Journal articles on the topic 'Prescription musicale'

Le soin Berceuses fait partie des soins psychocorporels proposés à l’unité Parents-Bébé de l’hôpital de Montfavet (qui associe une offre des soins ambulatoires et une capacité d’hospitalisation conjointe de jour), où sont présentes des parents en difficulté dans leur rencontre avec leur bébé, présentant des troubles psychiques. L’ambition du soin Berceuses est de contribuer à favoriser l’établissement des premiers liens. Les dyades/triades participent au soin Berceuses selon la prescription médicale (six séances renouvelables) ; les indications et les évaluations sont discutées en réunion clinique avant l’entretien médical. Deux groupes de soin Berceuses hebdomadaire, avec un maximum de cinq dyades sont proposés, d’une durée d’une heure. Ce soin qui partage à l’amélioration de l’ajustage et de l’accordage dans la relation précoce, est assuré par 2 soignantes et une intervenante musicale, et se déroule en six phases (accueil, éveil corporel, chant de berceuses, verbalisation, départ, reprise). Les soins psychocorporels sont accompagnés d’entretiens par les psychologues de l’unité. Le soin Berceuses est en permanente évolution en lien avec un travail de réflexion d’équipe selon la méthode d’observation d’Esther Bick. Cela afin de permettre la transformation du vécu émotionnel.

This study is an investigation of the aural-diagnostic and prescriptive skills of preservice and expert instrumental music teachers. Specifically, the researcher sought to determine how the two groups compared with respect to evaluations for band performances of different music-difficulty and performance-quality levels. Subjects listened to an audiotape recording that comprised four types of performances: Difficult Music and Excellent Performance, Difficult Music and Average Performance, Moderate Music and Excellent Performance, and Moderate Music and Average Performance. For each performance type, subjects responded to four evaluative areas in the investigator-designed Aural-Diagnostic and Prescriptive Skills Test: performance-quality ratings of nine select music elements, rankings of the nine elements, diagnoses of performance problems associated with the weakest-ranked elements, and prescriptions of rehearsal solutions for the diagnosed performance problems. Results indicate that (a) regardless of performance types, preservice teachers rated Intonation lower than did expert teachers; (b) interactions exist among the four performance types for subjects' ratings of Tone Quality, Intonation, Articulation, and Dynamics; and (c) compared to preservice teachers, a higher proportion of expert teachers ranked Blend/Balance and Musical Interpretation as the weakest- performed music elements.

Si bien en el papel los modelos de enseñanza instrumental han ido migrando paulatinamente hacia una perspectiva de corte constructivista y ecológica, la pedagogía tradicional de enfoque prescriptivo permanece vigente en las aulas de música. En esta, conceptos, teorías y procedimientos tienden a tratarse como normas universales o verdades absolutas. Teniendo como referente las ideas de Michael Polanyi sobre conocimiento tácito, en este artículo se analizan y discuten críticamente implicaciones del enfoque prescriptivo característico del modelo tradicional de enseñanza musical.

Based on my own research education courses for doctoral students, I examine the ways in which music provides powerful and rich models for perception, conceptualisation and engagement for both listeners and performers, to cultivate the processes and products of qualitative research in the social science in general, and in music education in particular. I discuss temporality and fluidity, listening and improvisation, originally terms associated with music, and their ramifications for qualitative inquiry. I then present some concrete examples from my research course, not as prescriptions to follow but as invitations for readers to generate their own activities and experiences.

AbstractThe canon forming the backbone of most conceptions of Western music has been a feature of musical culture for decades, exerting an influence upon musical study in educational settings. In English school contexts, the once perceived superiority of classical music in educational terms has been substantially revised and reconsidered, opening up school curricula to other musical traditions and styles on an increasingly equal basis. However, reforms to GCSE and A-levels (examinations taken aged 16 and 18 respectively), which have taken place from 2010 onwards, have refocused attention on canonic knowledge rather than skills-based learning. In musical terms, this has reinforced the value of ‘prescribed works’ in A-level music specifications.Thus far, little attention has been paid to the extent to which a kind of scholastic canon is maintained in the Western European Art Music section of the listening and appraising units in current A-level music specifications. Though directed in part by guidance from Ofqual (Office of Qualifications and Examinations Regulation, the regulatory body for qualifications in England), there is evidence of a broader cultural trend at work. The present article seeks to compare the historical evidence presented in Robert Legg's 2012 article with current A-level specifications. Such a comparison establishes points of change and similarity in the canon of composers selected for close study in current A-levels, raising questions about the purpose and function of such qualifications.

Computer code is a form of notational language. It prescribes actions to be carried out by the computer, often by systems called interpreters. When code is used to write music, we are therefore operating with programming language as a relatively new form of musical notation. Music is a time-based art form and the traditional musical score is a linear chronograph with instructions for an interpreter. Here code and traditional notation are somewhat at odds, since code is written as text, without any representational timeline. This can pose problems, for example for a composer who is working on a section in the middle of a long piece, but has to repeatedly run the code from the beginning or make temporary arrangements to solve this difficulty in the compositional process. In short: code does not come with a timeline but is rather the material used for building timelines. This article explores the context of creating linear ‘code scores’ in the area of musical notation. It presents theThrenoscopeas an example of a system that implements both representational notation and a prescriptive code score.

AbstractThis article explores some of the diverse forms that musical notation has assumed in the early twenty-first century and discusses its use along a broad spectrum of creative intention, which includes visual representation of sounds, verbal lists of instructions or provocations, and much else. Drawing upon his own experience as a composer, and on studies of the work of composers both older and younger (Stockhausen, Lucier, Wolff; Molitor, Lely), the author examines the changing meanings of notes, staves and clefs, and the possibilities of graphic scores, text scores, and hybrid forms of notation.

This article addresses the role of auditory-related verbs in the work of Jean-Luc Nancy and Pierre Schaeffer in order to shed light on a broader tendency in French thought. Through a comparative reading of the ways in which Nancy, in Listening, and Schaeffer, in Treatise on Musical Objects, mobilize verbs such as écouter and entendre, I connect the issue of language to debates about descriptive and prescriptive approaches towards listening. Drawing on the Dictionary of Untranslatables, I argue that Nancy's and Schaeffer's engagements with listening can be mapped onto historical modes of framing politics and ethics, which are also characterized by descriptive and prescriptive approaches. By showing how theories of listening connect to political and ethical debates, this study discusses the ideological instrumentalization of listening as opposed to more descriptive and exploratory forms of engagement in the auditory and the faculty of the ear.

Introduction. The awareness of musical heritage shows an effort of preservation that performed by composers, musicians, performers, archivists, conservators, local society, community archivists, and government. Data Collection Methods. The paper used a systematic review method with a qualitative approach represented by literature from Taylor & Francis database. Data Analysis. A multi-stage exclusion process showed nine articles for further review. An analytical grid/chart was used to systematize the most relevant information of the selected articles. A tree illustration (including roots, trunk, and leaves) was used to represent the main idea of each article. Results and Discussion. The raised awareness of the importance of preservation can be supported by creating the music projects, promoting music for tourism, and music repackaging. We categorize seveal aspects of preserving heritage music such as 1) understanding the integrity of the original trace and media, 2) combining prescriptive & descriptive documentation 3) musical repackaging method, and 4) using Art Glove device. Conclusion. A synthesis of proposals was developed to illustrate the musical heritage preservation that represents ideas of selected articles that have been reviewed. In addition, this study also allows the researchers to identify gaps in the literature and research directions.

Running with musical accompaniment is becoming increasingly popular and several pieces of software have been developed that match the music tempo to the exerciser’s running cadence, that is, foot strikes per minute. Synchronizing music with running cadence has been shown to affect several aspects of performance output and perception. The purpose of this study was to investigate the effect of synchronous music on runners’ foot impact loading. This represents the ground reaction force on the runner’s lower leg when the foot impacts the ground and is an important parameter for the prevention of tibial fracture injuries. Twenty-eight participants ran five times for three minutes and 30 seconds with a short break between each run. During the first 30 seconds of each running sequence, participants ran at a self-paced tempo without musical accompaniment, and running speed and cadence were measured. Subsequently, they were requested to keep their reference speed constant for the following three minutes, with the help of three monitoring screens placed along the track. During this part of the experiment, the music was either absent ( No Music), matched to the runner’s cadence ( Tempo-entrained Sync), phase-locked with foot strikes ( Phase-locked Sync), or played at a tempo 30% slower ( Minus 30%) or faster ( Plus 30%) than the initially measured running cadence. No significant differences between synchronous and asynchronous music were retrieved for impact loading. However, a non-negligible average increase of impact level could be observed for running sessions with music compared to running in silence. These findings might be especially relevant for treatment purposes, such as exercise prescription and gait retraining, and should be taken into account when designing musical (re-)training programmes.

A reed instrument model with N acoustical modes can be described as a 2N dimensional autonomous nonlinear dynamical system. Here, a simplified model of a reed-like instrument having two quasi-harmonic resonances, represented by a four dimensional dynamical system, is studied using the continuation and bifurcation software AUTO. Bifurcation diagrams of equilibria and periodic solutions are explored with respect to the blowing mouth pressure, with focus on amplitude and frequency evolutions along the different solution branches. Equilibria and periodic regimes are connected through Hopf bifurcations, which are found to be direct or inverse depending on the physical parameters values. Emerging periodic regimes mainly supported by either the first acoustic resonance (first register) or the second acoustic resonance (second register) are successfully identified by the model. An additional periodic branch is also found to emerge from the branch of the second register through a period-doubling bifurcation. The evolution of the oscillation frequency along each branch of the periodic regimes is also predicted by the continuation method. Stability along each branch is computed as well. Some of the results are interpreted in terms of the ease of playing of the reed instrument. The effect of the inharmonicity between the first two impedance peaks is observed both when the amplitude of the first is greater than the second, as well as the inverse case. In both cases, the blowing pressure that results in periodic oscillations has a lowest value when the two resonances are harmonic, a theoretical illustration of the Bouasse-Benade prescription.

To Elizabethan observers in many disciplines, feminine beauty and music offered parallel benefits and dangers that influenced prescriptions for the actual musical behavior of contemporary Englishwomen and also the development of stock literary situations in which female musicians either caused spiritual fulfillment or physical destruction. Conflicting ideologies, based on the most respected ancient authorities and contemporary observers, attributed similarly opposite aspects to women and music, which had both come to be regarded as earthly embodiments of the divine and the damning by the final part of the sixteenth century. Women, who possessed the natures of both Mary and Eve, were regarded as agents alternately of salvation and destruction even as music was perceived as an inspiration to both heavenly rapture and carnal lust.

The image of the young lady at music is part of the mythology of the eighteenth century, nostalgically summoning a bygone era in European manners. How should such images be read, and to what uses are they put in the construction of the past and the present? Richard Leppert appeals to eighteenth-century iconography to argue the disciplinary function of music on women. This article extends Leppert's arguments in a newly uncovered repertory of songs and keyboard works published in eighteenth-century Germany "for the fair sex." Moving between prescriptions about musical practice specifically and women's character and place in the world more broadly, this music evinces cautionary and disciplinary rhetorics that accord with Leppert's readings. But whereas Leppert deals with paintings-more or less official representations-musical performance and reception complicate the picture. In performance, music offers possibilities for negotiation. On closer examination, instrumental music for the fair sex reveals a complex web of generic and stylistic motifs that undermine the manifest rhetoric of easiness and simplicity in the repertory and invoke the professional and public spheres. Questioning as well as espousing virtue, and haunted by the figure of the rake, songs for ladies reflect the instability in the emergent discourses of bourgeois femininity and the private sphere.

For five hundred years, scholars, theorists, and performers have searched for solutions to the puzzles encoded in Ockeghem's “Prenez sur moi.” Most of the literature to date has concentrated on the opening pitches and matters of mode. Much less attention has been paid either to the text or to the illumination found in the sole surviving contemporary source, the Copenhagen Chansonnier. This article explores connections among text, music, and illumination in an attempt to go beyond prescriptions for performance and instead to explain what the canon might have meant to Ockeghem and his contemporaries. In particular, Ockeghem seems to have drawn on the line “et le moyen plain de paine et tristesse” (and the middle full of pain and sorrow) as inspiration for a series of complex references to center, symmetry, and mirror image in the canon’s musical structure and solmization. The illumination in the Copenhagen Chansonnier also appears to participate in these references, as well as to demonstrate connections to other aspects of medieval French court culture, in particular the Roman de la rose and astrology/astronomy. Further, Ockeghem's explorations of center, symmetry, and mirror image allow us to posit that “Prenez sur moi” may be construed as a musical labyrinth.

ABSTRACTOver the past ten years, performance scores have been radically foregrounded in a variety of performance practices. Whether such notations assume a prescriptive function, visually projected for musicians to interpret, or a descriptive one, unfolding as a documentation of a live coding performance, how might such a foregrounding reframe the listening process for an audience? Does a notational schema help promote a deeper, structural level understanding of a musical work? This article will consider these various questions, exploring how principles of graphic design and the transparency of notation contribute to the listening experience. It will suggest that works featuring projected scores find aesthetic value in the juxtaposition of notation's traditionally mnemonic function and the unique temporal modalities that projected scores establish.

Aims: (1) To catalogue and map all singing for health and wellbeing groups in the Republic of Ireland (ROI); (2) determine how they prioritise health outcomes; (3) understand what they consider success; and (4) identify gaps in provision. Methods: A novel mixed-methods survey was distributed electronically through SING Ireland (the Choir Association of Ireland), artsandhealth.ie, and to 2736 potential stakeholders with links to singing for health and wellbeing and singing on social prescription (SSP) from October 2020 to April 2021. Thematic analysis was used to analyse four open-ended survey questions. Results: A total of 185 singing for health and wellbeing groups were identified, with varied representation in each of the ROI’s 26 counties. 35 groups were noted to have links to SSP. Gaps in provision for clinical and individual populations and for SSP were identified. Six themes related to the success of group singing for health and wellbeing programmes were determined: fostering and funding social and community connections; the people and the approach; enjoyment and atmosphere; musical and personal growth, programmatic structure and musical content; and the impact of Covid. Conclusion: The first-ever national mapping of group singing for health and wellbeing in the ROI, and one of few internationally, this study may serve as a roadmap for gathering information about existing singing for health and wellbeing provision and identifying geographical and clinical gaps internationally. Recommendations are included for future research to address gaps in provision, explore the feasibility of integrating SSP more widely and for further public health investment.

Italian masters seem habitually to survive to a ripe old age. The proverbial example is Verdi, dying at 87, but Gianfrancesco Malipiero had turned 91 by his death in 1973, and his longevity has now been equalled, and seems likely to be surpassed, by Goffredo Petrassi. Long an eminent and respected figure in Italian musical life, and routinely named in the reference books as a significant 20th-century composer, Petrassi has never been well known in this country. His international reputation was at its height in the 1950s and 60s, and probably reached its apogee here with the London premiere, in 1957, of his Sixth Concerto for Orchestra, commissioned by the BBC for the 10th anniversary of the Third Programme. During those decades he travelled, conducted and adjudicated widely; he was closely associated with the ISCM (and was its President in the years 1954–56); as Professor of Composition at the Conservatorio di Santa Cecilia in Rome, he exercised a powerful influence on his country's musical life. He is especially celebrated as a teacher: his Italian pupils have included Aldo Clementi, Riccardo Malipiero, the film composer Enrico Morricone and the conductor Zoltán Pesko, but composers of many nations have studied with him. Among his British pupils, one need only instance Peter Maxwell Davies, Cornelius Cardew, and the late Kenneth Leighton to see that his teaching was never stylistically prescriptive.

In this essay, I explore historical and theoretical issues germane to an understanding of an 1885 piano composition with an intriguing title: LisztÕs Bagatelle ohne Tonart--a bagatelle "without tonality" or "without a key." After briefly describing the workÕs history and musical associations with other compositions by Liszt, I survey two present-day approaches that reveal ways in which the work defies tonality: octatonic interpretations via set-class examinations, and Schenker-influenced prolongational models. I then turn to focus instead on how the Bagatelle fit within the framework of nineteenth-century musical thought; how its processes were supported by contemporaneously evolving theories of chromaticism. Partly through an analysis based on the practice of Gottfried Weber (1779-1839), I demonstrate that the Bagatelle is not a piece "without tonality" as much as it is one "without the fulfillment of the tonic." It maintains harmonic tension by avoiding anticipated resolutions, as well as by preserving a sense of ambiguity as to what the actual "missing" key is. Next, I consider why Liszt was prompted to write a piece in such a manner. We know that he was a proponent of musical progress--of Zukunftsmusik ("music of the future")--but for this fact to be relevant we must confirm, first, that Liszt had definite ideas about a Zukunftsharmoniesystem; and second, that such a system is reflected in the processes exhibited by the Bagatelle. I argue that the BagatelleÕs traits are indeed in accordance with theoretical views about musicÕs future direction, to which Liszt subscribed. Relevant theories of Karl Friedrich Weitzmann (1808-80) and Franois-Joseph FŽtis (1784-1871) are assessed. Lastly, in a "Schoenbergian epilogue" I explore connections between LisztÕs operations and SchoenbergÕs ideas, addressing historical associations that conjoin their views of composing "ohne Tonart."I conclude that the 1885 BagatelleÕs attenuation of tonality was part of a tradition that extended from the mid-nineteenth into the early twentieth century--one that stretched from Liszt and his contemporaries through Schoenberg and his pupils and beyond, embracing along the way the theoretical prescriptions of Weitzmann, FŽtis, and Schoenberg himself. The various threads of theory and analysis explored in this article contribute to an understanding of the same strand of musical evolution: the increasing circumvention of tonality to the point that a piece could be written "ohne Tonart."

<p>This commentary considers some of the assumptions underpinning the study by Clark and Giacomantonio (2015). Their exploratory study examined relationships between young people&rsquo;s music preferences and their cognitive and affective empathy-related responses. First, the prescriptive assumption that music preferences can be measured according to how often an individual listens to a particular music genre is considered within axiology or value theory as a multidimensional construct (general, specific, and functional values). This is followed by a consideration of the causal assumption that if we increase young people&rsquo;s empathy through exposure to prosocial song lyrics this will increase their prosocial behavior.&nbsp; It is suggested that the predictive power of musical preferences on empathy-related responding might benefit from a consideration of the larger pattern of psychological and subjective wellbeing within the context of developmental regulation across ontogeny that involves mutually influential individual&ndash;context relations.</p>

The whimsical upper-voice texts of the anonymous fourteenth-century motet Musicalis/Sciencie stage an epistolary exchange between Rhetoric, Music, and a long list of French composers and singers. The letters complain that these musicians, whose ranks include Guillaume de Machaut and Philippe de Vitry, split words with rests when they write hockets. The critical tone of Musicalis/Sciencie implies that some ars nova composers must have regularly split words with hockets, while others—the motet’s composer, for one—held this to be bad practice. But since modern editions and medieval scribes alike are imprecise in the placement of text around hockets, the existence of such opposing camps seems difficult to substantiate. An analysis of text-note alignment in four sources for Apta/Flos reveals that some scribes were prescriptive in their texting of hockets, while others, like the scribe of the important Ivrea codex, were pragmatic. An awareness of these differences can lead to alternate modes of interpreting ambiguous text underlay. In the case of Philippe de Vitry’s Petre/Lugentium, shifting syllables adjacent to hockets can transform the work, highlighting carefully differentiated textural zones that are key to its structure. Such editorial intervention can in turn yield fresh insight into competing compositional approaches.

This article explores the way that the performance of temporal processes in recent contemporary music reveals something about the nature of musical time. Process music deals with time as a part of its material, offering the opportunity to experience time as time: the expression and experience of units of time that are defined by, and enclose, processes, in works whose forms are defined by their durations. This experience of musical time has been described by Kramer as 'vertical time' (1981/1988): the extended perception of a single moment. Such an experience can be identified in Gisby's Iterative Music (2012-) and Zaldua's Foreign Languages (2013-17). The moment-to-moment sonic details of the works are undefined and are discoverable only as they unfold, highlighting the unpredictability of sometimes highly prescriptive music. Bergson's (1889;1910) Time and Free Will outlines the distinction between time as units of duration and 'real duration', which is the experience of time passing in the present. In the latter case, "several conscious states are organized into a whole, permeate one another, gradually gain a richer content" (1910, 122). The duration of Spahlinger's Eigenzeit from Vorslage (1992-93) is determined by its processes, which are undetermined until they are enacted. Stone furthers this in As sure as time... (2016-) by imagining each performance as a unit of duration in a theoretical meta-performance. These pieces show how the performance of the temporal process makes concrete the quantitative nature of duration and shifts the focus of the listener to vertical time.

The flagellant confraternity of “Santa Maria della Morte” (Saint Mary of Death) in Bologna, established in 1336, was the first institution to systematically take care of the spiritual needs of those sentenced to death. This charitable activity, highly professionalized, followed a set of prescriptive procedures described in the confraternity’s manual, which has come down to us in several manuscript copies. In twelve of these copies, compiled between the late fourteenth and early sixteenth centuries, the manual is accompanied by “orations” or lauds (laude), giving us a body of 211 poems traditionally sung on specific occasions as indicated in the confraternity’s ancient statutes, including when accompanying the condemned to the gallows. The lack of documented musical references on the alleged performance of these laude leads us to alternative considerations: perhaps the lauds were also used as “orations” for silent prayer, especially formative and helpful for the very pragmatic comforters who were members of the city’s various trade guilds (Arti), active arbiters of civic welfare—at least until the second half of the sixteenth century, when the social composition of the confraternity became an agent and expression of the city’s oligarchy.

Background. Continuing trends dated back in the second part of XIX century music culture concentrate on a figure of performing musician. Commercialization an academic art: popularity of performance awards, media supporting for new formats of concert performance, etc. facilitates this largely. Objectives. Public interest conditioned an appearance a lot of scientific research inscribed to problems of musical interpretation. However, a performing oeuvre learning the product, fixation of which even taking to account modern recording capabilities are relative, warrants specific methods. In particular, engaging the conception of values for settlement of a question why performing art products are different with their significance: something becomes a culture phenomenon but something stays at self-actualization level. Methods. For comprehensive study the performing as separate kind of activity it is necessary to involve adjacent humanitaristics areas – psychology and philosophy, which problems of art and it’s osmosis are considered in. In particular, in philosophy art is understood as a kind of human activity aimed at creating new-look material and culture valuables. However, in our perspective more interesting and capacious definition is seem N. Berdyaev’s one: «Art is a human ability to create a new reality from valid material». That picturesque vision of the author’s work, which springs up during an interpretation, often has a wide public interest that let assign to interpretator a status of the creator. Such an understanding of performing musician’s figure significant we can find in foreign philosophers’ works (R. Ingarden, B. Croce) and native music scientists (B. Moskalenko, I. Sukhlenko). Such an understanding of performing musician’s figure significant we can find in foreign philosophers’ works (R. Ingarden, B. Croce) and native music scientists (B. Moskalenko, I. Suchlenko). Results. E. Husserl’s phenomenological conception had a great impact not only on XX th century philosophy but on many humanities science especially art history. It led to the fact that there are many definitions of phenomenon concept, which is interpreted as a reflection of world of ideas, an object that is accessible to the senses, a basic holistic unit of what can be isolated from consciousness, external properties and subject concern revealing its essence, etc. A unite part all of definitions is a sensorial perception as a base of human knowledge based on individual experience and ability of consciousness to self observation and reflection. Stickling example of this is a field of artistry, which individual sensorial perception takes such a big part in that identity of the creator, his feelings often become the centerpiece of work. In musical oeuvre, an outward subjectivization is an acoustic convergent thinking. However, musical thesaurus is enough for power of imagining wakening enabling reproducing and combination the phenomenal stored in composer-performer-hearer’s memory. Performing art based on searching the new acoustic and dramatic source material characteristics. Thereat performer’s work algorithm depends largely on personal intention based on world and mental outlook. The scale of performer identity, his internal conviction power whereby he creates the new acoustic reality is able to notably change all the elements of composer’s intention and affect our perception of musical composition. In that understanding, the special aspects of composer’s activities, its interconnection and correlation with his oeuvre are opened in other view. Brilliant performance reformatting an art space composer’s work frequently appropriates him «double authorship». As a result is a phenomenon of identification with the name of great composer: L. Beethoven’s 5th Symphony – G. Von Karajan / L. Stokowski; J. S. Bach’s Goldberg Variations – G. Gould / R. Tureck; F. Сhopin’s works – V. Sofronitsky / V. Horowitz; P. Tchaikovsky – M. Pletnev. Exactly this influence aspect of performing art on the musical culture interested B. Croce who confirmed that musical composition only exists at the time of execution. However, choice the pair «composer-performer» depends up our perception, our readiness to acceptance an alternative artistic concept. Herewith prescription, forming «set» of value orientation of some shared identity: from group of like-minded persons to mass convictions, has a great impact here. The latter’s impact differs under studying a creativity of famous musicians and soi-disant «second place» musicians who fall under external influence easier than others do. Even in the light of constant changes of public conscience, one can highlight some hard values in it that characterize certain social stratums. However, and these value systems undergo a review for a time and modern society reject what was topically a couple decades ago. The result is that fashion phenomenon on performers or performing style appears. Accordingly, to continue to be relevant performing musician needs to have a gust of latest tendencies in art and to able to save value bases of personal mental outlook. Conclusions. The phenomenological approach to the study of the creative activity of a musician-performer allows one to go beyond the theoretic analysis that is traditional for musicology. Acceptance that the product of performing creativity can be defined as a phenomenon, reflecting several vectors of personal communication (dialogue with oneself, with a composer, public, historical epoch), can help not only in understanding the “musical work of the performer”, but also in understanding the phenomenal significance of performers in modern musical culture.

Abstract The officially sanctioned popular music genre of Soviet estrada has traditionally been an industry where both male and female performers have been able to achieve high levels of success and public exposure. Meanwhile, within the genres of underground and unofficial popular music – rock, punk, and rap – the male-dominated gender disparity has been much more pronounced. This article investigates the reasons behind this dynamic within a Russo-Soviet context. In dialogue with Judith Butler’s notion of gender performativity as well as recent scholarship on gender in Western rock and punk movements, the present essay considers the evolution of performative strategies of female artists in Russo-Soviet popular culture. The discussion spans the Soviet, late-Soviet, and post-Soviet historical periods, focusing on the gendered performative dimensions in the musical careers of Alla Pugacheva, Yanka Diagileva, and the art-punk collective Pussy Riot, in an effort to account for the glaring dearth of female performers in traditionally “transgressive” popular genres. I present the argument that Russian and Soviet women performers working in rock, punk, and rap, or when forging new directions in estrada, have evolved to mitigate the genres’ prescriptive masculinity by relying on performing “otherness” as a conduit to mass appeal, celebrity status, and acclaim for artistic individuality.

В статье рассматриваются музыкально-исполнительские термины discrezione (discretion), con discrezione, à la discretion и avec discretion в процессе эволюции и в диахронической перспективе. Особый акцент сделан на клавирном творчестве И. Я. Фробергера. Приведены материалы из трудов С. де Броссара, И. Г. Вальтера, Дж. Грассино, И. Маттезона и др., а также из старинных словарей общей лексики. Выполнена критическая ревизия современных научных публикаций по теме исследования. Выявлены многочисленные неточности, ошибки и противоречия в интерпретации терминологии, допущенные учеными и редакторами нотных изданий XX–XXI веков. В результате авторы статьи приходят к выводу, что значение термина discrezione (discretion) и его производных на протяжении полутора столетий радикально изменилось, а сам этот термин стал полисемичным. Трактовка предписаний старинных музыкантов discrezione (discretion), con discrezione, à la discretion, avec discretion и проч. всякий раз должна быть индивидуальной и зависит от ряда факторов— жанра и типа музыкальной композиции, стиля композиторского письма, времени и места создания произведения, профессионального бэкграунда композитора и др. The article examines the terms of musical performance, such as discrezione (discretion), con discrezione, à la discretion and avec discretion in their process of evolution and in a diachronic perspective. Special emphasis is placed on the keyboard work of J. J. Froberger. Materials from the works of S. de Brossard, J. G. Walther, J. Grassineau, J. Mattheson, &c. are examined, as well as explanations from early general vocabulary dictionaries. A critical revision of modern scientific publications on the topic presented in this paper was carried out. Numerous inaccuracies, errors and contradictions in the interpretation of terminology made by scholars and editors of music publications of the 20th— 21th century are revealed. As a result, the authors of the article came to the conclusion that the meaning of the term discrezione (discretion) and its derivatives has radically changed over the course of a century and a half, and the term itself has become polysemic. Interpretation of the prescriptions of early musicians discrezione (discretion), con discrezione, à la discretion, avec discretion, &c. each time should be individual and depending on a number of factors of the genre and type of musical composition, the style of the composer’s writing, the time and place of creation of the work, the professional background of the composer, &c.

The article proposes the author's version of the in-depth work with the folk original source, which contributes to the formation of cultural values of students in the course of the Arrangement course of the teaching course Academic Choir at the Tyumen State Institute of Culture. A distinctive feature of the course is the regional component – Russian folk songs of the Tyumen region and the region are used as musical material for student work. As part of the study, we identified the following contradictions: – between the prescription of the State educational standards on interdisciplinary disciplines, the student's ability to navigate in the diversity of culture and the competences offered by the curriculum for the discipline “Arrangement”, which are focused on creating a new creative product; – between the student’s constant need for creative self-realization and the insufficiently high level of his creative skills; – between installations of legislation in the field of education for the education of the individual with a high level of education, morality, and value installations that are incorrectly laid down by the mass culture. Therefore, we position the processing of a folk song not as an end in itself, but as a means of personal involvement of the student in the culture of his people, the transmission of sociocultural experience between generations. The goal of the “Arrangement” course is to create a value attitude of students to Russian culture in the process of creative work with a folk original source (Russian folk song) by expanding the course’s objectives to interdisciplinary and research (problem-searching, creative, heuristic, etc.), activating cognitive and creative activity of students. Formation of students' value attitude to the Russian folk musical culture in the process of creative work with a folk song, we propose to carry out at the following stages: search, motivational-incentive, research, analytical, creative, performing. Through contact with the sample of Russian song and its transformation, a student's interest in his origins, his pedigree, and cultural norms in the way of life and art is awakened. The effectiveness of the formation of cultural values of students through the Russian folk song is determined under the condition of positive motivation and initiative of students to learn cultural values, subject-subject interaction between the teacher and the student, enhancing independent cognitive activity, introducing the student to artistic creativity, creating conditions for self-discovery.

Smaller corpora and individual pieces are compared to a large corpus of 2,447 hymns using two measures of melodic angularity: mean interval size and pivot frequency. European art music and West African melodies may exhibit extreme angularity. We argue in the latter that angularity is motivated by linguistic features of tone-level languages. We also found the mean interval sizes of African-American Spirituals and Southern Harmony exceed contemporary hymnody of the 19th century, with levels similar to Nigerian traditional music (Yorùbá oríkì and story songs from eastern Nigeria). This is consistent with the account of W. E. B. Du Bois, who argued that African melody was a primary source for the development of American music. The development of the American spiritual coincides with increasing interval size in 19th-century American hymnody at large, surpassing the same measure applied to earlier European hymns. Based on these findings, we recommend techniques of melodic construction taught by music theorists, especially preference rules for step-wise motion and gap-fill after leaps, be tempered with counterexamples that reflect broader musical aesthetics. This may be achieved by introducing popular music, African and African Diaspora music, and other non-Western music that may or may not be consistent with voice leading principles. There are also many examples from the European canon that are highly angular, like Händel’s “Hallelujah” and Schönberg’s Pierrot Lunaire. Although the tendency of textbooks is to reinforce melodic and part-writing prescriptions with conducive examples from the literature, new perspectives will better equip performers and educators for current music practice.

Introducción: El periodismo cultural destaca por su función prescriptiva, que marca la agenda al determinar cuáles son los productos que merecen recibir la atención del público. Dentro de esta área informativa se encuentran los videojuegos, una industria tradicionalmente criticada por sus marcadas desigualdades de género. Este artículo se propone describir la presencia y el papel de la mujer en los principales medios especializados españoles. Metodología: Se estudiaron la estructura redaccional de los portales 3DJuegos, AnaitGames, AreaJugones, Eurogamer, IGN, HobbyConsolas, Meristation, Nintenderos y Vandal, así como todos los análisis de videojuegos publicados entre 1997 y 2022 (n=34.529). Resultados: Las mujeres apenas representan el 18,6% de las plantillas de las grandes revistas del sector, y su vinculación a estas se produce sobre todo por medio de la figura del colaborador externo. Su presencia en los puestos de mando es inexistente en siete de las nueve webs escogidas. Además, en los últimos 25 años apenas han firmado un 3,6% de todos los análisis publicados, si bien la cifra ha vivido un tímido pero constante crecimiento en los últimos tiempos impulsada por los cambios acometidos en AnaitGames, Eurogamer y Meristation. Principalmente suelen escribir sobre videojuegos musicales o aptos para todos los públicos; los juegos para adultos, violentos o de conducción se reservan por lo general a hombres. Conclusiones: Este trabajo pone de manifiesto la enorme brecha de género existente aún hoy en la prensa de videojuegos, y llama la atención sobre determinados estereotipos que parecen seguir perpetuándose en la prensa especializada española.

Abstract A historical basis and a therapeutic foundation are given for understanding the importance of equity when considering contexts of race in music therapy, specifically with African-American or Black clients. Those contexts are broad, including, but not limited to Black clients, Black music, diversity and inclusion, safe spaces, multiculturalism, access to music therapy education, access to services. Examples are given of the Black experience in the United States related to self-definition, self-sufficiency, growth, and resiliency. Both cultural and musical aesthetic contextualization are pointed to, and connections are drawn between the navigation of Black people through different types of oppressive systems, and the negotiation of double-bind dilemmas that try to force Black disembodiment when trying to live authentic personhood in the face of proscriptive and prescriptive forces. Despite this systemic oppression, Black people continue to show a resilience in society as well as therapeutic and health settings, which is seen more readily when therapists and professionals can center in the margins the lived experience of Black clients, decenter themselves where appropriate, and practice a critical consciousness that actively uses counterhegemonic and antiracist practices. As music therapists have begun to understand joining ethics and evidence together through the self-advocacy of some populations, we must do the same while explicitly centering equity in our work with Black clients. If music therapists truly espouse justice, then there should be a critical examination of this in the profession-- in ourselves, our work, our relationship to music, our organizations, and in our education and training.

Julio Herrera y Reissig (1875-1910) defiende el uso de la “diéresis silenciada” en unas notas que escribió para explicar soluciones adoptadas en la traducción de dos poemas franceses. El concepto de “diéresis silenciada” es el punto de partida para una amplia exposición de la nueva música del verso, constituida por una serie de recursos capaces de promover, en su conjunto, una nueva música para la poesía en lengua española. Este artículo plantea que las notas de Herrera y Reissig sobre el tema cumplen una función táctica que sobrepasa la discusión técnica y normativa y pueden ser interpretadas como una preceptiva y una descripción poética y musical del modernismo hispanoamericano. Las notas evidencian que el ritmo poético no está plenamente inscrito en el texto y que tampoco es independiente de él, sino que se produce históricamente en construcciones complejas, en las que intervienen los diversos miembros de una comunidad siempre dinámica que incluye, entre otros, a poetas, lectores,editores o estudiosos.In his explanatory notes regarding the solutions he adopted for the translation of two French poems, the Uruguayan poet Julio Herrera y Reissig (1875- 1910) defends the use of the “silenced diaeresis”, taking it as the starting point of a large proposition in favor of a new music of verses. Through the concurrent employment of a series of specifi c resources, it would enable the promotion of a new music for poetry in Spanish. This essay argues that Herrera y Reissig’s notes on this subject have a tactical function that goes far beyond technical and normative discussions, and may be interpreted as a prescription for and a description of the music of the so-called Modernist Hispanic-American poetry. His notes lead to the perception that the poetic rhythm is not wholly inscribed in the text, but not altogether independent of the text: it is produced historically, in complex constructs, with the intervention of various members of a constantly dynamic community including poets, readers, editors, scholars.

Задача создания советской классической оперы в сталинский период была в музыке приоритетной. Она определялась директивными документами — постановлениями ЦК ВКП(б) и редакционными статьями в газете «Правда». Рождение советской оперы должно было стать показателем эффективности государственной политики в области музыки. Государство не жалело для осуществления этой задачи ни организационных сил, ни материальных средств, сконцентрированных по преимуществу в главном театрально-музыкальном институте страны — Большом театре, который курировал Сталин. На основании архивных документов рассматриваются осуществленные и неосуществленные оперные проекты Большого театра; анализируются редакционные статьи газеты «Правда» 1951 года, посвященные советской опере; выявляются стереотипные признаки советского оперного жанра сталинского времени. Делается вывод о том, что проект создания «советской классической оперы» потерпел крах прежде всего из-за преобладания в государственном оперном заказе идеологических мотиваций, тяготевших над художественными критериями, которые диктовали оперная традиция и современная творческая жизнь. The task of creating the Soviet classical opera had the highest priority in music in Stalin’s period. It was determined by prescriptive documents — acts of Central Committee of Russian national Bolshevist’s Communist Party and leading articles in the newspaper “Pravda”. The birth of the Soviet opera was supposed to become the indicator of efficiency of the national policy concerning music. Therefore, the Soviet government did everything for the fulfillment of this task including organization and financial support, which was permanently concentrated in the main theatrical and musical institute of the country — the Bolshoi Theater. The accomplished and non-accomplished opera projects and leading articles in the newspaper “Pravda”, which were dedicated to Soviet operas, are examined; the stereotypical signs of the Soviet opera genre in Stalin’s era are discovered. The conclusion is that the collapse of the project of “Soviet classical opera” resulted primarily in the fact that ideological motivations in the “Government opera order” finally dominated over the artistic criteria.

The fundamentals of mastering orchestration are a well-grounded knowledge of the instruments, their mechanics, techniques, and their phenomenology. To succeed in instrumentation and orchestration praxis, students must commonly 1) massively memorize examples of successful orchestration available in treatises on orchestration; 2) analyze as many as possible orchestral scores, and 3) orchestrate excerpts proposed by their instrumentation teachers. We aimed to conduct an exploratory study to detect possible voids in orchestration teaching. For this purpose we recruited 16 participants for this aim. Eight were Music Pedagogy students in their senior academic year, and the other eight were Composition undergraduates. The participants of the Pedagogy group completed one course in instrumentology, while the composers-students had a background of at least one course in instrumentation. Due to the differences in training, Pedagogy students instrumented an excerpt from a song by Ibert, and Composition students orchestrated an excerpt transcribed for piano from “Romeo and Juliet” (overture-fantasia) composed by Tchaikovsky. Also, we asked the participants to write down all their decisions and choice-making during the task to obtain more information for a deeper insight. As a result, we observed that the participants of both groups showed poor performance and low-quality products, except for those who conducted large ensembles. Both groups presented relevant similarities concerning orchestration-related concepts and procedures. Therefore, we can conclude that the general trend of the handbooks on instrumentation and orchestration is to work from a prescriptive model. We attribute the low-quality results of the composers’ group (comparable to non-composers) to the quantity of information to be integrated into the frame of such a model. Rimsky-Korsakov inaugurated the transition to a nomothetic model concerning the tembrotechnonic musical structure. But still, major understanding must be achieved regarding the timbre.

Теория имитации создавалась Танеевым в определенном историческом контексте и опиралась на методологические принципы современного ему гуманитарного знания. Со времени публикации «Учения о каноне» прошло почти сто лет, на протяжении которых идеи Танеева остаются незыблемым фундаментом отечественной теории имитации. Однако методология гуманитарного знания претерпела существенные изменения. Оно уже не оперирует «вечными формами», поскольку понятно, что в культуре нет ничего похожего на физические константы. Действие универсальных принципов музыкальной организации опосредовано историческими условиями. Имитация реализует универсальный принцип повторения в разных исторических формах. Первоначально имитация была орнаментальной, изредка вплетаясь в полифоническую ткань. Канон же был широко распространенной техникой письма. Затем имитация примерно на полтора века стала ведущим фактором формообразования и сблизилась с каноном. Позднее, одновременно с возрастанием роли подвижного контрапункта, значение имитации вновь уменьшилось. Менялся и мелодический синтаксис. В период расцвета имитационной техники мелодическая линия развертывалась непрерывно, цезуры были малозаметными и распределялись неравномерно. Под влиянием изменений метроритмической организации в мелодиях появились более глубокие регулярные цезуры. Это позволяет при анализе имитационной полифонии эпохи барокко членить мелодию на отделы, однако при анализе полифонии строгого письма такое членение представляется искусственным. Современная методология требует обозначить границы, за которыми теория утрачивает объяснительные возможности. Отсюда вытекает необходимость переосмыслить некоторые положения танеевской теории. The theory of imitation was created by Sergey I. Taneyev in a certain historical context and was based on the methodological principles of contemporaneous humanities. Almost a hundred years have passed since the publication of “The Teaching on The Canon”, and throughout this time, Taneyev’s ideas remain the unshakable foundation of the domestic theory of imitation. However, the methodology of the humanities has undergone significant changes — particularly in the aspect of the relationship between theoretical and historical knowledge. Also, analysis and description prevail over prescriptions in present-day musicology. Therefore it is reasonable to reconsider some aspects of Taneyev’s theory. Modern musicologists understand that music does not have anything like fundamental and unchangeable physical constants. Accordingly, there are no “eternal forms” in music. There are some general principles of musical organization, similar to linguistic universals, but they are implemented in multiple ways on different levels under different historical/ stylistic conditions. The principle of repetition is realized through transmission of a melodic phrase from one voice part to another — that is, through imitation. Forms of imitation depend on how melodic phrases are built — that is, on the features of the melodic syntax. In the vocal polyphony of the 16th century, the flow of the melody is uninterrupted; caesuras are irregular and shallow, whereas in the instrumental polyphony of the 18th century they divide melody into commensurable sections. This difference affects the way in which imitation is used in these styles.

Introduction. Bashkir wedding is one of the most striking forms of traditional culture. Over centuries of evolution, a complex set of ideological and functional related ritual songs, actions, myths and rituals has formed as an integral festive and theatrical performance. This surprisingly unique performance (drama) reflects the worldview of the people, their poetic and musical culture, including peculiarities of social, everyday and social development. The ideology of caring for the welfare of the family and happy family future has been developed and vividly captured in the wedding rituals. Genotypic plans for the continuation of life, creating a sustainable family in order to ensure continuity and fertility of the new family member ― sister–in–law ― is a major determining code of the Bashkir wedding manifested in the complicated mytho-ritual complex tui (wedding, feast). In it, a large role is given to verbal and song contests (Bash. әйтеш), lamentations (сеңләү), good wishes (теләк, алғыш), ‘yar-yar’ chants, magnificence and farewell songs (takmaks) which are organically woven into the course of the wedding to create a festive atmosphere, give special importance to everything that happens. These work of art have various and rather complex functions, since they not only accompany various moments of the wedding celebration, but also reflect ancient mythological ideas, belief in the power of words and actions. The verbal, song and action creative complex acts as a single syncretic whole with what is happening. Goals. The article examines the role of verbal and poetic works in various parts of the wedding ceremony. They are distinguished by a variety of texts and tunes dedicated to various moments of the wedding and ritual actions addressed to the bride and groom (mostly). Results. The ritual of good wishes goes back to the magic of a kind word, which in general in all types of rituals involves the structuring of events in the name of blessings and the consolidation of a happy future. The article traces the reflection of the emotional state of the bride in various poetic texts, which determines the importance of the moment of the girl’s transition to a qualitatively different state of marriage; the importance of the special semantic load of the songs of the Bashkir wedding for the future family life is noted. In all cultures, edification, parting words generalize the prescriptions and rules of behavior for young people. There are two main places of well-wishes in the wedding drama: in front of the wires from the father’s house (girdling) and in the groom’s house (opening the face). Good wishes and edifications, pronounced in the rites of transitional meaning, represent a kind of collection of etiquette, everyday life and traditions of the people. This is the poeticized wisdom and life experience of people who want the well-being of a girl who goes into a ‘foreign’ environment. In a Bashkir wedding, songs of a greatness, entertaining or humorous nature are performed, which are organically included in the drama of the wedding action and become an integral part of the ceremony as a whole.

The funeral procession of Sheng Xuanhuai (盛宣懷, 1844–1916) – the renowned Qing scholar-official, financier, and “father of Chinese industrialism” – meandered through the streets of Shanghai on 18 November 1917. The funeral was a grand event, one that was purportedly documented in film, later to be distributed as the first “news short-film” (新聞短片) in China. TheNorth China Heraldreported on the event in some detail, at times in rather florid language, and suggested that “the cortege was splendid and impressive, bringing back the days of the Manchu emperors. The ceremonial costumes, the musical instruments and much more of the accoutrements dated back to the days of the Empire” (“Sheng Kung-pao's Funeral,” 1917, 467–68). And indeed, the procession included a variety of ritual customs and insignia from Qing (1644-1911) times: imperial banners, ancestral tablets, Buddhist and Daoist priests, paper artifacts, and much more. Simultaneously, nonetheless, other kinds of participants and objects – new and not of imperial pedigree – were part of and intermixed with the older materials: certificates of rank were carried on cars; boy scouts and college students marched alongside the priests; many of the participants arrived by train (mainly from Sheng's hometown, Suzhou); and as the Shanghai portion of the procession ended, it continued by steamer to Suzhou. The conclusion of theNorth China Heraldaccount, however, seems to have emphasized a dichotomy of old and new rather than a joyful mix of the two:Hundreds of men, dressed in the ancient costume of the old dynasties, bore a strong contrast to the eight behind them, sons of intimate friends of the deceased. They were on horseback and wore high silk hats, frock coats and white breeches tucked in riding boots.Truly the passing of the old and the entering of the new. (Ibid.; emphasis added)This view – the old giving way to the new – was not just an off-hand (Western) journalistic analysis; it was part of a larger discourse about the nature of modernity, about progress, and about the relationship between East and West. By the early twentieth century, China was often perceived by most Westerners and Chinese alike as traditional, backward, and weak. It was, thus, commonly stated that the old was giving way to the new (descriptive), should be giving way to the new (prescriptive), or was bound to give way to the new (quasi-fatalistic), if China was to survive. This kind of discourse was put forward by both Western and Chinese writers, who embraced this linear, progressive, view of the relationship between the old and the new, well before Sheng's funeral or the Qing's demise. In the aftermath of that demise, the New (not “Modern”) Culture Movement began to grow and seek solutions for the old-new nation's crisis. The Movement's rhetoric in particular advanced the need for the triumph of the new, and journals, such as New People, New Tide, or New Youth (新民, 新潮, 新青年) served as media for extending such views.

RESUMENEl texto plantea una mirada crítica al papel actual de la partitura convencional occidental dentro de la educación musical formal y, propone, a partir de una reflexión sobre el carácter ontológico de la partitura como herramienta de uso descriptivo y prescriptivo (siguiendo la propuesta del musicólogo Charles Seeger), tres consecuencias pedagógicas que se desprenden de relativizar la importancia de la partitura en los tiempos actuales: ampliar la noción de notación musical, privilegiar una educación musical sonoro-corporal, y hacer un uso mayor de las nuevas tecnologías de grabación y reproducción en el aula. La conclusión es que una relativización de la partitura debe llevarnos a una educación musical necesariamente menos racionalizada y más sonoro-corporal, menos leída y más vivida.PALABRAS CLAVEMúsica, educación musical, partituras, pedagogía.RELATED TO SCORE SIGNIFICANCE IN MUSICAL EDUCATION: SOME PEDAGOGICAL CONSEQUENCESABSTRACTThis written piece of work proposes a critic look at the actual role the occidental conventional score has in the formal education level. Moreover, following Charles Seeger’s musicologist proposal, this text also intends to show a reflection on the ontological character of scores as a tool of descriptive and prescriptive use, resulting three pedagogical consequences appearing from making the score importance relative at present. In other words, widening the musical notation notion, giving privilege to a resonant-corporal musical education, and insisting on a better use of technologies in recording and reproduction techniques in the classroom. As a final point, it is important to highlight that making the score importance relative can lead us to a resonantcorporal education instead of to a rationalized one which consequently may not be widely read but lived. KEY WORDSMusic, musical education, scores, pedagogy. RELATIVIZACIÓN AJAI MINISTIDU IACHACHINGAPA TUNAPI TUKUIKUNATA KAWANCHINGAPAMAILLALLACHISKA Ninakumi imasami kawankuna mana allilla kai kilkaita,tukuikuna iachachispa allilla kaachispa parlaspa kusaikuna suti intilógia sug rurai ministdu sug runa suti Charles Seeger, rimariska pai iachachi kallarigapa tukui munaskakunata tunai rurangapa Maskaspa iachachingapa kunauramanda kunata, kachu mas kilkaska kausaskata parlachukuna Chasa allilla kawaringami.RIMANGAPA MINISTISKAKUNATunai tunangapa ichachii, ruraikuna pintai allilla kawaspa iachaikui.RELATIVITÉ DE L’IMPORTANCE DE LA PARTITION DANS L’ÉDUCATION MUSICALE. LES CONSÉQUENCES PÉDAGOGIQUESRÉSUMÉLe texte propose un regard critique au rôle actuel de la partition conventionnelle d’occident dans l’éducation musicale formelle. Formule á partir de la réflexion sur le caractère ontologique de la partition comme un outil d’usage descriptif et prescriptif (en suivant la proposition du musicologue Charles SEEGER) Trois conséquences pédagogiques qui se détachent de relativiser l’importance de la partition actuellement : 1) Élargir la connaissance de notation musicale, 2) Privilégier une éducation musicale sonore-corporelle et 3) Faire une utilisation plus vaste des technologies d’enregistrement dans la salle de classe. En conclusion, une relativisation de la partition doit nous verser à une éducation musicale moins rationalisée et plus sonore-corporelle, moins lue et plus vécue.MOTS CLÉSMusique, éducation en musique, partition, pédagogie.

This article explores the similarities and differences between live coding and traditional music performances. The focus is on how bodily movements are expressed and whether pre-reflective processes may be activated during a live coding performance. While reports from practitioners vary on percepts of embodiment, the community is missing a theoretical background that reflects on practice. Understanding pre-reflective processes in live coding can benefit performance practices and tool development. As a live coder, I reflect on personal experiences and explore what I call ‘interactivity variations’, a term to denote different gestural manners of interactions during a performance. I observe patterns of embodiment among various live coders who use diverse performance systems from online videos. Out of 11 examples of performance systems, two cases demonstrate interactivity variations that can activate pre-reflective processes while another exploits direct manipulation. I present some implications for the patterns of bodily movement during a live coding performance and discuss how descriptive and prescriptive notation can be important and potentially influence our sensorimotor network. The article contributes a first account of a sensorimotor theory on live coding performances, reflecting on practice and embodied music cognition by presenting an aesthetic analysis of 11 online video examples.

AbstractThis article illustrates different information visualization techniques applied to a database of classical composers and visualizes both the macrocosm of the Common Practice Period and the microcosms of twentieth century classical music. It uses data on personal (composer-to-composer) musical influences to generate and analyze network graphs. Data on style influences and composers ‘ecological’ data are then combined to composer-to-composer musical influences to build a similarity/distance matrix, and a multidimensional scaling analysis is used to locate the relative position of composers on a map while preserving the pairwise distances. Finally, a support-vector machines algorithm is used to generate classification maps. This article falls into the realm of an experiment in music education, not musicology. The ultimate objective is to explore parts of the classical music heritage and stimulate interest in discovering composers. In an age offering either inculcation through lists of prescribed composers and compositions to explore, or music recommendation algorithms that automatically propose works to listen to next, the analysis illustrates an alternative path that might promote the active rather than passive discovery of composers and their music in a less restrictive way than inculcation through prescription.

Abstract How do filmmakers work with pre-existing music? To answer this question, I conducted interviews with the musicians, composers, editors, sound designers, and music researchers for Lars von Trier's films. This article combines previously unpublished insider information with an original analytical methodology to clarify the working processes of contemporary filmmakers who utilize pre-existing music. I build on Ian Macdonald's production-situated conception of the ‘Screen Idea Work Group’ to posit the ‘Musical Idea Work Group’, a notional framework emerging from the teams who develop film-musical ideas. While previous film music research tends to analyse artists (persons) or music (products), here I focus on contrasting descriptions of highly collaborative working processes with the prescriptive mechanisms of film reception. In this way, I demonstrate a more holistic understanding of filmic authorship while accounting for previous constructions of Trier as an ‘auteur mélomane’ based on critical perceptions of how he utilizes music.

As a “New Age traveller”, I used to move a lot to see the sights of different places, as a part of leisure pursuit since childhood. During this, I can’t fail to recall to proceeds towards assured stuffs which consist of prescriptions, walk-in wardrobe assortments, safety equipment and the most essential is my iPod. It is unbearable for me to travel devoid of my music player. The main intention behind this is “listening music during travel help to reminisce earlier happenings”. Each song in my playlist makes me to think of the beautiful and unpleasant happenings taken place in my life. So I can cognize the conception, that music is all ways related to human emotions. The main problem starts here, for instance: the songs in playlist were sorted out and played in the randomized manner and not according to human emotions. This theme perplexed me a lot. Is this possible to design a music player which has the ability to play music based on emotions? This paper is no way related to any new methodologies of designing a system which can understand human emotions. As a layman in musical research, I try to review the papers to explore that music can understand emotions. It also helps in understanding the constructive effects of music due to disturbances and variations in mood swings. Finally, it also dealt about the behavior personas, inborn and biological aspects which are due to the efficacy of music intercessions, neuro-chemical and anatomical homologues which are related to musical experiences in human.

What is the premise and promise of Rasa during a period of confusion, turmoil, and fear of human connection? “Rasa is the experience of a state of generalized stasis that results from an accumulation of empathetic responses to performed sequences of emotional experience” (Coorlawala 25). As a practitioner-scholar of traditional Indian dance, I negotiate with tenets of performativity based on texts, such as the Natyasastra, Abhinaya Darpana, Sangeet Ratnakara, Abhinavabharati, Natya Manorama, and Abhinaya Chandrika, among many others that explicitly or implicitly deal with affective communication of narrative, musical, rhythmic, and metaphoric content. In this article, I explore the complexities of Rasa during a complete lockdown of live performance. Rasa appears in ancient Vedic literature as flavor, liquid, taste, and selfluminous consciousness, among many other meanings. Rasa theory is used across live performance, visual art, and new media. This essay focuses on artistic practice that is collaborative, socially-engaged, external to formal institutions of production, less prescriptive than say, the traditional repertoire in classical Indian dances, and that was produced during the COVID-19 lockdown.

Intra- and inter-generational family singing is found throughout the world’s cultures. Children’s songs across many traditions are often performed with adult family members, whether simultaneously (in unison or harmony) or sequentially (as in call-and-response). In one corpus of printed children’s songs, however, such musical partnering between young and old was scripted, arguably for the first time. Children’s periodicals and readers in late eighteenth-century Germany offered a variety of poems, theatricals, riddles, songs, stories, and non-fiction content, all promoting norms around filial obedience, virtue, and productivity. Readers were encouraged to share and read aloud with members of their extended families. But the “disciplining” going on in this literature was as much emotional as it was moral. Melodramatic plots to dialogues, plays, and Singspiele allowed for tenderness and affection to be role-played in the family drawing room. And the poems and songs included in and spun off from these periodicals constituted, for the first time, a shared repertoire meant to be sung and played by young and old together. Duets for brothers and sisters, parents and children—with such prescriptive titles as “Brotherly Harmony” and “Song from a Young Girl to Her Father, On the Presentation of a Little Rosebud”—not only trained children how to be ideal sons, daughters, and siblings. They also habituated mothers and fathers to the new culture of sentimental, devoted parenthood. In exploring songs for family members to sing together in German juvenile print culture from 1700 to 1800, I uncover the reciprocal learning implied in text, music, and the act of performance itself, as adults and children alike rehearsed the devoted bourgeois nuclear family.

Introduction This paper offers a survey of familiar popular music performers and songwriters who reference coffee in their work. It examines three areas of discourse: the psychoactive effects of caffeine, coffee and courtship rituals, and the politics of coffee consumption. I claim that coffee carries a cultural and musicological significance comparable to that of the chemical stimulants and consumer goods more readily associated with popular music. Songs about coffee may not be as potent as those featuring drugs and alcohol (Primack; Schapiro), or as common as those referencing commodities like clothes and cars (Englis; McCracken), but they do feature across a wide range of genres, some of which enjoy archetypal associations with this beverage. m.o.m.m.y. Needs c.o.f.f.e.e.: The Psychoactive Effect of Coffee The act of performing and listening to popular music involves psychological elements comparable to the overwhelming sensory experience of drug taking: altered perceptions, repetitive grooves, improvisation, self-expression, and psychological empathy—such as that between musician and audience (Curry). Most popular music genres are, as a result, culturally and sociologically identified with the consumption of at least one mind-altering substance (Lyttle; Primack; Schapiro). While the analysis of lyrics referring to this theme has hitherto focused on illegal drugs and alcoholic beverages (Cooper), coffee and its psychoactive ingredient caffeine have been almost entirely overlooked (Summer). The most recent study of drugs in popular music, for example, defined substance use as “tobacco, alcohol, marijuana, cocaine and other stimulants, heroin and other opiates, hallucinogens, inhalants, prescription drugs, over-the-counter drugs, and nonspecific substances” (Primack 172), thereby ignoring a chemical stimulant consumed by 90 per cent of adult Americans every day (Lovett). The wide availability of coffee and the comparatively mild effect of caffeine means that its consumption rarely causes harm. One researcher has described it as a ubiquitous and unobtrusive “generalised public activity […] ‘invisible’ to analysts seeking distinctive social events” (Cooper 92). Coffee may provide only a relatively mild “buzz”—but it is now accepted that caffeine is an addictive substance (Juliano) and, due to its universal legality, coffee is also the world’s most extensively traded and enthusiastically consumed psychoactive consumer product (Juliano 1). The musical genre of jazz has a longstanding relationship with marijuana and narcotics (Curry; Singer; Tolson; Winick). Unsurprisingly, given its Round Midnight connotations, jazz standards also celebrate the restorative impact of coffee. Exemplary compositions include Burke/Webster’s insomniac torch song Black Coffee, which provided hits for Sarah Vaughan (1949), Ella Fitzgerald (1953), and Peggy Lee (1960); and Frank Sinatra’s recordings of Hilliard/Dick’s The Coffee Song (1946, 1960), which satirised the coffee surplus in Brazil at a time when this nation enjoyed a near monopoly on production. Sinatra joked that this ubiquitous drink was that country’s only means of liquid refreshment, in a refrain that has since become a headline writer’s phrasal template: “There’s an Awful Lot of Coffee in Vietnam,” “An Awful Lot of Coffee in the Bin,” and “There’s an Awful Lot of Taxes in Brazil.” Ethnographer Aaron Fox has shown how country music gives expression to the lived social experience of blue-collar and agrarian workers (Real 29). Coffee’s role in energising working class America (Cooper) is featured in such recordings as Dolly Parton’s Nine To Five (1980), which describes her morning routine using a memorable “kitchen/cup of ambition” rhyme, and Don't Forget the Coffee Billy Joe (1973) by Tom T. Hall which laments the hardship of unemployment, hunger, cold, and lack of healthcare. Country music’s “tired truck driver” is the most enduring blue-collar trope celebrating coffee’s analeptic powers. Versions include Truck Drivin' Man by Buck Owens (1964), host of the country TV show Hee Haw and pioneer of the Bakersfield sound, and Driving My Life Away from pop-country crossover star Eddie Rabbitt (1980). Both feature characteristically gendered stereotypes of male truck drivers pushing on through the night with the help of a truck stop waitress who has fuelled them with caffeine. Johnny Cash’s A Cup of Coffee (1966), recorded at the nadir of his addiction to pills and alcohol, has an incoherent improvised lyric on this subject; while Jerry Reed even prescribed amphetamines to keep drivers awake in Caffein [sic], Nicotine, Benzedrine (And Wish Me Luck) (1980). Doye O’Dell’s Diesel Smoke, Dangerous Curves (1952) is the archetypal “truck drivin’ country” song and the most exciting track of its type. It subsequently became a hit for the doyen of the subgenre, Red Simpson (1966). An exhausted driver, having spent the night with a woman whose name he cannot now recall, is fighting fatigue and wrestling his hot-rod low-loader around hairpin mountain curves in an attempt to rendezvous with a pretty truck stop waitress. The song’s palpable energy comes from its frenetic guitar picking and the danger implicit in trailing a heavy load downhill while falling asleep at the wheel. Tommy Faile’s Phantom 309, a hit for Red Sovine (1967) that was later covered by Tom Waits (Big Joe and the Phantom 309, 1975), elevates the “tired truck driver” narrative to gothic literary form. Reflecting country music’s moral code of citizenship and its culture of performative storytelling (Fox, Real 23), it tells of a drenched and exhausted young hitchhiker picked up by Big Joe—the driver of a handsome eighteen-wheeler. On arriving at a truck stop, Joe drops the traveller off, giving him money for a restorative coffee. The diner falls silent as the hitchhiker orders up his “cup of mud”. Big Joe, it transpires, is a phantom trucker. After running off the road to avoid a school bus, his distinctive ghost rig now only reappears to rescue stranded travellers. Punk rock, a genre closely associated with recreational amphetamines (McNeil 76, 87), also features a number of caffeine-as-stimulant songs. Californian punk band, Descendents, identified caffeine as their drug of choice in two 1996 releases, Coffee Mug and Kids on Coffee. These songs describe chugging the drink with much the same relish and energy that others might pull at the neck of a beer bottle, and vividly compare the effects of the drug to the intense rush of speed. The host of “New Music News” (a segment of MTV’s 120 Minutes) references this correlation in 1986 while introducing the band’s video—in which they literally bounce off the walls: “You know, while everybody is cracking down on crack, what about that most respectable of toxic substances or stimulants, the good old cup of coffee? That is the preferred high, actually, of California’s own Descendents—it is also the subject of their brand new video” (“New Music News”). Descendents’s Sessions EP (1997) featured an overflowing cup of coffee on the sleeve, while punk’s caffeine-as-amphetamine trope is also promulgated by Hellbender (Caffeinated 1996), Lagwagon (Mr. Coffee 1997), and Regatta 69 (Addicted to Coffee 2005). Coffee in the Morning and Kisses in the Night: Coffee and Courtship Coffee as romantic metaphor in song corroborates the findings of early researchers who examined courtship rituals in popular music. Donald Horton’s 1957 study found that hit songs codified the socially constructed self-image and limited life expectations of young people during the 1950s by depicting conservative, idealised, and traditional relationship scenarios. He summarised these as initial courtship, honeymoon period, uncertainty, and parting (570-4). Eleven years after this landmark analysis, James Carey replicated Horton’s method. His results revealed that pop lyrics had become more realistic and less bound by convention during the 1960s. They incorporated a wider variety of discourse including the temporariness of romantic commitment, the importance of individual autonomy in relationships, more liberal attitudes, and increasingly unconventional courtship behaviours (725). Socially conservative coffee songs include Coffee in the Morning and Kisses in the Night by The Boswell Sisters (1933) in which the protagonist swears fidelity to her partner on condition that this desire is expressed strictly in the appropriate social context of marriage. It encapsulates the restrictions Horton identified on courtship discourse in popular song prior to the arrival of rock and roll. The Henderson/DeSylva/Brown composition You're the Cream in My Coffee, recorded by Annette Hanshaw (1928) and by Nat King Cole (1946), also celebrates the social ideal of monogamous devotion. The persistence of such idealised traditional themes continued into the 1960s. American pop singer Don Cherry had a hit with Then You Can Tell Me Goodbye (1962) that used coffee as a metaphor for undying and everlasting love. Otis Redding’s version of Butler/Thomas/Walker’s Cigarettes and Coffee (1966)—arguably soul music’s exemplary romantic coffee song—carries a similar message as a couple proclaim their devotion in a late night conversation over coffee. Like much of the Stax catalogue, Cigarettes and Coffee, has a distinctly “down home” feel and timbre. The lovers are simply content with each other; they don’t need “cream” or “sugar.” Horton found 1950s blues and R&B lyrics much more sexually explicit than pop songs (567). Dawson (1994) subsequently characterised black popular music as a distinct public sphere, and Squires (2002) argued that it displayed elements of what she defined as “enclave” and “counterpublic” traits. Lawson (2010) has argued that marginalised and/or subversive blues artists offered a form of countercultural resistance against prevailing social norms. Indeed, several blues and R&B coffee songs disregard established courtship ideals and associate the product with non-normative and even transgressive relationship circumstances—including infidelity, divorce, and domestic violence. Lightnin’ Hopkins’s Coffee Blues (1950) references child neglect and spousal abuse, while the narrative of Muddy Waters’s scorching Iodine in my Coffee (1952) tells of an attempted poisoning by his Waters’s partner. In 40 Cups of Coffee (1953) Ella Mae Morse is waiting for her husband to return home, fuelling her anger and anxiety with caffeine. This song does eventually comply with traditional courtship ideals: when her lover eventually returns home at five in the morning, he is greeted with a relieved kiss. In Keep That Coffee Hot (1955), Scatman Crothers supplies a counterpoint to Morse’s late-night-abandonment narrative, asking his partner to keep his favourite drink warm during his adulterous absence. Brook Benton’s Another Cup of Coffee (1964) expresses acute feelings of regret and loneliness after a failed relationship. More obliquely, in Coffee Blues (1966) Mississippi John Hurt sings affectionately about his favourite brand, a “lovin’ spoonful” of Maxwell House. In this, he bequeathed the moniker of folk-rock band The Lovin’ Spoonful, whose hits included Do You Believe in Magic (1965) and Summer in the City (1966). However, an alternative reading of Hurt’s lyric suggests that this particular phrase is a metaphorical device proclaiming the author’s sexual potency. Hurt’s “lovin’ spoonful” may actually be a portion of his seminal emission. In the 1950s, Horton identified country as particularly “doleful” (570), and coffee provides a common metaphor for failed romance in a genre dominated by “metanarratives of loss and desire” (Fox, Jukebox 54). Claude Gray’s I'll Have Another Cup of Coffee (Then I’ll Go) (1961) tells of a protagonist delivering child support payments according to his divorce lawyer’s instructions. The couple share late night coffee as their children sleep through the conversation. This song was subsequently recorded by seventeen-year-old Bob Marley (One Cup of Coffee, 1962) under the pseudonym Bobby Martell, a decade prior to his breakthrough as an international reggae star. Marley’s youngest son Damian has also performed the track while, interestingly in the context of this discussion, his older sibling Rohan co-founded Marley Coffee, an organic farm in the Jamaican Blue Mountains. Following Carey’s demonstration of mainstream pop’s increasingly realistic depiction of courtship behaviours during the 1960s, songwriters continued to draw on coffee as a metaphor for failed romance. In Carly Simon’s You’re So Vain (1972), she dreams of clouds in her coffee while contemplating an ostentatious ex-lover. Squeeze’s Black Coffee In Bed (1982) uses a coffee stain metaphor to describe the end of what appears to be yet another dead-end relationship for the protagonist. Sarah Harmer’s Coffee Stain (1998) expands on this device by reworking the familiar “lipstick on your collar” trope, while Sexsmith & Kerr’s duet Raindrops in my Coffee (2005) superimposes teardrops in coffee and raindrops on the pavement with compelling effect. Kate Bush’s Coffee Homeground (1978) provides the most extreme narrative of relationship breakdown: the true story of Cora Henrietta Crippin’s poisoning. Researchers who replicated Horton’s and Carey’s methodology in the late 1970s (Bridges; Denisoff) were surprised to find their results dominated by traditional courtship ideals. The new liberal values unearthed by Carey in the late 1960s simply failed to materialise in subsequent decades. In this context, it is interesting to observe how romantic coffee songs in contemporary soul and jazz continue to disavow the post-1960s trend towards realistic social narratives, adopting instead a conspicuously consumerist outlook accompanied by smooth musical timbres. This phenomenon possibly betrays the influence of contemporary coffee advertising. From the 1980s, television commercials have sought to establish coffee as a desirable high end product, enjoyed by bohemian lovers in a conspicuously up-market environment (Werder). All Saints’s Black Coffee (2000) and Lebrado’s Coffee (2006) identify strongly with the culture industry’s image of coffee as a luxurious beverage whose consumption signifies prominent social status. All Saints’s promotional video is set in a opulent location (although its visuals emphasise the lyric’s romantic disharmony), while Natalie Cole’s Coffee Time (2008) might have been itself written as a commercial. Busting Up a Starbucks: The Politics of Coffee Politics and coffee meet most palpably at the coffee shop. This conjunction has a well-documented history beginning with the establishment of coffee houses in Europe and the birth of the public sphere (Habermas; Love; Pincus). The first popular songs to reference coffee shops include Jaybird Coleman’s Coffee Grinder Blues (1930), which boasts of skills that precede the contemporary notion of a barista by four decades; and Let's Have Another Cup of Coffee (1932) from Irving Berlin’s depression-era musical Face The Music, where the protagonists decide to stay in a restaurant drinking coffee and eating pie until the economy improves. Coffee in a Cardboard Cup (1971) from the Broadway musical 70 Girls 70 is an unambiguous condemnation of consumerism, however, it was written, recorded and produced a generation before Starbucks’ aggressive expansion and rapid dominance of the coffee house market during the 1990s. The growth of this company caused significant criticism and protest against what seemed to be a ruthless homogenising force that sought to overwhelm local competition (Holt; Thomson). In response, Starbucks has sought to be defined as a more responsive and interactive brand that encourages “glocalisation” (de Larios; Thompson). Koller, however, has characterised glocalisation as the manipulative fabrication of an “imagined community”—whose heterogeneity is in fact maintained by the aesthetics and purchasing choices of consumers who make distinctive and conscious anti-brand statements (114). Neat Capitalism is a more useful concept here, one that intercedes between corporate ideology and postmodern cultural logic, where such notions as community relations and customer satisfaction are deliberately and perhaps somewhat cynically conflated with the goal of profit maximisation (Rojek). As the world’s largest chain of coffee houses with over 19,400 stores in March 2012 (Loxcel), Starbucks is an exemplar of this phenomenon. Their apparent commitment to environmental stewardship, community relations, and ethical sourcing is outlined in the company’s annual “Global Responsibility Report” (Vimac). It is also demonstrated in their engagement with charitable and environmental non-governmental organisations such as Fairtrade and Co-operative for Assistance and Relief Everywhere (CARE). By emphasising this, Starbucks are able to interpellate (that is, “call forth”, “summon”, or “hail” in Althusserian terms) those consumers who value environmental protection, social justice and ethical business practices (Rojek 117). Bob Dylan and Sheryl Crow provide interesting case studies of the persuasive cultural influence evoked by Neat Capitalism. Dylan’s 1962 song Talkin’ New York satirised his formative experiences as an impoverished performer in Greenwich Village’s coffee houses. In 1995, however, his decision to distribute the Bob Dylan: Live At The Gaslight 1962 CD exclusively via Starbucks generated significant media controversy. Prominent commentators expressed their disapproval (Wilson Harris) and HMV Canada withdrew Dylan’s product from their shelves (Lynskey). Despite this, the success of this and other projects resulted in the launch of Starbucks’s in-house record company, Hear Music, which released entirely new recordings from major artists such as Ray Charles, Paul McCartney, Joni Mitchell, Carly Simon and Elvis Costello—although the company has recently announced a restructuring of their involvement in this venture (O’Neil). Sheryl Crow disparaged her former life as a waitress in Coffee Shop (1995), a song recorded for her second album. “Yes, I was a waitress. I was a waitress not so long ago; then I won a Grammy” she affirmed in a YouTube clip of a live performance from the same year. More recently, however, Crow has become an avowed self-proclaimed “Starbucks groupie” (Tickle), releasing an Artist’s Choice (2003) compilation album exclusively via Hear Music and performing at the company’s 2010 Annual Shareholders’s Meeting. Songs voicing more unequivocal dissatisfaction with Starbucks’s particular variant of Neat Capitalism include Busting Up a Starbucks (Mike Doughty, 2005), and Starbucks Takes All My Money (KJ-52, 2008). The most successful of these is undoubtedly Ron Sexsmith’s Jazz at the Bookstore (2006). Sexsmith bemoans the irony of intense original blues artists such as Leadbelly being drowned out by the cacophony of coffee grinding machines while customers queue up to purchase expensive coffees whose names they can’t pronounce. In this, he juxtaposes the progressive patina of corporate culture against the circumstances of African-American labour conditions in the deep South, the shocking incongruity of which eventually cause the old bluesman to turn in his grave. Fredric Jameson may have good reason to lament the depthless a-historical pastiche of postmodern popular culture, but this is no “nostalgia film”: Sexsmith articulates an artfully framed set of subtle, sensitive, and carefully contextualised observations. Songs about coffee also intersect with politics via lyrics that play on the mid-brown colour of the beverage, by employing it as a metaphor for the sociological meta-narratives of acculturation and assimilation. First popularised in Israel Zangwill’s 1905 stage play, The Melting Pot, this term is more commonly associated with Americanisation rather than miscegenation in the United States—a nuanced distinction that British band Blue Mink failed to grasp with their memorable invocation of “coffee-coloured people” in Melting Pot (1969). Re-titled in the US as People Are Together (Mickey Murray, 1970) the song was considered too extreme for mainstream radio airplay (Thompson). Ike and Tina Turner’s Black Coffee (1972) provided a more accomplished articulation of coffee as a signifier of racial identity; first by associating it with the history of slavery and the post-Civil Rights discourse of African-American autonomy, then by celebrating its role as an energising force for African-American workers seeking economic self-determination. Anyone familiar with the re-casting of black popular music in an industry dominated by Caucasian interests and aesthetics (Cashmore; Garofalo) will be unsurprised to find British super-group Humble Pie’s (1973) version of this song more recognisable. Conclusion Coffee-flavoured popular songs celebrate the stimulant effects of caffeine, provide metaphors for courtship rituals, and offer critiques of Neat Capitalism. Harold Love and Guthrie Ramsey have each argued (from different perspectives) that the cultural micro-narratives of small social groups allow us to identify important “ethnographic truths” (Ramsey 22). Aesthetically satisfying and intellectually stimulating coffee songs are found where these micro-narratives intersect with the ethnographic truths of coffee culture. 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IntroductionA catastrophe is often considered to be a final decisive event, resulting in a disastrous end. Two recent examples of catastrophes satisfying this definition were the 2012 super storm Sandy in the United States of America and the 2011 floods in Brisbane, Australia. The progress of these disasters was reported worldwide, yet coverage soon disappeared from the headlines, leaving people to deal with the aftermath of rebuilding homes, businesses and lives. The diagnosis of breast cancer is an individual’s catastrophic event. While not on the community-wide scale of the disasters mentioned previously, it can have disastrous effects on the individual as well as their family and friends. At the moment 1 in 8 women can expect to have a breast cancer diagnosis. In Australia alone this means approximately 1,375,000 people are likely to receive this diagnosis in the course of their lifetime. This article addresses how breast cancer can and does prompt women and their supportive friends, families and partners to become more creative as a result of the breast cancer (BC) diagnosis. In these cases, creativity—defined as doing something a little differently or thinking outside the square—can offer some remedy for catastrophe. Becoming totally involved in the creative moment, so as to lose all track of time and forget the trials and worries of BC, is referred to as flow. Flow is an “optimal experience” in which “people become so involved in what they are doing that the activity becomes spontaneous, almost automatic; they stop being aware of themselves as separate from the actions they are performing” (Csikszentmihalyi 53). This is one fruit of the creative process. This article refers to women as having breast cancer because the majority of people diagnosed with BC are women. However it is acknowledged that men constitute 0.8% of the total number of people diagnosed with BC (Breast Cancer in Australia). Responding to public concern, a range of charities has been formed to support people with breast cancer. One such charity is Breast Cancer Care WA (BCCWA). Together with the Australian Research Council (ARC) and Edith Cowan University (ECU), BCCWA supports an online community for people with breast cancer, Breast Cancer Click (Click). The membership of Click includes several male Clickers who are partners and supporters of Click members with BC. The Click online community consists of people with BC and their supporters, as well as health care practitioners and researchers. Those members with breast cancer are very interested in learning more about BC and supporting others in a similar situation whereas the health care practitioners and researchers are both supporting those with breast cancer and exploring the possibilities offered by online communities, to enhance their professional skills. Members of Click could be described as a community of practice, “groups of people informally bound together by shared expertise and passion for a joint enterprise” (Wenger and Snyder 139), in this case a passion for responding positively to a BC diagnosis. Wenger and Snyder go on to say: “People in communities of practice share their experiences and knowledge in free-flowing, creative ways that foster new approaches to problems” (140). The Click community helps foster creativity.Many of the verbatim quotes used in this article are taken from the www.breastcancerclick.com.au (Click) website. Instead of identifying a speaker with a personal attribution the term “Clicker” is used, and then qualified as a Clicker with breast cancer (BC) to differentiate the author from a Clicker who supports someone with breast cancer (Supporter). The Click website provides every member with an opportunity to express themselves and they often respond creatively to the challenges that confront them. The Chaos and Catastrophe of a Breast Cancer Diagnosis When a woman is first diagnosed with breast cancer, it is often as a result of her bi-annual mammogram. She expects a routine visit but is advised instead that she requires further investigation because abnormalities have been detected. This is not what she expected. Probably all previous mammograms have been normal. The personal catastrophe occurs when the woman receives a definitive diagnosis of breast cancer. Chaos is added to catastrophe as the patient and her family struggle to grasp the meaning of the diagnosis and the multiplicity of treatment options. For some, the diagnosis is quickly followed by another catastrophic event, the removal of one or both breasts. For others the catastrophe occurs by increments. This is evident in a member’s blog on the Click website,More surgery [...] dammit!!!!!!!!!! I just want this over NOW. The whole lot. I want my hair back, I want my working life back, I want the smile back on my man's face. I want ME back. I want to dance again. I want to have a conversation with friends that doesn't include my diagnosis or prognosis [...] short term, long term [...] any bloody term!!!! (Clicker BC) People with a breast cancer diagnosis do not always have an endpoint in sight, or an acceptable endpoint at all, and the chaos of treatment and recovery is focused on coping with the present and the next treatment on the horizon. This Clicker uses her blog to help her deal with the next stage of a seemingly interminable round of surgical and chemotherapeutic procedures which have thrown herself, her family, her friends and her work life into chaos. Other Clickers immediately responded to her angst with messages of support and understanding. Had this clicker not written a blog, she would not have received this support and consequently she may have coped less successfully with her treatment. Given the chaos and catastrophe inherent in a breast cancer diagnosis, what else can individuals do that makes a positive difference to their lives as they deal with the “treatment, wait, check” cycle that is the medical response to breast cancer? Creativity Arising from Chaos When people receive a life threatening diagnosis such as breast cancer, they sometimes choose to think outside the square, to do things a little differently, to change the way they relate to others, to learn a new art or craft or to take up a musical instrument. Being creative seems to provide distraction from the treatment, and may be something to look forward to when the treatment is over. Some choose to participate in a formal creative therapy program, others seek out a creative pursuit which they can do at home. For some women with a breast cancer diagnosis, joining the Click website is itself a creative act. Contributing to an online community with a common interest in BC which gives them unconditional support, such as Click, also provides them with new skills and allows other people to benefit from their advice and experience: Hi everyone. I know we all have different ways of dealing with our cancer. Mine has been to be more mindful of the wonders around me and savour every possible moment of joy. I have decided to start my own Blog to give myself a creative outlet and share my experiences. (Clicker BC) There may be a number of reasons for participating in an online community of people with breast cancer and their supporters. Whatever the motivation, it requires a person to think laterally and learn new skills in how to navigate and post to a website. A newbie member enters a relationship with people she hasn’t met. She can choose to create a new persona using an avatar, or simply devise a username which represents her online. Creativity, Click and Flow Susan Nesbit, an Associate Professor in the University of Manitoba’s occupational therapy department, was diagnosed with BC in 2000. She used “everyday creativity to maintain a good attitude and positive spirits” and refers to Csikszentmihalyi’s concept of “flow” to explain the gratifying experience which occurs when someone fully participates in an activity:that I am doing it for its own sake, and when I become so involved […] that I become spontaneous and almost automatic, I am experiencing flow. My energy flows smoothly, I feel relaxed, comfortable, energetic and totally absorbed, losing track of time. (Nesbit 63) Richards (489) describes creativity as having two conditions: one is originality and the other is meaningfulness. She argues that everyday creativity “in the multitudinous activities of day-to-day life […] has been conceptualised as a survival capability” (489). Click allows members to share this everyday creativity, inspiring a creative response in others. One Clicker (BC), who produces handmade cards at home, was inspired to hold a Skype card-making education session for rural and remote people (with and without BC).Today is a day of craft for me. I held my first remote workshop […] and it was a huge success. Just made a couple of Father's Day cards for a customer and decided to share some of my work with you all. I'd love you to take a peek at my album [...] doing what I love to do was and is my therapy to get me through each new crisis xxx. (Clicker BC) It seems this Clicker first achieved flow through the act of making cards for her own pleasure and then maintained that flow through the planning and execution of an online card making class, which was a great success. She found something that helped her to take control of her life and to live more fully and at the same time gave others the opportunity to do the same. The success of this session might inspire this Clicker to conduct more sessions for others, while those attending the session who may be battling a serious illness, might also achieve flow through absorption in the card-making process, then maintain flow through the positive responses they receive from recipients of these cards. Ripples in this online creative space reach out towards a widening pool of card makers, assisting them to cope with chaotic occurrences. Creative Therapy and Breast Cancer Some women may choose to participate in formal creative therapy programmes such as art therapy to help them deal with their cancer treatment. In general more women than men with cancer choose to use this creative response to help them cope (Geue et al. 168). This intervention when used with breast cancer patients has been shown to enhance psychological well-being by decreasing negative emotional states and enhancing positive ones (Puig et al. 224). For example, music therapy with a group of BC patients waiting for a chemotherapy cycle appeared to directly reduce patients’ anxiety and physiological arousal, while enhancing their sense of wellbeing and control (Bulfone et al. 241). Blogging and Breast Cancer The creative pursuit may already be part of woman’s “normal” or pre-diagnosis life, or may be identified and pursued as a result of the diagnosis and used as informal therapy to keep the chaos at bay, for example through joining a support website and blogging. Orgad’s research shows that when women write about their breast cancer story, “storytelling” online, it helps them cope with their disease. “The act of writing is seen as a crucial affirmation of living, a statement against fearfulness, invisibility and silence” (Lord qtd in. Orgad 67). The new ideas and direction for these women’s creativity may also be used to vent their feelings and to gain perspective on their breast cancer journey, or the story may be written to help others facing a similar journey. As evidenced by the collection of blogs at breastcancerblogs.org it seems a number of women find blogs offer a creative response to their breast cancer journey. The BC blogosphere is a vibrant record of resistance to the disease. Click members are encouraged to blog, and are given space on the site to do so, with full privacy if they choose. A study conducted by Chung and Kim (304) showed those cancer patients and their companions found blogging activity to be helpful in emotion management and for information sharing. The Clickers are also encouraged to complete a SWEE in their blog. SWEE stands for “structured written emotional expression” where a person writes about their breast cancer journey for 10-15 minutes each day for three to five days in a row. The Clicker has the opportunity to creatively express their positive and negative feelings about their breast cancer diagnosis. Research shows that writing a SWEE can be good for both physical and emotional health (Pennebaker 540; Lieberman, Morton and Goldstein 859; Butcher and Buckwalter 114; Stanton et al. 4165; Low, Stanton and Danoff-Burg 187). One Click member, the author of the Paw Paw Salad blog, received a top blog award from the breastcancerblogs website. She writes about her life with breast cancer and the stress of not knowing when or if she will ever be free of the disease. She is positive, however, about the Tamoxifen tablet she must take for another five years or more. She tries to only let the word “cancer” briefly enter her mind, once a day, when she takes her pill and to carry on as normal the rest of the time. On returning home from a camping trip, which she also described in her blog, she noted that her cancer medication bottle was looking battered and dirty.And for the first time, the sight of it made me smile. I've decided that this is just the way my Tamoxifen bottle should look. It’s not a bottle to be kept pristine in a medicine cabinet—I want it to be tossed into suitcases, kept cold in dust-covered eskies, dropped on the floor in the morning flurry. I'm hoping that my daily reminder of cancer will, as often as possible, be washed down with camp-stove coffee. And I’m thinking that the last pill of each year’s prescription demands a champagne and strawberry chaser (Paw Paw Salad). This post demonstrates the blogger’s ability to perceive and describe BC paraphernalia differently, and she uses this perspective to bolster her resilience in the face of the ongoing BC chaos in her life. Some Clickers express ambivalence towards taking Tamoxifen, a hormone based chemotherapeutic agent, because of its potentially deleterious side effects on their everyday sense of wellbeing. This blog entry may give them a new perspective on life, in spite of the possible side effects of the drug, and encourage them to celebrate the end of each year of taking the pill as one step towards being free of cancer. The fact that the writer can go camping while taking the Tamoxifen pill also demonstrates to others that life doesn’t have to stop. Mammoirs Some people with a BC diagnosis (non-Click members) have gone on to write what is affectionately called a “mammoir” a book which recounts their breast cancer journey or provides advice and information for those newly diagnosed with breast cancer. This is the term applied by Clickers even to established works of literature, such as Professor Brenda Walker’s award-winning “mammoir,” Reading by Moonlight: How Books Saved a Life. The book describes how Walker took refuge from the chaos of her breast cancer diagnosis in the books she’d always loved. Her experience of chaos prompted her to turn towards the creativity of others, which in turn triggered renewed creativity in the form of her memoir. Conclusion A diagnosis of breast cancer is for most women, a catastrophe. The newly diagnosed person is aware that this diagnosis may well be followed quite quickly by a mastectomy. Together with adjunct treatments, such as chemotherapy and/or radiotherapy, this causes chaos within the woman’s life, family and friendship networks. Each woman and her supporters deal with the catastrophe and ensuing chaos in their own individual creative way. Creative expressions include blogs, where women can tell their story; poetry, such as haikus and free verse; and simple venting of feelings about diagnosis and treatment. The SWEE technique seems to indicate that written engagement helps people cope with their diagnosis and illness. Attendance at art or music therapy sessions has been shown to be therapeutic and “mammoirs” have been written to help others to avoid the pitfalls of the health system or to deal with treatment and its side-effects. Both informal and formal or organised creative therapy appears to have positive psychological effects on the woman with breast cancer. Whether each individual with BC achieved flow, as described by Csikszentmihalyi, is not known, but it appears from the Click community that many do use everyday creative acts to help them deal with the ongoing chaos of their diagnosis and treatment. The Click was created to provide a blank canvas for those with breast cancer and their supporters to reach out to others in a similar situation. Through allowing people to respond creatively and to have those creative responses validated, this reaching out often also involves reaching in—and harnessing creativity. 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"Putting Stress into Words: Health, Linguistic, and Therapeutic Implications." Behaviour Research and Therapy 31.6 (1993): 539-548. Puig, Ana, et al. "The Efficacy of Creative Arts Therapies to Enhance Emotional Expression, Spirituality, and Psychological Well-Being of Newly Diagnosed Stage I and Stage II Breast Cancer Patients: A Preliminary Study." The Arts in Psychotherapy 33.3 (2006): 218-228. Richards, Ruth. “When Illness Yields Creativity.” Eminent Creativity, Everyday Creativity and Health. Eds. Mark Runco and Ruth Richards. Greenwich: Ablex, 1997. 485-540. Stanton, Annette L, et al. "Randomized, Controlled Trial of Written Emotional Expression and Benefit Finding in Breast Cancer Patients." Journal of Clinical Oncology 20.20 (2002): 4160-4168. Wenger, Etienne, and William Snyder. "Communities of Practice: The Organizational Frontier.” Harvard Business Review 78.1 (2000): 139-146. Walker, Brenda. Reading by Moonlight: How Books Saved a Life. Australia: Penguin, 2010. Acknowledgements A special thanks to all the people, women and men, who have shared their lives with the research team via the Breast Cancer Click website. Breast Cancer Care WA, our ARC Linkage Project industry partner.

IntroductionThe 2009 American film Trash Humpers, directed by Harmony Korine, was released at a time when the hipster had become a ubiquitous concept, entering into the common vernacular of numerous cultures throughout the world, and gaining significant press, social media and academic attention (see Žižek; Arsel and Thompson; Greif et al.; Stahl; Ouellette; Reeve; Schiermer; Maly and Varis). Trash Humpers emerged soon after the 2008 Global Financial Crisis triggered Occupy movements in numerous cities, aided by social media platforms, reported on by blogs such as Gawker, and stylized by multi-national youth-subculture brands such as Vice, American Apparel, Urban Outfitters and a plethora of localised variants.Korine’s film, which is made to resemble found VHS footage of old-aged vandals, epitomises the ironic, retro stylizations and “counterculture-meets-kitsch” aesthetics so familiar to hipster culture. As a creative stereotype from 1940s and ‘50s jazz and beatnik subcultures, the hipster re-emerged in the twenty-first century as a negative embodiment of alternative culture in the age of the Internet. As well as plumbing the recent past for things not yet incorporated into contemporary marketing mechanisms, the hipster also signifies the blurring of irony and authenticity. Such “outsiderness as insiderness” postures can be regarded as a continuation of the marginality-from-the-centre logic of cool capitalism that emerged after World War Two. Particularly between 2007 and 2015, the post-postmodern concept of the hipster was a resonant cultural trope in Western and non-Western cultures alike, coinciding with the normalisation of the new digital terrain and the establishment of mobile social media as an integral aspect of many people’s daily lives. While Korine’s 79-minute feature could be thought of as following in the schlocky footsteps of the likes of Rob Zombie’s The Devil’s Rejects (2006), it is decidedly more arthouse, and more attuned to the influence of contemporary alternative media brands and independent film history alike – as if the love child of Jack Smith’s Flaming Creatures (1963) and Vice Video, the latter having been labelled as “devil-may-care hipsterism” (Carr). Upon release, Trash Humpers was described by Gene McHugh as “a mildly hip take on Jackass”; by Mike D’Angelo as “an empty hipster pose”; and by Aaron Hillis as either “the work of an insincere hipster or an eccentric provocateur”. Lacking any semblance of a conventional plot, Trash Humpers essentially revolves around four elderly-looking protagonists – three men and a woman – who document themselves with a low-quality video camera as they go about behaving badly in the suburbs of Nashville, Tennessee, where Korine still lives. They cackle eerily to themselves as they try to stave off boredom, masturbating frantically on rubbish bins, defecating and drinking alcohol in public, fellating foliage, smashing televisions, playing ten-pin bowling, lighting firecrackers and telling gay “hate” jokes to camera with no punchlines. In one purposefully undramatic scene half-way through the film, the humpers are shown in the aftermath of an attack on a man wearing a French maid’s outfit; he lies dead in a pool of blood on their kitchen floor with a hammer at his feet. The humpers are consummate “bad” performers in every sense of the term, and they are joined by a range of other, apparently lower-class, misfits with whom they stage tap dance routines and repetitively sing nursery-rhyme-styled raps such as: “make it, make it, don’t break it; make it, make it, don’t fake it; make it, make it, don’t take it”, which acts as a surrogate theme song for the film. Korine sometimes depicts his main characters on crutches or in a wheelchair, and a baby doll is never too far away from the action, as a silent and Surrealist witness to their weird, sinister and sometimes very funny exploits. The film cuts from scene to scene as if edited on a video recorder, utilising in-house VHS titling sequences, audio glitches and video static to create the sense that one is engaging voyeuristically with a found video document rather than a scripted movie. Mainstream AlternativesAs a viewer of Trash Humpers, one has to try hard to suspend disbelief if one is to see the humpers as genuine geriatric peeping Toms rather than as hipsters in old-man masks trying to be rebellious. However, as Korine’s earlier films such as Gummo (1997) attest, he clearly delights in blurring the line between failure and transcendence, or, in this case, between pretentious art-school bravado and authentic redneck ennui. As noted in a review by Jeannette Catsoulis, writing for the New York Times: “Much of this is just so much juvenile posturing, but every so often the screen freezes into something approximating beauty: a blurry, spaced-out, yellow-green landscape, as alien as an ancient photograph”. Korine has made a career out of generating this wavering uncertainty in his work, polarising audiences with a mix of critical, cinema-verité styles and cynical exploitations. His work has consistently revelled in ethical ambiguities, creating environments where teenagers take Ritalin for kicks, kill cats, wage war with their families and engage in acts of sexual deviancy – all of which are depicted with a photographer’s eye for the uncanny.The elusive and contradictory aspects of Korine’s work – at once ugly and beautiful, abstract and commercial, pessimistic and nostalgic – are evident not just in films such as Gummo, Julien Donkey Boy (1999) and Mister Lonely (2007) but also in his screenplay for Kids (1995), his performance-like appearances on The Tonight Show with David Letterman (1993-2015) and in publications such as A Crackup at the Race Riots (1998) and Pass the Bitch Chicken (2001). As well as these outputs, Korine is also a painter who is represented by Gagosian Gallery – one of the world’s leading art galleries – and he has directed numerous music videos, documentaries and commercials throughout his career. More than just update of the traditional figure of the auteur, Korine, instead, resembles a contemporary media artist whose avant-garde and grotesque treatments of Americana permeate almost everything he does. Korine wrote the screenplay for Kids when he was just 19, and subsequently built his reputation on the paradoxical mainstreaming of alternative culture in the 1990s. This is exemplified by the establishment of music and film genres such “alternative” and “independent”; the popularity of the slacker ethos attributed to Generation X; the increased visibility of alternative press zines; the birth of grunge in fashion and music; and the coining of “cool hunting” – a bottom-up market research phenomenon that aimed to discover new trends in urban subcultures for the purpose of mass marketing. Key to “alternative culture”, and its related categories such as “indie” and “arthouse”, is the idea of evoking artistic authenticity while covertly maintaining a parasitic relationship with the mainstream. As Holly Kruse notes in her account of the indie music scenes of the 1990s, which gained tremendous popularity in the wake of grunge bands such as Nirvana: without dominant, mainstream musics against which to react, independent music cannot be independent. Its existence depends upon dominant music structures and practices against which to define itself. Indie music has therefore been continually engaged in an economic and ideological struggle in which its ‘outsider’ status is re-examined, re-defined, and re-articulated to sets of musical practices. (Kruse 149)Alternative culture follows a similar, highly contentious, logic, appearing as a nebulous, authentic and artistic “other” whose exponents risk being entirely defined by the mainstream markets they profess to oppose. Kids was directed by the artist cum indie-director Larry Clark, who discovered Korine riding his skateboard with a group of friends in New York’s Washington Square in the early 1990s, before commissioning him to write a script. The then subcultural community of skating – which gained prominence in the 1990s amidst the increased visibility of “alternative sports” – provides an important backdrop to the film, which documents a group of disaffected New York teenagers at a time of the Aids crisis in America. Korine has been active in promoting the DIY ethos, creativity and anti-authoritarian branding of skate culture since this time – an industry that, in its attempts to maintain a non-mainstream profile while also being highly branded, has become emblematic of the category of “alternative culture”. Korine has undertaken commercial projects with an array skate-wear brands, but he is particularly associated with Supreme, a so-called “guerrilla fashion” label originating in 1994 that credits Clark and other 1990s indie darlings, and Korine cohorts, Chloë Sevigny and Terry Richardson, as former models and collaborators (Williams). The company is well known for its designer skateboard decks, its collaborations with prominent contemporary visual artists, its hip-hop branding and “inscrutable” web videos. It is also well known for its limited runs of new clothing lines, which help to stoke demand through one-offs – blending street-wear accessibility with the restricted-market and anti-authoritarian sensibility of avant-garde art.Of course, “alternative culture” poses a notorious conundrum for analysis, involving highly subjective demarcations of “mainstream” from “subversive” culture, not to mention “genuine subversion” from mere “corporate alternatives”. As Pierre Bourdieu has argued, the roots of alternative culture lie in the Western tradition of the avant-garde and the “aesthetic gaze” that developed in the nineteenth century (Field 36). In analysing the modernist notion of advanced cultural practice – where art is presented as an alternative to bourgeois academic taste and to the common realm of cultural commodities – Bourdieu proposed a distinction between two types of “fields”, or logics of cultural production. Alternative culture follows what Bourdieu called “the field of restricted production”, which adheres to “art for art’s sake” ideals, where audiences are targeted as if like-minded peers (Field 50). In contrast, the “field of large-scale production” reflects the commercial imperatives of mainstream culture, in which goods are produced for the general public at large. The latter field of large-scale production tends to service pre-established markets, operating in response to public demand. Furthermore, whereas success in the field of restricted production is often indirect, and latent – involving artists who create niche markets without making any concessions to those markets – success in the field of large-scale production is typically more immediate and quantifiable (Field 39). Here we can see that central to the branding of “alternative culture” is the perceived refusal to conform to popular taste and the logic of capitalism more generally is. As Supreme founder James Jebbia stated about his brand in a rare interview: “The less known the better” (Williams). On this, Bourdieu states that, in the field of restricted production, the fundamental principles of all ordinary economies are inversed to create a “loser wins” scenario (Field 39). Profit and cultural esteem become detrimental attributes in this context, potentially tainting the integrity and marginalisation on which alternative products depend. As one ironic hipster t-shirt puts it: “Nothing is any good if other people like it” (Diesel Sweeties).Trash HipstersIn abandoning linear narrative for rough assemblages of vignettes – or “moments” – recorded with an unsteady handheld camera, Trash Humpers positions itself in ironic opposition to mainstream filmmaking, refusing the narrative arcs and unwritten rules of Hollywood film, save for its opening and closing credits. Given Korine’s much publicized appreciation of cinema pioneers, we can understand Trash Humpers as paying homage to independent and DIY film history, including Jack Smith’s Flaming Creatures, William Eggleston’s Stranded in Canton (1973), Andy Warhol’s and Paul Morrissey’s Lonesome Cowboys (1967) and Trash (1970), and John Waters’s Pink Flamingos (1972), all of which jubilantly embraced the “bad” aesthetic of home movies. Posed as fantasized substitutions for mainstream movie-making, such works were also underwritten by the legitimacy of camp as a form of counter-culture critique, blurring parody and documentary to give voice to an array of non-mainstream and counter-cultural identities. The employment of camp in postmodern culture became known not merely as an aesthetic subversion of cultural mores but also as “a gesture of self-legitimation” (Derrida 290), its “failed seriousness” regarded as a critical response to the specific historical problem of being a “culturally over-saturated” subject (Sontag 288).The significant difference between Korine’s film and those of his 1970s-era forbears is precisely the attention he pays to the formal aspects of his medium, revelling in analogue editing glitches to the point of fetishism, in some cases lasting as long as the scenes themselves. Consciously working out-of-step with the media of his day, Trash Humpers in imbued with nostalgia from its very beginning. Whereas Smith, Eggleston, Warhol, Morrissey and Waters blurred fantasy and documentary in ways that raised the social and political identities of their subjects, Korine seems much more interested in “trash” as an aesthetic trope. In following this interest, he rightfully pays homage to the tropes of queer cinema, however, he conveniently leaves behind their underlying commentaries about (hetero-) normative culture. A sequence where the trash humpers visit a whorehouse and amuse themselves by smoking cigars and slapping the ample bottoms of prostitutes in G-strings confirms the heterosexual tenor of the film, which is reiterated throughout by numerous deadpan gay jokes and slurs.Trash Humpers can be understood precisely in terms of Korine’s desire to maintain the aesthetic imperatives of alternative culture, where formal experimentation and the subverting of mainstream genres can provide a certain amount of freedom from explicated meaning, and, in particular, from socio-political commentary. Bourdieu rightly points out how the pleasures of the aesthetic gaze often manifest themselves curiously as form of “deferred pleasure” (353) or “pleasure without enjoyment” (495), which corresponds to Immanuel Kant’s notion of the disinterested nature of aesthetic judgement. Aesthetic dispositions posed in the negative – as in the avant-garde artists who mined primitive and ugly cultural stereotypes – typically use as reference points “facile” or “vulgar” (393) working-class tropes that refer negatively to sensuous pleasure as their major criterion of judgment. For Bourdieu, the pleasures provided by the aesthetic gaze in such instances are not sensual pleasures so much as the pleasures of social distinction – signifying the author’s distance from taste as a form of gratification. Here, it is easy to see how the orgiastic central characters in Trash Humpers might be employed by Korine for a similar end-result. As noted by Jeremiah Kipp in a review of the film: “You don't ‘like’ a movie like Trash Humpers, but I’m very happy such films exist”. Propelled by aesthetic, rather than by social, questions of value, those that “get” the obscure works of alternative culture have a tendency to legitimize them on the basis of the high-degree of formal analysis skills they require. For Bourdieu, this obscures the fact that one’s aesthetic “‘eye’ is a product of history reproduced by education” – a privileged mode of looking, estranged from those unfamiliar with the internal logic of decoding presupposed by the very notion of “aesthetic enjoyment” (2).The rhetorical priority of alternative culture is, in Bourdieu’s terms, the “autonomous” perfection of the form rather than the “heteronomous” attempt to monopolise on it (Field 40). However, such distinctions are, in actuality, more nuanced than Bourdieu sometimes assumed. This is especially true in the context of global digital culture, which makes explicit how the same cultural signs can have vastly different meanings and motivations across different social contexts. This has arguably resulted in the destabilisation of prescriptive analyses of cultural taste, and has contributed to recent “post-critical” advances, in which academics such as Bruno Latour and Rita Felski advocate for cultural analyses and practices that promote relationality and attachment rather than suspicious (critical) dispositions towards marginal and popular subjects alike. Latour’s call for a move away from the “sledge hammer” of critique applies as much to cultural practice as it does to written analysis. Rather than maintaining hierarchical oppositions between authentic versus inauthentic taste, Latour understands culture – and the material world more generally – as having agency alongside, and with, that of the social world.Hipsters with No AlternativeIf, as Karl Spracklen suggests, alternativism is thought of “as a political project of resistance to capitalism, with communicative oppositionality as its defining feature” (254), it is clear that there has been a progressive waning in relevance of the category of “alternative culture” in the age of the Internet, which coincides with the triumph of so-called “neoliberal individualism” (258). To this end, Korine has lost some of his artistic credibility over the course of the 2000s. If viewed negatively, icons of 1990s alternative culture such as Korine can be seen as merely exploiting Dada-like techniques of mimetic exacerbation and symbolic détournement for the purpose of alternative, “arty” branding rather than pertaining to a counter-hegemonic cultural movement (Foster 31). It is within this context of heightened scepticism surrounding alternative culture that the hipster stereotype emerged in cultures throughout the world, as if a contested symbol of the aesthetic gaze in an era of neoliberal identity politics. Whatever the psychological motivations underpinning one’s use of the term, to call someone a hipster is typically to point out that their distinctive alternative or “arty” status appears overstated; their creative decisions considered as if a type of bathos. For detractors of alternative cultural producers such as Korine, he is trying too hard to be different, using the stylised codes of “alternative” to conceal what is essentially his cultural and political immaturity. The hipster – who is rarely ever self-identified – re-emerged in the 2000s to operate as a scapegoat for inauthentic markers of alternative culture, associated with men and women who appear to embrace Realpolitik, sincerity and authentic expressions of identity while remaining tethered to irony, autonomous aesthetics and self-design. Perhaps the real irony of the hipster is the pervasiveness of irony in contemporary culture. R. J Magill Jnr. has argued that “a certain cultural bitterness legitimated through trenchant disbelief” (xi) has come to define the dominant mode of political engagement in many societies since the early 2000s, in response to mass digital information, twenty-four-hour news cycles, and the climate of suspicion produced by information about terrorism threats. He analyses the prominence of political irony in American TV shows including The Daily Show with Jon Stewart, The Simpsons, South Park, The Chappelle Show and The Colbert Report but he also notes its pervasiveness as a twenty-first-century worldview – a distancing that “paradoxically and secretly preserves the ideals of sincerity, honesty and authenticity by momentarily belying its own appearance” (x). Crucially, then, the utterance “hipster” has come to signify instances when irony and aesthetic distance are perceived to have been taken too far, generating the most disdain from those for whom irony, aesthetic discernment and cultural connoisseurship still provide much-needed moments of disconnection from capitalist cultures drowning in commercial hyperbole and grave news hype. Korine himself has acknowledged that Spring Breakers (2013) – his follow-up feature film to Trash Humpers – was created in response to the notion that “alternative culture”, once a legitimate challenge to mainstream taste, had lost its oppositional power with the decentralization of digital culture. He states that he made Spring Breakers at a moment “when there’s no such thing as high or low, it’s all been exploded. There is no underground or above-ground, there’s nothing that’s alternative. We’re at a point of post-everything, so it’s all about finding the spirit inside, and the logic, and making your own connections” (Hawker). In this context, we can understand Trash Humpers as the last of the Korine films to be branded with the authenticity of alternative culture. In Spring Breakers Korine moved from the gritty low-fi sensibility of his previous films and adopted a more digital, light-filled and pastel-coloured palette. Focussing more conventionally on plot than ever before, Spring Breakers follows four college girls who hold up a restaurant in order to fund their spring break vacation. Critic Michael Chaiken noted that the film marks a shift in Korine’s career, from the alternative stylings of the pre-Internet generation to “the cultural heirs [of] the doomed protagonists of Kids: nineties babies, who grew up with the Internet, whose sensibilities have been shaped by the sweeping technological changes that have taken place in the interval between the Clinton and Obama eras” (33).By the end of the 2000s, an entire generation came of age having not experienced a time when the obscure films, music or art of the past took more effort to track down. Having been a key participant in the branding of alternative culture, Korine is in a good position to recall a different, pre-YouTube time – when cultural discernment was still caught up in the authenticity of artistic identity, and when one’s cultural tastes could still operate with a certain amount of freedom from sociological scrutiny. Such ideas seem a long way away from today’s cultural environments, which have been shaped not only by digital media’s promotion of cultural interconnection and mass information, but also by social media’s emphasis on mobilization and ethical awareness. ConclusionI should reiterate here that is not Korine’s lack of seriousness, or irony, alone that marks Trash Humpers as a response to the scepticism surrounding alternative culture symbolised by the figure of the hipster. It is, rather, that Korine’s mock-documentary about juvenile geriatrics works too hard to obscure its implicit social commentary, appearing driven to condemn contemporary capitalism’s exploitations of youthfulness only to divert such “uncool” critical commentaries through unsubtle formal distractions, visual poetics and “bad boy” avant-garde signifiers of authenticity. Before being bludgeoned to death, the unnamed man in the French maid’s outfit recites a poem on a bridge amidst a barrage of fire crackers let off by a nearby humper in a wheelchair. Although easily overlooked, it could, in fact, be a pivotal scene in the film. Spoken with mock high-art pretentions, the final lines of the poem are: So what? Why, I ask, why? Why castigate these creatures whose angelic features are bumping and grinding on trash? Are they not spawned by our greed? Are they not our true seed? Are they not what we’ve bought for our cash? We’ve created this lot, of the ooze and the rot, deliberately and unabashed. Whose orgiastic elation and one mission in creation is to savagely fornicate TRASH!Here, the character’s warning of capitalist overabundance is drowned out by the (aesthetic) shocks of the fire crackers, just as the stereotypical hipster’s ethical ideals are drowned out by their aesthetic excess. The scene also functions as a metaphor for the humpers themselves, whose elderly masks – embodiments of nostalgia – temporarily suspend their real socio-political identities for the sake of role-play. It is in this sense that Trash Humpers is too enamoured with its own artifices – including its anonymous “boys club” mentality – to suggest anything other than the aesthetic distance that has come to mark the failings of the “alternative culture” category. In such instances, alternative taste appears as a rhetorical posture, with Korine asking us to gawk knowingly at the hedonistic and destructive pleasures pursued by the humpers while factoring in, and accepting, our likely disapproval.ReferencesArsel, Zeynep, and Craig J. Thompson. “Demythologizing Consumption Practices: How Consumers Protect Their Field-Dependent Identity Investments from Devaluing Marketplace Myths.” Journal of Consumer Research 37.5 (2011): 791-806.Bourdieu, Pierre. 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