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R E P E A T I N G O U R S E LV E S
ROTH FAMILY FOUNDATION

Music in America Imprint

Michael P. Roth
and Sukey Garcetti
have endowed this
imprint to honor the
memory of their parents,
Julia and Harry Roth,
whose deep love of music
they wish to share
with others.
REPEATING OURSELVES
AMERICAN MINIMAL MUSIC
A S C U LT U R A L P R A C T I C E

Rober t Fink

UNIVERSITY OF CALIFORNIA PRESS


BERKELEY LOS ANGELES LONDON
University of California Press
Berkeley and Los Angeles, California

University of California Press, Ltd.


London, England

© 2005 by The Regents of the University of California

Fink, Robert.
Repeating ourselves : American minimal music as
cultural practice / Robert Fink.
p. cm.
Includes bibiographical references (p. ) and index.
isbn 0-520-24036-7 (cloth : alk. paper) —
isbn 0-520-24550-4 (pbk : alk. paper)
1. Minimal music — History and criticism.
2. Music— Social aspects. I. Title.
ml197.f54 2005
781.3— dc22 2005006616

Manufactured in the United States of America


14 13 12 11 10 09 08 07 06 05
10 9 8 7 6 5 4 3 2 1
The paper used in this publication meets the minimum
requirements of ANSI/NISO Z39.48-1992 (R 1997)
(Permanence of Paper).
The publisher gratefully acknowledges the generous
contribution to this book provided by the Lloyd Hibberd
Publication Endowment Fund of the American
Musicological Society.
Contents

Preface ix
[Minimalism is just . . . ]
Introduction. The Culture of Repetition 1

PART ONE
THE CULTURE OF EROS: REPETITION AS DESIRE CREATION

[ . . . the higher disco]


1 Do It (’til You’re Satisfied): Repetitive Musics and
Recombinant Desires 25

[. . . like a soap commercial]


2 “A Colorful Installment in the Twentieth-Century Drama of
Consumer Subjectivity”: Minimalism and the Phenomenology
of Consumer Desire 62
[ . . . what television should be]
3 The Media Sublime: Minimalism, Advertising, and Television 120

PART TWO
THE CULTURE OF THANATOS: REPETITION AS MOOD REGULATION

[ . . . wallpaper music]
4 “A Pox on Manfredini”: The Long-Playing Record,
the Baroque Revival, and the Birth of Ambient Music 169
viii / CONTENTS

[ . . . sitting]
5 “I Did This Exercise 100,000 Times”: Zen, Minimalism,
and the Suzuki Method 208

Notes 237

List of Illustrations 267

Index 269
Preface

By custom and precedent, the cover of this book should have been a
smooth, uniform gray, white, or black broken only by contrasting letter-
ing, preferably lowercase, in an unobtrusive sans serif type. If an image
on the cover were needed, it ought to have been a carefully lit art object
of reductive purity—perhaps a dark pinstripe painting by Frank Stella,
one of Dan Flavin’s cool fluorescent-bulb installations, or an assembly of
metallic boxes by Donald Judd.1 The word minimalism tends to elicit a
generic “tasteful” response from designers and typographers; its once
dangerous asceticism has, as Edward Strickland lamented in his own
gray-jacketed monograph, become a graphic cliché.2
Cliché or not, the formalized emptiness that defines most book jacket
images of the “minimal” does tell us something: it is quite easy to judge
a monograph on minimal art or music by its neat gray cover. The works
discussed inside will be considered completely autonomous abstractions;
they will be valued for being rigorous and difficult; messy or imprecise
connections between the world of art and the larger culture will be
cleaned up, or better, suppressed altogether; the general ambience will be
the tasteful, understated elegance of the Museum of Modern Art.
Judged by its cover, the musicological study you hold in your hand
promises, in comparison, to be somewhat vulgar and uncontrolled.
(Unless you are looking at a library hard cover, where durable and defen-
sive minimalism is the norm.) Juxtaposing the garish, repetitive imagery
of mass consumer society with signs of musical repetition, I have chosen

ix
x / P R E FA C E

to figure musical minimalism not against the neutral ground of the


museum wall, but against the riotous backdrop of the supermarket cereal
aisle and the color television set. My central argument is that the most
recognizably “minimal” contemporary music is actually maximally
repetitive music, and that as a cultural practice, this excess of repetition
is inseparable from the colorful repetitive excess of postindustrial, mass-
mediated consumer society.
What we now recognize as a “consumer society” first took shape in
post–World War II America, and it has been under attack since it was
first theorized in the late 1950s. Denouncing wasteful overproduction of
consumer goods (John Kenneth Galbraith’s The Affluent Society) and the
pervasive yet sinister advertising practices that mobilized demand for
them (Vance Packard’s The Hidden Persuaders), academics and journal-
ists began laying the foundation for a countercultural critique of con-
sumption as meaningless repetition. Minimalist art and music have usu-
ally been considered part of that counterculture. Even if 1960s minimal
artists tended to avoid political statements, their art stood ascetically
aloof from the world of consumption and its clotted signs. Minimalists,
unlike Pop artists, have tended to align themselves with labor, not capi-
tal, and with overt imagery of production, not consumption. Richard
Serra’s stint as a junkyard crane operator, Donald Judd’s machined
boxes, even Andy Warhol’s Factory—all point to the preference for work
over shopping that led Robert Morris in 1961 to exhibit (for sale, of
course) a crude plywood box containing a tape recording of the ham-
mering that had gone into its construction.3
The repeated, rhythmic pounding of a hammer on a nail is certainly
within the sonic parameters set the previous year by La Monte Young’s
foundational text of repetitive musical minimalism, arabic number (any
integer) to Henry Flynt. Young had dedicated his Composition 1960 #10
(“Draw a straight line and follow it”) to Morris, and in 1961 he recorded
a performance of arabic number in which he rhythmically pounded 1,698
times on a piano with both forearms as loud as he could. As a work that
dramatically foregrounds the labor of composition/performance and just
as theatrically resists commodification (Young’s recording, though widely
bootlegged, has never been authorized for commercial release), arabic
number actually harmonizes quite well with the austere high modernist
ideology of a previous generation of art-music composers. One can easily
imagine Young retorting, when audiences broke into cursing and sponta-
neous protest-singing during an abrasive 1960 protominimalist happen-
P R E FA C E / x i

ing (he was dragging a gong along the floor while Terry Riley repeatedly
scraped a wastebasket against the wall), “Who cares if you listen?”4
Thus it is not surprising that students of experimental and repetitive
music, while disagreeing violently with Milton Babbitt on issues of struc-
ture and information density, tend to agree implicitly with his larger
assumption that the composer is a (production) specialist whose abstract
sound-products demonstrate total disengagement with conventional and
commercial culture.5 As portrayed by its devotees, musical minimalism is
indeed simpler, more consonant, more rhythmic, more sensual, even more
popular than integral serialism—while remaining just as “purified” of
contamination from the compromised world of signs beyond the acoustic.
This book will argue at length a contrary position: that as a cultural prac-
tice, repetitive music implicates creators, performers, and auditors in
repetitive commercial culture like advertising and television; in the con-
sumption of low-caste repetitive functional musics like Muzak, Vivaldi
concertos, and disco; and in production “methods” like Shinichi Suzuki’s
strange repetitive hybrid of Zen pedagogy and the violin factory floor.
My thesis may seem iconoclastic, even destructive, but I disclaim quite
explicitly any brief against the music under examination. Rather, I seek
to honor minimalist repetitive music for what it truly is: the most pro-
tean, popular, and culturally significant music to arise within the last half
century of what Richard Crawford has called the “cultivated” tradition
of American music. (Minimalism is the perfect example of a musical
style that is cultivated without being “classical.”)6 In any case, a mono-
chromatic image has been notably ineffective in protecting repetitive
music from commercial appropriation. Strickland, confusing cause and
effect, admits: “The later history of Minimalism marks the transition of
twentieth-century art from its waning as an autonomous and implicit cri-
tique of mass culture to its demystification and acceptance as but another
commodity . . . in a society geared progressively on all levels to the
unremitting consumption of sensations.”7 To this cri de coeur one can
reply only that the mystification was always in the critical image, not the
art and music. This study will engage directly with the commodity form,
unremitting consumption, and pure sensation as a foundation for artistic
practice, and will apologize for none of it—for what is the alternative?
Minimalism understood as an empty gesture of negation, in a cultural
vacuum so absolute that whatever “implicit critique” of society it
encodes can never be named, much less specified and evaluated.
Nor is anybody outside the world of contemporary art music likely to
x i i / P R E FA C E

be intimidated by a hands-off attitude from formalist musicology. Main-


stream culture has tended to deal summarily and satirically with minimal-
ism’s pretensions to objectivity and abstraction, taking the style at its
“meaningless” word: witness the reliably recurring New Yorker cartoons
of confused museum patrons staring blankly at bricks, trash, a janitor’s
broom in the corner, a blank wall, et cetera seriatim. The situation is
harder to dramatize with sound, of course, but the music and figure of
Philip Glass have become a byword in popular art for the culturally null.
Witness his cameo during the first season of the Trey Parker–Matt Stone
animated series South Park. A mordant subplot in the show’s first holiday
special is the systematic evisceration of South Park’s school Christmas pag-
eant by the forces of rampant political correctness. One by one, the usual
religious and cultural signifiers are ruled unusable because they might con-
ceivably offend: no nativity scene (Jews), no Christmas trees (environmen-
talists), no flashing holiday lights (epileptics), and, most damagingly to the
pageant, no songs about Jesus, Santa, Frosty, or any of the familiar sea-
sonal figures. What’s left after this literal reductio ad absurdem?

Announcer: And now, South Park Elementary presents The Happy Non-
offensive, Non-denominational Christmas Play, with music
and lyrics by New York minimalist composer Philip Glass.
The kids are in green leotards dancing about strangely.
Philip: As I turn and look into the sun, the rays burn my eyes. [Happy,
happy, happy, everybody’s happy.] How like a turtle the sun
looks . . .
Sheila: What the hell is this?!?
Music: [Happy.]
Sheila: This is horrible!
Priest: This is the most god-awful piece of crap I’ve ever seen.8

Philip Glass can be absolved of any responsibility for the lyrical con-
tent of the South Park “holiday experience,” but the episode’s climactic
musical passage is accurately Glass-like, if not precisely “(happy)”: pul-
sating synthesizer chords that alternate between a minor tonic and its
flatted sixth; faster, rumbling bass arpeggios; finally, a chanting, other-
worldly bass choir—the whole a careful evocation of Koyaanisqatsi
crossed with Einstein on the Beach. The creators of South Park have con-
sistently shown both the talent and the inclination for dark musical par-
ody. (For what other purpose is Isaac Hayes’s “Chef” character?) But the
most biting aspect of the South Park minimalist moment is extramusical,
not the way Glass’s music sounds but what it stands for.
P R E FA C E / x i i i

Which is nothing. Nothing at all.


Can this public relations disaster really be the result of decades of for-
malist critical reductionism? Glass loses both ways: in the world of South
Park, his “abstract” music, chosen because it ought to be completely
inoffensive, since it has absolutely no connection to actual culture, imme-
diately drives the cartoon audience into a show-stopping frenzy of
mutual recrimination and escalating violence. Worse than the infamous
early-twentieth-century explosion provoked by Stravinsky’s Rite of
Spring—or even the aftershock triggered at Carnegie Hall in 1973 by a
performance of Steve Reich’s Four Organs9 —this cartoon riot has noth-
ing to do with the mystified essence of “difficult music.” Of course, audi-
ence members don’t particularly like the little bit they hear, but what
drives them to blows is not abrasiveness of sound. It is the void, the
absence of cultural meaning, that repetitive music reflects back at them.
It appears that, at the turn of the twenty-first century, “minimalism” is
just another name for nothing left to lose.
With the help of a talking turd (don’t ask), the denizens of South Park
ultimately rediscover a comedic simulacrum of “the true meaning of
Christmas.” I do not mean to contend in these pages that repetitive min-
imal music has one “true meaning,” or that my text, musicologically
unique, could stabilize that singular meaning for readers and listeners.
But I will argue, passionately and at length, that minimalism in music has
a meaning, has at least the theoretical possibility of meaning, and that
careful exploration of its various cultural contexts in the 1950s, 1960s,
and 1970s will begin to define the range of signifying practices within
which the style can function. The result cannot be a devaluation of min-
imal music, for it seems self-evident to me that any meaning is preferable
to no meaning at all.
I propose to colorize the minimalist monochrome.
Because everything sounds worse in gray and white.

This book took a long, long time to write. Some theoretical under-
pinnings go as far back as my doctoral dissertation, completed with the
generous support of what was at that time not yet called the Alvin H.
Johnson AMS 50 Dissertation-Year Fellowship. Much of the crucial
research and drafting work took place in 1998–99 at the Stanford
Humanities Center under the stewardship of Keith Baker, Susan Dunn,
and Susan Sebbard; I am deeply indebted to my fellow fellows and our
x i v / P R E FA C E

compulsory lunches, especially Mark Seltzer, Bryna Goodman, Brian


Reed (whom I particularly thank for his thoughts on video art and tele-
vision), and Keith Chapin. Some critical ideas on minimalism and the
Baroque revival were first tried out in a seminar at Stanford; thanks to
Stephen Hinton and Heather Hadlock for hospitality, and to the mem-
bers of that seminar for perception and patience. I was also a regular and
grateful user of material at the Stanford Archive for Recorded Sound.
Previous versions of what are now the first three chapters were deliv-
ered as talks at Cornell and Princeton; I am grateful to the graduate stu-
dents at both those august institutions for the invitations as well as their
careful attention and colloquy. Well before that, outlandish ideas were cir-
culating through seminars and colloquia at the Eastman School of Music;
thanks for feedback and mentoring to my close colleagues in Rochester,
Jurgen Thym, Ralph Locke, Ellen Koskoff, Gretchen Wheelock; and to
the many graduate students with whom intense conversations at Danny’s
on the corner were a formative influence. The extraordinary graduate stu-
dents at the University of California, Los Angeles, have also taken their
collective part in this project through seminars, colloquia, and hallway
conversations lubricated by a copious flow of Diet Coke; of many such I
would mention those with Maria Cizmic, Charles Hiroshi Garrett, Griffin
Woodworth, Andrew Berish, Dale Chapman, Yara Sellin, Lester Feder,
and particularly Cecilia Sun, who also provided indispensable research
support and gave generously of her own findings and insights into exper-
imental music as the years went by.
Many musicological colleagues have provided moral, convivial, and
intellectual support as this manuscript struggled into being: Andrew
Dell’Antonio, Robynn Stilwell, Nadine Hubbs, Rebecca Leydon, Byron
Adams, Ruth Charloff, Judith Peraino, and Luisa Vilar-Payá. Kristi
Brown-Montesano has been a loyal friend and interlocutor for well over
a decade. Philip Brett, in whose reading group at Berkeley I met many of
the above-mentioned, is in many ways a spiritual ancestor of this work,
which he always encouraged with both words and example. It is bitter
indeed that he did not live to see it in finished form; requiescat in pacem.
The genesis of this book was so extended that it has benefited from
the ministrations of no fewer than three editors at the University of
California Press. I thank Doris Kretschmer for her interest, Lynne Withey
for her (ahem) patience, and, most of all, Mary Francis for her advocacy,
therapy, gentle encouragement, and expert editorial management. Griffin
Woodworth, Glenn Pillsbury, and Lisa Musca provided key editorial sup-
port on my side, and with their opposite numbers at the press, Colette
P R E FA C E / x v

DeDonato and Kalicia Pivirotto, dealt elegantly with a complex and


tricky world of late-twentieth-century permissions, examples, and illus-
trations. I also thank Annahid Kassabian, Michael Cherlin, Rose
Subotnick, and especially Richard Leppert for taking time to do close
readings of the manuscript. Obviously I bear the responsibility for any
errors—but there are doubtless far fewer than there might have been
thanks to this powerhouse editorial collective.
My work bears the intellectual traces of my teachers, most obviously
Richard Taruskin and Joseph Kerman, distinguished senior scholars who
have seen it evolve from some fuzzy yet urgent intuitions about the way
music might be thought to “go” into a very different kind of historical
and cultural study. To Professor Kerman, I owe immense gratitude for
the space and breadth of his musicological vision—it was he who
demanded that my dissertation, which was supposed to be a relatively
modest study of Rossini and Verdi, include both Beethoven and mini-
malism. He upped the ante on me quite successfully, it turns out—and if
there is any felicity in my prose, much of the credit goes to his careful
pruning of an exuberant (!) young writer’s worst habits. On the other
hand, it was in a seminar run by Professor Taruskin that the initial kernel
of this book’s analytical thesis was planted; he has consistently taken a
lively interest in how its shoots developed, ever wary of conventional
conclusions, sloppy argumentation, or editorial grandstanding. He may
not recognize some of the more exotic blooms, but none of my intellec-
tual work would have taken root in quite the same way without his help
and encouragement.
My colleagues at the University of California, Los Angeles, have been
the best anyone could wish: this manuscript is deeply marked with the
traces of their collective intellectual ferment. Elizabeth Upton, Elisabeth
Le Guin, Ray Knapp, and Tamara Levitz have been friends, coworkers,
and group inspiration: they represent my ideal readers. I fear that
Mitchell Morris doesn’t quite realize the effect he has had on this and all
my work (even the parts I didn’t show him or anybody else); he is my
oldest and closest musicological sibling, and I truly would not be writing
this or any other book without his pioneering presence at Berkeley and
beyond. Robert Walser has been a mentor, editor, Chair, inspiration,
sparring partner, and good friend; in addition to indefatigable shepherd-
ing of my career and work, he was responsible as Chair for securing the
several crucial leaves and course reductions that made the final writing
pushes possible. I hope that he finds the result worthy.
Pride of musicological place must go to Susan McClary, whose intel-
x v i / P R E FA C E

lectual influence shines from every paragraph of this study. It is no exag-


geration to say that I would not have produced this or any other schol-
arly work without her pioneering critical thought; actually working
beside and with her at UCLA on a daily basis is even more inspiring. I
also want to acknowledge some quite specific and fundamental proposi-
tions about music, temporality, and desire gratefully borrowed; I hope
their idiosyncratic use here provides payback with (at least some degree
of) interest. This book’s long gestation period spanned a sea change in
musicological ideology, and it seems absolutely incumbent on me to
remind the reader that in 1990, when I began this work in earnest, Susan
McClary was not only a powerful musicological example—she was the
only musicological example of the kind of scholar I sought someday to
be. Someday, is, as these things turn out, just about . . . now. I hope she
will be pleased at what I wrote—and she has wrought.
Pride of place overall must go to Kimberly Fox, my life companion on
this long intellectual journey. She met me when I was a stressed-out grad-
uate student casting about for a dissertation topic and has thus drunk the
relationship cup labeled “married to a writer” right to the dregs. Words
cannot express the depth and complexity of my debt to her as a person
and a thinker. (To acknowledge just the most obvious debt, the title of
this book is hers.) All I know is that she is surely as relieved as I am that
this is the last sentence of the first book I ever wrote.
INTRODUCTION

The Culture of Repetition

Is a sacrifice necessary? Hurry up with it, because—if we


are still within earshot—the World, by repeating itself, is
dissolving into Noise and Violence.
Jacques Attali, Noise: The Political Economy of Music
(1977)

I woke up this morning thinking that I might not want to


listen to repetitive music ever again—the endless looping
of images yesterday was enough for me for quite some time.
Message posted to the .microsound e-list on
September 12, 2001

It is late on a Friday night in the industrial consumer society at the turn


of the twenty-first century. The culture of repetition is in full swing.
In a converted warehouse near the urban core, hundreds of dancers
are moving in rhythm to highly repetitive electronic music; many of
them are under the influence of controlled substances, most notably 3,4-
methylenedioxymethamphetamine (MDMA), known to them as E, X, or
Ecstasy. The DJ, who has been building erotic tension for 45 minutes by
carefully interweaving current hard trance with classic disco tracks from
the 1970s, pulls a prized 12-inch record from his crate: the 17-minute
dance remix of Donna Summer and Giorgio Moroder’s “Love to Love
You Baby.” He spins the record to the halfway point and begins to inter-

1
2 / INTRODUCTION

cut Summers’s elaborately structured moans into the driving groove that
issues from his other turntable; as the crowd realizes what he is doing,
they begin to scream and moan along with the record. Everyone reaches
climax together as the bass drum kicks in . . .
A solitary late-night shopper wheels her cart down the soup aisle of a
nearby supermarket; she finds the repeating pattern of the colored labels
vaguely relaxing as she glides by. (Clinical monitoring of her eye-blink
rate would show that she has entered the first stage of hypnoid trance.)
She wonders, as she does every time she traverses this aisle, why there are
so many different brands of soup and who buys them all. She remembers,
suddenly, that she has been wanting for a long time to try some chunky
chicken noodle. The music drifting down from speakers embedded in the
ceiling hardly registers on her consciousness . . .
A writer sits in his suburban study watching a videotape of network
television. He has almost 100 sets of tapes, 24 hours of every channel
available from his local cable provider on a given day almost two months
ago. He is watching them all, trying to make sense of the torrential flow
of information pouring from the nation’s TV sets. He has seen dozens of
sitcoms, hundreds of reruns, literally thousands of commercials, and he
has thousands more to go. He is exhausted—and a little terrified. Down-
town, a junior advertising executive sits in a conference room with a
computer printout. He is engaged in a strangely similar task, tallying
against the agency’s media plan the thousands of television and radio
buys they executed last week for a major soft-drink account. The plan,
carefully calibrated to maximize both audience reach and frequency,
plots bursts of advertising in various mass-media vehicles (the vertical
axis) against time (the horizontal axis); it looks rather like the output of
a MIDI sequencer in piano-roll notation . . .
A college student sets out to read 150 pages of an overdue sociology
assignment. Settling down at her desk with pencil, highlighter, and a one-
liter bottle of Diet Coke, she decides the only thing lacking for her invari-
able study ritual is some sonic ambience. Thumbing through her collec-
tion, and passing over the many pop and rock CDs, she picks her favorite
relaxing-and-study music, a bargain reissue of a 1958 recording of
Vivaldi violin concertos that includes the famous Four Seasons. She fig-
ures that if she mixes up the 20-odd movements on the 65-minute CD
with random and repeat play, she should have enough familiar music in
the background to keep her focused for several hours. Absently tapping
her pencil in time with the soft music, she begins to read . . .
Down the hall, the girl’s mother silently enters the darkened bedroom
INTRODUCTION / 3

of her six-year-old son. The headphones have slipped off, so she gently
puts them back before flipping the cassette tape over. The music begins
again (it is a Vivaldi concerto from the same set that her daughter is half-
listening to next door), and she thinks, not for the first time, how strange
it is that the Suzuki teacher demands they listen to the same few tracks
over and over, even when sleeping. Their first, equally strange, group les-
son was the previous afternoon: she was amused and a little intimidated
by the repetition and discipline, her little boy sawing away in a line of 12
other children at an exercise that sounded like “peanut-butter sandwich”
over and over—his teacher said, laughing, “Let’s do it ichi-man,” which
she later found out meant, in Japanese, 10,000 repetitions!—and then
bowing ceremonially at the end of the lesson. It’s not music, it’s just play-
ing the same thing over and over; repetitious like factory work, she
thinks, or like beginning meditation, like the idea of “just sitting” that
cropped up in a little book her yoga teacher gave her, called Zen Mind,
Beginner’s Mind. Turning out the light, she says a short mantra that it
works. After all, taking up classical music can help improve performance
in school, especially for boys, and it’s never too soon to start thinking
about college for this last one . . .
In a university electronic music studio, a sophomore composition
major is fiddling with a keyboard and computer sequencing software.
She has been listening obsessively to Steve Reich’s 1976 Music for
Eighteen Musicians and, trying to get the same effect, has created several
slow, overlapping analog-string melodies and some faster figures for a
sampled marimba. (The dot-dash piano-roll notation she is staring at
looks oddly like the ad executive’s media plan.) She clicks the mouse a
few times, putting virtual repeat signs around all the loops, and starts
playback. Cool. Very cool. Of course she’ll never show this to her com-
position teacher—he’d just frown and sentence her to 10 more hours of
Schoenberg. And, to tell the truth, if he asked her why anybody should
care about two idiotic minimal loops repeating over and over and slowly
going out of phase, she’d have no answer.
Except that it sounds like, feels like . . .
Her life.

The fundamental claim of this book is that the single-minded focus on


repetition and process that has come to define what we think of as “min-
imal music” can be interpreted as both the sonic analogue and, at times,
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