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引用次数: 0
摘要
本文探讨了贝斯手威廉·帕克的作品《柯蒂斯·梅菲尔德的内心之歌》中的音乐过程政治和历史修正。帕克的团队由资深的“市区”即兴演奏者和诗人阿米里·巴拉卡组成,他们为21世纪重新构想梅菲尔德的音乐和信息,在表演的瞬间重新构建形式和内容。在重新审视梅菲尔德的歌曲时,帕克超越了爵士乐的类型界限,而是在更广泛的“黑人音乐”谱系中构建了他的项目,这一姿态让人想起了巴拉卡在1966年的文章“改变的相同(R&B和新黑人音乐)”中对革命性“统一音乐”的看法。通过重新审视20世纪70年代梅菲尔德歌曲中蕴含的黑人权力、提升和抵抗的文化政治,帕克的项目既凸显了历史距离,又消解了历史距离,创造了一个音乐和文本干预的空间,在这个空间里,政治景观的“变化相同”意味着什么。本文的分析集中在歌曲“We The People Who Are dark Than Blue”的版本上,考虑了梅菲尔德(Mayfield)录制的三个版本(1970年、1971年、1996年),以及帕克和他的乐团录制的两个版本(2004年、2008年)。我认为梅菲尔德1996年的修订版和帕克合奏团2004年的录音都可以被理解为对自这首歌构思以来几十年运动政治崩溃的不同回应,而且,最终,我认为帕克在他的合奏团中培养的解释性实践制定了他们自己的精神和政治解放形式。
“Different Placements of Spirit”: The Unity Music of William Parker’s Curtis Mayfield Project
Abstract This article explores the politics of musical process and historiographic revision in bassist William Parker’s project The Inside Songs of Curtis Mayfield. Comprising veteran “downtown” improvisers and poet Amiri Baraka, Parker’s group reimagines Mayfield’s music and message for the twenty-first century, reconstructing form and content anew in the moment of performance. In revisiting Mayfield’s songs, Parker transgresses the genre boundaries of jazz, framing his project instead within a broader lineage of “black music,” a gesture that recalls Baraka’s vision of a revolutionary “Unity Music” from his 1966 essay “The Changing Same (R&B and New Black Music).” By revisiting the 1970s cultural politics of Black Power, uplift, and resistance immanent in Mayfield’s songs, Parker’s project both foregrounds and collapses historical distance, creating a space in which musical and textual interventions signify on the “changing same” of the political landscape. The analyses in this article focus on versions of the song “We The People Who Are Darker Than Blue,” considering three versions recorded by Mayfield (1970, 1971, 1996), as well as two recorded by Parker and his ensemble (2004, 2008). I argue that both Mayfield’s 1996 revision and a 2004 recording by Parker’s ensemble might be understood as varied responses to the collapse of movement politics in the decades since the song’s conception, and, ultimately, I contend that the interpretive practices Parker fosters within his ensemble enact their own form of spiritual and political liberation.