Ian Pace
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« Reply #7 on: 15:44:20, 16-03-2007 » |
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On a more serious note:
'Of course, as Messiaen says, music is not the privilege of human beings: the universe, the cosmos, is made of refrains, the question in music is that of a power of deterritorialization permeating nature, animals, the elements, and deserts as much as human beings. The question is more what is not musical in human beings, and what already is musical in nature. Moreover,what Messiaen discovered in music is the same thing ethnologists discovered in animals: human beings are hardly at an advantage, except in the means of overcoding, of making punctual systems. That is even the opposite of having an advantage; through becomings-woman, -child, -animal, or -molecular, nature opposes its power, and the power of music, to the machines of human beings, the roar of factories and bombers. And it is necessary to reach that point, it is necessary for the nonmusical sound of the human being to form a block with the becoming-music of sound, for them to confront and embrace each other like two wrestlers who can no longer break free from each other's grasp, and slide down a sloping line: "Let the choirs represent the survivors . . Faintly one hears the sound of cicadas. Then the notes of a lark, followed by the mockingbird. Someone laughs . . . A woman sobs . . From a male a great shout: WE ARE LOST! A woman's voice: WE ARE SAVED! Staccato cries: Lost! Saved! Lost Saved!"
Gilles Deleuze and Felix Guattari - A Thousand Plateaus, translated Brian Massumi (London & New York: Continuum, 2004), p. 341.
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'These acts of keeping politics out of music, however, do not prevent musicology from being a political act . . .they assure that every apolitical act assumes a greater political immediacy' - Philip Bohlman, 'Musicology as a Political Act'
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