http://www.youtube.com/watch?v=fQmXU-XMCIs&feature=related
I’ll dispense with the usual synopsis of the composer and of the music (it’s all available from a Google search!).
There is no doubt that many people who try to listen to this piece of music will turn it off. There may be a range of reasons given; it’s boring, it doesn’t make sense, it’s not nice, there’s no melody, it’s not even music. And yet this piece was written by one of the most influential composers of the 20th century. Is it just a bag of nonsense, or is there something to it?
It is impossible to give even the briefest of introductions to the history of 20th century music here but, like much of 20th century art in general, music went through some profound changes in this period. Amongst the most profound of these changes was the gradual shit from tonality (broadly speaking, music that uses conventional ideas of harmony and melody) towards atonality, or music that doesn’t follow any immediately obvious rules on tonality and eschews traditional concepts of harmony.
At first glance it may seem that this development was pointless. That music degenerated from intelligible to unintelligible. Listening to this piece of music, for example, there are no obvious themes; nothing to hum, no obvious sense of direction. How is this music supposed to interest you? What are you supposed to take from it?
These were questions that dominated the 20th century, the answers still multi-faceted and hotly debated to this day. This was the century that brought us Marcel Duchamp’s ‘Fountain’ – a work of art that was simply a porcelain urinal. That brought us Andy Warhol and, later still, ‘Piss Christ’; a photograph of a crucifix drowned in what is claimed to be the artists own urine. Is this art? Does it have any value?
Every question was turned on its head in the 20th century. Does art need to have a value? Is art about personal expression or communication with an audience? Is mainstream art now absorbed into our society so absolutely that it ceases to have any genuine artistic worth? Is it really art if it appears in a commercial, or sells you something, or is created to inspire political allegiance or social pride?
Let me give an example. Why is it that Hannibal Lecter listens to classical music? Or a Bond Villain? Why do we have a fixation with making our most heinous villains cultured, intellectual, artistic beings? It is very, very likely to have something to do with Adolf Hitler. Hitler was both a lover of culture and, more frighteningly, understood how music and film and art could be used to inspire patriotism, love and passion in the German people.
This is an extreme example, but think about it. How is it that something can “sound” like a military march? Or sound English, or German? Or sound romantic? Prokofiev’s famous ‘Montagues and Capulets’ from his ballet ‘Romeo and Juliet’ is more like to make you think or Alan Sugar than Verona these days. That is because the music has been used to create a brand, to illicit emotion, to help you identify and understand something. To generate a narrative.
Avant-Garde artists and composers of the 20th century had problems with the traditional methods and techniques history had given them. Many, for example, felt that tonal music was no longer a valid method for personal expression. It was too loaded with preconception; too much about pandering to an audience rather than finding something new. As a result, experiments into atonalism became increasingly common. This was new ground, unmapped and without preconception. Here a composer could express themselves freely without fear of political or social comparison. You’re unlikely to listen to Webern’s String Quartets and hear anything obvious or make any immediate connections, but if I was to play you a Strauss Waltz or Gregorian Chant you’d probably start getting images in your head straight away. The music is evocative, but to some it is also limiting – there are political, social, historical and religious connotations that cheapen the music, loading it with meaning the author might not have intended.
The debate, of course, comes down to whether all this matters. There are many people who believe that music’s chief intention should be to entertain and evoke. They are not necessarily wrong. But neither are those that argue music should push boundaries, should challenge, should unshackle itself from the past and resist the temptation to pander.
Webern’s music is not easygoing. It is not immediately likeable. It does not offer any obvious clues as to what, if anything, it is about or for. You won’t hear romance, or hatred, or be reminded of the Alps or a time in history. The chances are it will sound uninteresting or unintelligible – or perhaps you will find something that intrigues you. Perhaps it will remind you of a personal memory, or conjure up images in your head you did not expect.
It could be argued that “art” is not for anything. Consumerism has allied our expectations of art to our sense of value. If you buy an album of music, you expect it to entertain or interest you. We look to music to give us joy; something fun to listen to on the way to work, something to relax to, something to put you in a certain mood or enhance the ambience of a party or your house. But that’s not necessarily all music has to be about. The artist creates and the audience responds, whether with love or hatred or indifference. Some would argue that is all art can be.
I myself am not entirely confident of my own feelings in this matter. I have no shame in admitting I find much Webern’s music, or Berg’s, or Schoenberg or Cage or Feldman’s music difficult. But the tendency to assume this is a bad thing is wrong. So have a listen to Webern. You may hate it, but he plainly didn’t write it for you to easily love. For those 9 minutes you’ll have an experience that, love or loathe, is unique. And perhaps that, and that alone, is the point?