- tup tup tup / - dokąd idziesz?

Ostatecznie, częściowo z wyboru, trochę nie, jadę na ostatnie dni MEN do Wrocławia. Też fajnie, a ktoś do Torunia na wykład i koncert Davida Toopa?
Może zamiast albo przed, poniżej tekst towarzyszący składance Japanese Avant-Garde
jego autorstwa. Zeskanowałem dawno i nie sprawdziłem, czy wszystko okej, było trochę literówek, z których większość udało mi się odnaleźć i poprawić. Będę musiał jeszcze raz wypożyczyć z płytoteki i porównać na wszelki wypadek.
(Aha, jeszcze zanim zagłębicie się w lekturę: co z kalendarzem nad tym wpisem? ma tak być? czy za duży jest i nie wiadomo, gdzie są wpisy? Napiszcie, drodzy czytelnicy, bo to dla was w dużej mierze.)

First time visitors to Japanese cities usually express amazement at the juxtaposition of Shinto shrines, chic architecture and bleak corporate towers. Perhaps they forget the close proximity of soaring office blocks and ancient churches in the City of London. Some of the old bars and factories still live on in rebuilt Berlin and even in the most bourgeois Swiss city there is a good possibility of stumbling across a tumble down squat. Wherever situated, these temporal fractures, usually lapses in the fabricated redevelopment of public space into neutered zones for controlled consumption, are embedded deeply into the st?? [state? soul?] of culture.
Most music in Japan has little to recommend it: it is a sonic equivalent of those brutal concrete towers or the transitory chaos of multi-storey teen-fashion emporia in Aoyama. But a sonic underground thrives, creatively if not financially and perhaps it should be compared with the shabby Golden-gai drinkmg dens of Shinjuku, faint reminders of a lost time when desire and transgression shared endless cups of sake with political and artistic radicalism.

Immediately after World War II artist Taro Okamoto called for everything to be destroyed "with monstrous energy". His coruscating voice deeply affected young artists such as Hiroshi Teshigahara, Toru Takemitsu and Kobo Abe and the artistic coalitions they formed: Night Group, Group Atom, the Experimental Workshop and Seiki no Kai (Group of the Century). "Everyone, young or old," the critic Shinichi Segi has said, "went to an extreme in art and politics in order to forget or detest the past."
Living under occupation, enveloped in the trauma of the mushroom cloud, utterly disillusioned with the Imperial system and its ruinous consequences, what else was possible for these artists? Their revolt was later articulated, ultimately justified, by a pivotal work such as the 1964 film, Suna No Onna (Woman Of the Dunes), an expression of political, existential and erotic crisis written by Abe, directed by Teshigahara, scored by Takemitsu. This thread runs through the 20th century avant-garde in Japan, from the cathartic confrontations of Shuji Terayama and Tatsumi Hijikata in the 1960s and '70s, then back to the beginning, to the Mavo Group of the 1920s and its charismatic central figure: painter, collagist, dancer, autodidact and polemicist Murayama Tomoyoshi.
Bandaged, painted, naked or dressed as women, the Mavo artists launched an assault on the body: dissecting, rupturing, disguising and transmutmg. In 1924, Murayama Tomoyoshi and Okada Tatsuo performed The Dance That Cannot Be Named at the Tokyo Imperial University Christian Youth Hall. Takamizawa Michinao created sound for this performance from futurist instruments he called wind sound constructors' and 'broken instrument sound constructors, noise makers made from tin cans, [???] cans, logs, a spinning wheel. Now history is buried under electronic media. Memory is fragmented, blurred or trivialised and only constant reminders of such turbulent times can make sense of the violent contradictions we negotiate now.
How is it possible to live within and react against an extremely regulated society, politically moribund, engulfed by consumerism, technological movation, mediated images, a confusion of influences and traditions? Agitation and stillness may seem to be opposing strategies, yet they conwerge at a certain point, intensifying into that silent scream that was the object of Albert Ayler's quest. One of the most valued possessions of Tatsuma Hijikata, the shaman founder of Butoh dance, was a tape recording of Antonin Artaud's scream, let loose during a banned French radio broadcast of his poem, Pour en finir avec le jugement de Dieu.

Working in the Tokyo NHK studio in the 1950s, electronic composer Toshirou Mayuzumi created musie of stark minimalismn with modulated sine wave. Toru Takemitsu spoke about his search for a single sound, "in itself so strong that it can confront silence"; he also compared the darkness of Oditon Redon's charcoal drawings to white noise. "Through white noise," Takemitsu wrote, "we reach sounds inaudible to the human ear - part of what I intuitively call the 'river of sound'."
Through this map of antecedents, we can begin to understand the seemingly contradictory music of the contemporary Japanese underground. The autophagous themes of Murayama and Hijikata, the image collisions and shocks of Terayama and Tadanori Yokoo, the single sound of Takemitsu and Mayuzumi, straining for the seemingly silent river of sound that lies beyond normal hearing. Surging deep beneath the noir turbulence of Merzbow and So Takahashi, the car crash ruins of Otomo Yoshihide and Ground Zero, the curated urban fragments of Viewmaster, the technocratic complexity of Bisk and Yoshihiro Hanno's Multiphonic Ensemble, the piercing intensity of Sachiko M, the childlike placidity of Aki Onda, Yoshio Machida and Haco, is a conflicting sense of clarity attained through struggle. Out of turmoil a stained purity is revealed.

Listening to this alchemical transmutation, I think of Fujieda Baian, the central character of Shotaro Ikenami's historical novels. Professional assassin and acupuncturist, Baian kills to live, lives to heal. At the beginning of Yasunari Kawabata's novel, The Sound of the Mountain, Ogata Shingo hears an elusive sound, the faint rumbie of the mountain at the rear of his house. "It was as if a demon had passed, making the mountain sound out." Shingo shakes his head, thinking the disturbance might be a ringing in his ears. Feeling fear, perhaps he hears the collapsing certamties of the future, our present, where everything is in flux.

(+ jeszcze Toop o Takemitsu)