It’s not only the rent: Old, new, and middle Portland

There has been much ferment, uproar, and outcry against the gentrification of “the old Portland” in the weeklies of Portland, Oregon, and in conversations around town lately. The skyrocketing of rent is a well-known and much discussed issue, as is the second big migration of a certain underrepresented minority out of what has become the new standard boundaries of hip Portland. Another, somewhat less publicized reason to be concerned (except for the recent WW article) is the squeezing out of Portland’s artists, the very people who took a grimy drug-troubled city no one outside the Pacific Northwest had heard of, and turned it into the modern designer clean-living mecca of the United States. To understand this process, and what I think is going wrong, I must clarify a point of definition: Most people talking about “the old Portland” are not actually talking about old Portland; they’re referring to what I will call “middle Portland.” “The old Portland” is what you can see in the movie ‘Drugstore Cowboy’: Crime, drugs, rain, empty streets, and little to do.

I moved to Portland between the old and middle periods, in 1995. My first visit, a few years prior, had me entering the city on a Greyhound bus through the NW Industrial Zone (not exactly a pretty sight, but a necessary one), and staying at a hostel on Hawthorne just to see a famous Senegalese band before I headed back to the small town where I was going to college.

Portland was legendary: It had La Luna and Satyricon. Bands like Dead Moon, WIPERS, and Poison Idea were rumoured to play there. I could only imagine what they were like. I later found out I was pretty far off. In any case, I did eventually move to Portland in 1995 to go to grad school, preferring PSU to higher-ranking universities because I wanted to be in a city, no matter how small.

And it was small. Traffic was virtually nonexistent. People wore sweatpants everywhere, unless they cared even less and wore pajama bottoms, or cared more and wore outrageously awesome punk outfits. High-heeled shoes were unknown, unless they were worn by occasional glam holdovers. It was nothing like the Portland of 2005, what I call middle Portland, or the Portland of today, 2015, the new Portland.

In 2005, you could still get from any part of town to any other in 45 minutes by bus (Tri-Met) and 15 minutes if you drove. Downtown to Hillsboro took 20 minutes. A few years prior to that, I lived in the Brooklyn neighborhood, close-in SE, and worked in Hillsboro. My commute took about 25 minutes.

I am not listing these travel times for purposes of complaining, but only for comparison. After all, I grew up in a city of 12 million, and to this day, I’m not especially bothered by even a two-hour commute. My point is that Portland was different in 1995, and different in 2005 from both now and the way it was in 1995.

What I experienced was the development of Portland into an arts mecca, the next Seattle or Austin (from whom we stole our Music Millenium slogan), and the city collectors traveled to from as far as Japan to buy vinyl records. In 2008, when I attended a conference in Philly, a Drexel student asked me how long I lived in Portland. When I told her I’d been there since ’95, she said “Oh, so you’ve been there since before it was cool.”

Yes, I was a small part of making it that way—I’m one of the thousands of musicians and maybe tens of thousands of artists overall, that helped turn Portland into the place to be if you wanted to be cool. . . not one of the significant ones who made it big, but I was there, playing behind a few of the big names whenever I could, all because I happened to talk to everyone I met about being a drummer. There weren’t that many around, and I eventually met some awesome people who taught me, encouraged me, and occasionally called me up for something pretty awesome.

But, this story is not about me; it’s about those who are still trying to make music, make art, make films, and maybe even make it in Portland. (I was going to say “make it big” but these days, people are just trying to get by.)

And here’s the rub. When the people moving into old east-side neighborhoods start lobbying to end late-night live music or pressure their neighbors to stop practicing in their basements, they are trying to turn Portland-proper into a suburb. They moved to Portland because it’s “cool,” part of which is that it has interesting jobs and beautiful houses to live in within walking distance of bars, restaurants, and coffee shops. Many of those establishments are staffed by musicians, painters, graphic designers, theater actors, comedians, and writers. What made Portland cool in the first place was the artists! The musicians and graffiti artists are foremost among the people who made Portland visible to the rest of the world (though I should not forget the graphic artists, some of whose work reached me in my crazy third-world hometown back in the ’80s). And everyone contributed to the liberal, progressive, sometimes-so-woo-as-to-be-regressive, but always artistic culture of Portland. These people are being driven away by the rapidly rising cost of living, and also being told to stop making all that noise and mess.

This post was inspired by the entry ‘Manufactured Spaces’ (specifically pp. 47–49) in the book ‘Portlandness: A Cultural Atlas’. Created by a big team of cartographers, designers, students, and teachers, this is both a beautiful and a substantial book. The discussion of the official interpretation of quality of life drove me to add my voice to the uproar over the new Portland. True, I wasn’t born or raised there, but I spent more of my life there than anywhere else. I don’t exactly miss the old Portland, and I don’t mind many of the improvements of the new Portland. But I do worry about the destruction of middle Portland, which to me is all about the arts.

Culturally Situated and Image-based Genre Attribution

Genre recognition has become the holy grail of music information retrieval. What concerns me, before we worry about machine recognition of musical genre, is whether people can agree at all on what genre means, and what the various genres are. Wikipedia, Echonest, and many other sites (some now defunct) have put forth excellent information on various musical genres and their relationships to one another. My critique of the genre discussions I have encountered to date falls into two categories. One is the (necessarily, and not surprisingly) culturally narrow perspective of most work on musical genres. The other is the role non-aural, non-audio features play in the determination of genre. (These can be metadata, like release dates, or even more [sub]culturally determined information such as the clothing style of the artists.)

Let’s take the problem of narrowly culturally situated efforts first. There have been a variety of impressive resources on the Internet about the sub-sub-sub-genres of electronic music and of extreme metal. There is a wonderful degree of detail provided in these Web resources. However, the effort put into very subtle distinctions among “northern-based” musics (anything we typically understand as pop music, plus the folk and court musics of northern Europe and North America**)  is rarely, if ever, matched by the knowledge available, perhaps, in English, on musics from other countries. We typically find some half a dozen genres listed for Brazil, Mexico, Japan, or Cuba, and far fewer for China, Turkey, Belize, Honduras, or Mali. This is a typical case of out-group bias, which is easy to understand; all people are subject to out-group bias. The importance of understanding biases lies in the effort to move beyond them. Are the differences among Xote, Brukdown, Özgün Müzik, and Guarapachangeo less significant than the differences between Goa Trance and Happy Hardcore, or Grindcore and Power Violence?*** Of course not, but who can know every little detail about the impossibly rich musical landscape of every culture? (That’s why we need multi-cultural teams to work on genre recognition and classification.)

The other issue is one I am only aware of in terms of “northern” (western) popular forms of music, and it is the issue of image-based, fashion-based, temporal, and geographical genre attribution. In many cases, the clothes worn by rock and pop artists seem to determine their musical genre more than the sounds created and organized into musical works by those artists. For example, Billy Idol and Avril Lavigne are thought of as Punk Rock artists. Yet, and even without appealing to DIY ethics and political content, we can tell from the aural experience that these artists make (or have made) something sufficiently aurally distant from the music of CRASS, pragVEC, Buzzcocks, X-Ray Spex, or BAD RELIGION, and that theirs are genres well removed from Punk Rock. (The artists listed do not all sound the same, but they share the elements of disaffected vocals, a lack of polish, and an overall dark despair with one another and with bands as far removed from them as Joy Division, The Paper Chase, Depeche Mode, and Sleater-Kinney, all of which have more sonic elements in common than they do with Idol or Lavigne.)

What makes the problem further difficult is that genre names are rarely descriptive, and all too often temporally and geographically limiting. Consider the genres NWOBHM (New Wave of British Heavy Metal), New Wave, Nü (new) Metal, Grunge, and Old-School Hip Hop.

Quite apart from the problem that “New Wave” actually has at least three different meanings, it is sonically possible (and common) for an artist making music thirty years after the end of the era attributed to one of these genres to make music with the same structure, affectation, instruments, sounds, and production. Which should we consider in determining genre: the year of release or the way the music sounds? New-millenial bands like Titanium Black and The Haunted, and even punk-rockers like Saviours, often play a flavor of Metal that sounds just like NWOBHM, but we are not supposed to call them that if they are from a different time, and especially, a different place. Likewise, ACCEPT and SCORPIONS (from Germany) sometimes played the same type of music, stylistically speaking, as Judas Priest, DIO, and IRON MAIDEN, but since they’re not British, we cannot refer to their music as NWOBHM. Or can we? Is it not the sounds and how they are organized that matters in determining music? (I think so.) Can anyone really tell, in a blinded listening test, whether a rhythm guitarist is German or British?

The Union Underground was a Metal band that had some success during the Nü Metal years. They had the look and the album art to be part of that era and that genre. However, listening to their music in 2008, I could not help but notice that the singing style really had little to do with Nü Metal, and quite a lot to do with Grunge, which was declared over by that time. As far as I can tell, no one talked of TUU as a late Grunge band.

An interesting pair that got me thinking further about image- and time-based genre attribution are Corrosion of Conformity and VOIVOD. Originally starting out in very disparate genres, in the farthest reaches of Hardcore Punk and Prog Metal, these two diverged in their music until their releases of the albums ‘KATORZ’ (by VOIVOD) and ‘CORROSiON OF CONFORMITY’ (by CoC, of course) in the late aughts. I find it nearly impossible to tell these two albums apart stylistically (though each is quite distant from the bands’ earlier output). When I saw CoC perform at Dante’s in Portland, they presented a marvellous synthesis of Prog agility and Punk attitude. (These two were not meant to go together, but it’s happening more and more.) Meanwhile, VOIVOD apparently drifted further and further into Punk Rock, and lost most of their Prog intricacies. Yet, if I were to stick to “what we know those bands to be,” I would be forced to attach opposite labels to songs from those two albums, which, even when I’m looking right at the readout on my display and know what I’m hearing, sound the same to me.

I mentioned Old-School Hip Hop above as well. Every now and then, you hear a new song, and it has that early, innocent flow we associate with everyone from The Jungle Brothers to MC Hammer. It’s old-school in that the time extents of rhythmic phrases in the vocals and the time extent of semantic phrases in the lyrics delivered by the same vocals coincide****.

Yet, maybe it was released in 2013. Yet, De La Soul was putting out music in 1989 that did not sound old-school; it was like what was going to happen ten years later. (I feel the same way about fu-schnickens’ 1992 album.) Some of the music in those old-school days was well ahead of its time, and some music that gets released even today brings back the old-school style. It’s the sound that counts, not the metadata.

There are many more examples, and perhaps better ones that I will add as I think of them, or hear them, but for now, I will conclude that, 1) genre studies and genre R&D need multi-cultural teams so that the level of attention to detail that is possible for Deep Psytrance vs. Gabber vs. New Romantic vs. New Wave will also be possible for ‘Bulgarian Rock’, ‘Hungarian Rock’, ‘Russian Pop’, and ‘Turkish Pop’. Sure, I’m glad someone in America even cares enough to put those on the map, but given the several hundred varieties of Electronica, Metal, and Hip Hop each, can we really believe there is only one variety of ‘Russian Pop’? (I know for a fact there are quite a few styles and genres within Turkish Pop.*****)

NOTES

* Yet, no matter how much detail each scholar, researcher, developer, or enthusiast goes into, it is likely to prove insufficient for the afficionado of that sub-sub-genre. The Echonest blog (at http://blog.echonest.com/post/52385283599/how-we-understand-music-genres) recently included the following comment: “. . . somebody, somewhere might care about (e.g. “gothic metal” vs. “symphonic metal” vs. “gothic symphonic metal”).” Yes, somebody right here not only does, finds those to be rather obvious and relevant distinctions, which are further complicated by Nightwish’s recent experiments combining symphonic, power, and folk metal.

** Why I use the term “northern” rather than “western” will be the topic of another post.

*** Yes, these are real genre names. To a connoisseur who lives Grindcore, Power Violence may sound completely different, while to an outsider neither would be distinguishable from the earliest ’80s Thrash.

****As Hip Hop matured, it became less and less common for the sentence and its rhythmic phrase to start and end together. This seems to be a result of the recognition that rhythm allows one to rhyme with any syllable in a word, not just the last syllable. So, an MC who wants to rhyme, for instance ‘crime’ with ‘time’ does not need each sentence to end with one of those words; s/he can rhyme ‘crime’ with ‘time’ in a sentence that might go “It was that time [break here] I went off to the east coast” where ‘time’, due to rhythmic phrasing, took care of the rhyme, and the rest of the sentence could still be uttered. In much old-school Hip Hop, the semantic phrases had to end at the same rhythmic stopping point.

*****As for style versus genre, let me try a quick explanation. A guitarist can play the blues in a Be-Bop context, a Psych context, or a Funk context (to name a few), and an MC/toaster can rap on a Hip Hop song, a Reggaeton, a Rock or Metal song, or even in a piece of modern “classical” music. Similarly, a drummer can play funk, swing, or shuffle in a Jazz band, Rock band, Pop group, or an experimental combo. The elements these musicians bring in are styles (blues, rapping, funk, swing, shuffle), while the complete package of the musical experience will likely fall into a genre or subgenre, like Electro Swing, Funk Metal, Be-Bop, or Chorinho.

Impulse Response: Mendelssohn vs. Monobloco

Mathematicians and engineers gain insight into a system by examining its behavior at the extremes. Given a mathematical expression, we take limits as a variable approaches zero and infinity. This gives us insight that is helpful in between as well.

If it’s a filter (an electrical circuit), we get insights into the behavior of such a system, even one that may never be subject to extreme conditions, by calculating (or simulating) its impulse response[1] (among other techniques).

We can also gain insights into social or cultural systems by exercising them with questions at the extremes. Here is one that can help in thinking about a cultural issue that I have been pondering for about thirty years, and reading and writing about since 2002.

Consider Bach, Beethoven, Mozart, Mendelssohn, and Rachmaninoff. You may not be a trained musician or a music professor; most people aren’t. You may not even know the music of these composers very well. However, I am willing to bet that you, the reader, hold at least some vague notion to the effect that these people have created the greatest music on Earth[2]. Everyone seems to agree that they cannot be topped. Oddly enough, people who never listen to the music of these composers seem to hold that opinion rather more strongly.

Now consider Badenya[3], Babatunde[4], Muñequitos[5], Monobloco[6], and Rose[7]. Do you believe that there is any measure by which not just you, but anyone in the world truly believes this group of five is comparable to the previous group of great Germanic and Russian composers?

If I had been nicer, and asked the question using The Beatles, Britney Spears, Michael Jackson, Madonna, and Rush, say, the politically correct instinct for diversity would likely kick in, and most people, at least in my collegiate, liberal, urban environment, would place the two groups on an equal footing. But I want to exercise the system of thought regarding “quality of music” to the extreme. Are you uncomfortable yet? Do you believe that the Afro-Latin B2M2R is really on par with the dead white European B2M2R? Do you want to, but cannot actually make yourself think or feel that way?

I think that is where most people are, or at least would be if they were interested in this question. I must admit this is much more of an old-world concern than a typical American one. Having been brought up in the old world, at the confluence of Asia and Europe, this question still matters to me after 26 years of American living. Perhaps it is my background that has given me this impression: Any Turkish person, even if they never listen to this type of music, will tell you that Bach, Beethoven, and Mozart made the greatest music in the world (closely followed by Queen . . . and who is this Mendel-something?), and that it is certainly of much better quality than what they listen to every day. This is the idea behind the differently attributed quotation, “Wagner’s music is better than it sounds.[8]

So, what am I doing about all this? As hinted at above, I have been compiling and researching scholarly material on value and judgment in music since 2002, and writing an article, a very early and embryonic version of which can be dug up by those of a worldy (wide web)-sleuth-like persuasion.

The article, in its current form, examines numerous music textbooks and reference books for qualitative and quantitative measures of the value attached to musics from different cultures, following a broad review of the musicology literature on quality, value, and sophistication. It establishes that there seems to be a cross-cultural baseline of expectation that the sophisticated cultivation of certain aspects of music are valued more highly than equally sophisticated cultivation of other aspects of music.

[1] “Impulse” sounds harmless, but it is a function that attains infinite magnitude in infinitesimal time, and as a direct result, contains all frequencies. (And yes, we can make use of such an abstract concept.)

[2] Perhaps it isn’t as popular as Beyoncé, The Beatles, Mariah Carey, or Lady Gaga, but we still, somehow, consider it the greatest.

[3] Badenya: les frères Coulibaly, a group of musicians from Burkina Faso

[4] Babatunde Olatunji, Nigerian (Yoruba) drummer influential on jazz and rock music of the last four decades

[5] Los Muñequitos de Matanzas, a famous rumba ensemble from Cuba

[6] Brazilian supergroup that pioneered a popular fusion of many traditional and popular styles

[7] Doudou N’Diaye Rose, Senegalese (Wolof) master drummer and ensemble leader

[8] For example, see http://www.quotationspage.com/quote/555.html .