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Wednesday, September 20, 2017
The New Yorker takes a brief trip through pop songs with soaring choral back-ups, mainly just writing about Sam Smith
https://www.newyorker.com/culture/listening-booth/sam-smiths-sugary-loneliness-and-the-choir-effect
Thomas A. Dorsey, the father of American gospel music, introduced ecstasy to old religious arrangements in escalating, yearning choruses. His creation, the gospel choir, and its essential juxtaposition of eros and propriety, arguably prefigured the invention of pop. The sound of a choir—whether American gospel, classical, or children’s—has a transformative effect on a pop song, imparting solemnity, tumult, flamboyance, or even eeriness to an otherwise basic arrangement. The British particularly like the embellishment—think of Queen’s “Somebody to Love,” Foreigner’s “I Want to Know What Love Is,” The Rolling Stones’ “You Can’t Always Get What You Want,” George Michael’s “Father Figure,” or David Bowie’s “Young Americans.”
The amplification of a singular voice with many robust black-sounding ones began as an American tradition, but for decades has been incorporated into pop songs to convey over-the-top epicness. Madonna solicited a gospel choir, led by Andraé Crouch, for the chorus and riffs on “Like a Prayer.” In the song, the group picks up for more than a minute once Madonna has finished her last run, owning the song’s rapture as a solo singer never could. The inclusion of a booming gospel chorus is by now a pop-music cliché, and yet its subliminal provocation endures; the visual of a white act surrounded by hardworking black singers is enough to make one reach for Norman Mailer’s “The White Negro.” Adele performs in the same formation constantly, but one of my favorite instances is from a video of Nick Jonas, gregariously singing a “gospel version” of “Jealous” at Westfield’s shopping center in London.
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Of a variety of things that seemed underwhelming about Spectre the most resoundingly annoying one for me was the Sam Smith song. Sure, it seemed like the actresses assigned Bond girl duty could be in better films but you can't expect everyone to just mutate a Bond girl role into something two-dimensional the way Eva Green did.
But the Sam Smith song "The Writing's on the Wall" was a lame Bond song, maybe not as lame as a few numbers I resentfully recall from the Brosnan era but it was annoying in an upper echelon sort of way.
But choral stuff in pop songs has a long history and it might as well be a history that's thought of as going back to opera. We "could" try to trace the choral back-up of a popular song to black Gospel music in the united States and that's about what I'd expect a New Yorker contributor to do and in an Anglo-American context that's a defensible approach. Globally, however, this is a trope that just spans the human species.
More insidious to me is the tendency in film trailers to do unaccompanied choral versions of pop songs, like "Heroes" aka the kid choir take on the David Bowie song, which isn't even really one of Bowie's better numbers. The song is melodically fairly staic and relies on oblique motion to get its harmonic effects. If you were going to do a choral version of a Bowie song pick something with a snappier harmonic rhythm and more interesting root movements. Pick an obvious one like "Major Tom".
The other memorably lame choral pop song was the take on "Creep" for The Social Network. I've never liked Radiohead over the last twenty years so I knew I wasn't going to really care for "Creep" in yet a new form but the high-flown childrens' choir version of an already self-pitying-and-not-necessarily-in-a-persuasively-ironic-way pop song is lame. Choral pop songs in the 21st century seem tailor made to elicit what is hoped to be a Pavlovian response of tears. Maybe it's because I grew up in a Christian family in the US but you live long enough you hear enough Christian pop music that this is one of those musical tricks that is even less forgivable in pop music of the secular variety than it is in Christian pop. At least there's, oh, a THOUSAND YEARS of massed voices singing praise to God the Father, Son and Holy Spirit to make that chorus backing up a cantor make sense. As an aside, been listening to Haydn's Masses lately. His masses don't reach the level of Byrd's and the Classic era isn't always ... usually a strong point for choral music ... but Haydn and Mozart at least knew good singable tunes.
Now I'm thinking of that polemical book by I think it was Thomas Day called Why Catholics Can't Sing, about how the Irish sweet song tradition, so obviously fantastic for solo voice, has completely ruined Anglo-American Catholic musical culture. That's a decades-old book by now but it reminds me of how about 12 years ago there was a bit of a flare up at Mars Hill where the people at large rgistered some complaints about how difficult it was to sing along with a lot of the songs a few of the bands regularly performed. Tim Smith let the entire church have it for not being willing to go along without any reservations, although some of the musicians who were in the bands that got complained about said they'd look into making stuff that was easier to sing along to.
Of course that was back when there was a Mars Hill in which such a thing could happen.
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6 comments:
Spectre was a rather lame movie. It was too predictable and emotionally flat for the general mood of the Craig Bond. While I liked the opening scene in Mexico City, I had a feel it was going to be lame when I heard Sam Smith's stupid opener. Its a-sexual vibe left me shaking my head.
Also, there seems to be a different mood between English and American use of "gospel" choirs for their songs. The sense I get is that the English were doing it unconsciously, they thought it sounded cool. There's a kind of circumspection about Americans, like they know they're "taking" from black Americans. It's certainly more of a global fad now, but Americans have turned "blackness" into some marker of cool. It all feels way too ideological and instrumental. It's the way you can see self-deprecating hipsters self-consciously comment on their lame, pale whiteness. It's sort of pathetic, and perhaps one of those tell-tale signs that a civilization's elite caste have their fates sealed, awaiting for that star-crossed day when the conquerors arrives.
I'll stop here, before I wax apocalyptic more. :)
Not too surprising that the angle of choral backing a soloist was cast in the article entirely in terms of the black musical traditions, basically in terms of cultural appropriation at a strictly skin-color level. That's what I'd expect.
But a Christian can read the invocation of Thomas Dorsey and realize that where a secular publication like The New Yorker would go straight for the race thing Mahalia Jackson once remarked that as she heard things blues and jazz just stole chords and riffs from the black church and secularized the music of the Gospel.
Ted Gioia has written a little bit about the twice-removed dynamic of appropriation, that jazz owes more to the black Christian traditions in America than historians of the genre usually like to let on. It seems a lot of writers who deign to wade into the subject of cultural appropriation do so on the basis of skin color more than religious convictions.
The NY piece reminded me lately of another piece I read that approaches choral music and questions of context and appropriation from the religious side by someone who's an atheist and writes choral music.
http://www.newmusicbox.org/articles/an-atheist-composer-on-choral-music/
What kind of choral music do you compose when you believe in no gods when the whole tradition of choral music across the history of humanity has tended to be deployed to sing the praises of gods and nations? The answer within the idiom of popular song seems to be celebrating erotic attachment and its attendant joys and woes.
There are some books that argue many practices of the black church derive from different customs from African nations. I surmise the debate has little to do with the truth, and instead a tug-o-war over blackness with Christianity and secularity/neo-paganism.
And, lest we forget, plenty of Greco-Roman philosophers interpreted a number of the plainly named gods (Eros/Cupid(love), Pluto(wealth), Fortuna(luck), etc.) were crude and poetic attempts by their ancestors to talk about powerful natural forces. So, we're not too far off if we consider Freddie Mercury's balad for love as some sort of quasi-Hellenistic paen/prayer to Aphrodite.
Put that way then American pop cultural innovation has distilled a whole lot of previous mysticism down to The Force.
But for pop songs we need substantially more differentiation! :)
I hadn't thought about it much before...
Love (romantic) songs are necessarily (usually) solo or duet, while choral songs are about something a whole group has in common.
It is often pointed out that the psalms express a wider range of feelings and ideas than most church songs. But that is because we restrict it to something we can all sing at once. There are psalms by David from particular times David was suffering or angry with his enemies. We don't expect a whole church to feel like that together (notwithstanding the position of the Church in Australia this very month) so we stick to songs about God's grace in Jesus, which applies to the whole church. Occasionally there's a time for a shared lament, but anything more individual has to come through Christian pop - but even there it's more likely to be the PG parts of Song of Songs than the imprecations of David.
Eric Love, since you mentioned Song of Songs, there's the common proposal that there is a chorus in even that work. Just about everything about that collection of poems has been debated, of course, but SoS may be a work that invites discussion of how a duet and a chorus for romantic songs literally goes back to biblical literary precedents.
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