THE IMPORTANCE OF 1959-1967 PERIOD IN JAZZ HISTORY

The focus of this study is on the history of jazz music between 1959 and 1967. The 1950s was a period of intense creativity in jazz, defined by emerging styles such as third stream, cool jazz and hard bop. The end of that decade, 1959, is considered to be a watershed year in which some of jazz’s most influential recordings were made and also effected the free jazz movement, which dominated until 1967, known as the "year that jazz music died". Therefore, 1959 becomes a bridge between the stylistic homogeneity of first half of the century and an outpouring of creativity in the second half. The echoes of the pre-fusion period 1959-1967 are still influential on the musical output of jazz in the twenty first century. This study aims to convey the variety of jazz styles between 1950 and 1967 by looking at the foundational elements that create the musical understanding of these styles by means of a descriptive methodology. Keywords: Jazz, Free Jazz, Hard Bop, 1959, Third Stream, Cool Jazz, Avant-Garde

Free Jazz Communism [Book Review]

This review addresses the book 'Free Jazz Communism' (Rab Rab Press), a volume concerning a performance at the 1962 World Youth Festival in Helsinki by the Archie Shepp-Bill Dixon group. The book argues that this hitherto neglected event is a central moment for studies of the relation between jazz and politics during the Cold War Era, combining source texts, interviews, and polemical interventions to make its case. Our review fills in some of the details about the event, and Shepp's political activity during the early 1960s, which are not uncovered in the book. The first half of the review concentrates on our research into the festival, and the second half turns more closely to the book itself, as well as to Shepp's involvement with political causes during this time. Our intention is to use the book as an occasion to stage original research, as well as to analyse the contributions and shortcomings of the book itself.

Freedom and Fusion

The avant-garde (or “free jazz”) musicians who came to the forefront of jazz during the late 1950s and early 1960s mounted a revolutionary movement that challenged all the conventions of the idiom, aligning their innovations with the progressive social and political changes of the era. This chapter looks at the leading exponents of the music, including Ornette Coleman, Cecil Taylor, and Albert Ayler. But just when jazz seemed ready to sever completely its relationship with a mainstream audience, a new movement known as fusion (or jazz-rock fusion) attempted to broaden the music’s appeal by drawing on the new sounds of electrified commercial styles. Miles Davis, previously seen as an advocate of bebop, cool jazz, and other jazz movements, emerged as the leader of this new approach, signaled by the release of his hit album Bitches Brew. In the 1970s, a different kind of fusion style emerged, associated with the ECM record label in Germany, which combined jazz with ingredients drawn from classical music, world music, and other sources. This chapter traces the history of these contrasting styles and their major exponents, including Keith Jarrett, Pat Metheny, Chick Corea, Herbie Hancock, and the band Weather Report

The Form of Life of Sanctity in Music Beyond Hagiography: The Case of John Coltrane and His “Ascension”

The paper investigates the cultural unit of “sanctity” in the light of the notion of “form of life”, in order to show how jazz master John Coltrane (1926–1967) pursued sanctity as a regulative model with regards both to personhood and musicianship, so as to translate his existential quest into music. Firstly, the paper briefly summarizes: what we mean today by sanctity (focusing on Catholicism and distinguishing between a traditional view and a contemporary, post-Conciliar one); what are the relationships interweaving music and sanctity (the latter mainly providing the former with imagery and narrative—e.g. hagiographic—model); what we mean by form of life—a notion (Lebensform) brought into philosophical discourse by Ludwig Wittgenstein—in semiotic terms (Jacques Fontanille) and why we can apply it to sanctity. Afterwards, the paper addresses Coltrane’s musical career, relying both on hagiographic discourse built around him (e.g. John Scheinfeld’s documentary Chasing Trane, 2016) and his discography, with special focus on three game-changers among his albums: Giant Steps (1960), A Love Supreme (1965), and Ascension (1967, published posthumously). Coltrane headed a twofold conversion: he abandoned his native Methodist faith to embrace a personal form of syncretic pantheism; he abandoned the language of traditional jazz to embrace the avant-garde technique of modal composition (in the line of George Russell, Bill Evans, Miles Davis) and the once despised free jazz (Ornette Coleman). Not only Coltrane wanted to be a saint, not only was he regarded as such to the extent that a “St. John William Coltrane Church” was established in San Francisco (by 1969, with official recognition in 1982), but he tried to be one through music; namely, by conveying his spiritual journey via sonic means: proposing a musical catechism (Giant Steps), a musical mass (A Love Supreme), and his own mystique (Ascension). Consistently with the process of selection any saintly figure—and mystiques especially—undergoes in order to be canonized stricto sensu, only some tokens within Coltrane’s body of work were included in the canon (both of the musical and religious kind), while his later works were left out due to their radicalism.

Free Jazz and the “New Thing”

Ornette Coleman’s Free Jazz was at the center of controversy in early 1960s music journalism. Released in 1961, the album contains a single thirty-seven-minute performance that is abstract and opaque. Its presumed cacophony and lack of order made Free Jazz emblematic of the “new thing,” the moniker journalists used to describe jazz’s emergent avant-garde, and links were drawn between the album’s sound and the supposed anti-traditionalism and radical (racial) politics of its artists and their supporters. This article does three things. It examines prominent reportage surrounding the album and the “new thing,” outlining the analytical shortfalls that helped to promulgate common misunderstandings about the music. It presents a new analytical framework for understanding Free Jazz, and it explains how the performance was organized and executed by exploring the textural provenance of its abstraction: heterophony. Heterophony, a term commonly used in ethnomusicology but with various shades of meaning, is theorized here as an opaque, decentralized musical texture. It opens up new epistemological terrain in the context of experimental improvised music by affording multiple simultaneous subjectivities (i.e., different sonified identities), interpolating the listener into a dynamic and constantly shifting sonic mesh. The experiment that was Free Jazz, I argue, is one of collective musical agency, in which the opacity of that sonic mesh—woven by the musicians in coordinated action—subverts traditional expectations of clarity, cohesion, and order, beckoning the listener to hear more openly, or more “freely.”