One of Mies van der Rohe’s pupils, a girl, came to him and said, “I have difficulty studying with you because you don’t leave any room for self-expression.” He asked her whether she had a pen with her. She did. He said, “Sign your name.” She did. He said, “That’s what I call self-expression.” (John Cage, Silence [p. 269])
A while back I wrote how no author can help but express themselves. I have to revise that a bit in light of what I just wrote here: no author can help but express themselves as long as they have the means to do so.
I've repeated this before, and in enough variations, that you are almost certainly sick of it by now and want me to move on to something else. But I hammer on it often because it is one of the things I see being most consistently wrong with many of the budding (and not-so-budding) authors I run into. They equip themselves to create copies, or copies of copies, but not something where the unmistakable hint of the author's persona comes through. To use a phrase I always loathed, because it was almost always used in a thoughtless way, they are not expressing themselves. Read more
There are two ways to experience John Cage at this point in time: through his work, and through his writing. I had plenty of grounding in the first by way of Indeterminacy and Variations IV and so on by the time I encountered Silence, but even if I had none of those formative experiences I think Silence would have still cracked a good deal of the pavement under my feet.
It has been nearly twenty years since I first read Silence, and I keep it in the small cubby of books next to my desk that is reserved for a few select things I pull out and read whenever I need a moment to see things more clearly. It is the closest thing Cage ever created that amounted to a manifesto, even though he published it in 1961 and spent the next thirty or so years still evolving and mutating. It is the right of any artist, and any human being period, to re-invent himself continuously, but much if not all of what Cage put into Silence serves as an encapsulation of most everything he identified himself with throughout his career.
I am not sure Cage would have appreciated that. He was fondest of the living event, not the artifact that signified it. A recording of music was not for him music, but a recording — it was no more the music than the photo of the Grand Canyon was the place itself. Likewise, his words on paper were nothing more than photos, but all the same there are enough such photos in this book, and from such a diversity of angles, that it’s hard to read it and not feel a first-hand engagement with his way of seeing things. Silence has much of the experience of a performance of his work (bested only by actually attending one, that is), which means that it can be every bit as boring as the real thing — although as Cage once said, do something long enough and you’ll eventually find it’s not boring at all but very interesting. Read more
In my first years of reading about Japan I learned quickly to separate the sociological wheat from the pop-psychology chaff. Most anything I encountered originally in English about “conformity in Japanese society” was potted pop-psychology churned out in the 1980s, when fear of Japan buying out America rode high and books that purported to explain those inscrutable Japanese were being hustled out into airport bookstalls. (The big airport-reading trend now is neuroscience for businesspeople, which manages to be even more insulting to the intelligence of everyone involved than Yellow Panic For Dummies.)
I find the whole discussion of Japanese social conformity to be at least partly a red herring, because society is by definition a conformist enterprise. Most of us are conformist if only in that we do not kill the other guy because we know that if we do most everything we ourselves could draw on runs the risk of spontaneously collapsing. The idea that Japan puts greater pressure on people to fit in and work together seems borne less of perspective on the very tangible historical conditions that shaped such things, and more out of a need to contrast their straightlaced ways with more allegedly freewheeling ones elsewhere. It’s not that conformity doesn’t exist in Japan; it’s that most of how non-Japanese talk about the subject is unenlightening, sanctimonious b.s. designed to make anyone not Japanese feel like they dodged a sociological bullet.
This may seem like a loaded lead-in for a review of a manga — Keiko Suenobu’s Limit — but I cite it here as a lead-in for a story that, in its own pop-culture way, attempts to look at conformity in Japan from the perspective of a type most vulnerable to it: the schoolgirl. Limit’s main schoolgirl character is Konno, and in the opening pages she makes it clear that the ability to conform, to merge with the current and just drift along, is not something you do because you like it. It is simply a fact of life, a survival trait you either acquire and use to your advantage, or ignore at your own peril.Read more