Ethan’s Ideas – Page 2 – NYU Music Experience Design Lab

Hip-hop teaches confidence lessons

I’m working on a paper about music education and hip-hop, and I’m going to use this post to work out some thoughts.

My wife and I spent our rare date night going to see Black Panther at BAM. It was uplifting. Many (most?) black audience members came dressed in full Afrofuturistic splendor. A group of women in our section were especially decked out:

I was admiring their outfits and talking about how I wasn’t expecting such an emotional response to the movie. One of the women said it was as big a deal for them as the election of Barack Obama in 2008. I know representation is important, but this seems like it’s more than just seeing black faces on the movie screen. Black Twitter is talking about how this movie is different because it isn’t about overcoming historical pain or present-day hardship; it’s about showing black people as powerful, rich, technologically advanced, and above all, serenely confident.

Black Panther is heavily overdetermined, like all superhero movies. But I’m especially interested in the way we could read it as a metaphor for music, with the Wakandans as representing African musical traditions and Eric Killmonger as representing the global rise of hip-hop. I see Killmonger this way not only because he’s American, but because so many of his qualities and mannerisms remind me of the role of hip-hop in the public imagination. He’s stylish, effortlessly charismatic, and seemingly indifferent to anyone else’s approval. He’s funny, too, not in the warm and good-natured way that Shuri is, but in a more aggressive and sarcastic way. He’s both arrogant and vulnerable, using implacable cool to conceal deep hurt. And he wants to remake the world by fomenting black revolution, by any means necessary. The Wakandans, meanwhile, are uncomplicatedly strong, self-possessed, and at ease with their own power. But they are also withdrawn from the world, fearing that getting involving in other people’s struggles will destroy what makes their culture so unique and beautiful.

I want to emphasize that this reading is based solely on my watching the movie and reading Twitter. I have no special insight into the writers’ or actors’ intentions. But they do seem to be saying something about how the African diaspora in America has attained global reach and influence while also showing the malign influence of capitalism and imperialist violence. It’s significant that Killmonger isn’t just a criminal capitalist like Klaue; he honed his murder chops as a member of the US military. The American empire taught him how to kill mercilessly, and now he wants to use that same force to bring the empire down. I’m thinking here about the Public Enemy poster in his dad’s Oakland apartment, the one with the crosshairs. I was terrified of Public Enemy back in the late 80s, as I’m sure was the point of their imagery.

I am not a moralist about hip-hop’s violent content. I don’t believe that portraying something is the same thing as endorsing it, or that listening to music directly causes antisocial behavior. It’s too easy to blame rappers for being bad influences while giving a pass to The Sopranos or Breaking Bad. The only difference between Walter White and any gangsta rapper’s persona is whiteness. But just like I wouldn’t let my young children watch Breaking Bad, I’m not eager to have them listen to Lil Wayne either. And it’s going to be difficult to explain and contextualize all the harder rap songs in my iTunes library when the time comes (though I guess no harder than explaining why I love violent prestige cable dramas.)

I spend so much time defending hip-hop from its detractors that I haven’t given a lot of thought to why I think it’s so beautiful and great. Usually when I do, I point to formal aspects of the music–the grooves, the hypnotic quality of electronic beats, the intertextuality and timbral invention of sample-based production, and the spectacular verbal and vocal virtuosity of the best emcees. But there are more basic emotional reasons why I’m a hip-hop fan. When I listen to the music, I hear effortless cool, the power that comes from strong emotions held in reserve, and a defiant sense of pride. I hear confidence, and that is a quality I have been severely deficient in for most of my life. As I get older, I have become more confident, but when I was younger I was desperately awkward and socially anxious, and that part of me is never far from the surface. I need swagger lessons, and hip-hop is an excellent teacher. I am not unusual among white rap fans for feeling this way.

It’s totally weird that the wealthiest and most powerful population of humans in history should be so uncertain in ourselves, and it’s equally surprising that we should be looking to the musical expression of our country’s most marginalized and oppressed minority group for help. All of America’s popular music has its origins in the African diaspora, but hip-hop is remarkable for the fact that most of its prominent and commercially successful artists are black. Imagine if the Roma utterly dominated Europe’s musical culture. There are plenty of Europeans who love Django Reinhardt, but not the way that Americans love Kanye West. I’m sure white Americans listen to rap for all kinds of reasons. But I believe that many of us are mostly drawn to it for confidence lessons.

I teach in a couple of music schools, and if I had to pick one adjective to describe the students, “confident” would not be it. Last spring, I was present for two recording sessions in NYU’s James Dolan Studio on two successive days. The Friday session was with NYU undergrads in my Music Education Technology Practicum class, a crash course in audio production for future music teachers. The Saturday session was with CORE (formerly known as Ed Sullivan Fellows), a community mentorship program for young rappers and producers. There were some stark socioeconomic differences between the two groups. NYU music education students are mostly white and Asian, and they tend to come from privileged backgrounds. They are mostly classical musicians, with a small minority playing jazz. The CORE members are nearly all black and Latinx, and are uniformly of low SES. They are almost all rappers or beatmakers, though some also work in the singer-songwriter or R&B idioms. Everyone in both sessions was recording material of their own choice, but while the NYU students all chose existing repertoire (classical pieces, jazz standards, musical theater songs), the rappers’ music was all original. I might naively have expected the NYU students to be confident and the rappers to be nervous, since the NYU students were “on their own turf,” while the rappers were in a new and unfamiliar environment. But the opposite turned out to be true.

During the NYU students’ session, the anxiety in the room was palpable. Recording can be stressful under the best of circumstances—the environment is daunting and clinical, like being under a microscope, and the clock is always ticking. But this was more than performance anxiety; one of the students was on the verge of panic just sitting and listening in the control room. The next day, then, I was surprised to find that the rap kids evinced little to no anxiety whatsoever. They were similarly new to the studio, and under the same pressures, but if anyone felt any nerves, they didn’t show it. The atmosphere was casual and relaxed, even to a fault. A greater sense of urgency might have made for a more productive session. But anxiety was no obstacle. This was all the more remarkable given that they were recording originals. Instead of being nervous about exposing their own feelings and ideas, apparently it added to their confidence.

The CORE kids are sometimes shy about opening up their material to scrutiny, especially if they consider it to be unfinished. But they will perform or play back finished work with remarkably little hesitation for their age. I wasn’t willing to play my original songs for people until deep into my twenties, and I wasn’t willing to sing them myself until my thirties. Meanwhile, the most proficient CORE emcees are sure enough of themselves to effortlessly freestyle in front of an audience. I have never in my life had the courage to do that.

Shamus Khan’s Privilege is a study of the ease taught by elite schools to their students. He argues that traditional markers of upper class status like tailored suits or a taste for classical music no longer function; in an era of (supposed) meritocracy, the elite must prove that they deserve their privilege because of their talents, abilities, and hard work. “Class” can be learned by anyone, but ease has to be carefully enculturated over time. I bring mention all of this because the third chapter of the book begins with an epigram by Jay-Z, from TI’s song “Swagga Like Us”:

But I can’t teach you my swag
You can pay for school but you can’t buy class

The whole point of Khan’s book is that the One Percent use exclusive institutions like St Paul’s to reproduce its privilege across generations. So what is Jay-Z doing in the book? He might be a member of the elite now, but he certainly wasn’t born to it. Khan talks about the way that white St Paul’s students treat POC as arbiters of cultural prestige, which is synonymous with authenticity. To be a real member of the elite, you can’t be a snob; now you have to an omnivore, in touch with “common people’s” music, and that means hip-hop. You have to both know Jay-Z’s music and be able to emulate his swagger if you want to grow up to run the country.

I’m planning to devote my dissertation research to hip-hop educators, to the ways that they think about preparing the next generation of artists, and to the ways that their approach differs from traditional music pedagogy. In particular, I’m interested in the improvisation-centered approach of Toni Blackman. Of all the mentors involved with the CORE program, Toni has the most unusual resume. She is the first Hip-Hop Cultural Envoy with the State Department, and has traveled to forty-six countries to give talks and perform. She has been a teaching artist for a variety of other institutions as well, ranging from the Soros Foundation to local community groups. Toni has a particular method based on the cypher, a circle of emcees in which everyone takes turns freestyling. Toni uses the cypher as a way to help her students develop not just their flow, but their emotional well-being. In person, she has the calm, attentive affect of a good therapist, which is effectively what she is. I was unsurprised to learn that Toni does public speaking coaching for politicians and businesspeople as her “day job”—she is a professional teacher of confidence, inside or outside the context of hip-hop.

Etymology Online tells me that word “confidence” comes from the Latin word confidentem, meaning ”firmly trusting” or “bold.” A confident person inspires “full trust or reliance.” This certainly describes Toni. At her keynote talk at last summer’s NYU IMPACT Conference, she wanted to do some freestyling, as she does in all of her presentations. She asked someone in the audience to come up and beatbox for her. It was 9:30 in the morning and no one was jumping to volunteer, so I finally raised my hand. I had never beatboxed in public before, but Toni knows how to empower people, even nerdy white dads. It felt great up there, effortless in fact, like all peak music experiences do. I was up there to earn Toni’s approval, while simultaneously feeling like I already had it, just for sticking my neck out and performing. If I ever have the courage to do a cypher, it will probably be under Toni’s leadership.

During the same conference, the CORE participants did a showcase concert. It was mostly the kids doing their own songs, along with appearances by a few mentors and pros. The concert began with a cypher–everyone in the concert came onstage and while the band put down a groove, they took turns freestyling verses. I struggle to imagine a group of conservatory students beginning a recital by all improvising a piece off the tops of their heads, but the CORE kids pulled it off with effortless cool. I still remember one of the entire verses verbatim. It was by Lady Logic, who is a bit older than most of the other CORE participants, but still very young. She rapped:

I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden
I’m begging your pardon, ain’t no snakes in my garden

She didn’t come up with this line off the top of her head; I was told later that it’s something she has used in verses before. But she had the audacity to stand up there and just repeat it four times. It didn’t sound like she couldn’t think of anything else to say; it sounded like she knew the right line to use, and that it would only get better and more impactful with repetition. And she was right, it slayed.

Most music educators might believe themselves to be teaching confidence. But very often, they are trying to force kids to make particular kinds of music that are remote from the kids’ own interests and sensibilities. I recently had two white music teachers from a majority-black school visit my music technology class at Montclair State University. My lesson that day was on drum programming, on what makes a good beat. In a semi-joking tone, I warned the class that I was going to make a racist generalization, that Europeans like music that’s harmonically interesting and rhythmically boring, while Africans like music that’s rhythmically interesting and harmonically boring. After class, the older of the two visiting teachers wanted to talk to me about that comment. He leads his school’s chorus, and they sing Christmas carols around the school every year. While they were singing “Angels We Have Heard On High,” the girls in the chorus kept trying to add a beat by stomping and clapping. I was about to say what a great idea that was, when he said, “Of course I made them stop. I mean, “Angels We Have Heard On High” with a dubstep beat?” He meant to commiserate with me about how rhythm-obsessed black students are, and how hard it is to get them to focus on making music the “right” way. A version of this interaction plays out in music classrooms across America every day.

The CORE program is run by Jamie Ehrenfeld, a graduate of NYU’s music education program, who now teaches at Eagle Academy, an all-boys school in Brownsville. Like me, she had a left-wing Jewish upbringing with a strong social justice component. Most of the CORE participants are Eagle students who she recruited, or their friends. One is Keith (not his real name), a tall, quiet kid with a serious demeanor. He raps a little, but his main interest is beatmaking. Since finishing high school, he has been camped out in different studio spaces and computer labs at NYU, assiduously teaching himself Logic and making tracks. I’m interested in learning more about his creative process. One afternoon recently, Keith was hanging out in the Music Experience Design Lab office with Jamie, and I had a chance to talk to him at length.

I have a general idea how Keith learned his musical skills: informally, socially, along with his peers. However, I was curious if he has any more formal experience, in school or church or privately. At first he said no, but after some prompting, mentioned that he played in a steel pan ensemble with his dad, who is Trinidadian. I responded that steel pan counts. But Keith has that side of his musical life compartmentalized; it belongs to his dad, while beatmaking is all his own. I’d love to listen to Keith’s tracks in progress, and ask him about his creative choices at a granular level. But this is going to require building up more of a relationship with him. I figured I would start somewhere less sensitive, by asking about his favorite artists. He immediately mentioned Chance the Rapper, who is popular with other CORE participants too. Keith also likes Kendrick Lamar, but that’s like a rock fan saying they like the Beatles, it’s not a distinctive or interesting preference. Keith didn’t offer any more names until Jamie prodded him to bring up Mali Music (an American singer, not a national genre), and “Bust Your Windows” by Jazmine Sullivan. This is all music that Jamie described to me as being “for the cookout,” songs you play when your grandmother and little brother are present. Chance is perfect cookout music, what with his rhymes about “soil as soft as Mama’s hands.”

Keith and his friends also like a lot of music that’s not suitable for the cookout, that’s full of guns, drugs, and sex. After he left to go make beats, Jamie told me about some other rappers that he and his friends listen to, like 22 Gz and Nas Blixky. This is the most commercially successful kind of hip-hop at the moment, and it’s the kind that cultural conservatives blame for corrupting our nation’s youth. Some hip-hop heads are dismayed by it too. Tricia Rose blames commercial pressures for emphasizing the most destructive aspects of the music, and suppressing its consciousness-raising aspects.

By ignoring the extraordinary commercial penetration of hip-hop, and I use that word advisedly … what we’ve allowed to happen is to render meaningful criticism of the commercial takeover of a black cultural form designed not only to liberate, but to create critical consciousness and turned it into the cultural arm of predatory capitalism in the last thirty years.

Toni Blackman isn’t thrilled about misogynistic and violent lyrics, either, but she understands those songs’ appeal. She has described a particularly appalling Lil Wayne song as being “meditative”, “trance-like,” and “addictive.” I feel the contradiction too, feeling both attracted and repelled by the hardest edges of rap. For example, I feel equal amounts of awe and horror about “Got Your Money” by Ol Dirty Bastard, which includes this lyric:

I don’t have no trouble with you fucking me
But I have a little problem with you not fucking me

I choose to find that line funny, which helps me feel better about the fact that I walk around involuntarily repeating it to myself on a regular basis. Hip-hop has mostly been a youth music so far, and like all American youth musics, one of its purposes is to shock authority figures. As authority figures get harder to shock, musicians have to up their rhetorical firepower. It takes confidence to defy authority. There’s a ridiculous amount of cognitive involved in a privileged white person like me listening to music that was designed to help non-privileged non-white people cope with being oppressed by the likes of me. I’m hoping to use my dissertation to get out of my own head on these issues, and learn to see them more from rappers’ own perspectives.

The aQWERTYon pitch wheels and the future of music theory visualization

The MusEDLab will soon be launching a revamped version of the aQWERTYon with some enhancements to its visual design, including a new scale picker. Beyond our desire to make our stuff look cooler, the scale picker represents a challenge that we’ve struggled with since the earliest days of aQW development. On the one hand, we want to offer users a wide variety of intriguing and exotic scales to play with. On the other hand, our audience of beginner and intermediate musicians is likely to be horrified by a list of terms like “Lydian dominant mode.” I recently had the idea to represent all the scales as colorful icons, like so:

Read more about the rationale and process behind this change here. In this post, I’ll explain what the icons mean, and how they can someday become the basis for a set of new interactive music theory visualizations.

Musical pitches rise and fall linearly, but pitch class is circular. When you go up or down the chromatic scale, the note names “wrap around” every twelve notes. This naming convention reflects the fact that we hear notes an octave apart as being “the same”, probably because they share so many overtones. (Non-human primates hear octaves as being equivalent too.)

The note names and numbers are all based on the C major scale, which is Western music’s “default setting.” The scale notes C, D, E, F, G, A and B (the white keys on the piano) are the “normal” notes. (Why do they start on C and not A? I have no idea.) You get D-flat, E-flat, G-flat, A-flat and B-flat (the black keys on the piano) by lowering (flatting) their corresponding white key notes. Alternately, you can get the black key notes by raising or sharping the white key notes, in which case they’ll be called C-sharp, D-sharp, F-sharp, G-sharp, and A-sharp. (Let’s just briefly acknowledge that the imagery of the “normal” white and “deviant” black keys is just one of many ways that Western musical culture is super racist, and move on.)

You can represent any scale on the chromatic circle just by “switching” notes on and off. For example, if you activate the notes C, D, E-flat, F, G, A-flat and B, you get C harmonic minor. (Alternatively, you could just deactivate D-flat, E, G-flat, A, and B-flat.) Here’s how the scale looks when you write it this way:

This is how I conceive scales in my head, as a pattern of activated and deactivated chromatic scale notes. As a guitarist, it’s the most intuitive way to think about them, because each box on the circular grid corresponds to a fret, so you can read the fingering pattern right off the circle. When I think “harmonic minor,” I don’t think of note names, I think “pattern of notes and gaps with one unusually wide gap.”

Another beauty of the circle view is that you can get the other eleven harmonic minor scales just by rotating the note names while keeping the pattern of activated/deactivated notes the same. If I want E-flat harmonic minor, I just have to grab the outer ring and rotate it counterclockwise a few notches:

My next thought was to color-code the scale tones to give an indication of their sound and function:

Here’s how the color scheme works:

Green – major, natural, sharp, augmented
Blue – minor, flat, diminished
Purple – perfect (neither major nor minor)
Grey – not in the scale

Scales with more green in them sound “happier” or brighter. Scales with more blue sound “sadder” or darker. Scales with a mixture of blue and green (like harmonic minor) will have a more complex and ambiguous feeling.

My ambition with the pitch wheels is not just to make the aQWERTYon’s scale menu more visually appealing. I’d eventually like to have it be an interactive way to visualize chords too. Followers of this blog will notice a strong similarity between the circular scale and the rhythm necklaces that inspired the Groove Pizza. Just like symmetries and patterns on the rhythm necklace can tell you a lot about how beats work, so too can symmetries and patterns on the scale necklace can tell you how harmony works. So here’s my dream for the aQWERTYon’s future theory visualization interface. If you load the app and set it to C harmonic minor, here’s how it would look. To the right is a staff notation view with the appropriate key signature.

When you play a note, it would change color on the keyboard and the wheel, and appear on the staff. The app would also tell you which scale degree it is (in this case, seven.)

If you play two notes simultaneously, in this case the third and seventh notes in C Mixolydian mode, the app would draw a line between the two notes on the circle:

If you play three notes at a time, like the first, fourth and fifth notes in C Lydian, you’d get a triangle.

If your three notes spell out a chord, like the second, fourth and sixth notes in C Phrygian mode, the app would recognize it and shows the chord symbol on the staff.

The pattern continues if you play four notes at a time:

Or five notes at a time:

By rotating the outer ring of the pitch wheel, you could change the root of the scale, like I showed above with C harmonic minor. And if you rotated the inner ring, showing the scale degrees, you could get different modes of the scale. Modes are one of the most difficult concepts in music theory. That is, they’re difficult until you learn to imagine them as rotations of the scale necklace, at which point they become nothing harder than a memorization exercise.

I’m designing this system to be used with the aQWERTYon, but there’s no reason it couldn’t take ordinary MIDI input as well. Wouldn’t it be nice to have this in a window in your DAW or notation program?

Music theory is hard. There’s a whole Twitter account devoted to retweeting students’ complaints about it. Some of this difficulty is due to the intrinsic complexity of modern harmony. But a lot of it is due to terminology and notation. Our naming system for notes and chords is a set of historically contingent kludges. No rational person would design it this way from the ground up. Thanks to path dependency, we’re stuck with it, much like we’re stuck with English grammar and the QWERTY keyboard layout. Fortunately, technology gives us a lot of new ways to make all the arcana more accessible, by showing multiple representations simultaneously and by making those representations discoverable through playful tinkering.

Do you find this idea exciting? Would you like it to be functioning software, and not just a bunch of flat images I laboriously made by hand? Help the MusEDLab find a partner to fund the developer and designer time. A grant or gift would work, and we’d also be open to exploring a commercial partnership. The aQW has been a labor of volunteer love for the lab so far, and it’s already one of the best music theory pedagogy tools on the internet. But development would go a lot faster if we could fund it properly. If you have ideas, please be in touch!

Update: Will Kuhn’s response to this post.

pic.twitter.com/fZnRvue53o

— Will Kuhn (@willkuhn) August 9, 2017

Groove challenges with the Groove Pizza

One of our key design principles at the NYU MusEDLab is not to confront beginners with a blank canvas. We want to introduce people to our tools by giving them specific, real-world music to play around with. That was the motivation behind creating presets for the aQWERTYon, and a similar impulse informs Ableton’s approach to their online music tutorials. The Groove Pizza comes with some preset patterns (specials), but there aren’t direct prompts for creative beatmaking. This post introduces some prototype prompts.

The Funky Drummer boom-bap challenge

The pattern below is the first quarter note of the kick and snare pattern in Clyde Stubblefield’s classic drum break. Fill in the missing kick and snare hits to make your own golden age breakbeat. Try removing some hi-hats as well.

Musical inspiration:

The Levee break asymmetrical kick challenge

The groove below uses the kick and snare pattern from “When The Levee Breaks” by Led Zeppelin. Add hi-hats and customize the kick and snare to best convey the Awesome Majesty of Rock.

Musical inspiration:

Four-on-the-floor squares challenge

These two squares make a classic dance beat, kicks on the quarter notes with hi-hats in between. Add snares and break up the symmetry to make a dance floor filler.

Musical inspiration:

So Fresh So Clean challenge

The pattern below is the basis for a sixteenth note hip-hop groove. Place more kicks and snares to make a crunk Dirty South beat in the spirit of OutKast.

Musical inspiration:

It’s A Trap challenge

The pattern below is the basis for a thirty-second note groove. Add kicks and snares and remove hi-hats to make a radio-friendly trap beat.

Musical inspiration: I would include a link to a Future song but can’t find one that whose lyrics aren’t extremely objectionable. Just turn on the radio.

Careless Whisper

The infamous saxophone riff in “Careless Whisper” is one of the most infectious earworms in musical history. Love it or hate it, there is no getting it out of your head. In honor of the late George Michael, let’s take a look at what makes it work.

Play the riff yourself using your computer keyboard!

Press these keys to get the riff:
So why is the riff so impossible to forget? Its melodic structure certainly jumps right out at you. The first three phrases are descending lines spelling out chords using similar rhythms. The fourth phrase is an ascending line running up a scale, using a very different rhythm.

First let’s take a closer look at those rhythms. The first three phrases are heavily syncopated. After the downbeats, every single note in each pattern falls on a weak beat. The fourth phrase is less syncopated; it’s a predictable pattern of eighth notes. But because your ear has become used to the pattern of the first three phrases, the straighter rhythm in the fourth one feels more “syncopated” because it defies your expectation.

Now let’s consider the harmonic content. The left diagram below shows the D natural minor scale on the chromatic circle. The right diagram shows it on the circle of fifths. Scale tones have a white background, while non-scale tones are greyed out.

Three of the four phrases in the “Careless Whisper” riff are arpeggios, the notes from a chord played one at a time. Here’s how you make the chords.

Take the D natural minor scale. Start on the root (D). Skip the second (E) and land on the third (F). Skip the fourth (G) and land on the fifth (A). Skip the sixth (B-flat) and land on the seventh (C). Finally, skip the root (D) and land on the ninth (E). These pitches – D, F, A, C, and E – make a D minor 9 (Dm9) chord. Now look at the first bar of the sax riff. All the pitches in D minor 9 are there except for C.
If you do the same process, but starting on G, you get the pitches G, B-flat, D, F, A, C, which make up a G minor 11 chord. The second phrase has most of those pitches.
Do the same process starting on B-flat, and you get B-flat, D, F, and A, making a B-flat major 7 (B♭maj7) chord. The third phrase has all of these pitches.

The fourth phrase is different from the others. Rather than outlining an arpeggio, it runs up the D natural minor scale from A to A. This sequence of pitches (A, B-flat, C, D, E, F, G, A) is also known as the A Phrygian mode. The half-step interval between A and B-flat gives Phrygian its exotic quality.

This riff certainly is catchy. It’s also notoriously corny, and to many people’s ears, quite annoying. Why? Some of it is the timbre. The use of unrestrainedly passionate alto sax through heavy reverb was briefly in vogue in the 1980s, and then fell permanently out of style. To my ears, though, the real problem is the chord progression. In D minor, both Gm11 and B♭maj7 are subdominants, and functionally they’re interchangeable. Jazz musicians like me hear them as being essentially the same chord. It would be hipper to replace the Gm with G7, or the B♭maj7 with B♭7. The A minor in the last bar is weak too; it would be more satisfying to replace the C with C-sharp, to make D harmonic minor. But your mileage may vary.

Enjoy my mashup of this track with “Calabria 2007” by Enur featuring Natasja.

Freedom ’90

Since George Michael died, I’ve been enjoying all of his hits, but none of them more than this one. Listening to it now, it’s painfully obvious how much it’s about George Michael’s struggles with his sexual orientation. I wonder whether he was being deliberately coy in the lyrics, or if he just wasn’t yet fully in touch with his identity. Being gay in the eighties must have been a nightmare.

This is the funkiest song that George Michael ever wrote, which is saying something. Was he the funkiest white British guy in history? Quite possibly.

The beat

There are five layers to the drum pattern: a simple closed hi-hat from a drum machine, some programmed bongos and congas, a sampled tambourine playing lightly swung sixteenth notes, and finally, once the full groove kicks in, the good old Funky Drummer break. I include a Noteflight transcription of all that stuff below, but don’t listen to it, it sounds comically awful.

George Michael uses the Funky Drummer break on at least two of the songs on Listen Without Prejudice Vol 1. Hear him discuss the break and how it informed his writing process in this must-watch 1990 documentary.

The intro and choruses

Harmonically, this is a boilerplate C Mixolydian progression: the chords built on the first, seventh and fourth degrees of the scale. You can hear the same progression in uncountably many classic rock songs.

For a more detailed explanation of this scale and others like it, check out Theory For Producers.

The rhythm is what makes this groove so fresh. It’s an Afro-Cuban pattern full of syncopation and hemiola. Here’s an abstraction of it on the Groove Pizza. If you know the correct name of this rhythm, please tell me in the comments!

The verses

There’s a switch to plain vanilla C major, the chords built on the fifth, fourth and root of the scale.

Like the chorus, this is standard issue pop/rock harmonically speaking, but it also gets its life from a funky Latin rhythm. It’s a kind of clave pattern, five hits spread more or less evenly across the sixteen sixteenth notes in the bar. Here it is on the Groove Pizza.

The prechorus and bridge

This section unexpectedly jumps over to C minor, and now things get harmonically interesting. The chords are built around a descending chromatic bassline: C, B, B-flat, A. It’s a simple idea but with complicated implications, because it implies four chords built on three different scales between them. First, we have the tonic triad in C natural minor, no big deal there. Next comes the V chord in C harmonic minor. Then we’re back to C natural minor, but with the seventh in the bass. Finally, we go to the IV chord in C Dorian mode. Really, all that we’re doing is stretching C natural minor to accommodate a couple of new notes, B natural in the second chord, and A natural in the fourth one.

The rhythm here is similar but not identical to the clave-like pattern in the verse–the final chord stab is a sixteenth note earlier. See and hear it on the Groove Pizza.

I don’t have the time to transcribe the whole bassline, but it’s absurdly tight and soulful. The album credits list bass played both by Deon Estus and by George Michael himself. Whichever one of them laid this down, they nailed it.

Song structure

“Freedom ’90” has an exceedingly peculiar structure for a mainstream pop song. The first chorus doesn’t hit until almost two minutes in, which is an eternity–most pop songs are practically over that that point. The graphic below shows the song segments as I marked them in Ableton.

The song begins with a four bar instrumental intro, nothing remarkable about that. But then it immediately moves into an eight bar section that I have trouble classifying. It’s the spot that would normally be occupied by verse one, but this part uses the chorus harmony and is different from the other verses. I labeled it “intro verse” for lack of a better term. (Update: upon listening again, I realized that this section is the backing vocals from the back half of the chorus. Clever, George Michael!) Then there’s an eight bar instrumental break, before the song has really even started. George Michael brings you on board with this unconventional sequence because it’s all so catchy, but it’s definitely strange.

Finally, twenty bars in, the song settles into a more traditional verse-prechorus-chorus loop. The verses are long, sixteen bars. The prechorus is eight bars, and the chorus is sixteen. You could think of the chorus as being two eight bar sections, the part that goes “All we have to do…” and the part that goes “Freedom…” but I hear it as all one big section.

After two verse-prechorus-chorus units, there’s a four bar breakdown on the prechorus chord progression. This leads into sixteen bar bridge, still following the prechorus form. Finally, the song ends with a climactic third chorus, which repeats and fades out as an outtro. All told, the song is over six minutes. That’s enough time (and musical information) for two songs by a lesser artist.

A word about dynamics: just from looking at the audio waveform, you can see that “Freedom ’90” has very little contrast in loudness and fullness over its duration. It starts sparse, but once the Funky Drummer loop kicks in at measure 13, the sound stays constantly big and full until the breakdown and bridge. These sections are a little emptier without the busy piano part. The final chorus is a little bigger than the rest of the song because there are more vocals layered in, but that still isn’t a lot of contrast. I guess George Michael decided that the groove was so hot, why mess with it by introducing contrast for the sake of contrast? He was right to feel that way.

Affordances and Constraints

Note-taking for User Experience Design with June Ahn

Don Norman discusses affordances and constraints in The Design of Everyday Things, Chapter Four: Knowing What To Do.

User experience design is easy in situations where there’s only one thing that the user can possibly do. But as the possibilities multiply, so do the challenges. We can deal with new things using information from our prior experiences, or by being instructed. The best-designed things include the instructions for their own use, like video games whose first level act as tutorials, or doors with handles that communicate how you should operate them by their shape and placement.

We use affordances and constraints to learn how things work. Affordances suggest the range of possibilities, and constraints limit the alternatives. Constraints include:

Physical limitations. Door keys can only be inserted into keyholes vertically, but you can still insert the key upside down. Car keys work in both orientations.
Semantic constraints. We know that red lights mean stop and green lights mean go, so we infer that a red light means a device is off or inoperative, and a green light means it’s on or ready to function. We have a slow cooker that uses lights in the opposite way and it screws me up every time.
Cultural constraints. Otherwise known as conventions. (Not sure how these are different from semantic constraints.) Somehow we all know without being told that we’re supposed to face forward in the elevator. Google Glass was an epic failure because its early adopters ran into the cultural constraint of people not liking to be photographed without consent.
Logical constraints. The arrangement of knobs controlling your stove burners should match the arrangement of the burners themselves.

The absence of constraints makes things confusing. Norman gives examples of how much designers love rows of identical switches which give no clues as to their function. Distinguishing the switches by shape, size, or grouping might not look as elegant, but would make it easier to remember which one does what thing.

Helpful designs use visibility (making the relevant parts visible) and feedback (giving actions an immediate and obvious effect.) Everyone hates the power buttons on iMacs because they’re hidden on the back, flush with the case. Feedback is an important way to help us distinguish the functional parts from the decorative ones. Propellerheads Reason is an annoying program because its skeuomorphic design puts as many decorative elements on the screen as functional ones. Ableton Live is easier to use because everything on the screen is functional.

When you can’t make things visible, you can give feedback via sound. Pressing a Mac’s power button doesn’t immediately cause the screen to light up, but that’s okay, because it plays the famous startup sound. Norman’s examples of low-tech sound feedback include the “zzz” sound of a functioning zipper, a tea kettle’s whistle, and the various sounds that machines make when they have mechanical problems. The problem with sound as feedback is that it can be intrusive and annoying.

The term “affordance” is the source for a lot of confusion. Norman tries to clarify it in his article “Affordance, Conventions and Design.” He makes a distinction between real and perceived affordances. Anything that appears on a computer screen is a perceived affordance. The real affordances of a computer are its physical components: the screen itself, the keyboard, the trackpad. The MusEDLab was motivated to create the aQWERTYon by considering the computer’s real affordances for music making. Most software design ignores the real affordances and only considers the perceived ones.

Designers of graphical user interfaces rely entirely on conceptual models and cultural conventions. (Consider how many programs use a graphic of a floppy disk as a Save icon, and now compare to the last time you saw an actual floppy disk.) For Norman, graphics are perceived affordances by definition.

Joanna McGrenere and Wayne Ho try to nail the concept down harder in “Affordances: Clarifying and Evolving a Concept.” The term was coined by the perceptual psychologist James J. Gibson in his book The Ecological Approach to Visual Perception. For Gibson, affordances exist independent of the actor’s ability to perceive them, and don’t depend on the actor’s experiences and culture. For Norman, affordances can include both perceived and actual properties, which to me makes more sense. If you can’t figure out that an affordance exists, then what does it matter if it exists or not?

Norman collapses two distinct aspects of design: an object’s utility of an object and the way that users learn or discover that utility. But are designing affordances and designing the information about the affordances the same thing? McGrenere and Ho say no, that it’s the difference between usefulness versus usability. They complain that the HCI community has focused on usability at the expense of usefulness. Norman says that a scrollbar is a learned convention, not a real affordance. McGrenere and Ho disagree, because the scrollbar affords scrolling in a way that’s built into the software, making it every bit as much a real affordance as if it were a physical thing. The learned convention is the visual representation of the scrollbar, not the basic fact of it.

The best reason to distinguish affordances from their communication or representation is that sometimes the communication gets in the way of the affordance itself. For example, novice software users need graphical user interfaces, while advanced users prefer text commands and keyboard shortcuts. A beginner needs to see all the available commands, while a pro prefers to keep the screen free of unnecessary clutter. Ableton Live is a notoriously beginner-unfriendly program because it prioritizes visual economy and minimalism over user handholding. A number of basic functions are either invisible or so tiny as to be effectively invisible. Apple’s GarageBand welcomes beginners with photorealistic depictions of everything, but its lack of keyboard shortcuts makes it feel like wearing oven mitts for expert users. For McGrenere and Ho, the same feature of one of these programs can be an affordance or anti-affordance depending on the user.

Deconstructing the bassline in Herbie Hancock’s “Chameleon”

If you have even a passing interest in funk, you will want to familiarize yourself with Herbie Hancock’s “Chameleon.” And if you are preoccupied and dedicated to the preservation of the movement of the hips, then the bassline needs to be a cornerstone of your practice.

Here’s a transcription I did in Noteflight – huge props to them for recently introducing sixteenth note swing.

And here’s how it looks in the MIDI piano roll:

The “Chameleon” bassline packs an incredible amount of music into just two bars. To understand how it’s put together, it’s helpful to take a look at the scale that Herbie built the tune around, the B-flat Dorian mode. Click the image below to play it on the aQWERTYon. I recommend doing some jamming with it over the song before you move on.

Fun fact: this scale contains the same pitches as A-flat major. If you find that fact confusing, then feel free to ignore it. You can learn more about scales and modes in my Soundfly course.

The chord progression

The opening section of “Chameleon” is an endless loop of two chords, B♭-7 and E♭7. You build both of them using the notes in B-flat Dorian. To make B♭-7, start on the root of the scale, B-flat. Skip over the second scale degree to land on the third, D-flat. Skip over the fourth scale degree to land on the fifth, F. Then skip over the sixth to land on the seventh, A-flat. If you want to add extensions to the chord, just keep skipping scale degrees, like so:

To make E♭7, you’re going to use the same seven pitches in the same order, but you’re going to treat E-flat as home base rather than B-flat. You could think of this new scale as being E-flat Mixolydian, or B-flat Dorian starting on E-flat; they’re perfectly interchangeable. Click to play E-flat Mixolydian on the aQWERTYon. You build your E♭7 chord like so:

Once you’ve got the sound of B♭-7 and E♭7 in your head, let’s try an extremely simplified version of the bassline.

Chord roots only

At the most basic level, the “Chameleon” bassline exists to spell out the chord progression in a rhythmically interesting way. (This is what all basslines do.) Here’s a version of the bassline that removes all of the notes except the ones on the first beat of each bar. They play the roots of the chords, B-flat and E-flat.

That’s boring, but effective. You can never go wrong playing chord roots on the downbeat.

Simple arpeggios

Next, we’ll hear a bassline that plays all of the notes in B♭-7 and E♭7 one at a time. When you play chords in this way, they’re called arpeggios.

The actual arpeggios

The real “Chameleon” bassline plays partial arpeggios–they don’t have all of the notes from each chord. Also, the rhythm is a complicated and interesting one.

Below, you can explore the rhythm in the Groove Pizza. The orange triangle shows the rhythm of the arpeggio notes, played on the snare. The yellow quadrilateral shows the rhythm of the walkups, played on the kick–we’ll get to those below.

The snare rhythm has a hit every three sixteenth notes. It’s a figure known in Afro-Latin music as tresillo, which you hear absolutely everywhere in all styles of American popular and vernacular music. Tresillo also forms the front half of the equally ubiquitous son clave. (By the way, you can also use the Groove Pizza to experiment with the “Chameleon” drum pattern.)

As for the pitches: Instead of going root-third-fifth-seventh, the bassline plays partial arpeggios. The figure over B♭-7 is just the root, seventh and root again, while the one over E♭7 is the root, fifth and seventh.

Adding the walkups

Now let’s forget about the arpeggios for a minute and go back to just playing the chord roots on the downbeats. The bassline walks up to each of these notes via the chromatic scale, that is, every pitch on the piano keyboard.

Chromatic walkups are a great way to introduce some hip dissonance into your basslines, because they can include notes that aren’t in the underlying scale. In “Chameleon” the walkups include A natural and D natural. Both of these notes sound really weird if you sustain them over B-flat Dorian, but in the context of the walkup they sound perfectly fine.

Putting it all together

The full bassline consists of the broken arpeggios anticipated by the walkups.

If you’re a guitarist or bassist, you can play this without even shifting position. Use your index on the third fret, your middle on the fourth fret, your ring on the fifth fret, and your pinkie on the sixth fret.

              .          . .
G|----------.-3----------3-6--|
D|----------6-----------------|
A|---------------3-4-5-6------|
E|--3-4-5-6-------------------|

If you’ve got this under your fingers, maybe you’d like to figure out the various keyboard and horn parts. They aren’t difficult, but you’ll need one more scale, the B-flat blues scale. Click the image to jam with it over the song and experience how great it sounds.

There you have it, one of the cornerstones of funk. Good luck getting it out of your head!

The Groove Pizza now exports MIDI

Since its launch, you’ve been able to export your Groove Pizza beats as WAV files, or continue working on them in Soundtrap. But now, thanks to MusEDLab developer Jordana Bombi, you can also save your beats as MIDI files as well.

You can bring these MIDI files into your music production software tool of choice: Ableton Live, Logic, Pro Tools, whatever. How cool is that?

There are a few limitations at the moment: your beats will be rendered in 4/4 time, regardless of how many slices your pizza has. You can always set the right time signature after you bring the MIDI into your production software. Also, your grooves will export with no swing–you’ll need to reinstate that in your software as well.

We have some more enhancements in the pipeline, aside from fixing the limitations just mentioned. We’re working on a “continue in Noteflight” feature, real-time MIDI input and output, and live performance using the QWERTY keyboard. I’ll keep you posted.

Design-Based Research

Note-taking for Research on Games and Simulations with Jan Plass

Barab, S. A. (2014). Design-based research: a methodological toolkit for engineering change. In K. Sawyer (ed.) Handbook of the Learning Sciences, Vol 2, (pp. 233-270), Cambridge, MA: Cambridge University Press.

Design-based research (DBR) is a subject close to my heart, because it was the basis of my masters thesis, and informs the work of the NYU Music Experience Design Lab. All of our tools are designed and tested in the context of messy and complex natural learning and creating environments: classrooms, bedrooms, studios, and public events. We evaluate our tools continuously, but the only purely empirical and “experimental” methods we use involve Google analytics. We sometimes conduct user research in formal settings, but mostly observe practice “in the wild” between regular iterations.

DBR follows Dewey’s model of praxis, not so much a traditional positivist science or ethnographic tradition of inquiry, but rather a pragmatic form of inquiry “where theories are judged not by their claims to truth, but by their ability to do work in the world.” It entails the study of learning innovations inspired by theory, conducted in naturalistic contexts. The goal is to produce new tools and practices that can be generalized to other learning environments (typically schools, but not necessarily.) DBR also aims to produce new theories, viewing them as intertwined with practice rather than occurring prior to it.

DBR would appear to fail to meet tests of rigor, freedom from bias, and reproducibility. However, advocates respond that for a learning intervention to be studied with full empirical rigor, variables must be isolated to the point where they no longer resemble the reality we are supposed to be studying. We can draw an analogy from music psychology. A teacher of mine studies musical tension and release. She isolates the various musical parameters that might create a sense of tension and release – pitch, rhythm, timbre and so on – as synthesizer tones varying only along each parameter, and measures listener responses. While her results are rigorous, her test material bears almost no resemblance to actual music. It may well be that musical tension and release are emergent properties of parameters interacting in social/cultural context. Research in a more naturalistic context might hopelessly confound the variables, but might be the only way to access a valid explanation. As in music, the context of learning experiences is not simply a backdrop against which things occur, but “an integral part of the complex causal mechanisms that give rise to the phenomenon under study.”

DBR is to traditional empirical research what agile methodologies are to waterfall-style software development. Rather than thinking of a study as a hypothesis which is then tested and written up, DBR is an ongoing process of iteration, testing, and iterating further. This makes it difficult to point to a clear, unambiguous result. DBR findings are more likely to take the form of narratives, descriptions of the various iterations and tests. The challenge then becomes to present these narratives in ways that readers can generalize from them, rather than limiting their relevance to the specific situations being described. While DBR is not ethnography, its results may well take the form of ethnographic “thick description” in Clifford Geertz’s sense. As in qualitative social science research, rigor “comes from principled accounts that provide logical chains of reasoning and prove useful to others.”

In considering DBR, we need to draw a distinction between measuring outputs and outcomes. Outputs are directly measurable results of an intervention, while outcomes are larger-scale and longer-term consequences. For example, standardized test scores are an output of schooling, while learning is a consequence. Because outputs are so much more readily measured than outcomes, there is a danger that we will optimize around outputs rather than outcomes (as schools have around standardized tests.) To combat this danger, DBR must provide explanatory accounts of outcomes with the same persuasive power as quantitative measures of outputs. Research must combine “experience-near meanings” (the local story) with “experience-distance significance” (the more general implications and applications.) Good DBR will produce grounded “petite generalizations” that can be built up into broader generalizations. Researchers will also need to be explicit about the assumptions and theoretical bases that underlie the work, since these can not be controlled for.

A participant ethnography of the Ed Sullivan Fellows program

Note: I refer to mentors by their real names, and to participants by pseudonyms

Ed Sullivan Fellows (ESF) is a mentorship and artist development program run by the NYU Steinhardt Music Experience Design Lab. It came about by a combination of happenstances. I had a private music production student named Rob Precht, who had found my blog via a Google search. He and I usually held our lessons in the lab’s office space. Over the course of a few months, Rob met people from the lab and heard about our projects. He found us sufficiently inspiring that he approached us with an idea. He wanted to give us a grant to start a program that would help young people from under-resourced communities get a start in the music industry. He asked us to name it after his grandfather, Ed Sullivan, whose show had been crucial to launching the careers of Elvis, the Beatles, and the Jackson 5. While Rob’s initial idea had been to work with refugees who had relocated to New York, we agreed to shift the focus to native New York City residents, since our connections and competencies were stronger there.

The Ed Sullivan Fellows program is run by Jamie Ehrenfeld, a graduate of NYU’s music education program, a founding member of the Music Experience Design Lab, and a music teacher at Eagle Academy in Brownsville. Like many members of the lab, she straddles musical worlds, bringing her training in classical voice to her work mentoring rappers and R&B singers. Participants are young men and women between the ages of 15 and 20, mostly low-SES people of color. They meet on Saturday afternoons at NYU Steinhardt to write and record songs; to get mentorship on the music business, marketing and branding; and to socialize. We had originally conceived of ESF as a series of formally organized classes, but it became immediately obvious that such a structure was going to be impractical. While there is a regular core of attendees, their lives are complicated, and there is no way to predict who will show up week to week or when they will arrive and leave. Instead, sessions have taken on a clubhouse feel, a series of ad-hoc jam sessions, cyphers, informal talks, and open-ended creativity. Conversations are as likely to focus on participants’ emotions, politics, social life and identity as they are on anything pertaining to music.

There is a “core squad” of nineteen regular ESF participants, and an additional thirty occasional attendees. Many are students at Eagle Academy and members of their social networks. This group is mostly black and Latino. Another smaller group attends City-As-School. Only three Fellows total are white. The Fellows are mostly male, partially because many of them attend an all-male school, and partially because of hip-hop’s skewed gender dynamics generally. There are six core mentors (including myself) and another sixteen peripheral mentors. Some are young black men and women from the Fellows’ social networks, and the rest are NYU people, or are socially connected to the lab. All of the mentors are musicians, but otherwise come from a variety of backgrounds: education, business, software development, design.

The ethnomusicologist Thomas Turino draws a distinction between “participatory” and “presentational” cultures of music performance. Presentational performances include all of the music you would hear at a professional concert: classical, jazz, rock, and so on. Participatory performances include campfire singalongs, jam sessions, and drum circles, where there is little to no distinction between performers and audience. We tend to regard presentational performance as “real” music. Turino argues that we undervalue participatory music subcultures, because they are some of the few cultural spaces in America where monetary profit is not a primary value, and where our jobs and economic status are not our major identifying characteristics. While the ostensible goal of ESF is developing young artists professionally, the actual music-making that takes place is highly participatory in nature.

Hip-hop is not the only style of music that the Fellows create. Some are singer-songwriters in a pop, R&B or gospel style. Still, hip-hop is the default, the unifying thread, and the common vocabulary. Among the forty-six Fellows, there are twenty-three emcees, nineteen singers, eighteen producers, thirteen live instrumentalists, and twenty-nine improvisors who are comfortable participating in a live jam. (These categories are not mutually exclusive.) Among the nine more mentors, there are three emcees, four singers, four producers, six live instrumentalists, and eight improvisors. Of the twenty-three Fellows who self-identify as rappers, sixteen of them can freestyle, improvising lyrics on the spot, a formidably challenging musical practice. Participation in cyphers and jams is a core part of the ESF ethos.

The Fellows are familiar with the drug-influenced mumble rappers who currently dominate the charts, but their sensibilities are more clear-eyed, narrative, and direct. For example, Rashad cites Chance The Rapper as his major musical inspiration. Chance has a densely intellectual flow with an irrepressible sunniness, and raps about his life, his community, politics, and his relationship with God. Other Fellows express outspoken admiration for Kendrick Lamar, who is less cheerful and optimistic, but who also has a strong social and political conscience. Like most current hip-hop artists, ESF participants favor beats that are extremely slow and sparse, with electronic drums playing stuttering subdivisions of the beat accompanied by disjointed samples or soft textural ambience on top. I try to keep current with hip-hop, as much as a 41-year-old white dad can, but this music continues to surprise me with how futuristic it sounds. It has a science-fictional dystopian quality, but for all its iciness, the funk heartbeat remains.

ESF meets and works in spaces belonging to NYU Steinhardt’s music technology and music education departments: primarily a conference room and recording studio, spilling over into various labs and classrooms as needed. During the week, these spaces host classes and presentations, and are otherwise occupied by NYU students, who socialize in low-key ways or work on their laptops. While NYU’s culture is informal, it is still an academic institution, and the predominant feeling in the common space is quiet and productive. On the rare occasion when music is played on the conference area PA system during the week, it is part of a class or lecture. During ESF sessions, by contrast, the PA plays hip-hop beats, sometimes looped endlessly for long periods of time, and usually at party volumes. The Fellows have an unreserved social style, and the feeling when they occupy the space is more one of play than of work.

ESF periodically records in the James Dolan studio, named for the owner of Madison Square Garden, himself an enthusiastic amateur musician and at one time the parent of two NYU music technology students. He noticed that the school’s recording facilities were old and run-down, so he essentially gave Steinhardt a blank check to build a state-of-the-art studio. Ten million dollars later, NYU boasts one of the best studios in New York, with top-of-the-line equipment and immaculate acoustics. The monitor speakers alone cost twenty thousand dollars; the mixing desk costs on the order of a hundred thousand. When the Fellows record, they are assisted by well-trained and highly competent student engineers. I always feel like more of a “real musician” whenever I work in there, and clearly it has a similar effect on the Fellows. For all its luxuriousness, though, the Dolan studio was designed to capture live performances using Pro Tools, not for creative hip-hop production with Logic or FL Studio or Ableton Live. The Fellows would be better served by a group of smaller, less grandiose spaces equipped with the software and hardware designed specifically for their methods.

For all its progressiveness, New York is one of the most racially segregated cities in America. NYU students and ESF participants live within a few miles of each other, but occupy very different social worlds. Nearly all of the Fellows are black or Latino, and all are of low socioeconomic status. NYU students are ethnically diverse, but this is because of the prevalence of international students; the students of color are predominantly Asian. NYU is an extremely expensive private institution, and unlike Ivy League schools, it does not have a large endowment that it can use for financial aid and scholarships. While not all NYU students are wealthy, a substantial percentage certainly are, and an air of casual privilege pervades. NYU music technology students know hip-hop, and some are aficionados, but their tastes center more on indie rock, electronica, and experimental music. Music education students mostly inhabit the self-contained classical world, or the similarly insular subculture of musical theater.

The ESF working style, in or out of the studio, is low-key, social, casual, and, at times, indistinguishable from simply hanging out. This is well in keeping with the broader norms of hip-hop. For all its apparent lack of focus, this ad-hoc working style is richly generative of original music. After extended socializing, the Fellows tend to make their creative choices quickly and decisively, and for the most part are confident and relaxed performers. The same is broadly true of other hip-hop musicians I have worked with.

While the music emerges seamlessly out of playful fraternizing, this is not to say that it is always effortless. The Fellows are not all expert musicians, and they sometimes show dissatisfaction or frustration with their music. Also, they vary in their willingness to share their ideas, especially the unfinished or insufficiently polished ones. That said, I can not recall seeing anyone in ESF display anxiety. This is a conspicuous difference from NYU’s music students, for whom anxiety is a dominant emotion in their creative spaces, especially the recording studio. During one session I led for some of my NYU undergraduate students, one woman came close to a panic attack from simply sitting in the control room listening to her peers recording. Classical music students face continual and strict scrutiny, and the studio represents the harshest scrutiny of all—an error that might go unnoticed in a live performance is painfully obvious on a recording.

Due to family obligations, I am not able to be a regular participant in ESF. When I can attend sessions, I teach audio engineering, work with the Fellows on mixing and editing their tracks, give creative feedback, or most commonly, make myself available and see what happens. Today it will be the latter. I arrive at 2 pm, the session’s scheduled start time. Jamie is there, as is another mentor, Amber, an NYU music education student. There are only two Fellows present, Juan and Marcus, and no one is making any music yet. Most of the Fellows will arrive late, and while the session is supposed to end at 6, Jamie tells me that “they’ll still be kicking it at 6:30 or 7:00… You can’t fight their body clock.”

Juan and Marcus join me at the table where I am sitting with my computer. They talk about the new Kendrick Lamar album and other recent developments in the rap world. Then Juan mentions that he is presently homeless due to a fight with his mother. (He is not the only homeless ESF participant.) There was apparently some police involvement, and a restraining order was issued. As a result, Juan missed a performance, so now on top of everything else, he will not be able to get booked at the venue again. He tells us this with the same wry detachment he used to talk about the new Kendrick. Either this happens to him routinely, or he is putting a brave face on a very bad situation, or both. The subject changes to whether a mutual friend is gay. Then Juan sings something, and Marcus asks, “You know the guy who sings that song?” Juan replies, “Who, Chris Brown?” Marcus says, “Yeah, you should let him sing it.” This is just friendly trash talk; Juan sings beautifully.

Three more Fellows drift in at 3:00 and gather in a far corner of the room. They plug a laptop into the PA and play a beat they’re working on. It is a four bar loop, endlessly repeating, with jazzy major seventh chords on piano over a drum machine. The three guys let it run while they shoot the breeze. As other Fellows arrive, they make a point of greeting me, shaking my hand firmly or fist bumping me, whether they have met me before or not. They look at their phones, noodle on the piano, and talk. It appears that nothing whatsoever is happening here, but I know from experience that it is all part of the process. After spending 45 minutes just letting their loop run, the group in the corner begins scrolling through different drum sounds. Then they quickly lay down a synth bassline on the MIDI controller. A notebook is produced, and songwriting begins in earnest.

Jamie and I are the only white people present. She and Amber continue to hang out, since the Fellows presently do not need any guidance. Amber complains about NYU’s music curriculum, that she is forced to study serialist composition. “I take all these music classes and only one involves me writing songs.” Jamie responds, “I got a whole music degree here and have never written a song.” She is committed to making expression the center of ESF; she wants everyone to write songs, to manifest themselves as creative and empowered beings. Kigan, another mentor, listens to us critique the Eurocentrism of the music academy, and is appalled to learn that universities did not begin to consider jazz an acceptable subject of study until decades after its peak cultural relevance. Kigan says that trap music now is what jazz was in the 1930s, that it’s where all the creativity is happening. He is not even referring to rap when he says this; he means the instrumental component of the music. He recommends a producer named Flosstradamus to me, and I make a note to look him up on SoundCloud later.

At 4:30, there is another beat looping on the speaker system. This one is in a minor key, with a mysterious vocal sample that sounds like aliens chanting. The beat is trap style, an extremely slow tempo with hi-hats stuttering in doubletime. Juan begins freestyling effortlessly over it. Another Fellow plays a line on the upright piano. Amber begins writing out a song structure on the whiteboard. Kigan and Jamie eat pizza and continue chatting. The energy in the room has picked up undeniably, even if it still seems unfocused.

Jamie and I talk about a grant proposal she is working on. She tries to articulate the value of what is happening here. “Saturdays are not the program. The space is not the program. The interactions are the program.” She wants to give ESF a sense of “accountability,” though she knows that this goal will run up against the chaotic reality of the Fellows’ lives. Rather than imposing some kind of discipline, she wants to foster intrinsic motivation from the sense of community: “Oh man, I saw on Facebook Live that you guys had a great session.” She ponders doing a “reboot” after Labor Day. Until then, the periodic recording sessions in the Dolan studio will continue to be natural anchor points. Jamie has also been bringing the Fellows to hackathons at Spotify and Splice–she wants them to imagine themselves someday working at those kinds of companies.

Alex Ruthmann, the director of the Music Experience Design Lab, is on the Steinhardt music education faculty, and has already started thinking of ways to integrate ESF with the official curriculum. The worlds of ESF and NYU have much to offer each other. NYU has its facilities and equipment, its expert faculty, its glamorous central location, and the accumulated expertise of all those well-trained musicians and composers and engineers. ESF has none of the material wealth or the privilege. But the Fellows are part of hip-hop, the single most important driver of America’s musical culture. A recent study conducted by Spotify concluded that hip-hop is the most-listened to genre of music on their service, not just in the United States, but everywhere in the world. It is astonishing to me that our country’s most marginalized young people are producing its most valued music. I hope that the academy learns to value their ideas as much as mass culture does.