Friday, November 9, 2012

"The Party of Work"

Brooks again, at NYTimes.com.   He makes some interesting (and I think very accurate) points here, and I agree with him - except I think that Democrats are the ones poised to be able to accomplish what he recommends here.   I've read so many strange "America is over" post-election essays from the Republican side, and I honestly cannot understand where this is coming from.  It seems completely wacko, to me.  I guess it's what  Brooks is saying here:  that many Republicans have had this romantic ideal (and self-image) of "the rugged individual and the frontier"  - and that that is what's gone now.  To be honest: I'm glad; good riddance to that whole idea, I say.  I think finding ways to live in community is a lot healthier - and it's what we need to do anyway.

I do suppose that there are some Democrats who want to "be the party of security, defending the 20th-century welfare state" - but I don't know any personally.  The Democrats I know work very, very hard themselves - and I don't know anybody who thinks "the welfare state" per se is the goal.  The idea has always been, in my experience, for government to assist people in achieving a better life for themselves - to help create conditions for that to happen, if necessary - and, of course, to help  people who really can't help themselves.

I honestly don't know anybody who doesn't work or aspire to - so I'm not sure why the Republicans are the "party of work."   Bill Clinton reformed Welfare, after all - that's sort of ancient history by now, isn't it?     (I read an interesting article awhile back about the problems with "meritocracy," and will post that at some point if I can find it; it made some interesting points about the unexamined assumptions built into the notion.)

To me, the problem with the Republican Party is that their media mouthpieces and their hangers-on seem really crazy these days.  From what I'm reading on the web, some really do believe that 47% of the people of the country are basically worthless - and they don't hesitate to express their disdain openly.  How did they ever think they were going to get people to vote for them with that approach?   It's nuts.

I woke up in the middle of the night after the election - didn't know who had won when I went to sleep; I've been going to bed with the chickens lately, especially after the hurricane - and was vastly relieved that Obama won.   The Republican Party scares me these days; it seems, as a whole, totally filled with rage and anger, and just plain out of touch with reality.

Anyway, here's the article; my bold, as usual.
The American colonies were first settled by Protestant dissenters. These were people who refused to submit to the established religious authorities. They sought personal relationships with God. They moved to the frontier when life got too confining. They created an American creed, built, as the sociologist Seymour Martin Lipset put it, around liberty, individualism, equal opportunity, populism and laissez-faire.

This creed shaped America and evolved with the decades. Starting in the mid-20th century, there was a Southern and Western version of it, formed by ranching Republicans like Barry Goldwater, Ronald Reagan and George W. Bush. Their version drew on the traditional tenets: ordinary people are capable of greatness; individuals have the power to shape their destinies; they should be given maximum freedom to do so.

This is not an Ayn Randian, radically individualistic belief system. Republicans in this mold place tremendous importance on churches, charities and families — on the sort of pastoral work Mitt Romney does and the sort of community groups Representative Paul Ryan celebrated in a speech at Cleveland State University last month.

But this worldview is innately suspicious of government. Its adherents generally believe in the equation that more government equals less individual and civic vitality. Growing beyond proper limits, government saps initiative, sucks resources, breeds a sense of entitlement and imposes a stifling uniformity on the diverse webs of local activity.

During the 2012 campaign, Republicans kept circling back to the spot where government expansion threatens personal initiative: you didn’t build that; makers versus takers; the supposed dependency of the 47 percent. Again and again, Republicans argued that the vital essence of the country is threatened by overweening government.

These economic values played well in places with a lot of Protestant dissenters and their cultural heirs. They struck chords with people whose imaginations are inspired by the frontier experience.

But, each year, there are more Americans whose cultural roots lie elsewhere. Each year, there are more people from different cultures, with different attitudes toward authority, different attitudes about individualism, different ideas about what makes people enterprising.

More important, people in these groups are facing problems not captured by the fundamental Republican equation: more government = less vitality.

The Pew Research Center does excellent research on Asian-American and Hispanic values. Two findings jump out. First, people in these groups have an awesome commitment to work. By most measures, members of these groups value industriousness more than whites.

Second, they are also tremendously appreciative of government. In survey after survey, they embrace the idea that some government programs can incite hard work, not undermine it; enhance opportunity, not crush it.

Moreover, when they look at the things that undermine the work ethic and threaten their chances to succeed, it’s often not government. It’s a modern economy in which you can work more productively, but your wages still don’t rise. It’s a bloated financial sector that just sent the world into turmoil. It’s a university system that is indispensable but unaffordable. It’s chaotic neighborhoods that can’t be cured by withdrawing government programs.

For these people, the Republican equation is irrelevant. When they hear Romney talk abstractly about Big Government vs. Small Government, they think: He doesn’t get me or people like me.

Let’s just look at one segment, Asian-Americans. Many of these people are leading the lives Republicans celebrate. They are, disproportionately, entrepreneurial, industrious and family-oriented. Yet, on Tuesday, Asian-Americans rejected the Republican Party by 3 to 1. They don’t relate to the Republican equation that more government = less work.

Over all, Republicans have lost the popular vote in five out of the six post-cold-war elections because large parts of the country have moved on. The basic Republican framing no longer resonates.

Some Republicans argue that they can win over these rising groups with a better immigration policy. That’s necessary but insufficient. The real problem is economic values.

If I were given a few minutes with the Republican billionaires, I’d say: spend less money on marketing and more on product development. Spend less on “super PACs” and more on research. Find people who can shift the debate away from the abstract frameworks — like Big Government vs. Small Government. Find people who can go out with notebooks and study specific, grounded everyday problems: what exactly does it take these days to rise? What exactly happens to the ambitious kid in Akron at each stage of life in this new economy? What are the best ways to rouse ambition and open fields of opportunity?

Don’t get hung up on whether the federal government is 20 percent or 22 percent of G.D.P. Let Democrats be the party of security, defending the 20th-century welfare state. Be the party that celebrates work and inflames enterprise. Use any tool, public or private, to help people transform their lives.

Tuesday, November 6, 2012

"Election Day, November, 1884"

At Poets.org today:

Election Day, November, 1884

by Walt Whitman

If I should need to name, O Western World, your powerfulest scene and show,
'Twould not be you, Niagara—nor you, ye limitless prairies—nor your huge rifts of canyons, Colorado,
Nor you, Yosemite—nor Yellowstone, with all its spasmic geyser-loops ascending to the skies, appearing 
   and disappearing,
Nor Oregon's white cones—nor Huron's belt of mighty lakes—nor Mississippi's stream:
—This seething hemisphere's humanity, as now, I'd name—the still small voice vibrating—America's 
   choosing day,
(The heart of it not in the chosen—the act itself the main, the quadriennial choosing,)
The stretch of North and South arous'd—sea-board and inland—Texas to Maine—the Prairie States—Vermont, 
   Virginia, California,
The final ballot-shower from East to West—the paradox and conflict,
The countless snow-flakes falling—(a swordless conflict,
Yet more than all Rome's wars of old, or modern Napoleon's:) the peaceful choice of all,
Or good or ill humanity—welcoming the darker odds, the dross:
—Foams and ferments the wine? it serves to purify—while the heart pants, life glows:
These stormy gusts and winds waft precious ships,
Swell'd Washington's, Jefferson's, Lincoln's sails.

"The Heart Grows Smarter"

David Brooks today, at NYTimes.com.  My bolding.
If you go back and read a bunch of biographies of people born 100 to 150 years ago, you notice a few things that were more common then than now.

First, many more families suffered the loss of a child, which had a devastating and historically underappreciated impact on their overall worldviews.

Second, and maybe related, many more children grew up in cold and emotionally distant homes, where fathers, in particular, barely knew their children and found it impossible to express their love for them.

It wasn’t only parents who were emotionally diffident; it was the people who studied them. In 1938, a group of researchers began an intensive study of 268 students at Harvard University. The plan was to track them through their entire lives, measuring, testing and interviewing them every few years to see how lives develop.

In the 1930s and 1940s, the researchers didn’t pay much attention to the men’s relationships. Instead, following the intellectual fashions of the day, they paid a lot of attention to the men’s physiognomy. Did they have a “masculine” body type? Did they show signs of vigorous genetic endowments?

But as this study — the Grant Study — progressed, the power of relationships became clear. The men who grew up in homes with warm parents were much more likely to become first lieutenants and majors in World War II. The men who grew up in cold, barren homes were much more likely to finish the war as privates.

Body type was useless as a predictor of how the men would fare in life. So was birth order or political affiliation. Even social class had a limited effect. But having a warm childhood was powerful. As George Vaillant, the study director, sums it up in “Triumphs of Experience,” his most recent summary of the research, “It was the capacity for intimate relationships that predicted flourishing in all aspects of these men’s lives.”

Of the 31 men in the study incapable of establishing intimate bonds, only four are still alive. Of those who were better at forming relationships, more than a third are living.

It’s not that the men who flourished had perfect childhoods. Rather, as Vaillant puts it, “What goes right is more important than what goes wrong.” The positive effect of one loving relative, mentor or friend can overwhelm the negative effects of the bad things that happen.

In case after case, the magic formula is capacity for intimacy combined with persistence, discipline, order and dependability. The men who could be affectionate about people and organized about things had very enjoyable lives.

But a childhood does not totally determine a life. The beauty of the Grant Study is that, as Vaillant emphasizes, it has followed its subjects for nine decades. The big finding is that you can teach an old dog new tricks. The men kept changing all the way through, even in their 80s and 90s.

One man in the study paid his way through Harvard by working as a psychiatric attendant. He slept from 6 p.m. to midnight. Worked the night shift at a hospital, then biked to class by 8 in the morning. After college, he tried his hand at theater. He did not succeed, and, at age 40, he saw himself as “mediocre and without imagination.” His middle years were professionally and maritally unhappy.

But, as he got older, he became less emotionally inhibited. In old age, he became a successful actor, playing roles like King Lear. He got married at 78. By 86, the only medicine he was taking was Viagra. He lived to 96.

Another subject grew up feeling that he “didn’t know either parent very well.” At 19, he wrote, “I don’t find it easy to make friends.” At 39, he wrote, “I feel lonely, rootless and disoriented.” At 50, he had basically given up trying to socialize and was trapped in an unhappy marriage.

But, as he aged, he changed. He became the president of his nursing home. He had girlfriends after the death of his first wife and then remarried. He didn’t turn into a social butterfly, but life was better.

The men of the Grant Study frequently became more emotionally attuned as they aged, more adept at recognizing and expressing emotion. Part of the explanation is biological. People, especially men, become more aware of their emotions as they get older.

Part of this is probably historical. Over the past half-century or so, American culture has become more attuned to the power of relationships. Masculinity has changed, at least a bit.

The so-called Flynn Effect describes the rise in measured I.Q. scores over the decades. Perhaps we could invent something called the Grant Effect, on the improvement of mass emotional intelligence over the decades. This gradual change might be one of the greatest contributors to progress and well-being that we’ve experienced in our lifetimes.

Monday, November 5, 2012

Cantata BWV 140: Wachet auf, ruft uns die Stimme

In time for the time before Advent, here's BWV 140 - the whole Cantata - (along with the entire score):



You can also listen via this .ram file, here.  Or, if you can't play that .ram file - old technology, I know - here are .ogg files from the Wikipedia page about this Cantata; the piece is performed by the MIT Chamber Chorus.  That should take care of everybody!

Follow along with the German words and the English translation (from Bach-Cantatas.com) below.
1 Chorus [S, A, T, B]
   Corno col Soprano, Oboe I/II, Taille, Violino I/II, Violino piccolo, Viola, Continuo
Wachet auf, ruft uns die Stimme
Der Wächter sehr hoch auf der Zinne,
Wach auf, du Stadt Jerusalem!
Mitternacht heißt diese Stunde;
Sie rufen uns mit hellem Munde:
Wo seid ihr klugen Jungfrauen?
Wohl auf, der Bräutgam kömmt;
Steht auf, die Lampen nehmt!
Alleluja!
Macht euch bereit
Zu der Hochzeit,
Ihr müsset ihm entgegen gehn!

Wake up, the voice calls us
of the watchmen high up on the battlements,
wake up, you city of Jerusalem!
This hour is called midnight;
they call us with a clear voice:
where are you, wise virgins ?
Get up, the bridegroom comes;
Stand up, take your lamps! Hallelujah!
Alleluia!
Make yourselves ready
for the wedding,
you must go to meet him!
2  Recitative [Tenor]
Er kommt, er kommt,
Der Bräutgam kommt!
Ihr Töchter Zions, kommt heraus,
Sein Ausgang eilet aus der Höhe
In euer Mutter Haus.
Der Bräutgam kommt, der einem Rehe
Und jungen Hirsche gleich
Auf denen Hügeln springt
Und euch das Mahl der Hochzeit bringt.
Wacht auf, ermuntert euch!
Den Bräutgam zu empfangen!
Dort, sehet, kommt er hergegangen.

He comes, he comes,
the bridegroom comes!
You daughters of Zion, come out,
he hastens his departure from on high
to your mother's house.
The bridegroom comes, who like a roedeer
and a young stag
leaps on the hills
and brings to you the wedding feast.
Wake up, rouse yourselves
to welcome the bridegroom!
There, see, he comes this way.

3  Aria [(Duet) Soprano (Soul), Bass (Jesus)]    Violino piccolo, Continuo
Sopran:
Wenn kömmst du, mein Heil?

Soul:
When are you coming, my salvation?

Bass:
Ich komme, dein Teil

Jesus:
I come, your portion.

Sopran:
Ich warte mit brennendem Öle

Soul:
I wait with burning oil.

Bass:
Eröffne den Saal

Jesus:
Open the hall

Sopran:
Ich öffne den Saal

Soul:
I open the hall

Beide:
Zum himmlischen Mahl

Both:
to the heavenly feast.

Sopran:
Komm, Jesu!

Soul:
Come, Jesus!

Bass:
Komm, liebliche Seele!

Jesus:
Come, lovely soul!

4 Chorale [Tenor]
Violino I/II e Viola all' unisono, Continuo
Zion hört die Wächter singen,
Das Herz tut ihr vor Freuden springen,
Sie wachet und steht eilend auf.
Ihr Freund kommt vom Himmel prächtig,
Von Gnaden stark, von Wahrheit mächtig,
Ihr Licht wird hell, ihr Stern geht auf.
Nun komm, du werte Kron,
Herr Jesu, Gottes Sohn!
Hosianna!
Wir folgen all
Zum Freudensaal
Und halten mit das Abendmahl.

Zion hears the watchmen sing,
her heart leaps for joy,
she awakes and gets up in haste.
Her friend comes from heaven in his splendour,
strong in mercy, mighty in truth.
Her light becomes bright, her star rises.
Now come, you worthy crown,
Lord Jesus, God's son!
Hosanna!
We all follow
to the hall of joy
and share in the Lord's supper.

5 Recitative [Bass]
Violino I/II, Violino piccolo, Viola, Continuo
So geh herein zu mir,
Du mir erwählte Braut!
Ich habe mich mit dir
Von Ewigkeit vertraut.
Dich will ich auf mein Herz,
Auf meinem Arm gleich wie ein Siegel setzen
Und dein betrübtes Aug ergötzen.
Vergiß, o Seele, nun
Die Angst, den Schmerz,
Den du erdulden müssen;
Auf meiner Linken sollst du ruhn,
Und meine Rechte soll dich küssen.

So come inside to me
you bride that I have chosen for myself,
I have betrothed mysef to you
from eternity to eternity.
It is you that I want to set in my heart,
on my arm like a seal
and to delight your grieved eyes.
Forget now, o soul,
the anguish, the sorrow
that you had to suffer
On my left hand you should rest
and my right hand should kiss you.

6  Aria (Duet) [Soprano (Soul), Bass (Jesus)]
    Oboe solo, Continuo
Seele:
Mein Freund ist mein,

Soul:
My friend is mine,

Bass:
Und ich bin sein,

Jesus:
and I am yours,

Beide:
Die Liebe soll nichts scheiden.

Both:
Nothing shall divide our love.

Seele:
Ich will mit dir in Himmels Rosen weiden,

Soul:
I want to graze on heaven's roses with you,

Bass:
du sollst mit mir in Himmels Rosen weiden,

Jesus:
You will graze on heaven's roses with me,

Beide:
Da Freude die Fülle, da Wonne wird sein.

Both:
There will be fullness of joy, there will be delight.

7  Chorale [S, A, T, B]
    Corno e Oboe I e Violino piccolo in octava e Violino I col Soprano, Oboe II e Violino II 
    coll'Alto, Taille e Viola col Tenore, Continuo
Gloria sei dir gesungen
Mit Menschen- und englischen Zungen,
Mit Harfen und mit Zimbeln schon.
Von zwölf Perlen sind die Pforten,
An deiner Stadt sind wir Konsorten
Der Engel hoch um deinen Thron.
Kein Aug hat je gespürt,
Kein Ohr hat je gehört
Solche Freude.
Des sind wir froh,
Io, io!
Ewig in dulci jubilo.

May gloria be sung to you
with the tongues of men and angels,
with harps and with cymbals.
The gates are made of twelve pearls,
in your city we are companions
of the angels on high around your throne.
No eye has ever perceived,
no ear has ever heard
such joy.
Therefore we are joyful,
hurray, hurray!
for ever in sweet rejoicing.

English Translation by Francis Browne (October 2002)
Contributed by Francis Browne (October 2002)

While I do love just about every movement in this Cantata, I must admit I'm a complete sucker for Movement 6, the Bass-Soprano God-and-the-soul-serenading-one-another bit.   Bach does this in at least one other place I know of - the Domine Deus section of the Gloria from the B Minor Mass (although in that one, it's Tenor-Treble God the Father and God the Son crooning together).  Here's a short video of that:  it's fantastic!




Here's the full Wikipedia entry for BWV 140
Wachet auf, ruft uns die Stimme, BWV 140, also known as Sleepers Wake, is a church cantata by Johann Sebastian Bach. He composed the chorale cantata in Leipzig for the 27th Sunday after Trinity and first performed it on 25 November 1731. It is based on the hymn Wachet auf, ruft uns die Stimme (1599) byPhilipp Nicolai. Movement 4 of the cantata (in English, "Zion hears the watchmen's voices") corresponds to the organ piece BWV 645, the first of the Schübler Chorales.

History and text

The chorale cantata is based on the Lutheran chorale, Wachet auf, ruft uns die Stimme of Philipp Nicolai.[1]This Lutheran hymn remains popular today both in its original German and in a variety of English translations. It is based on the parable of the ten virgins in Matthew 25:1–13, the prescribed reading for the Sunday in the Lutheran lectionary [2] Because this Sunday only occurred when Easter was very early, the cantata was rarely performed.[3]
In the modern three-year Revised Common Lectionary, however, the reading is scheduled for Proper 27, or the 32nd Sunday in Ordinary Time, in the first year of the three-year cycle of lessons.[4] Thus, the hymn and the cantata are commonly performed in churches on that Sunday. The text and its eschatological themes are also commonly associated with the early Sundays of the season of Advent, and so the cantata is also commonly performed during that season.

Scoring and structure

The cantata is scored for horn, 2 oboes, taille (an instrument similar to the oboe da caccia, today often replaced by an English horn), violino piccolo, violin, viola, basso continuo, and choir with soprano, tenor, andbass soloists.
  • I. Chorus: Wachet auf, ruft uns die Stimme (Wake up, the voice calls to us)
  • II. Recitative: Er kommt (He comes)
  • III. Aria (duet): Wann kommst du, mein Heil? (When will you come, my salvation?)
  • IV. Chorale: Zion hört die Wächter singen (Zion hears the watchmen singing)
  • V. Recitative: So geh herein zu mir (So come in with me)
  • VI. Aria (duet): Mein Freund ist mein! (My friend is mine!)
  • VII. Chorale: Gloria sei dir gesungen (May Gloria be sung to you)

Music

The first movement is a chorale fantasia based on the first verse of the chorale, which is a common feature of Bach's chorale cantatas.[5] The second movement is a recitative for tenor that precedes the third movement, a duet for soprano and bass with obbligato violin. In the duet, the soprano represents the soul and the bass represents Jesus as the Vox Christi (voice of Jesus). The fourth movement, based on the second verse of the chorale, is written in the style of a chorale prelude, with the phrases of the chorale, sung as a cantus firmus by the tenors (or by the tenor soloist), entering intermittently against a famously lyrical melody played in unison by the violins (without the violino piccolo) and the viola, accompanied by the basso continuo. Bach later transcribed this movement for organ (BWV 645), and it was subsequently published along with five other transcriptions Bach made of his cantata movements as the Schübler Chorales. The fifth movement is a recitative for bass, preceding the sixth movement, which is another duet for soprano and bass with obbligato oboe. This duet, like the third movement, is a love duet between the soprano soul and the bass Jesus.[6] The final movement is a four-part setting of the final verse of the chorale.

(The wonderful artwork above is a detail from Die klugen und törichten Jungfrauen (The Parable of the Wise and Foolish Virgins), by Wilhelm von Schadow (1788–1862).)

Thursday, November 1, 2012

For All Souls' Day: Messe de Requiem, Gabriel Fauré




From the YouTube page, this is:
The first movement from Gabriel Fauré's Messe de Requiem. Performed at the Solemn Mass on All Souls' Day, 2nd November 2011. The choir of the Church of Saint Mary the Virgin, New York City, James Kennerley, Organist and Music Director. This version is an excellent arrangement by David Hill for organ, violin, 'cello and harp accompaniment. It is published by Novello.
All the videos are here, on James Kennerly's YouTube page; here they are, too, each linked below:
  1. Introït
  2. Offertoire
  3. Sanctus
  4. Pie Jesu
  5. Agnus Dei & Lux Aeterna
  6. Libera me
  7. In Paradisum
Here's more about the Fauré Requiem.  The movements are in the following order (links below to Wikipedia articles about each item):
    Here's more about Requiem masses at Chantblog.  And here's the complete All Souls Days Office.

    All Saints' Day: Iusti in perpetuum vivent

    This is another of John Sheppard's All Saints' Day responsories.


    From the YouTube page:
    Iusti in perpetuum vivent ("The righteous will live for ever,") is another Vespers respond for the Feast of All Saints composed by the Tudor Era English composer John Sheppard (c1515-1558) it is a respond at Second Vespers on All Saints' Day.

    Text - Latin:
    Iusti in perpetuum vivent
    et apud Dominum est merces eorum
    et cogitatio eorum apud altissimum.
    Ideo accipient regnum decoris
    et diadema speciei de manu Domini.
    Gloria, laus et honor, decus potestas et iubilatio
    Patri ac Nato et Spiritui Sancto.


    Respond at Second Vespers on All Saints' Day

    English Translation:

    The righteous will live for ever,
    and their reward is with the Lord,
    and their thoughts are on the most high.
    Therefore will they receive the glory of the kingdom
    and a shining crown from the hand of the Lord.
    Glory, praise and honour, virtue, power and rejoicing

    The text is from Wisdom 5:
    15 But the righteous live for ever,
    and their reward is with the Lord;
    the Most High takes care of them.

    16 Therefore they will receive a glorious crown
    and a beautiful diadem from the hand of the Lord,
    because with his right hand he will cover them,
    and with his arm he will shield them.