All what jazz?

Once upon a time I saw the following aesthetic question bandied about in some remote corner of (musical) academia:

Is jazz the “American classical music?”

You could make a strong argument that it is, and not only because the essence of jazz is improvisation, which also has deep roots in the European classical tradition: Mozart and Beethoven regularly made improvisation a feature of their public concerts. Classical musicians pretty much don’t “do” improvisation anymore; it’s been left to jazz to pick up that particular baton.

Jazz has native roots. Black America invented jazz. Its homegrown quality could also be put forth as an argument for the “American classical” label.

There is a sillier side to the case as well, but one which I’m not going to let pass: jazz, like classical music, is perceived as outside the popular mainstream. It plays to a devoted audience of cognoscenti, the same way classical does. Jazz aficionados will spend hours debating the relative merits of Dizzy Gillespie and Miles Davis, or of Charlie Parker Bird, John Coltrane and Stan Getz, just as classical buffs will go on about Horowitz vs. Rubinstein or Nadja Salerno-Sonnenberg and Anne-Sophie Mutter. Most of the mass public never heard of these people. To fans their names are the stuff of legend.

Once, when I was in my early twenties, I was discussing music with a fellow young journalist. She was about the same age I was. “I’m trying to get into jazz,” she remarked, adding that she and her boyfriend were slated to attend a jazz trio’s performance at some club in San Diego that weekend.

Her comment stayed with me. One never had to “try” to “get into” the Beatles, Bruce Springsteen or U2; you simply switched on the radio and their tunes either appealed to you or they didn’t. It wasn’t like going to school. But my colleague’s statement that she was “trying” to get into jazz implied the sort of eat-your-vegetables mindset that we normally associate with PBS and music appreciation class: jazz, to some people, apparently smacks sufficiently of sophistication and high culture that they feel it’s something uplifting, which they should force-feed themselves in order to be better-educated people, or at least to seem more hip.

I’m having these thoughts because last night my wife and I viewed the 1988 biopic Bird starring Forrest Whitaker, directed by Clint Eastwood. I’d seen it before; Valerie hadn’t. It tells the sad story of Charlie Parker, “Bird” to his fans, the great jazz saxophonist whose heroin addiction ended his life at 34. Parker and his contemporary Coltrane, also a saxophonist, were semi-deified in their lifetimes and afterward. The beat poet Gregory Corso wrote a posthumous encomium to Parker. Coltrane was deified literally: I read once of a tiny San Francisco Bay Area cult that actually enshrined Coltrane as a sort of minor divinity. I’m not talking about the kitschy idolatry of Graceland here, but a mainstream church which incorporates Coltrane into its liturgy.

Fan-craziness aside, there was one scene in Bird that I found particularly poignant: Parker, a musician’s musician, hears a recording of Stravinsky’s The Rite of Spring and decides he just has to meet this cat from Russia. Stravinsky was living in Hollywood at the time. Parker decides to go and seek him out. Well, of course Bird is strung out on smack when he shows up on Stravinsky’s doorstep in the middle of the night, and when Stravinsky peers out through his front door window and sees this enormous black man standing there wanting to come in and visit, he totally freaks. I don’t know whether the incident actually occurred or not, but it seemed to me a heavy-handed bit of symbolism on Eastwood’s part as director: the brash “new world” musician goes in search of the old world “father figure,” and succeeds only in scaring the daylights out of him. Well, Stravinsky was himself an admirer of jazz; he composed his Ebony Concerto for Benny Goodman. In fact jazz early on attracted the attention of a goodly number of “old-world” musicians, including Serge Koussevitsky, Darius Milhaud and others. Here in the U.S., native-born composers like Aaron Copland absorbed jazz influences readily and enthusiastically.

So. Is jazz “the American classical music?” In terms of style, the easy answer would be yes: people go to a jazz concert in the same spirit they would attend the philharmonic. They may be anticipating a toe-tapping good time, but they’re also seeking food for the soul.

But in terms of substance? You might just as well ask “is rock-and-roll the realization of the blues’ promise, or a corruption of it?” Now, there’s an argument that actually divided rockers in the 1960s. Brian Jones, who founded the Rolling Stones in 1962, eventually drifted apart from his band-mates Keith Richards and Mick Jagger because he wanted to hew closely to the tradition of the blues, and felt the others were betraying its purity by straying into a more commercial type of rock n’ roll. Listen to old recordings of The Cream and you’ll hear Eric Clapton locked in a similar struggle. Though The Cream remained generally more faithful to the “blues” tradition than the Stones did, who knows how long they could have kept it up? The Cream disbanded in 1969; the Stones are still touring in 2006. Die young and stay true to your ideals. In fact that's exactly what Brian Jones did: he drowned in his swimming pool, at age 27, in the same year that The Cream broke up. (Take note: I resisted the urge to write "the Cream separated.")

Because music is the only purely abstract art, cross-breeding is in its nature. No musical tradition stays “pure” for long. Musicians in different genres are listening to each other all the time, without the constraints of language barriers or the need for cognitive interpretation that can hamper the appreciation of the visual arts. Paul Simon goes to South Africa, comes home and records an album of South African “accordion jive” music with an American accent. Copland visits Mexico, then writes El Salon Mexico in praise of a cantina where he enjoyed himself there. If ever there was a musical tradition considered “hermetic,” it would be that of the Second Viennese School: Schoenberg and that crowd, who, serving German chromaticism with monklike fervor, worked out their famous dodecaphonic system which sought to preserve the purity of the post-Wagnerian Austro-Germanic tradition by abolishing the very notion of writing in keys. How highbrow can you get? But then along comes a cheeky, erudite American jazzman named Bill Evans, who appropriates the Schoenberg/Berg/Webern paradigm for a bouncy little delight called Twelve Tone Tune.

One is tempted to recall Pierre Boulez’ injunction about three decades ago that we shouldn’t even waste our breath talking about such distinctions. “There is neither classical nor modern music,” he said circa 1970, "there is only music.” In fact, decades before Boulez made that remark, Copland had anticipated him in practice as well as word: in 1937 Copland was teaching a music appreciation course at The New School in New York in which he amalgamated everything from medieval music to modern jazz under one heading. But of course Boulez was French; France has a long and well-entrenched musical tradition of its own. The question of whether or not jazz is “the American classical music” isn’t so easily dismissed as a parlor game: it’s part and parcel of America’s two-centuries-old struggle to position itself and its adolescent culture in relation to the Old World. It’s generally agreed now that the common culture is dead. Society is so compartmentalized anymore that there is practically nothing we all share in common.

But still we worry about how the world sees us. At the moment America’s stock abroad is pretty low, although we do still have our admirers. It’s hard to be the only remaining superpower and popular at the same time. But perhaps there is an opportunity here, and perhaps jazz is part of it. Why not? It has been before. When American troops liberated Paris near the end of the Second World War, the sound of Louis Armstrong, Artie Shaw, Billie Holliday and Glenn Miller filled the air. Whatever the ultimate cause of the USSR’s collapse in 1991, the quiet infusion of jazz was one of the first cracks in the Soviet monolith: Russian novelist Vassily Aksyonov has gone so far as to state that, in his youth, jazz was “America’s secret weapon number one” in the struggle with the Soviets. He and his friends in Moscow sneaked around listening to American jazz whenever they could get away from prying official ears.

Okay, I’ve been told the kids of the world are only interested in hip-hop these days. But that misses the point, which is that by exporting jazz, we were exporting our best and most original, something the world valued and looked to us for. Hip-hop is only “culture” insofar as bad attitude is culture, and I predict that ultimately hip-hop is going to have no more relevance to America’s standing among the world’s cultures than last month’s issue of Newsweek. There was a time when we thought heavy-metal was never going to go away, but it’s finally in abeyance. Why? Not hard: the 16-year-olds who went to Megadeth concerts in 1986 are all in their mid-thirties now. Attitude doesn’t travel well.

But great music does. Jazz has carried the banner of American homegrown culture through more than one conflict, charmed and seduced audiences from London to Tokyo. Perhaps that perspective does justify jazz as “classical,” if you define a culture’s “classical” artifacts as those which not only embody the best it has to offer, but which form the basis for a tradition that later generations build on. When Branford Marsalis channels Charlie Parker, he’s tapping into a genuine, authentic cultural tradition just as surely as Mikhail Pletnev is when he sits down at the piano to give Mussorgsky’s Pictures At An Exhibition another reading.

Jazz sends a message of hope, just as Beethoven does. And it’s a distinctly American message of hope, one which seeped into the darkest corners of totalitarianism in the last century. That’s what the great classics do. When Mark Knopfler sang that “a saxophone was made to go with the night,” he was speaking truer words than he knew. It is to be hoped that as the world struggles through its current night, the tenor sax, in whoever’s hands, will play on right into the small hours of the morning.