Culture

MASTER CLASS:

An unvarnished insight into the mind of Sonny Rollins (Philip Clark, 3/17/24, the Spectator)

[A]s jazz was becoming increasingly conceptual, Rollins was concerned that too many musicians were neglecting the basics. His goal was not revolution — he was motivated to achieve complete technical “mastership.”

The extent to which Rollins obsessed over the tiniest of technical details on his saxophone runs through the book. One minuscule finger movement could be enough to alter the resonance of a particular note either radically or indeed so faintly you’d need the ears of a bat to perceive it — and Rollins was open to both. This extended to his pushing his instrument beyond where recognized technique could function, to a point where the instrument operated but only in theory. Experimenting with bouncing the same note between different octaves, he described “higher notes that I have not figured out yet,” then scheduled time to explore beyond where his instrument normally sounded. Perhaps he could locate those notes, perhaps he couldn’t, but it was the endeavor that mattered.

Early in the book another theme emerges: his regret at the lowly lot of the jazz musician. All these decades later, figures like Rollins and Coltrane have become icons, but back in the day “the working conditions of many great jazz musicians are very, very far… below par!” he mourns. Making transcendent art in nightclubs, which were operated largely by shady characters “closely associated with underworld elements,” created inescapable tensions between goals of artistic purity and the brutal economic truth that jazz clubs, for the mob, were all about making money, exercising control and selling drugs.

Rollins’s high ideals rubbed uncomfortably against reality. Jazz, he explains, is “the music of America created by Americans for the edification of all of mankind.” As with many musicians, including Duke Ellington and Miles Davis, the word “jazz” became a bugbear to him, a label used, often cynically, to hold the ambitions of black musicians at bay, to retain them as “entertainers” — to put clear boundaries between black culture and the great Western tradition of Bach and Beethoven.

Rollins is clear that “mustn’t we start speaking of MUSIC and not jazz.” This music was “All American.” And although it’s of black origin, care must be taken “not to synonymize Negro and Jazz and not depict Jazz as a Negro product.” As Rollins unpicks the techniques of Indian music, you realize how deeply he believed that jazz also needed to reach out beyond America itself.

RETURN TO THE ELLIS ISLAND MODEL:

This Is a “Solvable” Crisis: Denver’s Mayor on How the City Is Handling Migrant Arrivals (Isabela Dias, 3/18/24, MoJo)

Johnston spoke with Mother Jones about Denver’s approach to migrant arrivals, the bipartisan border deal blocked by Republicans, and why this is a “solvable” crisis:

Texas Gov. Greg Abbott’s political stunt of sending migrants to blue cities across the country had the effect of “interiorizing” the border, leading to responses like New York Gov. Eric Adams’ statement that the “migrant crisis” was going to destroy the city. What do you make of that?

That’s not our belief. We think this is a deeply solvable problem and we think the problem is not attributable to the people who are walking 3,000 miles to try to seek asylum from a country that’s persecuting them and making it impossible to survive.


We think Denver can not just survive but thrive with these newcomers arriving.

We just need a couple of key components. That’s what we pushed the federal government for. We need more work authorization. The biggest problem we have is folks who arrive in the city and tell me, “Mr. Mayor, I don’t want any help, I just want to work.” At the same time, CEOs will call me and say that they have open jobs every day that they can’t fill, and they want to be able to hire the migrants that are here. The only problem is we have the federal government standing in the way of hard-working employees who want to work and employers who want to hire them, and the government’s refusing to let them do that. We need federal resources to help us support people.

And we think there should be a coordinated plan for entry. We don’t think that the governor of Texas gets to decide where every person in America ends up. Whenever we’ve had other waves of asylum seekers, we’ve created a distribution plan that allows them to find cities that have resources. We looked at the examples from Ukrainian refugees or Afghanistan refugees and a coordinated federal response that provided work authorization and resources and connected to cities based on their capacity. We were trying to get at least one of those three things in place. Unfortunately, the bipartisan Senate bill that would have helped do that, President [Donald] Trump and the House Speaker came in to kill, which was an injustice for both our newcomers and for our cities. But we’ve found a path forward despite that and we think there’s still a way to help serve newcomers well and prevent the financial crisis in our city. We’re well on our way to resolving that now.

OPEN SOURCE IT ALL:

A Comedy of Bureaucratic Errors : Slow Horses is a spy thriller worthy of Gordon Tullock. (g. patrick lynch, 3/15/24, Law & Liberty)

Until the 1960s, scholars modeled individuals in the public sector as public-spirited in their motivations and work. One of the founding fathers of public choice, the irascible Gordon Tullock worked in the US foreign service in China after completing law school. That experience, and his general skepticism about—well—everything, prompted him to turn his attention to the administrative state. Tullock and his Nobel prize-winning co-author James Buchanan built a model of politics that posited politicians and bureaucrats as self-interested rather than public-spirited and rational rather than angelic. They also included the idea that politics is an exchange process, much like a market. Using those two assumptions, they turned the world of political analysis upside down.

Tullock’s career was illustrious and varied. His work on bureaucracies included two important books studying the administrative state that provided fresh ways to analyze the government agencies that all of us caricature from time to time. We know that the public sector can be inefficient and sclerotic. Bureaucrats avoid responsibility and try to claim credit, and without market signals, the quality of their work is difficult to judge. Taking those institutional constraints and assuming individuals are not angels once they are hired by the government, Tullock argued that bureaucrats work for the same reasons all of us do: to make a living, be happy with our work, and gain the esteem and approbation of others. Because metrics to measure “good” work are hard to find in large non-market organizations, promotion is often more about flattery, popularity, and serving your superior’s wishes, which can lead to consensus views and uniformity of opinion, even incorrect ones.

Faulty opinions and unconstrained loyalty loom large in Herron’s world, and he balances realism with a dark humor that’s smart and frequently disarming. I doubt he is familiar with Tullock’s work, but they are kindred spirits in their pursuit of a more realistic way of understanding modern life within large institutions. The premise of the show illustrates another key insight of Tullock: it’s almost impossible to fire incompetent bureaucrats. Slow Horses is based on a fictitious place where MI5 sends those agents who have messed up. Rather than trying to fire them, the flawed agents are sent to a building called “Slough House” run by the aforementioned Jackson Lamb. Lamb is something to behold. He hilariously curses, ridicules, and mocks. But he is also gifted and revered even among the leadership of MI5. Under all of his bluster and cynicism, he helps guide the group in each season through the dangers of spying to endings that might not be “happy” but avoid as much carnage and chaos as possible.

GYNECOLOGY AS DESTINY:

Barbie and the Franken-Feminists: The recent films Barbie and Poor Things try to reinvent the woman—and fail. (Noah Millman, January 26, 2024, Modern Age)

There’s a lot of gleeful mockery of the overtly retrograde sexism of the manosphere, as well as the general idiocy of men, all deserving targets. But what was most striking to me about this vision of the corruption of Barbieland is not its sexism but its sexlessness. The Kens may have taken over, but they and the Barbies still don’t have the foggiest idea what they might have to do with one another. Ken still wants Barbie’s attention—but why? The corrupted Barbies now want to fawn over the Kens—but why? Ken’s transformation doesn’t transform the Barbies into sex slaves; it transforms them into simulacra of them, forms without content.

Is that true to the experience of prepubescent girls and boys? Perhaps. In our porn-saturated age, kids still don’t really understand what sex is, but they’ve usually seen quite a bit of it before they are ready to understand, and that does prompt a certain amount of confused playacting (playacting that can nonetheless become all too real). But it’s still deeply ironic that Barbie, a toy that was originally based on a German novelty sex doll named Lilli, not only doesn’t have any interest in sex but doesn’t seem to know what sex is.

What’s more notable, though, is that Gloria, who comes from the real world and has infected Barbie with her adult fears, doesn’t enlighten her either. Her much-quoted eleven o’clock number is a passionate rant about the impossibility of being a woman, which turns out to be the key to deprogramming the Barbies from their masculinist brainwashing. But it offers no explanation for why women might be vulnerable to male emotional demands, or, indeed, why Ken would be in Barbieland in the first place. It’s also striking in that regard that Gloria’s own husband is a completely useless appendage, that we have no view at all into the nature of her adult marriage. It’s more troubling still that Gloria’s daughter is largely an appendage as well; the director of Lady Bird surely knows how to portray a mother–daughter conflict, so the fact that Gerwig barely sketches one in here tells the audience something important about the nature of the project: that she’s primarily interested in peddling sentiments, ones that come prepackaged in a box just as surely as Barbie does.

Structurally, Barbie is a quest narrative. The hero’s quest, initially, is to save her home, but after accomplishing that Barbie questions whether it is truly home anymore. It turns out what she really needs is to become a real girl—or, since she’s fully grown, a real woman. That makes Barbie a variation on Pinocchio, but the wooden boy wanted to be real from the beginning (at least in Disney’s animated version of the tale) and had to earn that privilege by demonstrating courage, loyalty, and other virtues despite being easily distractible (as boys so often are). Barbie’s quest for most of the film has been the opposite: to avoid becoming real. It isn’t until the end of the film that she has her “aha” moment and reverses course. She gets her wish, symbolized by her first visit to a gynecologist—suggesting, for the first time, that being a woman has something to do with being embodied as one, that womanhood isn’t only a matter of either false or raised consciousness. But we never do find out what Barbieland’s enduring purpose might be or how Barbie’s journey toward real womanhood might connect with the journey that the entirely real girls who play with her must themselves undertake.

Hilariously, the quest ends with her receiving the capacity for sex.

“SPONTANEITY ACHIEVED”:

Miles Davis and the Recording of a Jazz Masterpiece (James Kaplan, FEB 26, 2024, Esquire)

The Five Spot was closed on Mondays, but on that March Monday Davis, Coltrane, and Evans had other business anyway: in Columbia Records’ 30th Street Studio, they were joining the alto saxophonist Cannonball Adderley, bassist Paul Chambers, and drummer Jimmy Cobb to begin making, under Miles’s leadership, what would become the bestselling, and arguably most beloved, jazz album of all time, Miles’s Kind of Blue. March 2 and April 22: three tunes recorded on the first date (“So What,” “Freddie Freeloader,” and “Blue in Green”), two on the second (“All Blues” and “Flamenco Sketches”). Every complete take but one (“Flamenco Sketches”) was a first take, the process similar, as Evans later wrote in the LP’s liner notes, to a genre of Japanese visual art in which black watercolor is applied spontaneously to a thin stretched parchment, with no unnatural or interrupted strokes possible, Miles’s cherished ideal of spontaneity achieved.


The quiet and enigmatic majesty of the resulting record both epitomizes jazz and transcends the genre. The album’s powerful and enduring mystique has made it widely beloved among musicians and music lovers of every category: jazz, rock, classical, rap. This is the story of the three geniuses who joined forces to create one of the great classics in Western music—how they rose up in the world, came together like a chance collision of particles in deep space, produced a brilliant flash of light, and then went on their separate ways to jazz immortality.

MAGA AND THE WORM (spoiler alert):

Dune: Part Two and the Death of Freedom (JOSEPH HOLMES, MARCH 6, 2024, Religion & Liberty)

[I]t’s the subversive themes of Dune: Part Two that stick with you after the credits roll. Because while the film ends with a victorious Paul Atreides, the film’s protagonist, who avenges House Atreides against House Harkonnen, he is far from a heroic liberator, as he morphs into a despot himself, waging a holy war against the rest of the empire that will lead to tyranny and genocide just as his dreams predict. Fans of the original Dune novels know that this was always Frank Herbert’s intent, to warn against how easy it is to embrace the worship of a messianic political figure who becomes a worse tyrant than what you had before.

THE CULTURE WARS ARE A ROUT:

“What Was I Made For?”—Billie Eilish as Gen Z Icon (Liz Snell, 3/96/24, Rabbit Room)

Gen Z is the most self-marketed generation of all time. Like Barbie, Gen Zers how to make themselves into products for consumption. They know what sells. But do they know who they are? “I was an ideal/Looked so alive/Turns out I’m not real/Just something you paid for”—I wonder how many young influencers see themselves in that mirror. Eilish has said that at one point she felt like a parody of herself. It wasn’t until after she and her brother had written “What Was I Made For?” that she realized, “This is me. This is my life, and how I feel.”

Youth culture’s obsession with Billie Eilish seems to represent a longing for authenticity, for stars who are real and who can speak deeply to human experience, not just to the lifestyle of the rich and famous. I appreciate Eilish’s honesty both in her interviews and music, an honesty too often absent from Christian art. Eilish is thoughtful and creative and addresses important cultural issues with amazing awareness for someone so young. I applaud her probing, existential themes, but I wonder hope looks like in her world. She seems to be wondering, too.

“What was I made for?” It’s a question at the core of what it means to be human, at any age. It’s a timeless question, and Eilish sings it with all the quavering, searching restraint it deserves. Eilish is seeking the answer to this question through her music, and her fans are seeking along with her. Was I made to be exploited or to be powerful? Was I made to love myself or someone else? Was I made to be happy or depressed? Was I made to save the world or watch it burn? Gen Z is asking big questions. What answers are we going to give?

TELL-TALE SMARTS:

EDGAR ALLAN POE’S BID TO BECOME A REAL-LIFE CRIME SOLVER: Having created a popular fictional detective, Poe set out to apply his theories of reason to the day’s biggest mysteries (ALEX HORTIS, 3/05/24, CrimeReads)

In 1841, Poe wrote “The Murders in the Rue Morgue,” his groundbreaking detective story featuring Monsieur C. Auguste Dupin, an amateur sleuth in Paris who unravels crimes through “ratiocination,” the application of deductive logic to the clues. Monsieur Dupin reads in the newspapers about the savage murders of two women. He explains to his sidekick that the police focus too narrowly on the rules of evidence. “This may be the practice in law, but it is not the usage of reason. My ultimate object is only the truth,” he insists. Dupin deduces that the killer was . . . an orangutan that’d escaped from a sailor’s possession. The story concludes with Poe’s defense of amateur crime-solving. “The Chief of police was not happy that the answer to the mystery of the killings had been found by someone who was not a policeman,” says his sidekick. Dupin replies that while the chief is a “good fellow” he often misses “something which is there before his eyes.”

Then a real murder captured Poe and the public’s imagination. On the sweltering morning of July 28, 1841, passersby spotted a woman’s corpse floating on the Hudson River. The victim was Mary Cecilia Rogers, a beautiful, twenty-one-year-old “cigar girl” at John Anderson’s tobacco emporium. The Herald speculated that she was killed by a “gang of negroes.” The Post reported that an Irish gang lured Mary Rogers to the shore where she was, “after the accomplishment of their hellish purposes, brutally murdered.”

Dissatisfied, Poe did something audacious: he set out to publicly solve the Mary Rogers case while the investigation was ongoing.

LOCKED HORNS (profanity alert):

The Icon and the Upstart: On Miles Davis’s Legendary Feud With Wynton Marsalis: James Kaplan Remembers One of Jazz’s Great Generational Battles (James Kaplan, March 6, 2024, LitHub)

The young trumpeter was highly opinionated and highly quotable, and from the beginning the music press, sniffing a possible feud, gave Marsalis’s venting about Miles—he even critiqued the outlandish outfits Miles had taken to wearing onstage, calling them “dresses”—plenty of column inches. The first time the two met, Miles said, “So here’s the police.”

Meanwhile, behind the scenes, George Butler, the vice president for jazz A&R (artists and repertoire) of Davis and Marsalis’s mutual record label, Columbia, tried vigorously to get Davis to bestow his blessing on the up‑and‑comer, to little avail.

“George [kept] trying to make friends out of [me and] Wynton Marsalis,” Miles told me. “Like, I’d be sketching, right? And the phone would ring. Cicely [Tyson] says, ‘It’s George.’

“So I said, ‘What does he want? Can he tell you?’ She said no. So I answer the phone. Say, ‘George, what it is?’

“He says, ‘Why don’t you call Wynton up?’ “I say, ‘For what?’

“He says, ‘Because it’s his birthday. He’s in St. Louis.’ “I say, ‘Oh, George—’ ”

I laughed.

“See, you laughing,” Miles said. “But when that shit comes at you like that, you’re like, What? And Wynton and I get together and talk about music; he tells me he’s tired of playing classical. I said, ‘But you’re the only one playing it. Of our race. And you play it good.’ ”

This is what Miles said he said to Marsalis. But in various public contexts he’d also potshotted right back, often asserting what he’d said after Marsalis recorded his first baroque concerto album in 1982 (and would repeat for posterity in his autobiography): “They got Wynton playing some old dead European music.”

And in June of 1986 there had been an incident.

The episode, at the first Vancouver Jazz Festival, was the most exciting thing that had happened in jazz for years, throwing a spotlight on a genre that, in American culture at large, had long since contracted into niche status. The event quickly took on folkloric dimensions. In some accounts, there had even been a threat of physical violence between the frail sixty‑year‑old Davis and the twenty‑four‑year‑old Marsalis. In Wynton’s 2015 retelling, it all started with the goading of the three musicians who played with him at the festival—the drummer Jeff “Tain” Watts, the bassist Robert Hurst, and the pianist Marcus Roberts.


The four were in a car approaching Vancouver, Marsalis recalled, when Roberts, Watts, and Hurst began teasing him about some belittling remarks Miles had made to the press about Wynton and his musical family, New Orleans jazz royalty (his father, Ellis Marsalis Jr., and his three brothers, Branford, Delfeayo, and Jason, were all renowned jazz musicians). How long was Wynton going to stand for this? they asked, jokingly. Was he scared of little old Miles? Davis was going to play that night, they pointed out, and they were off. Why not jump onstage with your horn, barge in on his act?

When Wynton replied, seriously, that he had too much respect for Miles to do that, the others began laughing at him and playfully betting that he was too scared to face off with the great man. Marsalis laughed along with them as they raised the ante. When the bet reached $100 apiece, and Wynton saw that his bandmates were serious, he said he would do it. And so he did.

According to a wire‑service report,

Wynton Marsalis surprised everyone—especially Miles Davis—when he walked onstage with his horn, uninvited and unannounced, as Davis and band were in the midst of a blues number. The upstart Marsalis approached the veteran Davis but Miles shook his head in a negative fashion. Instead of leaving, Marsalis walked to a microphone and began playing, which resulted in Davis stopping the music. The abashed Marsalis, who has always revered Davis, then walked off. “I don’t know why he was up there,” Miles said. “We have things that we do and we time everything. If he wants to jam, why doesn’t he go out to a club? I wonder what would happen if I did that?”

As Miles recalled the incident in his autobiography, he and his band were playing to a standing‑room‑only crowd at an outdoor amphitheater. Engrossed in his music, he suddenly sensed a presence in his periphery, and saw the audience reacting strongly—and then Marsalis was standing right next to him and whispering in his ear, “They told me to come up here.” Miles was furious. “Get the [***] off the stage,” he said. Marsalis looked shocked. “Man, what the [***] are you doing up here on stage?” Davis said.

“Get the [***] off the stage!”

Miles stopped the band, he writes, because Marsalis “wouldn’t have fit in. Wynton can’t play the kind of [***] we were playing.”

Marsalis claimed that Davis was playing the organ when he walked onto the bandstand, and that the music was too loud for him to hear anything Miles said. Once the band stopped, Wynton recalled, Miles said a few words to him, but “[***]” wasn’t one of them. And even though Davis was physically fragile, Marsalis, remembering that the great trumpeter had once trained as a boxer, watched his hands carefully, certain that any kind of physical altercation would go in his, Wynton’s, favor, and wind up making him look like nothing but a bully.

The story, Marsalis said, blew up out of all proportion to what had really happened or what he and his band ever thought it would be. And, he said, he never collected his $300.