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1.2. MUSICAL BACKGROUND

QUESTION: How would you say your education and background as a musician have led to this interest in gamelan?

Answer: My interest in gamelan is relatively fresh. In my adolescent years, I played in school bands and different rock groups.  During my three years at high school, I took lessons in both jazz-drumming, with Carl Haakon Waadeland, and classical percussion, with Jon Gunnar Gundersen. Back then, I thought I had to choose between the two instruments or styles to be able to get an education with a goal to become a musician. In Namsos, where I grew up, we had a fantastic classical percussion unity. This lead to applying to the music conservatory in Tromsø, where I started to study classical percussion in 1994 with Guri Frenning as my percussion teacher.  My four years, 1994-1998, in Tromsø, was a great experience. We played a lot of percussion ensemble, performed in Tromsø Symphony Orchestra, and different contemporary music ensembles. I also started to play more regularly jazz drums, because other students were interested in jazz. This led to regular playing with the local jazz musicians in Tromsø. I then thought it would be a wise thing to study jazz drumming because I felt ready to apply to the jazz-department at the Conservatory in Trondheim. In the 90-ties to study jazz in Trondheim was the place to evolve if you wanted to become a jazz musician. I then studied jazz-drumming for two years in Trondheim, 1998-2000, with a subsequent master in jazz  2004-2006. 

Based on my education, I would say I have been fortunate. I have found ways of using both my educations in my profession. Since I started my classical education, I have been interested in contemporary music. In 1998 the Trondheim Sinfonietta was established, and from 2002 I became the main percussionist of the ensemble. On the other side, I played and composed the music for several jazz-groups, where the most important was “The Core” and “Basement Sessions”, both groups I started and co-led. In addition to this, I have done several school concert where I have been able to mix my different musical professions and also compose much of the music.

 

As a percussionist with a broad genre background, I am used to playing percussion instruments from around the world. If you look at the percussion section in western orchestras and ensembles, these instruments come from all across the globe. Instruments such as Turkish cymbals, Chinese gongs, Egyptian/Arabic tambourine, Central American marimba(which originally came from Africa) are all instruments standardised as part of the percussion group. Similarly, the drum set is also a construction, where drums and cymbals, with additional pedals, were combined to cover several musical functions. As percussionists in several genres, I can also relate the use of lesser-known and exotic instruments, which percussionists do not necessarily think of as "special" or "exotic". I have throughout the years played instruments such as the Indian tablas, Arabic darbuka, Caribbean steel drum, Chinese tom-toms, and the more non-exotic hand saw, where all these instruments are written in the percussion part by composers. This is expected to be performed by a "regular" percussionist. I say "regular" in quotations, as there are often percussionists with interest in the instruments of other cultures, and want to learn something new who perform these parts. However, it is not uncommon for percussionists to have an open approach playing non-western percussion in an orchestra setting.

 

But you asked how this background has led to an interest in gamelan? To be able to explain this, I need to break it down to different “key” musical experiences.

 

As a student and professional musician, I have been involved in projects that have affected my choice of musical interests and career. I can point to three different musical experiences that, in many ways, defined me as a musician and further led to this interest in gamelan music.

 

The first experience was during my classical education in Tromsø, which was the process of rehearsals and performance of Steve Reich's work "Drumming (1970-71)". The entire idea of this composition was so strong: the freedom of this music within the framework, the non-score rehearsal process, the intricate yet straightforward concept of rhythmical interlocking, the modal concept with the pentatonic scales, and the way this 90-minute piece influenced the audience with its hypnotic atmosphere. This experience fundamentally changed me and made me more focused on following a contemporary path as an ensemble musician. Over the years, I have performed works by other composers that I could relate to this experience and musical interest, like works by John Cage, Rolf Wallin, David Lang, to name a few. 

Steve Reich - Drumming: Part II

Ex. 2.1.1

The second experience was in 2003, after studying two years at the jazz department at NTNU in Trondheim. In 2001 I started the jazz quartet "The Core", which consisted of Kjetil Møster, Erlend Slettevoll, and Steinar Raknes, and myself. The Core was a band that grew out of my devotion to John Coltrane and his modal quartet from the sixties. In the period up to 2012, we released eight albums, where I composed roughly 20 of the tunes. In 2003 we performed three concerts at the Molde Jazz Festival. For the rest of the group and me, these three concerts were significant musical events. They made me feel a strong relationship with the music, the audience, and again the concept of freedom in modal music. I believe this experience has the aura of what jazz is all about - energy, freedom, and connection to the audience.

The Core: The Core (Espen Aalberg)

From: Golonka Love (Live in Lublin, Poland. Moserobie records, 2008)

Golonka Love: The CoreThe Core
00:00 / 08:14

Ex. 2.1.2

The third experience was in 2005 with an ensemble called “The Indian Core”. Through the work and reputation of The Core, I got the opportunity to work with three Indian musicians with a background in Indian classical music. The Core got a commission from “Rikskonsertene”(the Norwegian national concert organiser) to prepare and write music for a cross-genre jazz/Indian ensemble. The project included a tour in India, Pakistan, Sri Lanka, Nepal, and Bangladesh, with a follow-up Norwegian tour in 2007. The collaboration was an eye-opener when it comes to working with other cultures' music and musicians. I knew very little about Indian classical music from before, and the preparation was based on an expectation of a musical landscape. Our musical goal was a further development of how music from India had influenced the modal jazz in the sixties. The approach was to meet, bring our new repertoire, and see what happened. The result was overwhelming, with standing ovations from the Indian audience. Our focus was on the elements we had in common; the modal approach, rhythmic/polyrhythmic understanding, and the development of improvisations and compositions.

Ex. 2.1.2

The Indian Core: Slo´Fox (Espen Aalberg)

From: The Indian Core (Live in Trondheim, Grappa, 2008)

The Indian Core - Slo´ fox
00:00 / 10:16

Ex. 2.1.3

Ex. 2.1.3

If I look back at, I would say these three experiences are music that was made or came out of the sixties in response to the established directions in classical and jazz music. These projects have several similarities: 

  1. Modal music with a drone function/tonal centre. 

  2. Ostinato-based music.

  3. Musical freedom within these structural concepts.

  4. The composed material is, to some degree, melodic and harmonic uncomplicated. 
     

So now we are closing in on the question: why gamelan?

Back in 1995, when we, the students at the conservatory in Tromsø, were preparing for Steve Reich's "drumming," I remember a brief conversation about the relationship between Steve Reich and gamelan. Among other things, we were interested in the rhythmic interlocking system, but this was before the internet, YouTube, and online listening, so at that time I had no good sources for listening to this music. So in 2011, after many years of touring and releasing several albums with The Core and other projects, I had the urge to do something different. At that time, I had "rediscovered" the gamelan music. My wife, who was writing her doctorate, had travel support to complete her thesis. I suggested we travel to Bali, where I could learn gamelan, and she could finish her PhD. In December 2011, my family and I travelled to Bali and stayed there until June 2012. 

 

What caught my interest in the Balinese gamelan when I first came to Bali in 2011, was the extreme rhythmic interaction. This rhythmically woven soundscape, known as Kotekan, is a signature for the Balinese gamelan and was performed at exceptionally high tempos and with an unbelievable ensemble precision. I heard several performances aimed for tourists in Ubud Palace. One should by no means underestimate that these concerts are for tourists. These are the area's best musicians and ensembles performing, and some of them have played here for several decades. These are the best-paid jobs for musicians in Bali. Here the traditional gamelan is performed in kebyar style, mixed with ceremonial music. The musical content is not significant adapted to the tourist audience, other than fitted to a more conventional western concert shape and length.

Another exciting feature of this music was the almost hyperactive use of contrasts, from extreme dynamics to large spans of tempi changes, all performed with flawless precision. This intense dynamic was something I also got to experience later when I was playing in a gamelan ensemble in Bali. I have always enjoyed loud music, and sitting in the middle of a gamelan ensemble where the volume of sound was so intense, was a great experience.

 

The entire period staying in Bali, I learned gamelan. My Norwegian percussion colleague Rob Waring, who also has a great interest in gamelan music, stayed in Bali in 2002. Rob suggested that I should make contact with Tjokorda Raka, whom Rob had learned gamelan from back then. When I arrived in Bali, I contacted Raka, and he was eager to share his knowledge. Raka is of the royal family and lives in Ubud Palace. He is a musician and ensemble leader, among others he led an ensemble that toured Europe and the United States in the nineties. Raka plays all the gamelan instruments and is a musician and leader of several performances at Ubud Palace. Through him, I learned several of the central instruments in gamelan such as reyong, gangsa, and kendang, all instruments which perform the kotekan concept. This new learning experience of instrumental technique gave me a new dimension in understanding the complexities of Balinese gamelan music. This understanding of really listening and playing together with a complementary part, as in the kotekan, was of great interest, and again I could link this to my experience with minimalism and Steve Reich.

Raka and me  - Kotekan nyok cok

Ex. 2.1.4

Raka and me  - Kotekan telu

Ex. 2.1.5

Rai Alit and me - kotekan empat

Ex. 2.1.6

Note to Videos: Videos are snapshots of different lessons. Rai Alit is a friend of Raka, and an ensemble leader in Ubud

Later during my stay, Raka invited me to an odaan ceremony in Ubud village (not to be confused with Ubud centre). The video example of Dewa Alit´s piece below is from this ceremony. This ceremony is an annual celebration (based on the Balinese 210-day year cycle). It is, in all its simplicity, about the battle between good and evil, represented by the spirits of Barong (good) and Rangda (evil). But it is so much more. Here, music, art, social life, myth/folklore, and religion are intertwined, and such ceremonies can last for several days. As one of the few westerners, (westerners can only attend by invitation), I got a unique insight into Balinese life. During the ceremony, I experienced all aspects of the gamelan tradition, especially the tight bonds between music and social/spiritual activities.

Dewa Alit: Ceremony music (Own field recording 2012)

Ex. 2.1.7

Tenzer Link
2 jarman text

American gamelan expert and scholar Michael Tenzer say the following about the extensive use of music in Balinese life:

“For the procession of the offerings into the temple, there is music; for the spilling of cremated souls´ ashes into the sea, there is music; for the exorcism of evil spirits, there is music; for the ritual filing of teeth, there is music.”(1)

Other more everyday experiences, nevertheless with music in focus, were in the evenings when we had dinner in Ludtunduh, the village where we lived. There we listened to all the activities and preparations for rituals and ceremonies in the surrounding villages. You could hear numerous ensembles rehearsing for several kilometres, and a cacophony of instruments and pieces of music lay like a blanket over the area. Especially fascinating were the large gongs, from which the sound spread out, not very powerfully but with a strong presence. For me, this was a picture of the enormous social activity the preparation and performance of this music represent in the local community.

 

What I learned through living in Bali for six months, was a great insight into gamelan music as a tradition, both in terms of performance practices, composition principles and the social contexts of music. These are experiences you can't achieve through reading books, listening to records or watching movies. Living so long in a place also contributes to a kind of familiarity with the culture and the people who make everything into everyday events. After coming home to Norway, putting all the impressions aside, I got an urge to pursue what I had learned and experienced in Bali. I wanted to investigate how I could bring my new inspiration and my experiences from gamelan music into my practice as a performer and composer, and in this way hopefully, produce new musical expressions. I was also hoping to show, through my artistic work, my personal way of working with other cultures' music. This idea formed the basis for my application to the “Program for kunstnerisk utviklingsarbeid»(PKU), a PhD in artistic research.

 

Joseph Jarman, American jazz saxophonist, composer, Buddhist priest, and member of the Art Ensemble of Chicago, says something exciting about being inspired by other cultures:

 

I´ve been informed by both sides, jazz, western music, Asian music, African music, all sides, because I´ve been interested in the sound of the universe, and that sound is without limit.”(2)

 

This quote says a lot. If you have an openness to be inspired from all sides, new art and music may emerge. And that's precisely what I intend to do; an artistic research based on "something" that´s already there. For my case, this "something" is gamelan and its concept and performance techniques, western contemporary, jazz music and our western history for how we have been inspired by eastern culture. I will, with “this something”, through my practice and research, develop new concepts and artistic results. This personal meeting with gamelan is what my research is all about. In this meeting, something new will arise. 

Tenzer link i referansel liste
2 jarman list

References

1. Tenzer, Michael "Balinese Gamelan Music" (Turtle, 2011) , p.15

2. Joseph Jarman - interviewed by Jason Gross, (http://www.furious.com/perfect/jarman.html) 1999

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