Quotessence
Home / Authors / Vijay Iyer Books

Vijay Iyer Books

Jazz Pianist

No books found for this author.

Related Quotes

“The thing about physicists is that they tend to think that everything is physics. I don't. That's not what music is to me. You can explain aspects of it in physical terms, including the physics of anatomy: how our bodies move, the torsional moment of inertia, the way you move your body to a beat, the inherent periodicities of the heartbeat, the gait. That's physics, too, I guess - maybe they'd call it biophysics.”

“Music is made of what we do when we move, and we can only move in certain ways, in certain ranges of tempo because of the inherent constraints that our bodies offer, or you can call them 'affordances' - that's another word for me. It's a little more positive; doesn't make it seem like a limitation, but rather, a set of opportunities. You can say that that's part of music making, but there's also the imagination. The power of the imagination is kind of trumping - sorry to have to use that word.”

“I find myself skeptical of music that forces you to have a certain experience, emotional reaction, or specific constructive arc of experience. But performers should still take care of that, to a certain extent - how does it add up? What you want from performance, because we're all in a room together, is that somehow we've gotten somewhere at the end, together. You could call that a sense of narrative, but it's not so obvious how that happens. One way it happens is by everyone caring about it happening.”

“When I give a concert, I know they're not going to hear everything; there might be a lot going on. My individual perceptual and cognitive path through the music is just that: one path through music. My experience will be probably at some level different from other people's, and that multiplicity of experience has to be supported by the music. I might just focus on the cowbell the whole time - maybe I have a fever for more cowbell!”

“There are records I'll listen to one time and zero in on what's happening, and then I'll listen again to something I didn't notice the first time. The art of making records is something like this: you want to provide a multiplicity of experience in a single object, which is to say you want layers so that people can revisit and have something revealed to them that wasn't apparent the first time. We often will listen to the same music over and over again, and that tells you something, too.”

“What I've learned from my gurus is that when you hear music, you hear a person, or you hear people, and you hear everything about them in those moments. They reveal themselves in ways that cannot be revealed any other way, and it contains historical truths because of that. To me, that is the most important thing. It shouldn't be a footnote, or the last chapter. It should be the complete thesis about a book on listening.”

“We think of music as this substance that flows - you turn on the tap, and there it is, streaming off your computer - but that's not how we evolved as a species. We evolved to listen to each other, and the reason we're able to listen to music in the terms is talking about is because we're really good at listening to each other. But this kind of technology has allowed us to forget that music is the sound of each other.”

“In the 1990s I got to play in a group that played in prisons in California. We would play in maximum security wards. It was infuriating. Those kinds of situations stick with me. We got to come in and play music for them because that's a way of caring, just offering something, a gift, basically. They're basically the most grateful audiences I've ever experienced, because nobody's giving them anything.”

“I know from the elders that it's not so easy to sustain a life in music, a presence in the music world, for decades on end. And that's what we're here for: we're thinking about the long game. If that is dependent on other people's desire for me, then it becomes extremely vulnerable to change. Rather than subject myself to that vulnerability, I'd rather embrace change and allow myself to transform, and maybe that means that what I do next week, the people who liked me last week won't like anymore, but maybe that will also lead people to like something else.”

“Beyond that, it gets down to the nuts and bolts of discipline - not a tradition or genre, I don't care about that, actually - but discipline in the sense of just working on music and working on thinking about music. It doesn't matter if it's jazz or not. It's about how we listen, how we interact, how we guide our attention when we're listening, and how we can refine what we're doing musically.”

“I teach a graduate seminar called "Theorizing Improvisation" that is pretty interdisciplinary, but really makes students deal with black studies seriously. A lot of authors of color, a lot of women of color - those become central to the intellectual trajectory. It considers music, but it also considers areas of thought that might seem unrelated to music. That's partly because we're expanding the notion of what music is beyond objects, beyond scores, beyond things.”

“Music making features real-time creation, real-time decisions and actions. It's basically improvisation, which is the stuff of everyday life. In the realm of discourse about music, improvisation is marginal, but in the realm of doing it, it's omnipresent. Strange distinction here: we're improvising all the time, but when we tend to talk about music, we tend to talk about objects that are fixed, like recordings, scores, pieces.”

“I use are provisional terms, and they usually put any proper nouns in critical distance. I'm in a tradition of people who resist naming, fixity. That means it's a tradition of people who insist on mobility, who defy proper nouns and genres and those kinds of things. When I push back against the word 'jazz' it's because I've learned that from many, many elders who think that way. I'm not just being a jerk.”

“This is a tradition of resistance to the term that's as old as the term itself, especially because that term has been used to commodify and reduce black creativity, and also to appropriate and sell it. That's what John Coltrane said in an interview with a Japanese journalist: "Jazz is a word they use to sell our music, but to me that word does not exist." And he's treated as one of the central figures in the history of jazz. So if he rejected it, then why is it weird when I do it? I'm in the tradition!”

“I'm what they call a 'non-black person of color': NBPOC. It's easy and seductive and common to mobilize around these identity issues, but often that's done at the expense of considering structural anti-blackness. That puts everything in a slightly different light for me, especially because of where I am and why - where I am in the world of the arts, where I live, in Harlem - and the music that I've been able to make, whom I've been able to make it with, who has nurtured me. It's not just about solidarity. It's actually about debt.”

“The phrase I use is 'easy camaraderie.' Non-western immigrants of color and their progeny like me - my parents came here fifty years ago and I was born and raised in Rochester - whether it's Teju Cole, or Rudresh Mahanthappa, or Himanshu Suri, or Miya Masaoka, or Barack Obama, we all have that in common. And that's different from being descended from enslaved African captives. I am very conscious of that difference, and conscious of how easy it is to forget about it. I find myself always coming up against that.”

“I've realized that a lot of people come to me because of what's called identity. In the sense of "he's like me" - more like identification. Identity is one of those nonsense words: it's been used so much it doesn't mean anything. As individuals, we don't want to stay the same; identity means sameness, and we don't want to be the same, we want to keep changing, we want to grow, we want to become something else. We want to evolve. So when people come to me, it's about resonance - it goes back to that word.”

“We can create the sensation of community through the accrual of actions, and that's often the clichéd way that storytelling is talked about, as someone taking a solo, and that's great for lots of reasons. But I don't really like to feel like I'm forced to listen to it in a certain way, or that there is one master reading of performance. I think what we want from performance is multiplicity, which is lots of ways in and through it, because it's for lots of people, and it was created by lots of people, often.”

“I've put live performance in a lot of spaces. Part of what I want to do is take over the takeover. Another way that someone put it is, you climb over the fence and you cut a hole in it, and let everyone else in. That's kind of what this is. The museum is a repository of great works, but there is certain work that no one ever calls great. This is an insistence on directing their attention to other stuff that's great, that never gets to be in a museum.”

“You figure out how to create opportunities to make music, and then, if you take care of the music, audiences will come around. They also might leave. What matters is the moment: the moment of making music, with and for and among others, and what that offers to those people in that moment. They might never see me again; they might never learn my name. But it might still be something they carry with them.”

“It doesn't matter if it's jazz or not. It's about how we listen, how we interact, how we guide our attention when we're listening, and how we can refine what we're doing musically. Also how we can create our own music, and what opportunities that can bring us, as creative musicians. And then insisting that musicians put themselves through an intellectually rigorous process, which involves a lot of reading and writing, while insisting that music scholars think about ethics.”

“I notice that Indians love to tweet about each other - will be like, yeah, go India, we're awesome, Indians are awesome, here is another example of an awesome Indian. That's a dangerous false nationalism that I am not interested in. There's a huge amount of diversity within our so-called communities; within the South Asian community, there are people who would never talk to each other.”