Tag Archives: music

The similarities between opera and sports fans

Posted on by

People can be fans of a lot of things including sports and opera:

The sociologist Claudio Benzecry spent years studying opera fans in Buenos Aires and observed that their love of opera happened just the way other forms of love do — through an experience that made them want to keep going back for more. Not through reading up on it or going to lectures about it. I discuss Benzecry’s book along with a well-meaning tome called “Opera” that’s designed to deepen opera-lovers’ love, and conclude that Benzecry is right. Opera fans are like sports fans; you get into it, and you start to learn about it, and pretty soon you’re reeling off stats with the rest of them.

More from the review of Benzecry’s book on opera fans:

Benzecry’s book doesn’t try to communicate a love of opera: It simply depicts how that love happens. His subjects, none of them wealthy, attend the opera several times a week (often in standing room or the upper balconies, where tickets are not prohibitively expensive). They are not intellectuals; they are certainly not elitist; and they were not drawn to opera by any sense of social obligation. Secretaries and sports writers and blue-collar retirees, they argue passionately about singers, productions and composers, drawing on their own experience and on a wealth of information passed on orally by older and more experienced devotees.

And how did they fall in love with opera? Certainly not through academic introductions, or books, though many of them, Benzecry shows, do attend music appreciation lectures to augment their knowledge. But the initial spark is more likely to have been a powerful “aha” moment at the opera, when first taken by a parent, or a friend: an experience of falling in love that awakens in them a thirst to go back, and back, and back.

Benzecry’s book depicts a world that’s familiar to any frequent opera-goer. Such fandom is a long-standing part of opera tradition. Nineteenth-century opera was a populist art; most audiences experienced it viscerally, singing Verdi’s tunes on the street or swooning in titillated delight after hearing Wagner. You can still get dizzy listening to Wagner — I remember experiencing the “Tannhäuser” overture, at an early encounter, as a kind of psychedelic drug trip — and you can still get passionate about the opera singers who bring these works to life.

Yet few opera guides touch on these aspects of opera. This is partly because even the hardest-core opera fans tend to put opera on a pedestal, subscribing to the notion of it as something better, something higher, something that gives color and meaning to life. This worshipful attitude toward opera, through which even the drollest opera buffa is seen through a more rarefied lens than much more serious but populist contemporary art, is part of what makes the form so off-putting to first-timers, who see it as something that involves unfamiliar rituals, special clothes, expense and jargon, and that is probably boring.

Two things I like here:

1. Sports fans are sometimes used as examples of people who have irrational emotions about something that is just a game. How could they get so worked up over something so trivial? But, lots of people have deep interests and emotions wrapped up in all sorts of activities and hobbies. Indeed, I’ve thought over the last few years that one true sign of being part of the American middle upper class or above is that a person has to have some “irrational” interest to show that they not only enjoy something but they are wholeheartedly devoted to it and are willing to spend a lot of time and money on it. Perhaps it is physical activity, perhaps it is woodworking, perhaps it is sports, perhaps it is indie music, perhaps it is snowboarding. Perhaps this is all driven by the need to feel like an individual?

2. I bet there is some fascinating sociological material here. When people start talking about “falling in love” with opera, there have to be some underlying processes behind this. This reminds me of sociological research in certain areas like fashion or stock trading where employees talk about having “intuition” but there is actually a long process by which someone acquires this “intuition.”  I bet there is something similar going on here: opera fans have developed ways of talking about their interest but there are some common themes across them as they moved from an initial exposure to a full-fledged fandom.

The rise of “Seven Nation Army” to sports folk song

Posted on by

Deadspin has the story of how the song “Seven Nation Army” became ubiquitous at sporting events around the world. Here are a few of the important steps in the rise of the song:

The march toward musical empire began on Oct. 22, 2003, in a bar in Milan, Italy, 4,300 miles away from Detroit. Fans of Club Brugge K.V., in town for their team’s group-stage UEFA Champions League clash against European giant A.C. Milan, gathered to knock back some pre-match beers. Over a stereo blared seven notes: Da…da-DA-da da DAAH DAAH, the signature riff of a minor American hit song…

But in Milan, at the beginning, it was purely spontaneous and local. Kickoff was coming. The visiting Belgians moved out into the city center, still singing. They kept chanting it in the stands of the San Siro—Oh…oh-OH-oh oh OHH OHH—as Peruvian striker Andres Mendoza stunned Milan with a goal in the 33rd minute and Brugge made it hold up for a shocking 1-0 upset. Filing out of the stadium, they continued to belt it out.

The song traveled back to Belgium with them, and the Brugge crowd began singing it at home games. The club itself eventually started blasting “Seven Nation Army” through the stadium speakers after goals.

Then, on Feb. 15, 2006, Club Brugge hosted A.S. Roma in a UEFA Cup match. The visitors won, 2-1, and the Roma supporters apparently picked up the song from their hosts…

“Seven Nation Army” made a beachhead in American sports in State College, Penn. According to a 2006 story in the Harrisburg Patriot-News, Penn State spokesperson Guido D’Elia—who is still the director of communications and branding for the embattled football program—was inspired by hearing a Public Radio International story about A.S. Roma’s use of the song. D’Elia, who also introduced the now unavoidable German techno track “Kernkraft 400” to Nittany Lions fans, had found something new…

By the middle of the 2006 season, “Seven Nation Army” was a Beaver Stadium staple. (This year, as Penn State students gathered on Nov. 8 outside the university administration building, they began singing Joe Paterno’s first name over the riff.)

Is this what globalization looks like? The song was recorded by Americans, found its way into bars and soccer stadiums in Belgium and Italy, and then back to the United States as a marching band piece. Along the way, the song crossed national and language boundaries as well as musical instruments.

I bet there could be some interesting musical analysis regarding why this song has become so popular. It doesn’t require words to be sung, particularly helpful for large crowds of (rowdy?) people at sporting events. It only includes seven notes. It has a particular minor edge to it, described in this story as a sound of “doom” which is no doubt helpful in celebrations as the scoring team’s fans want to celebrate as well as taunt the other side.

I would be interested to know how much in royalties Jack White is getting from all of these plays…

The increasing sadness in pop music songs

Posted on by

A psychologist and sociologist looked at Billboard pop music hits since 1965 and found that the songs have become more sad:

“As the lyrics of popular music became more self-focused and negative over time, the music itself became sadder-sounding and more emotionally ambiguous,” according to psychologist E. Glenn Schellenberg and sociologist Christian von Scheve.

Analyzing Top 40 hits from the mid-1960s through the first decade of the 2000s, they find an increasing percentage of pop songs are written using minor modes, which most listeners—including children—associate with gloom and despair. In what may or may not be a coincidence, they also found the percentage of female artists at the top of the charts rose steadily through the 1990s before retreating a bit in the 2000s…

Strikingly, they found “the proportion of minor songs doubled over five decades.” In the second half of the 1960s, 85 percent of songs that made it to the top of the pop charts were written in a major mode. By the second half of the 2000s, that figure was down to 43.5 percent…

“The present findings have striking parallels to the evolution of classical music from 1600 to 1900,” Schellenberg and von Scheve write. “Throughout the 17th and 18th centuries …. Pieces tended to sound unambiguously happy or sad. By the 1800s, and the middle of the Romantic era, tempo and mode cues were more likely to conflict,” which allowed composers to express a wide range of emotions within a single piece.

I would be interested to hear how they relate these changes to larger social forces: does this line up with a greater sadness in society or perhaps the ability or proclivity to express negative emotions? I also wonder if the data is skewed at all by only looking at Top 40 songs – does all music reflect this or only the most popular songs (which then reflect the influence of musical gatekeepers such as radio stations, journalists, critics, and music labels)?

Also: could we have a period where we return to more major mode music? Can a musical genre, whether classical or pop music, recover from an extended period of “sadness”?

Anti-urban hymn? “God, who stretched the spangled heavens”

Posted on by

Yesterday’s service featured #580 in the 1982 Episcopal hymnal, “God, who stretched the spangled heavens.” Beyond being a mid-20th century hymn (and they have some interesting quirks themselves), the second verse was very interesting:

Proudly rise our modern cities,
stately buildings, row on row;
yet their windows, blank, unfeeling,
stare on canyoned streets below,
where the lonely drift unnoticed
in the city’s ebb and flow,
lost to purpose and to meaning,
scarcely caring where they go.

It almost seems like this should be immediately followed by “Eleanor Rigby” by the Beatles: “All the lonely people, where do they all belong?”

This hymn tries to balance two images in this verse (and supported elsewhere in the song): on one hand, we have “stately buildings,” impressive demonstrations of modern capacities and on the other hand, these great cities are full of people “lost to purpose and to meaning.” On the whole, this is not a favorable view of city life, even if it is trying to be descriptive and demonstrate the issues modernists face. Are there any hymns that talk about vibrant urban neighborhoods?

I resolve to be on the watch for anti-urban messages in other hymns. I wonder if there is a large gap in hymn content in this area between more mainline denominations who retained a little more presence in the big cities during the post-World War II suburban boom and also tend to hold to political views that suggest engagement with the city while religious conservatives have more individualized songs and desire escape from the dirty, evil cities.

 

Researchers develop an equation to help predict the next hit song

Posted on by

A team of researchers says they have developed an equation that helps predict which songs will become hit singles. Here is how the equation works:

We represent each song using a set of 23 different features that characterize the audio. Some are very simple features — such as how fast it is, how long the song is — and some are more complex features, such as how energetic the song is, how loud it is, how danceable and how stable the beat is throughout the song. We also took into account the highest rank that songs ever achieved on the chart.

The computer can combine a song’s features in an equation that can be used to score any given song.

We can then evaluate how accurately the computer scored it by seeing how well the song actually did.

Every single week now we’re updating our equation based on how recent releases have done on the chart. So the equation will continue to evolve, because music tastes will evolve as well.

As the researchers note, this equation is based mainly on the musical content and doesn’t factor in the content of the lyrics or budgeting for the song and music group. The equation seems mainly to be based on whatever musical styles and changes are already popular so I wonder how they account for changes in musical periods.

If this equation works well (and the interview doesn’t really say how accurate this formula is for new songs), this could be a big boon for the culture industries. The movie, music, and book industry all struggle with this: it is very difficult to predict which works will become popular. There are ways in which companies try to hedge their bets either by working with established stars/performers/authors, working with established stories and characters (more sequels, anyone?), and trying to read the cultural zeitgeist (more vampires!). But, in the end, the industries can survive because enough of the works become blockbusters and help subsidize the rest.

At the same time, haven’t people claimed they have cracked this code before? For example, you can quickly find people (like this and this) who claim they have it figured out. And yet, revenues and ticket sales were down in 2011. There is a disconnect here…

Study: people tend to make friends on Facebook with people of similar tastes

Posted on by

A recently published study of college students argues that people become Facebook friends with people of similar tastes:

“The more tastes that you and I share in common, the more likely we are to become friends,” said study author Kevin Lewis, a graduate student in sociology at Harvard University.

The findings seem to contradict the conventional wisdom that people are easily influenced by those around them. Instead, “we’re seeking out people we already resemble rather than learning new perspectives and liking new things,” Lewis said…

The goal of the study was to understand how people choose friendships, Lewis said. The researchers started with 1,640 students at an unnamed U.S. college in 2006 and tracked their Facebook friendships and tastes — in popular music, movies and books — until they were seniors in 2009…

The study found that “students who share some tastes in movies and music are more likely to become friends,” Lewis said. Shared tastes in books were less influential.

Sounds like an interesting study. I haven’t read the full study but there are two other things I would want to know:

1. The study is restricted to college students. Might this influence the results? Of course, these college students will become the adults of the next few decades.

2. How does this fit with existing research that shows that people tend to be Facebook friends with people they already know? Things are a little different in college where students are more willing to friend people in these classes (actual academic courses and year in school). But, most Facebook users are not going online to find new friends with whom they don’t previously have a connection.

3. The last paragraph I cited above makes me think of branding. Younger people in particular define themselves by some of their tastes and it doesn’t shock me that this is done more through music and movies than books. So are books more private tastes or are very few people in college reading?

The “sociological significance of the boombox”

Posted on by

In case you were wondering, “the sociological significance of the boombox” has been reduced to a new app. A fun read that includes a lively “boombox parade through the streets of the East Village.”

A musician who argues he can make more money by giving music away for free

Posted on by

Musician Derek Webb argues that he can make more money in the long run by giving away his music than selling albums or tracks on iTunes and providing his music to streaming services like Spotify:

For example, I am paid $0.00029 per stream of a song on Spotify, and even this amount depends on whether the song is being streamed by a paid user or someone using the service for free.  This means it will take upwards of 3,500 streams of a single song on Spotify to earn $1.00 versus that same revenue for one iTunes song purchase (not to mention the fact that Spotify refuses to pay the same amount to independent artists as they pay major labels, unlike iTunes)…

If someone buys my music on iTunes, Amazon, or in a record store (remember those?), let alone streams it on Spotify, it’s all short-term money.  That might be the last interaction I have with that particular fan.  But if I give that fan the same record for free in exchange for a connection (an e-mail and a zip code), I can make that same money, if not double or triple that amount, over time.  And “over time” is key, since the ultimate career success is sustainability.  Longevity.  See, the reality is that out of a $10 iTunes album sale, I probably net around a dollar.  So if I give that record away, and as a result am able to get that fan out to a concert (I can use their zip code to specifically promote my shows in their area), I make approximately $10 back, and twice that if they visit the merch table.  I can sell them an older/newer album and make approximately $10 back.  The point is, if I can find some organic way to creatively engage them in a paid follow-up transaction, I increase my revenue 10 times on any one of these interactions.

This is all an equation of scale. I might be able to outright sell 20,000 albums for $10 each (again, netting around $1 each).  Or I can remove any barrier from someone hearing about or discovering my music by giving it away, which will result in an order of magnitude more albums distributed, maybe around 100,000.  If I can then convert 20% of those free downloads into paid transactions of any kind over time, I have probably well over doubled or tripled my money.  And I can do this repeatedly as I continue to grow, and learn more about and invest in my tribe, to whom I now have a direct connection (rather than having to go through Facebook, Twitter, or Lord forbid, MySpace to access them).

If this is true for middling to struggling artists, what does this mean for the music industry in the long term? Will many artists follow Webb’s example and can they if they aren’t already established artists? I assume the low compensation for artists from streaming services has to do with the services making money.

I wonder if this is just about the money or if this is also about certain artists wanting to truly connect with fans as opposed to simply selling them music. Webb suggests there has to be a more meaningful relationship between artist and consumer for the whole industry to thrive:

Music does have monetary value.  But more than its monetary value is its emotional value, its relational value, its artistic value, even its spiritual value.  When you make meaningful connections with people based on artistic self-expression, I think you’re actually increasing the value of that art based on the many ways it’s valued.

How many musicians see it this way?

A side note: I haven’t yet tried Spotify but I have been tempted, particularly since my Facebook feed has been full of messages noting the songs my friends have heard through the service. If you think I should really jump on board, let me know. Webb’s opinion wouldn’t necessarily stop me from trying the service but I would now think more than before about joining.

The Beatles on immigration in “Get Back”

Posted on by

One discussion topic among The Beatles during the late 1960s would have some bearing on current discussions: immigration. Their hit single (#1 in both the US and Britain) “Get Back” was originally about immigration though lyric changes obscure the initial message.

Here is what the Wikipedia entry on the song “Get Back” has to say:

“Get Back” is unusual in the Beatles’ canon in that almost every moment of the song’s evolution has been extensively documented, from its beginning as an offhand riff to its final mixing in several versions. Much of this documentation is in the form of illegal (but widely available) bootleg recordings, and is recounted in the book Get Back: The Unauthorized Chronicle of the Beatles’ Let It Be Disaster by Doug Sulpy and Ray Schweighardt…

Around the time he was developing the lyrics to “Get Back”, McCartney satirised the “Rivers of Blood speech” by former British Cabinet minister Enoch Powell in a brief jam that has become known as the “Commonwealth Song”. The lyrics included a line “You’d better get back to your Commonwealth homes”. The group improvised various temporary lyrics for “Get Back” leading to what has become known in Beatles’ folklore as the “No Pakistanis” version.This version is more racially charged, and addresses attitudes toward immigrants in America and Britain: “…don’t need no Puerto Ricans living in the USA”; and “don’t dig no Pakistanis taking all the people’s jobs”. In an interview in Playboy magazine in 1980, Lennon described it as “…a better version of ‘Lady Madonna’. You know, a potboiler rewrite.”

On 23 January, the group (now in Apple Studios)[ tried to record the song properly; bootleg recordings preserve a conversation between McCartney and Harrison between takes discussing the song, and McCartney explaining the original “protest song” concept. The recording captures the group deciding to drop the third verse largely because McCartney does not feel the verse is of high enough quality, although he likes the scanning of the word “Pakistani”. Here the song solidifies in its two-verse, three-solo format.

Watch and listen to the never-released song, “Commonwealth,” here:

Last weekend, when I wasn’t delivering meals to the homebound, I was “researching” Beatles bootlegs. And I discovered the so-called “Commonwealth Song.” It’s not so much a song as it is an extended improvisation during the interminable “Get Back” studio sessions in 1969 (in fact, some theorize that “The Commonwealth Song” is a prototype for “Get Back”). “Commonwealth” name-checks Enoch Powell (the Tom Tancredo of his day, or Thilo Sarazin, if you prefer a German reference), who had delivered his anti-immigrant “Rivers of Blood” speech the previous year. “Commonwealth” was Paul McCartney’s mocking response. All of which shows that the sun never sets on some issues. It’s also nice to know that as late as 1969, Lennon and McCartney could still crack each other up, especially when John interjects his high-pitched “Yes!”

But the Beatles were not in support of Enoch Powell or anti-immigration policies – they were trying to satirize the debate:

The most infamous of the unreleased Get Back versions is known as No Pakistanis, and contained the line “Don’t dig no Pakistanis taking all the people’s jobs”. While mostly unfinished, the song did include a mumbled rhyming couplet which paired the words ‘Puerto Rican’ with ‘mohican’.

Various demo versions of this early version were recorded, one of which contains the following lines:

Meanwhile back at home too many Pakistanis
Living in a council flat
Candidate Macmillan, tell us what your plan is
Won’t you tell us where you’re at?

Despite being satirical in nature, it didn’t prevent accusations of racism being levelled at McCartney for years to come, after the Get Back bootlegs became public.

When we were doing Let It Be, there were a couple of verses to Get Back which were actually not racist at all – they were anti-racist. There were a lot of stories in the newspapers then about Pakistanis crowding out flats – you know, living 16 to a room or whatever. So in one of the verses of Get Back, which we were making up on the set of Let It Be, one of the outtakes has something about ‘too many Pakistanis living in a council flat’ – that’s the line. Which to me was actually talking out against overcrowding for Pakistanis… If there was any group that was not racist, it was the Beatles. I mean, all our favourite people were always black. We were kind of the first people to open international eyes, in a way, to Motown.
Paul McCartney
Rolling Stone, 1986

Today, could a popular musical act speak openly about controversial issues or would they, like the Beatles, have to tone down some of their lyrics and ideas in order to not be misunderstood by the mass market? If the Beatles were opposed to immigration, would people have different opinions about them or does the quality of their music overshadow some of their political leanings? And how many Beatles fans had any idea of what “Get Back” was actually about?

Georgetown sociology course on Jay-Z

Posted on by

If there are sociology courses on Lady Gaga, why not one on Jay-Z?

Noted educator and author, Michael Eric Dyson, has taken a new spin on generic education. He is now teaching a class at the prominent Georgetown University, based solely on Jay Z. The course, “Sociology of Hip-Hop: Jay-Z” is a 3 credit course offered this semester…

While some speak negatively about hip-hop’s vulgarity and rawness, Dyson sees no point in going against this phenomenon and clearly supports including rap in the cannon of education. “Speaking out against rap music is useless, and it’s futile. The reality is there’s criticism for everything, but Jay-Z is one of the most remarkable artists of our time of any genre, and as a hip-hop artist he carries the weight of that art form with such splendor and grace and genius,” he said. “I admire the way in which he carries himself and the incredible craft that he displays every time he steps up to the microphone.”

The course covers Jay-Z’s book “Decoded,” Adam Bradley’s “Book of Rhymes,” Zack O’Malley Greenburg’s “Empire State of Mind,” as well as other articles and films about hip-hop in general. “We look at his incredible body of work, we look at his own understanding of his work, we look at others who reflect upon him, and then we ask the students to engage in critical analysis of Jay-Z himself,” Dyson explained.

Dr. Dyson reiterated that hip-hop is an important subject that people should take seriously and learn about, and the interest level at Georgetown is very high. “Well you know if you have an average size class of 30-40, and then you got 140 students signed up that tells you right there there’s an extraordinary interest,” he said, “I think that’s why it’s important for young people to see that the rhetorical invention of African American culture needs to be taken seriously with one of its greatest artist.”

I suppose it is appropriate that this is being reported on by MTV.

I’m sure some will see the news about this class and say, “Can you believe what passes for a college education today?” But there are at least three defenses for this.

1. The topic is popular. Clearly, college students and others are listening to hip-hop and watching the behavior of its stars so why not address this in a college classroom? Just because something is popular doesn’t mean it is not worthy of study. In fact, taking an academic approach to a popular topic has the potential to hit college students in their everyday activities and tastes.

2. The class could touch on a bunch of interesting topics such as race, social class, city life, culture, lifecourse and generational change, and how hip-hop has evolved from its start in 1970s New York City and has spread far and wide. For example, we could ask how this has spread to the American suburbs – does listening to hip-hop now while driving down leafy suburban streets in a Honda Civic mean something different than when hip-hop emerged? In this argument, hip-hop is just the means by which students can enter the world of sociology.

3. Studying “American” music is important. While classical music might be the high culture standard, it began in Europe and was imported into the United States. Studying blues and jazz, the beginnings of rock music, and hip-hop provides insights into how American culture and experiences, particularly the African-American experience, is translated into music and performances.