature deaths. We know all about our famous rock stars, many of whom flamed out early in life due to self-destructive habits and hobbies. The typical, if irresponsible (and racist) assumption is that most jazz players were junkies and therefore each casualty must have died with a needle in their arm. In actuality, the number of luminous young men whose deaths were not self-inflicted is unsettling.

At the top of my list is Booker Little. Considered the heir apparent to the effulgent Clifford Brown (himself only 25 when he died, clean and sober, in a car crash), Little did not die so much as have his life defrauded, at age 23, from uremia—an especially brutal, and painful, type of kidney failure. Barely legal drinking age, Little had already led sessions that stand alongside the best post-bop recordings of the era (He neither drank nor took drugs, incidentally).

Little was able to complete two albums in the final year of his life; both considered masterpieces by aficionados, but largely obscure outside of jazz circles. This is ignominious on a number of levels. For one thing, the music contained in these releases captures the ethereal nature of life, the ecstasy of creation and the unique expressions our most gifted artists are capable of conveying. Beyond that, the albums are touchstones; perhaps the most poignant instances from any era of a human being defying death with dignity and joy, even as mortality circled his head like a demented buzzard.

What Keats was able to convey so succinctly, and enduringly, with words, Little achieves without needing a single syllable. His voice, of course, is his instrument, and his trumpet tells the story of his life: not for nothing was his final work entitled Victory and Sorrow. It’s impossible to listen to this music without hearing the history of illness, injustice and ultimately the transcendent human ability to, at least temporarily, overcome anything.

At once somber and serene, the compositions achieve an intense distillation of Beauty: the joy of inspiration leavened with the contemplation of transience. It is all in there, as devastating in its way as the symphonies of Mahler or the extended meditations of Tolstoy. Does the concentrated intensity of this sound derive from the soul of a man who sensed his time was, all of a sudden, just about up? It is almost intolerable to imagine that he was anticipating –and realizing– some of the experiences and emotions of the years he should have had, putting every thought, feeling, regret and ambition into his playing. Was he in fact dealing with significant pain while he composed and played this music? If so, we are getting into deaf Beethoven levels of drama and disbelief.

How did he manage? There is a tune on the album Out Front entitled “Strength and Sanity”, which could be a commentary on what any individual requires in order to survive—much less thrive—in a world where there is a distinct shortage of both. It certainly speaks to ingredients necessary for jazz musicians, incomparably talented men who were still, circa 1961, considered second-rate citizens, not to mention the additional stigma of being jazz musicians. But it is also a statement about what Little had to count on and cultivate just in order to get as far as he did, and deal with the hand he was dealt: performing, composing and playing against the dying of the light.

Perspective. That he was called on so young by the capricious machinery of Fate is enough to humble a hardened heart. That he succeeded in creating, and leaving behind, music that still inspires and consoles is a miracle; a miracle that, in the final analysis, equals or surpasses and possibly even overwhelms the illogical, unfair nature of his passing. That this blissful, restorative sound exists to help any confused, self-pitying individuals left behind, struggling to carry his baggage, makes a compelling case to consider the bigger picture.

 

dolphy

Eric Dolphy

It will be difficult to avoid clichés here. In their defense, clichés originate from an authentic place; they are mostly an attempt, at least initially, to articulate something honest and immutable. And so: Eric Dolphy is among the foremost supernovas in all of jazz (Clifford Brown, Lee Morgan and, of course, Booker Little—all trumpeters incidentally—also come quickly to mind): he burned very brightly and very briefly, and then he was gone. Speaking of clichés, not a single one of the artists just mentioned—all of whom left us well before their fortieth birthdays—died from a drug overdose.

Dolphy, the grand old man of the bunch, passed away at the age of 36, in Europe. How? After lapsing into a diabetic coma. Why? The doctors on duty presumed the black musician who had collapsed in the street was nodding off on a heroin buzz. To attempt to put the magnitude of this loss in perspective, consider that Charles Mingus, perhaps the most difficult and demanding band leader of them all, declared Dolphy a saint, and regarded his death as one of a handful of setbacks he could never completely get over. Dolphy holds the distinction of quite possibly being the one artist nobody has gone on record to say a single negative thing about. His body of work, the bulk of which was recorded during an almost miraculously productive five-year stretch, is deep, challenging, and utterly enjoyable.

Eclipse” from Out There: a tribute to another great composer: his friend, mentor and bandmate Charles Mingus. For my money, “The Wind Cries Mary”, by Jimi Hendrix (speaking of supernovas), captures the feeling of melancholy as well as any song ever has. But to achieve similar effect without words, as Dolphy does here, is a staggering achievement. The mournful cadence of Dolphy’s clarinet here gets right inside you, and the feeling expressed is magnified by Ron Carter’s bowed cello, which weaves in and around, at once among the corners and right within the heart of the song. The sounds these two men achieve are so unusual, so unsettling and surreal, it almost defies explanation. This is music best categorized as other and the album title, Out There, is more than a little appropriate. Dolphy was indeed “out there” in the sense that most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us.

One of the paradoxical reasons Dolphy tends to get overlooked, even slighted, is not because of any lack of proficiency, but rather an abundance of it. It does not quite seem possible—particularly for lazier critics and ringleaders amongst the jazz intelligentsia—that such a relatively young musician could master three instruments. In actuality, Dolphy was an exceedingly accomplished alto sax player, drawing freely (pun intended) from Bird while pointing the way toward Braxton. Perhaps most egregiously disregarded is his flute playing, which not only achieves a consistent and uncommon beauty, but more than holds its own against fellow multi-reedists Yusef Lateef and Rahsaan Roland Kirk. Nevertheless, it is the signature, unmistakable sounds he makes with the bass clarinet that ensure his place in the pantheon: no one of note, excepting Harry Carney, employed this instrument on the front line before Dolphy and, arguably, no one has used it as effectively and indelibly since. Let there be no doubt that Eric Dolphy warrants mention amongst jazz music’s all-time immortals.

Dead at 36. There is nothing anyone can say that could possibly begin to explain or rationalize that travesty of justice; that affront to life. It is the excruciating enigmas like these that make certain people hope against hope that there is a bigger purpose and plan, a way to measure or quantify such senselessness. But in the final, human analysis, whatever we lost can never overwhelm all that we received. It helps that we will always have the gifts the artist left behind. It’s never enough; it’s more than enough.

 

rahsaan-roland-kirk1Rahsaan Roland Kirk

When listening to Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously), the word that leaps to mind, which can certainly be applied to jazz in general and Rahsaan in particular, is dialogic. This is a term that the Russian literary critic Mikhail Bakhtin used to elucidate the ceaseless and very deliberately constructed internal monologues that are contained within Dostoyevsky’s novels. It concerns the notion of a narrative voice being aware of (or concerned with the exertion of) its authority, and anticipating reader reactions as well as a sort of running footnote, answering perceived questions and comments, and always attempting to maintain that autonomous position. It is many voices at once, or the same voice exploring many possibilities.

One of the many aspects of the dialogic voice in jazz music is the practice of quoting all musicians engage in, the process of referencing, mentioning, or giving props to a particular tune or composer, always with the intent of augmenting the overall effect and efficacy of the ongoing improvisation. With Rahsaan, this very purposeful and empowering technique arguably reached its apotheosis. Because he was an artist so well-schooled and hip to the history of all music, it is an education every time a Kirk tune receives the scrutiny it obviously warrants. And because jazz music is inexorably an indigenous black music, and this black music a uniquely American invention, one is necessarily immersed in a seamless expression of the dialogic articulation of America itself.

Joel Dorn (RIP), producer, raconteur and jazz ambassador, did as much as anyone to expose and celebrate the music of our national treasures. He developed an especially close relationship with Rahsaan (and made it a personal mission, during the mid-to-late 90s, to promote what he termed the “Rahsaan-aisance”). Some great reissues came out of those efforts, and his liner notes for the compilation Simmer, Reduce, Garnish and Serve might be the best I’ve ever read by any producer about any recording. In them he discusses Kirk’s final sessions, which occurred after a stroke left the musician without use of the left side of his body and forced him to undergo thrice weekly dialysis treatments.

He kept practically a pre-stroke pace in terms of live performance here and abroad and was committed to making records. His display of raw courage, grit, determination, whatever you want to call it, was mind bending. In order to fully appreciate Boogie-Woogie String Along For Real, it has to be viewed within the context of the herculean effort on Rahsaan’s part just to make it. When the session was done, Rahsaan gave me instructions as to how he wanted the album put together. We hugged goodbye, and I watched as he left the studio…(I) knew (I’d) never see him again.

Rahsaan often talked about bright moments: occasions where one feels deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all you need do is listen with your heart as much as your ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace. Kirk’s ultimate legacy is creating so many bright moments, allowing us to comprehend—and rejoice in—the struggles and elations of the messenger, and the message he’s relaying: his victory and sorrow.

This is what jazz music signifies for me. As a dedicated non-musician, I use jazz as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are almost unbearably oblique, or pretentious, or all-too-easily invoked, usually as readymade escutcheons for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

Share

Victory and Sorrow: Bright Moments from Three Masters (Revisited)

Eric+Dolphy++Booker+Little+eric+dolphy+booker+little+five

HOW TO TALK ABOUT JAZZ MUSIC?

Well, perhaps it’s better to determine how not to talk about jazz music. Hearing is believing. That’s all there is to it. And if you hear something that speaks to you, keep listening. Whatever effort you put in will be immeasurably rewarded. During the decade or so that stretched from my mid-’20s to mid-’30s, I used to have more of an evangelical vibe. It’s not necessarily that I’m less invested now, then I was then; quite the contrary. But, if I wasn’t particularly interested in converting people then (I wasn’t), I’m even less so today. When it comes to art in general and music in particular, entirely too many people are very American in their tastes: they know what they like and they like what they know, which will continue to ensure that what they don’t know won’t ever hurt them. Also, let’s face it, the only thing possibly more annoying than some yahoo proselytizing their religion on your doorstep is some jackass getting in your grill about how evolved or enviable his or her musical tastes happen to be. Life is way too short, for all involved.

Volumes are devoted to the romantic gravity of the suffering artist syndrome—the suicides, the drinking and the desolation; these are the things that people who write about artists tend to write about. Certainly, the artists themselves express this angst in their art, but you seldom hear or see the solipsism on the screen or the stage or in the grooves of the vinyl. But then again, these artists don’t need anyone to celebrate their achievements, because the art they created does so with exceeding adequacy and eloquence. You can’t believe everything you read, but you can always have faith in what you hear; the ears never lie. Not when it comes to music. Not when it comes to jazz music.

For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel stirred by the uniquely moving and profoundly positive force of musical expression. It’s not possible to remain neutral while listening to Charles Mingus, who, after amyotrophic lateral sclerosis confined the colossus to a wheelchair, was obliged to literally sing his songs, composing them with his mouth when he no longer could lift a pen. Here are three other musicians, all of whom deserve much wider recognition, not just for the astonishing music they made, but the circumstances they rose above to make it.

Booker LittleBooker Little

For many years—all through college and after graduate school—John Keats signified, for me, the ultimate artistic loss of all time. In terms of talent and potential versus time granted to practice and refine his skills (dead from tuberculosis, aged 25), Keats has even the most unbearable cases beat: his good friend and fellow genius Percy Bysshe Shelley (aged 29), their mutual friend Lord Byron (36). Even the great Franz Schubert (31) who, considering his abilities, may have amassed a body of work to be mentioned in the same breath as his fellow Austrian Mozart (himself only 35). Yet, like Mozart, Schubert was so stunningly prolific the collected output somewhat mitigates the loss.

Once I began seriously listening to jazz music, I came to recognize that this art form is littered with premature deaths. We know all about our famous rock stars, many of whom flamed out early in life due to self-destructive habits and hobbies. The typical, if irresponsible (and racist) assumption is that most jazz players were junkies and therefore each casualty must have died with a needle in their arm. In actuality, the number of luminous young men whose deaths were not self-inflicted is unsettling.

At the top of my list is Booker Little. Considered the heir apparent to the effulgent Clifford Brown (himself only 25 when he died, clean and sober, in a car crash), Little did not die so much as have his life defrauded, at age 23, from uremia—an especially brutal, and painful, type of kidney failure. Barely legal drinking age, Little had already led sessions that stand alongside the best post-bop recordings of the era (He neither drank nor took drugs, incidentally).

Little was able to complete two albums in the final year of his life; both considered masterpieces by aficionados, but largely obscure outside of jazz circles. This is ignominious on a number of levels. For one thing, the music contained in these releases captures the ethereal nature of life, the ecstasy of creation and the unique expressions our most gifted artists are capable of conveying. Beyond that, the albums are touchstones; perhaps the most poignant instances from any era of a human being defying death with dignity and joy, even as mortality circled his head like a demented buzzard.

What Keats was able to convey so succinctly, and enduringly, with words, Little achieves without needing a single syllable. His voice, of course, is his instrument, and his trumpet tells the story of his life: not for nothing was his final work entitled Victory and Sorrow. It’s impossible to listen to this music without hearing the history of illness, injustice and ultimately the transcendent human ability to, at least temporarily, overcome anything.

At once somber and serene, the compositions achieve an intense distillation of Beauty: the joy of inspiration leavened with the contemplation of transience. It is all in there, as devastating in its way as the symphonies of Mahler or the extended meditations of Tolstoy. Does the concentrated intensity of this sound derive from the soul of a man who sensed his time was, all of a sudden, just about up? It is almost intolerable to imagine that he was anticipating –and realizing– some of the experiences and emotions of the years he should have had, putting every thought, feeling, regret and ambition into his playing. Was he in fact dealing with significant pain while he composed and played this music? If so, we are getting into deaf Beethoven levels of drama and disbelief.

How did he manage? There is a tune on the album Out Front entitled “Strength and Sanity”, which could be a commentary on what any individual requires in order to survive—much less thrive—in a world where there is a distinct shortage of both. It certainly speaks to ingredients necessary for jazz musicians, incomparably talented men who were still, circa 1961, considered second-rate citizens, not to mention the additional stigma of being jazz musicians. But it is also a statement about what Little had to count on and cultivate just in order to get as far as he did, and deal with the hand he was dealt: performing, composing and playing against the dying of the light.

Perspective. That he was called on so young by the capricious machinery of Fate is enough to humble a hardened heart. That he succeeded in creating, and leaving behind, music that still inspires and consoles is a miracle; a miracle that, in the final analysis, equals or surpasses and possibly even overwhelms the illogical, unfair nature of his passing. That this blissful, restorative sound exists to help any confused, self-pitying individuals left behind, struggling to carry his baggage, makes a compelling case to consider the bigger picture.

 

dolphy

Eric Dolphy

It will be difficult to avoid clichés here. In their defense, clichés originate from an authentic place; they are mostly an attempt, at least initially, to articulate something honest and immutable. And so: Eric Dolphy is among the foremost supernovas in all of jazz (Clifford Brown, Lee Morgan and, of course, Booker Little—all trumpeters incidentally—also come quickly to mind): he burned very brightly and very briefly, and then he was gone. Speaking of clichés, not a single one of the artists just mentioned—all of whom left us well before their fortieth birthdays—died from a drug overdose.

Dolphy, the grand old man of the bunch, passed away at the age of 36, in Europe. How? After lapsing into a diabetic coma. Why? The doctors on duty presumed the black musician who had collapsed in the street was nodding off on a heroin buzz. To attempt to put the magnitude of this loss in perspective, consider that Charles Mingus, perhaps the most difficult and demanding band leader of them all, declared Dolphy a saint, and regarded his death as one of a handful of setbacks he could never completely get over. Dolphy holds the distinction of quite possibly being the one artist nobody has gone on record to say a single negative thing about. His body of work, the bulk of which was recorded during an almost miraculously productive five-year stretch, is deep, challenging, and utterly enjoyable.

“Eclipse” from Out There: a tribute to another great composer: his friend, mentor and bandmate Charles Mingus. For my money, “The Wind Cries Mary”, by Jimi Hendrix (speaking of supernovas), captures the feeling of melancholy as well as any song ever has. But to achieve similar effect without words, as Dolphy does here, is a staggering achievement. The mournful cadence of Dolphy’s clarinet here gets right inside you, and the feeling expressed is magnified by Ron Carter’s bowed cello, which weaves in and around, at once among the corners and right within the heart of the song. The sounds these two men achieve are so unusual, so unsettling and surreal, it almost defies explanation. This is music best categorized as other and the album title, Out There, is more than a little appropriate. Dolphy was indeed “out there” in the sense that most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us.

One of the paradoxical reasons Dolphy tends to get overlooked, even slighted, is not because of any lack of proficiency, but rather an abundance of it. It does not quite seem possible—particularly for lazier critics and ringleaders amongst the jazz intelligentsia—that such a relatively young musician could master three instruments. In actuality, Dolphy was an exceedingly accomplished alto sax player, drawing freely (pun intended) from Bird while pointing the way toward Braxton. Perhaps most egregiously disregarded is his flute playing, which not only achieves a consistent and uncommon beauty, but more than holds its own against fellow multi-reedists Yusef Lateef and Rahsaan Roland Kirk. Nevertheless, it is the signature, unmistakable sounds he makes with the bass clarinet that ensure his place in the pantheon: no one of note, excepting Harry Carney, employed this instrument on the front line before Dolphy and, arguably, no one has used it as effectively and indelibly since. Let there be no doubt that Eric Dolphy warrants mention amongst jazz music’s all-time immortals.

Dead at 36. There is nothing anyone can say that could possibly begin to explain or rationalize that travesty of justice; that affront to life. It is the excruciating enigmas like these that make certain people hope against hope that there is a bigger purpose and plan, a way to measure or quantify such senselessness. But in the final, human analysis, whatever we lost can never overwhelm all that we received. It helps that we will always have the gifts the artist left behind. It’s never enough; it’s more than enough.

 

rahsaan-roland-kirk1Rahsaan Roland Kirk

When listening to Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously), the word that leaps to mind, which can certainly be applied to jazz in general and Rahsaan in particular, is dialogic. This is a term that the Russian literary critic Mikhail Bakhtin used to elucidate the ceaseless and very deliberately constructed internal monologues that are contained within Dostoyevsky’s novels. It concerns the notion of a narrative voice being aware of (or concerned with the exertion of) its authority, and anticipating reader reactions as well as a sort of running footnote, answering perceived questions and comments, and always attempting to maintain that autonomous position. It is many voices at once, or the same voice exploring many possibilities.

One of the many aspects of the dialogic voice in jazz music is the practice of quoting all musicians engage in, the process of referencing, mentioning, or giving props to a particular tune or composer, always with the intent of augmenting the overall effect and efficacy of the ongoing improvisation. With Rahsaan, this very purposeful and empowering technique arguably reached its apotheosis. Because he was an artist so well-schooled and hip to the history of all music, it is an education every time a Kirk tune receives the scrutiny it obviously warrants. And because jazz music is inexorably an indigenous black music, and this black music a uniquely American invention, one is necessarily immersed in a seamless expression of the dialogic articulation of America itself.

Joel Dorn (RIP), producer, raconteur and jazz ambassador, did as much as anyone to expose and celebrate the music of our national treasures. He developed an especially close relationship with Rahsaan (and made it a personal mission, during the mid-to-late 90s, to promote what he termed the “Rahsaan-aisance”). Some great reissues came out of those efforts, and his liner notes for the compilation Simmer, Reduce, Garnish and Serve might be the best I’ve ever read by any producer about any recording. In them he discusses Kirk’s final sessions, which occurred after a stroke left the musician without use of the left side of his body and forced him to undergo thrice weekly dialysis treatments.

He kept practically a pre-stroke pace in terms of live performance here and abroad and was committed to making records. His display of raw courage, grit, determination, whatever you want to call it, was mind bending. In order to fully appreciate Boogie-Woogie String Along For Real, it has to be viewed within the context of the herculean effort on Rahsaan’s part just to make it. When the session was done, Rahsaan gave me instructions as to how he wanted the album put together. We hugged goodbye, and I watched as he left the studio…(I) knew (I’d) never see him again.

Rahsaan often talked about bright moments: occasions where one feels deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all you need do is listen with your heart as much as your ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace. Kirk’s ultimate legacy is creating so many bright moments, allowing us to comprehend—and rejoice in—the struggles and elations of the messenger, and the message he’s relaying: his victory and sorrow.

This is what jazz music signifies for me. As a dedicated non-musician, I use jazz as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are almost unbearably oblique, or pretentious, or all-too-easily invoked, usually as readymade escutcheons for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

Share

Victory and Sorrow: Bright Moments from Three Masters (Revisited)

Eric+Dolphy++Booker+Little+eric+dolphy+booker+little+five

HOW TO TALK ABOUT JAZZ MUSIC?

Well, perhaps it’s better to determine how not to talk about jazz music. Hearing is believing. That’s all there is to it. And if you hear something that speaks to you, keep listening. Whatever effort you put in will be immeasurably rewarded. During the decade or so that stretched from my mid-’20s to mid-’30s, I used to have more of an evangelical vibe. It’s not necessarily that I’m less invested now, then I was then; quite the contrary. But, if I wasn’t particularly interested in converting people then (I wasn’t), I’m even less so today. When it comes to art in general and music in particular, entirely too many people are very American in their tastes: they know what they like and they like what they know, which will continue to ensure that what they don’t know won’t ever hurt them. Also, let’s face it, the only thing possibly more annoying than some yahoo proselytizing their religion on your doorstep is some jackass getting in your grill about how evolved or enviable his or her musical tastes happen to be. Life is way too short, for all involved.

Volumes are devoted to the romantic gravity of the suffering artist syndrome—the suicides, the drinking and the desolation; these are the things that people who write about artists tend to write about. Certainly, the artists themselves express this angst in their art, but you seldom hear or see the solipsism on the screen or the stage or in the grooves of the vinyl. But then again, these artists don’t need anyone to celebrate their achievements, because the art they created does so with exceeding adequacy and eloquence. You can’t believe everything you read, but you can always have faith in what you hear; the ears never lie. Not when it comes to music. Not when it comes to jazz music.

For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel stirred by the uniquely moving and profoundly positive force of musical expression. It’s not possible to remain neutral while listening to Charles Mingus, who, after amyotrophic lateral sclerosis confined the colossus to a wheelchair, was obliged to literally sing his songs, composing them with his mouth when he no longer could lift a pen. Here are three other musicians, all of whom deserve much wider recognition, not just for the astonishing music they made, but the circumstances they rose above to make it.

Booker LittleBooker Little

For many years—all through college and after graduate school—John Keats signified, for me, the ultimate artistic loss of all time. In terms of talent and potential versus time granted to practice and refine his skills (dead from tuberculosis, aged 25), Keats has even the most unbearable cases beat: his good friend and fellow genius Percy Bysshe Shelley (aged 29), their mutual friend Lord Byron (36). Even the great Franz Schubert (31) who, considering his abilities, may have amassed a body of work to be mentioned in the same breath as his fellow Austrian Mozart (himself only 35). Yet, like Mozart, Schubert was so stunningly prolific the collected output somewhat mitigates the loss.

Once I began seriously listening to jazz music, I came to recognize that this art form is littered with premature deaths. We know all about our famous rock stars, many of whom flamed out early in life due to self-destructive habits and hobbies. The typical, if irresponsible (and racist) assumption is that most jazz players were junkies and therefore each casualty must have died with a needle in their arm. In actuality, the number of luminous young men whose deaths were not self-inflicted is unsettling.

At the top of my list is Booker Little. Considered the heir apparent to the effulgent Clifford Brown (himself only 25 when he died, clean and sober, in a car crash), Little did not die so much as have his life defrauded, at age 23, from uremia—an especially brutal, and painful, type of kidney failure. Barely legal drinking age, Little had already led sessions that stand alongside the best post-bop recordings of the era (He neither drank nor took drugs, incidentally).

Little was able to complete two albums in the final year of his life; both considered masterpieces by aficionados, but largely obscure outside of jazz circles. This is ignominious on a number of levels. For one thing, the music contained in these releases captures the ethereal nature of life, the ecstasy of creation and the unique expressions our most gifted artists are capable of conveying. Beyond that, the albums are touchstones; perhaps the most poignant instances from any era of a human being defying death with dignity and joy, even as mortality circled his head like a demented buzzard.

What Keats was able to convey so succinctly, and enduringly, with words, Little achieves without needing a single syllable. His voice, of course, is his instrument, and his trumpet tells the story of his life: not for nothing was his final work entitled Victory and Sorrow. It’s impossible to listen to this music without hearing the history of illness, injustice and ultimately the transcendent human ability to, at least temporarily, overcome anything.

At once somber and serene, the compositions achieve an intense distillation of Beauty: the joy of inspiration leavened with the contemplation of transience. It is all in there, as devastating in its way as the symphonies of Mahler or the extended meditations of Tolstoy. Does the concentrated intensity of this sound derive from the soul of a man who sensed his time was, all of a sudden, just about up? It is almost intolerable to imagine that he was anticipating –and realizing– some of the experiences and emotions of the years he should have had, putting every thought, feeling, regret and ambition into his playing. Was he in fact dealing with significant pain while he composed and played this music? If so, we are getting into deaf Beethoven levels of drama and disbelief.

How did he manage? There is a tune on the album Out Front entitled “Strength and Sanity”, which could be a commentary on what any individual requires in order to survive—much less thrive—in a world where there is a distinct shortage of both. It certainly speaks to ingredients necessary for jazz musicians, incomparably talented men who were still, circa 1961, considered second-rate citizens, not to mention the additional stigma of being jazz musicians. But it is also a statement about what Little had to count on and cultivate just in order to get as far as he did, and deal with the hand he was dealt: performing, composing and playing against the dying of the light.

Perspective. That he was called on so young by the capricious machinery of Fate is enough to humble a hardened heart. That he succeeded in creating, and leaving behind, music that still inspires and consoles is a miracle; a miracle that, in the final analysis, equals or surpasses and possibly even overwhelms the illogical, unfair nature of his passing. That this blissful, restorative sound exists to help any confused, self-pitying individuals left behind, struggling to carry his baggage, makes a compelling case to consider the bigger picture.

 

dolphy

Eric Dolphy

It will be difficult to avoid clichés here. In their defense, clichés originate from an authentic place; they are mostly an attempt, at least initially, to articulate something honest and immutable. And so: Eric Dolphy is among the foremost supernovas in all of jazz (Clifford Brown, Lee Morgan and, of course, Booker Little—all trumpeters incidentally—also come quickly to mind): he burned very brightly and very briefly, and then he was gone. Speaking of clichés, not a single one of the artists just mentioned—all of whom left us well before their fortieth birthdays—died from a drug overdose.

Dolphy, the grand old man of the bunch, passed away at the age of 36, in Europe. How? After lapsing into a diabetic coma. Why? The doctors on duty presumed the black musician who had collapsed in the street was nodding off on a heroin buzz. To attempt to put the magnitude of this loss in perspective, consider that Charles Mingus, perhaps the most difficult and demanding band leader of them all, declared Dolphy a saint, and regarded his death as one of a handful of setbacks he could never completely get over. Dolphy holds the distinction of quite possibly being the one artist nobody has gone on record to say a single negative thing about. His body of work, the bulk of which was recorded during an almost miraculously productive five-year stretch, is deep, challenging, and utterly enjoyable.

Eclipse” from Out There: a tribute to another great composer: his friend, mentor and bandmate Charles Mingus. For my money, “The Wind Cries Mary”, by Jimi Hendrix (speaking of supernovas), captures the feeling of melancholy as well as any song ever has. But to achieve similar effect without words, as Dolphy does here, is a staggering achievement. The mournful cadence of Dolphy’s clarinet here gets right inside you, and the feeling expressed is magnified by Ron Carter’s bowed cello, which weaves in and around, at once among the corners and right within the heart of the song. The sounds these two men achieve are so unusual, so unsettling and surreal, it almost defies explanation. This is music best categorized as other and the album title, Out There, is more than a little appropriate. Dolphy was indeed “out there” in the sense that most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us.

One of the paradoxical reasons Dolphy tends to get overlooked, even slighted, is not because of any lack of proficiency, but rather an abundance of it. It does not quite seem possible—particularly for lazier critics and ringleaders amongst the jazz intelligentsia—that such a relatively young musician could master three instruments. In actuality, Dolphy was an exceedingly accomplished alto sax player, drawing freely (pun intended) from Bird while pointing the way toward Braxton. Perhaps most egregiously disregarded is his flute playing, which not only achieves a consistent and uncommon beauty, but more than holds its own against fellow multi-reedists Yusef Lateef and Rahsaan Roland Kirk. Nevertheless, it is the signature, unmistakable sounds he makes with the bass clarinet that ensure his place in the pantheon: no one of note, excepting Harry Carney, employed this instrument on the front line before Dolphy and, arguably, no one has used it as effectively and indelibly since. Let there be no doubt that Eric Dolphy warrants mention amongst jazz music’s all-time immortals.

Dead at 36. There is nothing anyone can say that could possibly begin to explain or rationalize that travesty of justice; that affront to life. It is the excruciating enigmas like these that make certain people hope against hope that there is a bigger purpose and plan, a way to measure or quantify such senselessness. But in the final, human analysis, whatever we lost can never overwhelm all that we received. It helps that we will always have the gifts the artist left behind. It’s never enough; it’s more than enough.

 

rahsaan-roland-kirk1Rahsaan Roland Kirk

When listening to Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously), the word that leaps to mind, which can certainly be applied to jazz in general and Rahsaan in particular, is dialogic. This is a term that the Russian literary critic Mikhail Bakhtin used to elucidate the ceaseless and very deliberately constructed internal monologues that are contained within Dostoyevsky’s novels. It concerns the notion of a narrative voice being aware of (or concerned with the exertion of) its authority, and anticipating reader reactions as well as a sort of running footnote, answering perceived questions and comments, and always attempting to maintain that autonomous position. It is many voices at once, or the same voice exploring many possibilities.

One of the many aspects of the dialogic voice in jazz music is the practice of quoting all musicians engage in, the process of referencing, mentioning, or giving props to a particular tune or composer, always with the intent of augmenting the overall effect and efficacy of the ongoing improvisation. With Rahsaan, this very purposeful and empowering technique arguably reached its apotheosis. Because he was an artist so well-schooled and hip to the history of all music, it is an education every time a Kirk tune receives the scrutiny it obviously warrants. And because jazz music is inexorably an indigenous black music, and this black music a uniquely American invention, one is necessarily immersed in a seamless expression of the dialogic articulation of America itself.

Joel Dorn (RIP), producer, raconteur and jazz ambassador, did as much as anyone to expose and celebrate the music of our national treasures. He developed an especially close relationship with Rahsaan (and made it a personal mission, during the mid-to-late 90s, to promote what he termed the “Rahsaan-aisance”). Some great reissues came out of those efforts, and his liner notes for the compilation Simmer, Reduce, Garnish and Serve might be the best I’ve ever read by any producer about any recording. In them he discusses Kirk’s final sessions, which occurred after a stroke left the musician without use of the left side of his body and forced him to undergo thrice weekly dialysis treatments.

He kept practically a pre-stroke pace in terms of live performance here and abroad and was committed to making records. His display of raw courage, grit, determination, whatever you want to call it, was mind bending. In order to fully appreciate Boogie-Woogie String Along For Real, it has to be viewed within the context of the herculean effort on Rahsaan’s part just to make it. When the session was done, Rahsaan gave me instructions as to how he wanted the album put together. We hugged goodbye, and I watched as he left the studio…(I) knew (I’d) never see him again.

Rahsaan often talked about bright moments: occasions where one feels deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all you need do is listen with your heart as much as your ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace. Kirk’s ultimate legacy is creating so many bright moments, allowing us to comprehend—and rejoice in—the struggles and elations of the messenger, and the message he’s relaying: his victory and sorrow.

This is what jazz music signifies for me. As a dedicated non-musician, I use jazz as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are almost unbearably oblique, or pretentious, or all-too-easily invoked, usually as readymade escutcheons for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

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50 Years Later: His Dream is Our Dream

In 1963, 200,000 people participated in a peaceful civil rights rally in Washington, D.C., where Dr. Martin Luther King Jr. delivered his “I Have a Dream” speech in front of the Lincoln Memorial.

Living Colour:

Curtis Mayfield:

Burning Spear:

Rahsaan Roland Kirk:

Albert Ayler:

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Finding Grace in Beautiful Places (Revisited)

In a piece I recommend you reading @ the reliably awesome Rumpus, writer Amber Sparks, a non-believer, discusses matters of faith, spirituality and art (check it here).

The piece is entitled “Seeking Grace in Strange Places”, and I think that title is fine. I do find it curious, being a recalcitrant agnostic myself, that Sparks would consider writing (especially poetry) a “strange” place to seek grace. For at least two reasons. One, I think writing (in particular, Art in general) is not only not a strange place, it’s the ideal place. Second, this sentiment presupposes (and I’m not deliberately picking on Sparks or even trying to quibble over semantics) that, say, a church is not a strange place. Indeed, one could counter, with minimal snark and maximum truth, that there are many things strange about looking for –much less hoping or claiming to find– grace, or God, in a building designated for that purpose. For starters, it’s a sanctioned endeavor, turning the transmission of spiritual release into an act approved by a professional, like taking medication that a doctor prescribed. (I’ve written about the adminstration of the so-called Holy Spirit from the hands of our earthly middle-men, here.) And then, of course, it’s a cliché, although Faith-with-a-capital-F obliges a certain tolerance for clichés.

My own issues with Faith, Church, God, Religion (etc.) have often been inextricable from my writing, just as they have been inseparable aspects of my life. Why shouldn’t they be? Just because I ceased to wrestle with the metaphysical angst of who we are, what we’re doing here and where we’re going –amongst other concerns– and above all, if there was a big conductor in the sky overseeing the proceedings, does not mean I don’t contemplate the implications. For me; for us all. So, getting that out of the way right up front, I think the following paragraph is a succinct enough distillation of where my head is at in matters of “The Faith Question”:

I visited my mother’s grave the first several years for the same reason I used to attend church: it was expected, it was meant to make me feel better, it was supposed to signify something. I stopped going for the same reasons I ceased attending weekly services. Catharsis by commission most likely satisfies only those who don’t realize the game is rigged, spiritually speaking. Or else, they do know it’s a game and they couldn’t imagine it any other way. (It is not the people with genuine faith the faithless have reservations about; it’s the folks who find their faith so onerous or insufficient that it causes them to act in ways antithetical to the precepts they purportedly approve.)

But let me be clear, I can –and do– appreciate holy places for their aesthetic appeal. I am encouraged –and inspired– by people of genuine faith whose actions speak louder than psalms. I remain in awe of the human works that have been commissioned –or prompted– by the religious imperative. Being in Ireland this Spring involved a steady diet of Guinness, sheep, castles and cathedrals. Both of the pictures above were taken during this journey. It was incredible, and not a little humbling, to behold these mammoth structures that took decades, or centuries, to construct, and withstood the time and tempest of our increasingly insane world. The combination of inconceivable expertise (how, exactly, did these people create hundred-foot statues out of stone without, you know, lasers or at least the same friendly aliens who assisted the Mayans and Egyptians?), patience, craft and, ahem, cheap labor, all combined in the service of something intentionally designed to be bigger than mortality; something intended to span generations bonded by a common belief. Et cetera.

And certainly some of our best composers (and poets, as Sparks ably illustrates in her piece) have been directly moved by the passion and intensity of their faith to create tributes dedicated to a force they can neither prove nor explain.

Bach, 1727:

Coltrane, 1964:

(Listen: most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us. For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel humbled by the uniquely moving and profoundly positive force of musical expression.)

And, quite possibly, my favorite instance of (literal) biblical text utilized to articulate some very profound and secular concerns, courtesy of The Great One:

As a dedicated non-musician, I use music (and jazz in particular) as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, inexorably capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are (rightfully) almost unbearably oblique, or pretentious, or all-too-easily invoked, expedient for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

Booker Little was able to complete two albums in the final year of his life, both of which capture the ethereal nature of life, the ecstasy of creation and the unique expressions our most gifted artists are capable of conveying. His voice, of course, is his instrument, and his trumpet tells the story of his life: not for nothing was his final work entitled Victory and Sorrow. It’s not possible to listen to this music without hearing the history of illness, injustice and ultimately the transcendent human ability to, at least temporarily, overcome anything.

At once somber and serene, the compositions achieve an intense distillation of Beauty: the joy of inspiration leavened with the contemplation of transience. It is all in there, as devastating in its way as the symphonies of Mahler or the extended meditations of Tolstoy. Does the concentrated intensity of this sound derive from the soul of a man who sensed his time was, all of a sudden, just about up? It is almost intolerable to imagine that he was anticipating –and realizing– some of the experiences and emotions of the years he should have had, putting every thought, feeling, regret and ambition into his playing.

The inimitable Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously) often talked about bright moments: occasions where you feel deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all one need do is listen with the heart as much as the ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace.

Here’s the bottom line: when I contemplate whatever life has in store for me, or even if I allow myself to entertain the worst case scenarios regarding what I could have been or might become, as long as my ears work, all will never be lost. In this regard I echo the letter of Paul to the Corinthians, which is obligatory reading at every wedding: and though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. I feel that, and I don’t know many people who would attempt to contradict such a beautiful, irrefutable sentiment. But I reckon, if everything else was removed from my life, including love, I could find meaning and solace if I still had music. If I’m ever reduced to a bed-bound wreck, so long as I have ears to listen with, I’ll never be beyond redemption; I’ll always be willing to draw one more breath. Take away my ability to write, speak, see the world, smell the air, drink, eat or emote, this life will still be worth living if I can hear those sounds.

Which is why I make a request to my friends, family and the medical establishment: even if I’m someday in that coma and every professional would wager a year’s salary that there is no possible way I’m able to hear anything, as long as my heart is still beating please, no matter what else you do, keep the music playing in my presence until I’m cold. Because no matter what you think or whatever you’re praying for, as long as I can hear that music I’m already in a better place than wherever you imagine or hope I’m heading toward.

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Finding Grace in Beautiful Places

In a piece I recommend you reading @ the reliably awesome Rumpus, writer Amber Sparks, a non-believer, discusses matters of faith, spirituality and art (check it here).

The piece is entitled “Seeking Grace in Strange Places”, and I think that title is fine. I do find it curious, being a recalcitrant agnostic myself, that Sparks would consider writing (especially poetry) a “strange” place to seek grace. For at least two reasons. One, I think writing (in particular, Art in general) is not only not a strange place, it’s the ideal place. Second, this sentiment presupposes (and I’m not deliberately picking on Sparks or even trying to quibble over semantics) that, say, a church is not a strange place. Indeed, one could counter, with minimal snark and maximum truth, that there are many things strange about looking for –much less hoping or claiming to find– grace, or God, in a building designated for that purpose. For starters, it’s a sanctioned endeavor, turning the transmission of spiritual release into an act approved by a professional, like taking medication that a doctor prescribed. (I’ve written about the adminstration of the so-called Holy Spirit from the hands of our earthly middle-men, here.) And then, of course, it’s a cliché, although Faith-with-a-capital-F obliges a certain tolerance for clichés.

My own issues with Faith, Church, God, Religion (etc.) have often been inextricable from my writing, just as they have been inseparable aspects of my life. Why shouldn’t they be? Just because I ceased to wrestle with the metaphysical angst of who we are, what we’re doing here and where we’re going –amongst other concerns– and above all, if there was a big conductor in the sky overseeing the proceedings, does not mean I don’t contemplate the implications. For me; for us all. So, getting that out of the way right up front, I think the following paragraph is a succinct enough distillation of where my head is at in matters of “The Faith Question”:

I visited my mother’s grave the first several years for the same reason I used to attend church: it was expected, it was meant to make me feel better, it was supposed to signify something. I stopped going for the same reasons I ceased attending weekly services. Catharsis by commission most likely satisfies only those who don’t realize the game is rigged, spiritually speaking. Or else, they do know it’s a game and they couldn’t imagine it any other way. (It is not the people with genuine faith the faithless have reservations about; it’s the folks who find their faith so onerous or insufficient that it causes them to act in ways antithetical to the precepts they purportedly approve.)

But let me be clear, I can –and do– appreciate holy places for their aesthetic appeal. I am encouraged –and inspired– by people of genuine faith whose actions speak louder than psalms. I remain in awe of the human works that have been commissioned –or prompted– by the religious imperative. Being in Ireland this Spring involved a steady diet of Guinness, sheep, castles and cathedrals. Both of the pictures above were taken during this journey. It was incredible, and not a little humbling, to behold these mammoth structures that took decades, or centuries, to construct, and withstood the time and tempest of our increasingly insane world. The combination of inconceivable expertise (how, exactly, did these people create hundred-foot statues out of stone without, you know, lasers or at least the same friendly aliens who assisted the Mayans and Egyptians?), patience, craft and, ahem, cheap labor, all combined in the service of something intentionally designed to be bigger than mortality; something intended to span generations bonded by a common belief. Et cetera.

And certainly some of our best composers (and poets, as Sparks ably illustrates in her piece) have been directly moved by the passion and intensity of their faith to create tributes dedicated to a force they can neither prove nor explain.

Bach, 1727:

Coltrane, 1964:

(Listen: most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us. For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel humbled by the uniquely moving and profoundly positive force of musical expression.)

And, quite possibly, my favorite instance of (literal) biblical text utilized to articulate some very profound and secular concerns, courtesy of The Great One:

As a dedicated non-musician, I use music (and jazz in particular) as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, inexorably capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are (rightfully) almost unbearably oblique, or pretentious, or all-too-easily invoked, expedient for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

Booker Little was able to complete two albums in the final year of his life, both of which capture the ethereal nature of life, the ecstasy of creation and the unique expressions our most gifted artists are capable of conveying. His voice, of course, is his instrument, and his trumpet tells the story of his life: not for nothing was his final work entitled Victory and Sorrow. It’s not possible to listen to this music without hearing the history of illness, injustice and ultimately the transcendent human ability to, at least temporarily, overcome anything.

At once somber and serene, the compositions achieve an intense distillation of Beauty: the joy of inspiration leavened with the contemplation of transience. It is all in there, as devastating in its way as the symphonies of Mahler or the extended meditations of Tolstoy. Does the concentrated intensity of this sound derive from the soul of a man who sensed his time was, all of a sudden, just about up? It is almost intolerable to imagine that he was anticipating –and realizing– some of the experiences and emotions of the years he should have had, putting every thought, feeling, regret and ambition into his playing.

The inimitable Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously) often talked about bright moments: occasions where you feel deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all one need do is listen with the heart as much as the ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace.

Here’s the bottom line: when I contemplate whatever life has in store for me, or even if I allow myself to entertain the worst case scenarios regarding what I could have been or might become, as long as my ears work, all will never be lost. In this regard I echo the letter of Paul to the Corinthians, which is obligatory reading at every wedding: and though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. I feel that, and I don’t know many people who would attempt to contradict such a beautiful, irrefutable sentiment. But I reckon, if everything else was removed from my life, including love, I could find meaning and solace if I still had music. If I’m ever reduced to a bed-bound wreck, so long as I have ears to listen with, I’ll never be beyond redemption; I’ll always be willing to draw one more breath. Take away my ability to write, speak, see the world, smell the air, drink, eat or emote, this life will still be worth living if I can hear those sounds.

Which is why I make a request to my friends, family and the medical establishment: even if I’m someday in that coma and every professional would wager a year’s salary that there is no possible way I’m able to hear anything, as long as my heart is still beating please, no matter what else you do, keep the music playing in my presence until I’m cold. Because no matter what you think or whatever you’re praying for, as long as I can hear that music I’m already in a better place than wherever you imagine or hope I’m heading toward.

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Bright Moments, Revisited (Already)

Less than a month ago I elaborated on some of the ways music moves and inspires me. If you missed it (and it includes a couple of brief, necessary shout-outs to Rahsaan Roland Kirk and Charles Mingus) check it out here.

Key takeaway:

Question: What’s it all about?

Answer: I don’t know.

But I do know a few things.

I know some of the things that make me tick.

Even though I write (for fun, for real and forever), I would still say that music has always been the central element of my existence. Or the elemental center. Writing is a compulsion, a hobby, a skill, a craft, an obsession, a mystery and at times a burden. Music simply is. For just about anyone, all you need is an ear (or two); that is all that’s required for it to work its magic. But, as many people come to realize, if you approach it with your mind, and your heart and, eventually (inevitably) your soul, it is capable of making you aware of other worlds, it can help you achieve the satisfaction material possessions are intended to inspire, it will help you feel the feelings drugs are designed to approximate. Et cetera.

Perhaps you are one of the millions of people who has seen this remarkable video, below. This, for lack of a better description, is precisely what Kirk (and I) was talking about for the occasions that can best be articulated as bright moments.

Watching this video was its own reward, but it compelled me to recall –and revisit– some of what I said, not too long ago. I knew I wasn’t speaking to or for myself, but that video is affirmation in screaming color and real time, of the magic that music bestows.

And so:

(When all else fails (and all else always fails) there is music. When the emotions and awareness start to squeeze their way behind your mind, giving way to those awful times when you wonder how you can possibly find peace or make sense of anything ever again, music is there when you need it most. August 27, 2002 was the first day of the rest of my life. Anyone who has lost a loved one will recall (or half-recall) the blur of events that come after, all of which are a blessing in the disguise of distraction. I did a lot of driving: driving from father’s house to my place, from funeral home to father’s place, to the airport to pick up relatives. The emotions and sensations would become overwhelming at times, and there are those interminable hours when you are not even certain what is real or who you are. During one of these episodes I was coming or going somewhere and I had not been paying attention to my car stereo, and then I came to my senses, recognizing a song I’d heard hundreds of times: in this crucial moment it broke through that haze like the sun and saved my life. I can’t count how many times something similar has happened, though it’s possible I never needed music as much as I did on this desperate occasion.)

Here’s the bottom line: when I contemplate whatever life has in store for me, or even if I allow myself to entertain the worst case scenarios regarding what I could have been or might become, as long as my ears work, all will never be lost. In this regard I echo the letter of Paul to the Corinthians, which is obligatory reading at every wedding: and though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. I feel that, and I don’t know many people who would attempt to contradict such a beautiful, irrefutable sentiment. But I reckon, if everything else was removed from my life, including love, I could find meaning and solace if I still had music. If I’m ever reduced to a bed-bound wreck, so long as I have ears to listen with, I’ll never be beyond redemption; I’ll always be willing to draw one more breath. Take away my ability to write, speak, see the world, smell the air, drink, eat or emote, this life will still be worth living if I can hear those sounds.

Which is why I make a request to my friends, family and the medical establishment: even if I’m someday in that coma and every professional would wager a year’s salary that there is no possible way I’m able to hear anything, as long as my heart is still beating please, no matter what else you do, keep the music playing in my presence until I’m cold. Because no matter what you think or whatever you’re praying for, as long as I can hear that music I’m already in a better place than wherever you imagine or hope I’m heading toward.

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Bright Moments*

Question: What’s it all about?

Answer: I don’t know.

But I do know a few things.

I know some of the things that make me tick.

Even though I write (for fun, for real and forever), I would still say that music has always been the central element of my existence. Or the elemental center. Writing is a compulsion, a hobby, a skill, a craft, an obsession, a mystery and at times a burden. Music simply is. For just about anyone, all you need is an ear (or two); that is all that’s required for it to work its magic. But, as many people come to realize, if you approach it with your mind, and your heart and, eventually (inevitably) your soul, it is capable of making you aware of other worlds, it can help you achieve the satisfaction material possessions are intended to inspire, it will help you feel the feelings drugs are designed to approximate. Et cetera.

You hear plenty about the suffering artist syndrome, the suicides, the drinking and the desolation, because these are the things that people who write about artists tend to write about. Certainly, the artists themselves express this angst in their art, but you seldom see the solipsism on the screen or the stage or in the grooves of the vinyl. But then again, these artists don’t need anyone to celebrate their achievements, because the art they created does so with exceeding adequacy and eloquence. You can’t believe everything you read, but you can always have faith in what you hear; the ears never lie. Not when it comes to music. Not when it comes to jazz music.

How to talk about jazz music? Well, perhaps it’s better to determine how not to talk about jazz music. Hearing is believing. That’s it. And if you hear something that speaks to you, keep listening. Whatever effort you put in will be immeasurably rewarded.

Listen: most of us are blissful or oblivious inside our little boxes, incapable of hearing, much less expressing, the joyful noises that reside in those most inaccessible spaces: within each of us. (For instance, what John Coltrane achieves on the final section of “A Love Supreme” could cause even the most cynical hater of humanity to feel humbled by the uniquely moving and profoundly positive force of musical expression. It’s not possible to remain neutral while listening to Charles Mingus, who, after amyotrophic lateral sclerosis confined the colossus to a wheelchair, was obliged to literally sing his songs, composing them with his mouth when he no longer could lift a pen.)

The great Rahsaan Roland Kirk (who was born blind and eventually taught himself to play three saxophones—simultaneously) often talked about bright moments: occasions where you feel deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all one need do is listen with the heart as much as the ears and the music takes care of everything else—you’re just along for the ride. And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to the best jazz music, the experience is never static; you are always on your way someplace.

This is what jazz music signifies for me. As a dedicated non-musician, I use jazz as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you someplace else. A stimulus that demands a response, inexorably capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are (rightfully) almost unbearably oblique, or pretentious, or all-too-easily invoked, usually as readymade escutcheons for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with.

(When all else fails (and all else always fails) there is music. When the emotions and awareness start to squeeze their way behind your mind, giving way to those awful times when you wonder how you can possibly find peace or make sense of anything ever again, music is there when you need it most. August 27, 2002 was the first day of the rest of my life. Anyone who has lost a loved one will recall (or half-recall) the blur of events that come after, all of which are a blessing in the disguise of distraction. I did a lot of driving: driving from father’s house to my place, from funeral home to father’s place, to the airport to pick up relatives. The emotions and sensations would become overwhelming at times, and there are those interminable hours when you are not even certain what is real or who you are. During one of these episodes I was coming or going somewhere and I had not been paying attention to my car stereo, and then I came to my senses, recognizing a song I’d heard hundreds of times: in this crucial moment it broke through that haze like the sun and saved my life. I can’t count how many times something similar has happened, though it’s possible I never needed music as much as I did on this desperate occasion.)

Here’s the bottom line: when I contemplate whatever life has in store for me, or even if I allow myself to entertain the worst case scenarios regarding what I could have been or might become, as long as my ears work, all will never be lost. In this regard I echo the letter of Paul to the Corinthians, which is obligatory reading at every wedding: and though I have the gift of prophecy, and understand all mysteries and all knowledge, and though I have all faith, so that I could remove mountains, but have not love, I am nothing. I feel that, and I don’t know many people who would attempt to contradict such a beautiful, irrefutable sentiment. But I reckon, if everything else was removed from my life, including love, I could find meaning and solace if I still had music. If I’m ever reduced to a bed-bound wreck, so long as I have ears to listen with, I’ll never be beyond redemption; I’ll always be willing to draw one more breath. Take away my ability to write, speak, see the world, smell the air, drink, eat or emote, this life will still be worth living if I can hear those sounds.

Which is why I make a request to my friends, family and the medical establishment: even if I’m someday in that coma and every professional would wager a year’s salary that there is no possible way I’m able to hear anything, as long as my heart is still beating please, no matter what else you do, keep the music playing in my presence until I’m cold. Because no matter what you think or whatever you’re praying for, as long as I can hear that music I’m already in a better place than wherever you imagine or hope I’m heading toward.

*From a non-fiction work-in-progress entitled Please Talk About Me When I’m Gone.

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Bright Moments vs. The Dying of the Light*

I. 

L’amour de l’art fait perdre l’amour vrai.

Or, the love of art makes one lose real love (attributed to Richepin).

As quoted by Vincent Van Gogh in one his heartbreaking letters to his brother and patron, Theo. (Incidentally, it is often stated that no one understood Vincent’s work while he lived. This is a fallacy, an unfortunate and possibly unforgivable oversight. The fact of the matter is that Theo advocated his brother’s art, but he was ill-suited to play the role of pied piper, since all the rats were already at the bottom of the sea).

It is simple, and possibly correct, to presume that Vincent was speaking of the sacrifices inherent in creation, the things one must willingly forsake in order to perfect their art. He identified with those words, and put his work before his life. His mind was his mistress, his canvas his castle, and his paintings the offspring he would never have. He was unlucky at love, and less lucky at life: doubly betrayed when his courtship went unrequited. But Van Gogh was not aware, when he quoted those words, what life had in store for him. Perhaps he was not talking about creating art, but the actual love of it, which is at once less and more perplexing.

Art and life are irreconcilable, if you are an artist. At least that’s how the story goes.

Vincent Van Gogh stood in a field and decided to take his life, even as the paint dried on his final attempt—the last in a lifelong endeavor—to transfer what he saw, in his mind and in the world around him. Van Gogh: he felt it, and he left it for us; on the canvas: the most indelible of his many self-portraits. It is not only in his face, but the dark rings, spiraling out behind him, an inverse halo. His madness, trapped inside him is trapped alongside him, for all time, on the canvas. Unable to endure it any longer, his despair overwhelmed his discipline, leaving him dead at 37. His last effort, now celebrated and studied like all the others he created, would propel no patrons and furnish no fortune, like all the others he created.

That these original prints fetch minor fortunes and are found reproduced in department stores is not the quicksilver quirk of fate, it is God laughing at us.

Or, in the absence of any God or divine, organizing force (an increasingly obvious and easy assumption), what then? It is us, the audience, laughing at ourselves.

And yet.

In his own words, from 1882: No result of my work could please me better than that ordinary working people would hang such prints in their room or workshop.

Does this not absolve, in the long view, the unfortunate, fleeting indignities the artist suffered while he walked, unnoticed amongst his indifferent brethren, the same ones who celebrate him now, who proudly and purposefully purchase his prints, the same one who writes these words?

His suicide: cowardice? Hardly. The world gave up on him long before he gave up on the world.

Is this what it comes down to, this one simple question:

Do you believe in God?

Ultimately that question, and the answer, is of little consequence. Much more important: does God believe in God? Does God believe in us?     

     

II.

Heaven and Hell, if they exist at all, reside in the mind. And regardless of where you end up, that’s all you take with you.

You hear plenty about the suffering artist syndrome, the suicides, the drinking and the desolation, because these are the things that people who write about writers write about. Certainly, the artists themselves express this angst in their art, but you seldom see the solipsism on the screen or the stage or in the grooves of the vinyl. But then again, these artists don’t need anyone to celebrate their achievements, because the art they created does so with exceeding adequacy and eloquence.

For instance:

You don’t hear too much about a man like Rahsaan Roland Kirk, who was born blind and eventually taught himself to play three saxophones—simultaneously. At first, as is so often the case when folks are confronted by inexplicable genius, they simply refused to believe it. When he was no longer possible to ignore, he was acknowledged, begrudgingly, as a sort of circus act. Eventually, after the man and his music (a music that could—and often did—encompass the entire history of jazz in a single evening’s show) refused to go meekly into that alley called obscurity, he began to receive, almost two decades after he burst onto the scene, a smattering of the approbation his talent warranted. Then, as if to compensate for this overdue good fortune, Fate dropped the gloves, serving up a stroke that paralyzed the left side of his body. Rahsaan did not have time to question his particularly rough road; he was too busy figuring out a way to play the music he continued to hear. He made his last album, Boogie-Woogie String Along For Real, while confined to a wheelchair, and fortunately this document of courage and soul is still available for anyone interested in checking it out.

Kirk often talked about bright moments: moments where you feel deeply connected to the music, the message, and the soul of the messenger. To be sure, he made it rather easy: all one need do is listen with the heart as much as the ears and the music takes care of everything else—you’re just along for the ride.

And yet, you’re not. You really do go somewhere: begin here and end up there: when you listen to Rahsaan Roland Kirk, the experience is never static, you are always on your way someplace.

This is what jazz music, and Kirk’s music especially, signifies for me. As a dedicated non-musician, I use jazz as a viable source of empowerment; while it remains first and foremost a very real and easily identifiable source of extreme pleasure; it is also a vehicle, something used to get you somewhere else. A stimulus that demands a response, inexorably capable of conjuring up words and concepts (and constructions) such as spirit, soul, God, karma—things that are (rightfully) almost unbearably oblique, or pretentious, or all-too-easily invoked, usually as readymade escutcheons for folks who ardently need a way to articulate the feeling they either can’t quite explain or desperately wish to get in touch with. Because they heard about someone else who might have felt it. Or they heard a whisper on the wind, a rumor of some dude who was blind and could see everything, who left a legacy documenting some of what he said and thought and felt, left it right out in the open for anyone with the eyes to hear and the ears to see.

III.

Check it out: Most compact disc players have carousels that fit five discs. Five albums, five hours, more or less, of uninterrupted music. And for most people, this is more than adequate. However, on the off chance you want to listen to the work Charles Mingus committed to record in the single year of 1957, a five-disc changer would not be enough. Because, as people who follow jazz music might not even be aware, Mingus made six albums that year. Six exquisite albums. 1957: that’s a year to remember, to celebrate an achievement from one of our great American composers. This is almost my time, Mingus remarked in a prescient interview. Maybe this year. I know one thing: I’m not going to let anybody change me.

He then proceeded to make six remarkable albums, each strikingly different in terms of sound and conception. A miracle of modern music: East Coasting, The Clown, A Modern Symposium of Jazz and Poetry, Tijuana Moods, Mingus Three and Tonight at Noon.

Needless to say, these efforts went pretty well unnoticed. They certainly made Mingus neither famous nor rich. The tensions and stresses of harnessing the hush and thunder of his restless soul culminated in a brief confinement in Bellevue in early 1958. How about them apples? Mingus, indefatigable and defiant to the end, went on to make his mark on music—again and again—up to and after amyotrophic lateral sclerosis confined the colossus to a wheelchair, where he literally sang his songs, composing them with his mouth when he no longer could lift a pen.

To know this music is to know the pain and profundity of existence: the hardship of an African-American’s life during the tumultuous period that preceded the Civil Rights movement, when being black was an automatic obstacle. Couple that with being an artist (of any color)—another facilitator of alienation and loneliness—to being a black musician, particularly a black jazz musician, more particularly a black Bebop musician, most especially a willful, brilliant black Bebop musician who wrote, recorded and conceptualized his own music. The opposition and odds were almost insurmountable. Almost.

That these men were, in spite of the challenges and animosity that they ceaselessly encountered, and endured, nevertheless able to translate their glorious vision into the sweet, soulful music we have left to us for posterity is a testament to their spirit and dedication: their sense of single-minded purpose, which combines passion and pathos in a unique alchemy unlike anything else in American history. This is one of the great paradoxes of our last century—which is rife with irony and the squalid reality of our collective, consistent weakness and frail judgment—that the very individuals who were heroically creating an art form that we now claim as an American commodity (i.e., our own shared accomplishment) was performed (and forbidden from being performed) in clubs and towns where the artists were, at best, tolerated—more often, overlooked. To be sure, they were certainly not celebrated.

Even by jazz musician standards, Mingus paid substantial dues in his extended apprenticeship years, struggling to find a sympathetic label and always worried about money. Of course he also endured the non-musical outrages of the time, being an outspoken and exceptional black man in a country that considered him at best a second-rate citizen. Mingus bristled at the ignorance and intolerance that sometimes suffocated him, and his work can be viewed as an ongoing dialogue between himself and the world. All the passions that informed his underdog triumphs are inextricable from the music he made: as much as any other artist from the last century, his life was his music.

In the final analysis, all of Mingus’s music is a self-portrait of a man who helped define the direction of post-bop jazz, commenting on the country that created him. Charles Mingus was, above all things, a fighter.  Since nothing came easily to him, his struggles—as a musician, as a man—acted as the kiln in which his character was forged. This is how Mingus, mercurial and larger than life, manages to encapsulate so many aspects of the American story: he battled to find his artistic voice, then he strived—often stymied by rejection or indifference—to have that voice heard. Eventually, inevitably, he managed to create material that was too brilliant to be ignored.

The light died on all of these men much sooner than they wanted or deserved, but through their art they managed to make themselves immortal.

* From a non-fiction work-in-progress entitled Please Talk About Me When I’m Gone.

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What’s It All About, Then? Part Three: Jazz, Featuring Five Of My Favorite Things

Just before my birthday, on the subject of Eric Dolphy (who I’m happy to call attention to anytime the opportunity presents itself), I had the following to say about what the ways music affects and moves me (I had more to say, about a month later, on the subject of Wayne Shorter, here):

Question: What’s it all about?

Answer: I don’t know.

But I do know a few things.

I know some of the things that make me tick.

Even though I write (for fun, for real and forever), I would still say that music has always been the central element of my existence. Or the elemental center. Writing is a compulsion, a hobby, a skill, a craft, an obsession, a mystery and at times a burden. Music simply is. For just about anyone, all you need is an ear (or two); that is all that’s required for it to work its magic. But, as many people come to realize, if you approach it with your mind, and your heart and, eventually (inevitably) your soul, it is capable of making you aware of other worlds, it can help you achieve the satisfaction material possessions are intended to inspire, it will help you feel the feelings drugs are designed to approximate. Et cetera.

I know that jazz music has made my life approximately a million times more satisfying and enriching than it would have been had I never been fortunate enough to discover, study and savor it.

During the last 4-5 years, I’ve had (or taken) the opportunity to write in some detail about Charles Mingus, John Coltrane, Miles Davis, Thelonious Monk, Freddie Hubbard, Ornette Coleman, John Zorn, and Herbie Hancock. This has been important to me, because I feel that in some small way, if I can help other people better appreciate, or discover any (or all) of these artists, I will be sharing something bigger and better than anything I alone am capable of creating.

When it comes to art in general and music in particular, entirely too many people are very American in their tastes: they know what they like and they like what they know. And there’s nothing wrong with that, since what they don’t know won’t hurt them. Also, let’s face it, the only thing possibly more annoying than some yahoo proselytizing their religion on your doorstep is some jackass getting in your grill about how evolved or enviable his or her musical tastes happen to be. Life is way too short, for all involved.

On the other hand, back in the day I was obliged to talk about music using only words. Now there is YouTube. You can’t believe everything you read, but you can always have faith in what you hear; the ears never lie. Not when it comes to music. Not when it comes to jazz music.

How to talk about jazz music? Well, perhaps it’s better to determine how not to talk about jazz music. Hearing is believing. That’s it. And if you hear something that speaks to you, keep listening. Whatever effort you put in will be immeasurably rewarded. Trust me.

So, let’s get it on. I wouldn’t say these are my five favorite pieces, or necessarily my five favorite artists, but they are some of my all-time favorite tunes by some of my all-time favorite jazz musicians. I also happen to think that these are all representative of the type of work these men did, and should serve as easy gateways to deeper study for those who are inclined or intrigued. Contact me directly if you want some suggestions on which albums to pick up (or go to Amazon.com and see which albums generate the most enthusiasm; or check out YouTube and type in an artist’s name and just see what happens).

1. Jimmy McGriff, “Back On The Track” (Though not nearly as famous or prolific as the “other” Jimmy, Jimmy Smith, McGriff had considerable game and he got down with the funk as well as any of his fellow organists did. This is an obscure song from an obscure album –and to be honest, the whole album ain’t that great– but what a song. This is happiness in musical form, and you can hear the words through the music, particularly during the wave-crashing choruses. I love how the song shifts from ever-so-slightly melancholic and introspective to ebullient. This is music to put a smile on your face and all up and down your soul…and it’s addictive as all get-out):

 

2. Herbie Hancock, “Tell Me A Bedtime Story” (I’m officially on record declaring Herbie Hancock one of the coolest human beings to ever walk the earth, and I’m sure I’ll have more to say about him, building in part on observations like this. For now, let it simply be stated that while I could never, under any circumstances, consider actually trying to cull down a universe of music into some type of ultimate list, if I was forced under penalty of painful death to do so (having to do so would be its own sort of painful death, but at least at the end I’d still be alive and I’d still have the music I chose) I would have to put this song very near the top of that list. If “Back On The Track” is readymade bliss for whatever ails you –and it is– “Tell Me A Bedtime Story” has functioned, in my adult life, the way an ice cream cone or the thrill of the diving board were when I was a child: in the air or in my mouth, the delights were expected, and consistently satisfying. This song has never ceased to soothe and exhilarate me, and I’ve been listening to it with regularity for at least a decade and a half. You could spend an entire afternoon trying to sort through just the better music Herbie has provided, and picking one penultimate piece is pointless…but all of his compositional acumen and unmatched ear for melody –and above all, that ineffable feeling the best music delivers are on display here. This is the sort of magic you need not be a wide-eyed kid to behold, or believe in):

3. Rahsaan Roland Kirk, “Three For The Festival” (I have a much longer piece in the works –it’s been a long-standing work-in-progress– celebrating the life and music of this truly unique artist. If there was any justice in this whacked-out world, Kirk would have been a superstar during his life and his likeness would be printed on our currency today. He could play anything you can blow air through: sax, clarinet, conch shell; he even invented new instruments to satisfy his prodigious imagination. Whether soaring off on his own engine or more than holding his own with blues (and rock) legends or appropriating Christmas music and making it really sacred, Kirk is a singular –and irreplaceable– legend that America should be proud to have produced. I’m not going to suggest that there is something seriously wrong with you if you don’t feel this, but…well, yes I am):

4. McCoy Tyner, “Valley Of Life” (I’ve celebrated Tyner’s work as 1/4 of the great Coltrane Quartet –my vote for second best jazz collective of all time, just –and I mean just– behind the second Miles Davis quintet (link to discussion of that band above). McCoy, of course, continued to make remarkable music after Coltrane departed this planet, and he is still on the scene, gracing the rest of his with his elegant presence. Picking a favorite Tyner release would be agonizing, but anyone who is interested in learning more can –and should– look for anything from the late ’60s through the mid-’70s: this is when he was utterly locked in and dropping masterpiece after masterpiece, including Expansions, Extensions, Asante, Sahara, Enlightenment and Trident. “Valley of Life” from 1972’s Sahara, is a personal touchstone and one of the premier examples I would offer of what some people (like me) tend to call “other” music: moments that are impossible to define, unfamiliar yet recognizable, and seemingly in touch with sensations we are not accustomed to accessing. This is a meditation of tranquility, harmony and a real spiritual sense of unity: it is from another place and transports you there. In other words, it’s impossible; a miracle):

5. Grant Green, “Round About Midnight” (Grant Green is another genius I have a long overdue appraisal of that needs to be completed: for now it can suffice to say that he is definitely my favorite jazz guitarist. For my money, no one else had a run as long, productive and enduring as he did for Blue Note all through the ’60s: album after album of ideas, energy and innovation. Consider his (way underappreciated) rendition of the immortal Thelonious Monk’s “Round About Midnight”: if you didn’t know Monk’s version it would be difficult to understand that this is a cover of one of jazz’s top-shelf compositions (in other words, it’s not a by-the-numbers reproduction; Green imbues it with his own distinctive elan). The tone Green gets from his guitar is so full of feeling and grace it is sometimes overwhelming. When it comes to jazz, Green is one of my secret weapons: there are few people I’ve introduced to his music who have not subsequently fallen under the spell. I hope if you are reading this and are hearing him for the first time, this marks the beginning of a lifelong love affair) :

Stay tuned for part four (and more…)

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