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The Musical Quarterly 86(1), Spring 2002, pp. 82–116; DOI: 10.1093/musqtl/gdg001
© 2002 Oxford University Press 82
Monk, History, and Memory 83
the concept that his music in toto represents a complete and self-created
world. It is significant to an understanding of the relationship between
memory and history in jazz that the musicians with whom I worked on
this project chose overwhelmingly to address these large-scale aspects of
Monk’s music (rather than such small-scale issues as the idiosyncrasies of
his use of dissonance, particular chord voicings, or personal licks) when
asked open-ended questions about Monk’s lasting contribution to jazz.
I will consider this proposition in more detail in the conclusion.
Jazz studies, in its various historical, theoretical, and ethnographic
approaches, is a young branch of musicology, itself a young discipline in
comparison with other branches of the humanities and social sciences.
As such, jazz scholars have only begun to address some of the most press-
ing issues of metatheoretical and even metaphysical concern. Ontologi-
cal and epistemological questions about the music as well as questions
about historiography have started to coalesce in the literature, however,
and it is my hope that a case study such as this one may provide a useful
perspective and further some of these ongoing discussions. Of particular
interest here are attempts to understand the place of various materials,
most notably recordings and ethnographic interviews, in constructing
histories of the music, and attempts to theorize what it means to think
of music as racially coded—to think of jazz (for instance) as African
American.1
Before moving on to a discussion of Monk’s music, it is important
to note how my interpretations and those of the musicians who partici-
pated in this study engage ongoing discursive practices concerning race,
culture, and jazz. The idea that this music is African American, marked
as different from the aesthetics and practices of European-derived classi-
cal and folk music traditions, goes back into the earliest writings on jazz
and has been an ongoing source of conversation and at times consterna-
tion for virtually everyone involved with it. In the worst cases this has
led to a kind of trait listing, in which jazz’s characteristics are marked
off as either African or European in origin, giving the impression of the
music as a vinaigrette, in which the two ingredients have commingled
but can still be rather easily separated in order to analyze the contents.
Moreover, such a construction has taken place in the context of a rela-
tively essentialist, reified understanding of race. This is made even more
problematic by the intertwining of discourses of racial difference and
social class in postwar America and the mapping of this composite race-
class discourse onto the aesthetic dichotomy in jazz between modernism
and the vernacular.
What seems fundamentally important at this juncture in writing
about an artist such as Monk is to construct a picture of what it might
mean to posit his music as “sounding blackness,” without relying on a
Monk, History, and Memory 85
The musicians who participated in this study often singled out Monk’s
approach to the temporal aspects of playing jazz as a fundamental, defin-
ing aspect of his musicianship. In particular, Ben Riley and T. S. Monk,
both drummers who played with him at one time and who now make his
music a significant part of their performance repertory (Riley with the
collective Sphere and T. S. Monk as the leader of his own sextet), re-
marked that Monk’s unusually solid sense of time set him apart from
the average and even from many of the best jazz musicians.10 In contrast,
Don Sickler, who as an arranger and producer relies heavily on his ear
for musical detail, noted that Monk’s peculiar rhythmic phrasing can be
disorienting and at times makes it difficult to hear or infer time from his
playing alone, particularly in a quartet or trio context. This surprising
juxtaposition of experiences in hearing Monk points to the subtle
complexity of his approach to rhythm and meter.
In order to investigate how musicians’ descriptions of Monk’s ap-
proach to time can function as the starting point for some musical analy-
sis, it will be helpful to consider the shades of meaning “time” may have
in a discussion of jazz. Musicians use the word “time” in various contexts
to refer to a number of interrelated facets of the temporal aspect of play-
ing jazz. “Time” may refer, among other things, to a general sense of the
underlying pulse of a piece, as in, “He has a good sense of time.” In addi-
tion to this metric sense, “time” references the subtle ways a musician
may play with the basic tempo, phrasing ahead of, in the center of, or
behind the beat in order to create shadings of feeling. It may also refer to
one of a few specific rhythmic accompaniment patterns, particularly for
drummers, as when a musician is said to be “playing time.”11 The term
often works as another way of talking about the creation of a “groove”
in collectively improvised music making. The importance of a musician’s
feeling for time is underscored in the drummer Ralph Peterson’s descrip-
tion of “how important it is—when you’re playing a solo—rhythmically
what the notes say. [It’s] almost as important, if not as important, as the
notes themselves, because if you miss a note and the rhythm is logical,
then the idea comes across. . . . But if you miss the time . . . if you blow
the time you’re more likely to do irreparable damage to that particular
section of the music.”12
Given the potential for bad time to do “irreparable damage” to a
performance, it is not surprising that musicians would hold in particular
88 The Musical Quarterly
esteem those who could be relied on to play with a solid feeling for time.
More than an objective measurement, though, the evaluation of a musi-
cian’s feeling for time is dialogic. The pianist Laurent De Wilde describes
a good rhythm section making time as “[a] truly mystical and communal
experience . . . an act of love as opposed to masturbation.”13 Because it
is central to the fundamentally interactive process of establishing and
maintaining a groove, good time involves both a solid, unwavering
sense of tempo and a sensitivity to and ability to interact with band-
mates’ collective approach to phrasing within a given tempo.
Tempo
In an interview for this project, Ben Riley used Monk’s approach to
tempo in the performance of his own pieces as a marker of a deep under-
standing of their expressive potentials. He was particularly impressed
with Monk’s ability to play “in between all of the tempos,” that is, not
to play everything in one of three generic tempos—fast, medium, and
slow.14 As Riley put it, playing a piece at many different tempos “makes
you become more in tune to the music, the music that you’re playing.
So once you [are] in tune, whatever tempo you play it, you hear where
it’s going.”15 In Riley’s opinion, this sense of rhythm, which is often
aligned with physical, intuitive, or nonintellectual musicality, is actually
a sign of Monk’s great intellectual achievement as a musician, because
it allowed him to understand the music better and thus take the perfor-
mance to another level with great regularity. This would seem less strik-
ing (and less ironic) were it not for the historically racial mapping of the
mind-body distinction.
Interestingly enough, Riley’s assertion that Monk played his own
compositions in a variety of tempos sits uncomfortably with De Wilde’s
claim that “Monk’s compositions have one specific tempo, sometimes
two, but they’re always the same.”16 De Wilde makes the unassailable
point that not Monk, but others, following Miles Davis’s lead, have
chosen a wide variety of tempos for works like “ ’Round Midnight” or
“Well, You Needn’t.” However, it does not necessarily follow that Monk
himself conceived his pieces as having one and only one proper tempo,
as De Wilde suggests. De Wilde looks to the recorded evidence for con-
firmation of his theory, and having checked each of Monk’s recorded
versions of a particular tune with a metronome, he determines that
“[a]side from a few rare exceptions, the tempo doesn’t budge a hair.
[Monk] hears his compositions at one tempo, just like there’s usually
only one way to play a certain chord behind the melody. This is almost
unheard-of in jazz—the ultimate protean form.”17
Monk, History, and Memory 89
Time
What Riley speaks of in terms of “tempo,” T. S. Monk expanded on with
a broader consideration of Monk’s time feeling:
Thelonious had the best time keeping ability of any jazz musician [Ben Ri-
ley, Max Roach, Roy Haynes, or I] ever played with. Nobody, nobody kept
better time than Thelonious. And it was magical. And it forced you, from
a rhythmic standpoint, to swing the hardest you will have ever swung in
Monk, History, and Memory 91
your life. You can ask Roy Haynes, you can ask Max Roach, you can ask
me, you can ask any of the drummers, from Leon Chancellor, who played
with Thelonious, to any of the cats who played a night here, a night there
with him, and they’ll all tell you, “Man, Thelonious was like a magic car-
pet, man.” All of a sudden it was another rhythmic center that was com-
ing from him and was carrying you, and you the drummer! You’re sup-
posed to be the rhythmic center. This is one of the things that I didn’t
realize till I played with another piano player. ’Cause you have to remem-
ber, for me, in a serious jazz context, the first piano player I ever played
with was Thelonious, so that was normal. But nowadays, having really
played with a lot of badasses over the last decade or so, nobody even
comes close, you know, in terms of carrying me. I, I lay down a serious
groove, you know. I can swing. I never feel like anybody’s carrying me,
like I felt with Thelonious, ’cause he just had a special time thing. And
you’ll find that all of us that have played, whether you go back to Shadow
Wilson, you know, Denzil Best, all the drummers that played with Thelo-
nious from the very beginning, anybody who’s spent time with Thelo-
nious, including Kenny Clarke, became melodic. All of a sudden they got
this wide, melodic sense. Got this conversational approach to their instru-
ment, in relation to the other instruments, as opposed to simply laying
down a rhythmic foundation for everybody.25
[Monk] requires the rhythm section. The whole secret to Monk was [that]
the rhythm section always has to be real swingin’. . . . That gives him . . .
the basis to let him do his thing. In other words, he’s not going to play the
swing, he’s not going to make it [swing]. He’s not like . . . Wynton Kelley,
for example, [who] really portrays the swing, [an] immaculate, exciting
player in that respect. But that’s not Monk; that’s not his contribution.
92 The Musical Quarterly
It’s gotta be swingin’, and he plays, he puts his stuff on top of it and that’s
magic. If the rhythm section’s rushin’ and draggin’ and slippin’ around . . .
then it would simply destroy what he’s trying to do. Then it would all
sound like chaos, you know, sound like avant-garde somethin’-or-other.
You know, I produce a lot of records, so, in other words, I’m in
there, and all of a sudden I can push a button and, and eliminate the bass,
and push another button and eliminate the drums, you know, if I want
to be able to hear what the piano player is doing, for example. Well, you
can always still kinda tell where the time is and whatever else, by the way
they’re playing, you know. With Monk there’s some things, I think, where
if you took out the bass and drums . . . it could confuse a lot of people, as
to where the time is some of the time. A lot of the time it would be very
relative, ’cause he actually knows where it is, it’s just, he places his stuff
in a unique, very personal way, and only he’s able to really do it.27
Sickler’s impression that the quartet sound Monk aimed for re-
quired solid, groove-oriented playing from the bassist and drummer is
completely borne out by his recordings. Though, as T. S. Monk notes,
playing with Monk may have opened up new melodic, “conversational”
opportunities for drummers, the conversation always took place within
the framework of a solid rhythmic groove. As the testimony of musicians
who played with Monk shows, however, recordings alone are not suffi-
cient for understanding how that groove was created. Sickler does not,
of course, suggest that Monk did not or could not play in a way that
swung. Rather, he hears Monk’s rhythmic phrasing as complicating a
sense of time created by the bass and drums. Underlying this may be an
unspoken explanation of why Monk chose “inside,” bebop-oriented
rhythm players for his quartets, despite the reproaches critics aimed at
him in the late 1960s and 1970s for not playing with more avant-garde
musicians. Regardless of exactly how the groove arose in Monk’s record-
ings, it is clearly the time feeling he wanted. Since a groove ultimately
depends on interaction, as strong as Monk’s time may have been, he
needed to play with musicians who were sensitive to his particular time-
feel and could add their own voices to create a whole groove greater
than the sum of its parts.28
Although a recording may not shed much light on the process
through which a performance develops a groove, it may provide at
least a document of the sort of rhythmic vitality Monk nurtured in his
quartets. The performance of “Eronel” on Monk’s Columbia recording
Criss Cross from 1963 shows the exemplary sound of his working band,
with Charlie Rouse (tenor sax), John Ore (bass), and Frankie Dunlop
(drums).29 Particularly noteworthy in this recording is the solidity with
which Monk sets a strong backseat four-four feel in the three-measure
Monk, History, and Memory 93
solo introduction. This sense of a rhythmic feel pervades the rest of the
performance as well, with all the musicians participating in the mainte-
nance of a steady sense of time.
It is reasonable for a listener to think of Ore and Dunlop as the
rhythmic center of the performance. Indeed, perceptually this is un-
doubtedly so; but in the context of the performance as an event, Monk
may well have been responsible for initiating the time-feel. Given T. S.
Monk’s and Ben Riley’s descriptions of playing with Monk, such a per-
spective is likely the best. This is not intended to dismiss the importance
of Ore and Dunlop’s part in sustaining the groove. Rather, it is meant as
a reminder of the dialogic quality of Monk’s playing. The extent to
which Monk’s comping and soloing function along with the bass and
drums in projecting a sense of time should be seen as a prime example
of the functioning of call-and-response (which Floyd has described as
the trope of tropes in African American music) in Monk’s approach to
music making.
While the issues of time in Monk’s playing (and the issue of humor,
which I will address later) have not been treated extensively by analysts
working within the paradigm of classical music theory, musicians who
participated in this study also noted aspects of Monk’s playing that are
part of more common music-analytical tropes, most importantly the in-
terconnected ideas of developmental logic and musical unity. These two
formal issues often occur together (as when Monk bases a performance
on the coherent development of motives derived from the head of the
piece he is playing), but not always.
Historically the discussion of development and unity in jazz perfor-
mances has taken place entirely in the context of a hegemony of Euro-
centric musical values. It has involved the use of a language developed
originally for European classical music, taking the Beethovenian model
of musical composition as paradigmatic. As such, the discussion has
largely ignored the importance to jazz musicians of a vernacular tradition
of logical musical construction through call-and-response chains and the
unifying quality of riff-based composition and performance. Entering
into a discussion of development, logic, and motivic unity in the work
of a jazz musician involves explicitly or implicitly interacting with a dis-
course (in the Foucaultian sense) that sits at the heart of the negotia-
tions of power in musicology over at least the past half century. This
94 The Musical Quarterly
Developmental Logic
Three musicians who participated in this study specifically pointed out
thematic development as important or influential in their engagement
with Monk’s playing: the pianists Kenney Drew Jr., Fred Hersch, and
Michael Weiss. Weiss noted it as an aspect of correspondence between
Monk’s and Ellington’s soloing, along with harmonic language, use of
space, and use of the whole range of the piano.36 Drew noted the impor-
tance of motivic elaboration in his own solos as the shared legacy of his
interest in Monk and in classical music. Hersch described his sustained
interest in Monk’s music as coming from his general love of “develop-
mental music: you know, music that’s narrative, whether it’s Beethoven
or Brahms or neoclassic Stravinsky. . . . I think the best jazz, to me, still
is musical storytelling in real time, you know, using the subject at hand,
the specifics of the piece.”37 This metaphor of storytelling as a specific
type of saying something in a jazz performance surfaces repeatedly in
Paul Berliner’s discussion of how jazz musicians create meaning in solos,
particularly how they shape long solos.
“Bags’ Groove”
Thelonious Monk’s playing on the first take of “Bags’ Groove,” recorded
with Miles Davis and Milt Jackson in 1954, is exemplary in his use of
a developmental process to structure a long solo over blues chord
96 The Musical Quarterly
nized the developmental process Monk was creating and tried to bring
something to it. In the first two choruses they play softly, reacting to the
very sparse texture Monk creates. They swell slightly with the internal
climax of the blues form but keep their playing generally understated. In
the third chorus Clarke adds snare hits for the first time, reinforcing the
building sense of excitement. With Monk’s creation of a sense of climax
in the fourth chorus, Clarke and Heath both play somewhat louder, and
Heath takes the energy up a notch further by emphasizing ringing lower
pitches, those in which the string bass’s presence is fullest. The strategies
the three musicians use to build excitement serve the dual ends of bring-
ing out the individual musicians’ sounds while enabling them to commu-
nicate coherently. This kind of unity in performance, though central to
jazz, is often overlooked in analyses that focus entirely on the soloist.41
In choruses five through eight Monk works in two-chorus group-
ings to build a different sort of development. He goes back to the triplet
riff from chorus two and plays with a layering of dissonance. In choruses
five and six Monk uses the triplet riff, ending it with sharply dissonant
clusters. He then extracts the clusters from their original context and
uses them as the basis for a riff in chorus seven, juxtaposing them with a
resolution tone. In the eighth chorus Monk abandons the dissonance for
the resolution, building the entire chorus on the single resolution note
and quickly shortening pitch durations throughout. This brings the en-
tire solo to an emotional high point, which is defused with the downbeat
of the following chorus. It sounds as though Monk expected the next
soloist to enter on that downbeat, and when he did not, Monk appended
a final chorus to the balanced structure he had created in the preceding
eight choruses. This chorus, though perhaps unplanned, nicely brings
the emotional level of the performance down to a point at which Davis
can enter and build something on his own terms.
Unified Performance
In addition to the importance of coherent linear development in Monk’s
soloing, the musicians who participated in this study described a unity in
his performances that set them apart from those of his contemporaries.
While Monk’s versions of his own songs and standards share the basic
head-solo-solo-solo . . . -head form with the work of the dominant bebop
players of his time, the musicians with whom I spoke mentioned particu-
larly the difference in the materials Monk used to fill out that form from
those used by his contemporaries. Describing the ways Monk’s influence
has shown up in the following generations, Michael Weiss first said that
Monk’s use of thematic material from the head in his accompaniment
98 The Musical Quarterly
and soloing was the most striking, singular thing that people had heard
and learned from. Fred Hersch added to this the idea that the experien-
tial unity of the performances stemmed from the fact that Monk worked
as a composer in a very tightly unified way:
“I Mean You”
In the blues Monk found a strong precedent for motivic unity and econ-
omy. Traditional blues songs are commonly riff based, composed from a
single melodic idea, though not always from such minuscule musical
kernels as Monk’s. Monk brought this same aesthetic to his compositions
in thirty-two-bar popular song forms as well. For these the precedent was
not for economy, but for long, lyrical melodies. Nonetheless Monk often
infuses the form with a distinctive, riff-based motivic conception, creat-
ing short pieces that work with a single musical idea. “I Mean You” pro-
vides an excellent glimpse of how Monk accomplishes this. The head is
forty measures long, divided into a four-measure intro, a thirty-two-
Monk, History, and Memory 99
because [Monk] had fantastic humor in his music. And this is one of them
things that most people don’t collect in what they’re doing: that humor.
See, they do everything else—notewise and whatnot—but they forget the
102 The Musical Quarterly
humor. And he was a very humorous person. If you listen to some of that
phrasing you have to laugh [You have to] say, “How did he figure that
out!” You know? These are the things that you have to bring to the table:
do it your way, but don’t neglect the humor.47
Riley, like many others, situates the presence of humor in Monk’s play-
ing itself, as well as ascribing it to him as a personality characteristic;
however, unlike many commentators, he provides a suggestion of what
makes the music fun, citing the subtleties of Monk’s phrasing. Hearing
the humor in Monk’s music as Riley does requires moving beyond a focus
on Monk’s idiosyncratic melodic and harmonic language to hear how he
places notes in time, as can be seen in Riley’s criticism of others for get-
ting everything correct in their interpretations of Monk “notewise and
whatnot,” yet still falling short of demonstrating an understanding of
the music, at least in Riley’s estimation.
Lacy highlighted a more general sort of humor that pervaded his
interactions with Monk, expanding on a description of Monk as “a very
humorous person.” Lacy recalled learning about Monk’s sense of humor
from spending time in his company as a young musician:
SL: I used to go [to Monk’s house] almost every day and soak it up, really.
Hang out with him. Take a walk. Listen to his little, you know, asides and
jokes—he had a lot of humor, really—and play. Play. It was about play.
The guy liked to play, you know.
SL: Very playful. And he was playful. Played Ping-Pong. He liked to play
games, he liked to play jokes, he liked to play with words, with ideas, with
costume, with clothing, with shoes, with hats. He was a grown-up child,
really, a genius.48
as aesthetic appeal, of the repeated words “dig it.” Another excellent ex-
ample of this playfulness is Monk’s often-repeated, deadpan remark that
“it’s always night, or we wouldn’t need light.” Here Monk recasts an expe-
rience of everyday life in terms that destabilize it. While the specifics of
this linguistic doubleness may well have little bearing on our hearing of
his music, his general way of suggesting new experiences of the known is
important, as is his delight in playing with double meaning, what Henry
Louis Gates describes as “repetition with a signal difference” in African
American linguistic traditions: in a word, signifyin(g).50
Like Lacy, Roswell Rudd commented on the importance of playful-
ness, if not humor, in Monk’s music. He noted a doubleness in Monk’s
playing and composing, which he described in terms of a number of binary
oppositions:
[Monk’s music] is very well thought out, and behind this clear and graphic
facade . . . there’s the female component—there’s the moon component,
as I call it—that’s subtly shifting, subtly changing, [that] peeks out and
says, “Over here,” and then disappears. And then pops up over here, you
know. That’s always in there, too. It’s yin-yang stuff.51
I asked Rudd if this was something he saw as a “fun” aspect of the music.
He responded that all jazz is fun music, that Monk was particularly good
at a kind of fun or playfulness that came from incorporating and inter-
preting what he heard around him. “I think Monk knew as much about
convention as he did about unconvention,” he told me. “[He had] the
knowledge of unconvention, the knowledge of mistakes, surprise, the
unpredictable, the unforeseen, you know, having an intuitive sense
about all this stuff, and then having that, having taken some of that
and put a frame around it.”52 Rudd sees Monk’s knowledge and use of
convention—in which he includes both the banal and the transcendent,
pop music, what he calls “longhair” classical music, and, significantly,
forms and structures that conform to a listener’s expectations—in a mu-
tually enriching relationship with the unexpected. As he sees it, the fun
or humor comes from the interaction of these two expressive modes,
rather than from the use of unexpected or anomalous materials alone.
Given these descriptions of a ludic affective side to Monk’s music
—which would include things along a continuum from specifically hu-
morous expression to a more general playfulness—there are two different
musical strategies that may be explored as representative, which I refer to
as internally and externally referential playfulness. What I refer to as in-
ternally referential playfulness involves the creation of an expected musi-
cal trajectory (harmonic, melodic, rhythmic, etc.), and the introduction
of some unexpected break with that expectation through musical non
104 The Musical Quarterly
mor and playfulness, both of which are seen as debased modes of expres-
sion. It may also be partially a result of musicology’s focus on abstracted
musical texts. With the exception of obvious cases such as Mozart’s Ein
musikalischer Spass, humor in classical music, as in jazz, would seem to
arise most perceptibly in the act of performance, rather than in the mu-
sical text. It follows, then, that since historical musicology has until very
recently concerned itself largely with musical texts in the abstract, it has
not been in a position to address humor and playfulness to a significant
extent.
In the case of jazz, and perhaps especially Monk’s music, an added
problem of cultural politics attends the scholarly investigation of musical
humor that stems from jazz’s constant negotiation of a space within the
dualistic oppositions of popular and classical music, of modernism and
vernacular expression. This duality must be viewed through the filters
of race and class, not simply in formal musical terms, if it is to be under-
stood. Jazz scholars have been in the uncomfortable position of having
to justify their subject to an academic community that has been deeply
invested in a separation between valorized “art” and denigrated “enter-
tainment.”56 As a result they have felt a very real need to argue for the
seriousness and intellectual rigor of jazz and to demonstrate the ways it
masterfully satisfies a classical aesthetic. Scott DeVeaux eloquently ar-
gues that the much-needed scholarly construction of the jazz tradition
“[a]s an artistic heritage to be held up as an exemplar of American or
African-American culture” has a potentially limiting effect on the possi-
ble historical narratives with which it can be told.57 He is particularly
concerned that this project reifies the jazz tradition as stable and unified,
and thus smoothes over or omits altogether those details of historical
particularity that do not fit what he calls the “romantic” narrative. I
would argue that it also leads scholars to pay insufficient attention to
aspects of the music that are less valued within the modernist aesthetic,
including, among others, playfulness. This is further complicated by the
fact that racial stereotypes inflect the meaning of these musical and aes-
thetic issues. The history of portraying African American men as lacking
seriousness—as lazy and comical buffoons—in literature and the media
goes back well into the nineteenth century. This typology was important
in the construction of race in vaudeville acts and made its way into
twentieth-century cinema in the archetypal figure of Stepin Fetchit.58
While artists such as Richard Pryor have used this comedic tradition as
a position from which to critique the dominant culture, it remains
problematic.
The association of humor and play with childhood adds a layer to
the issues involved in considering Monk’s use of these types of musical
expression. The tradition of seeing African American men as incapable
106 The Musical Quarterly
Every time I play “Ask Me Now” I’m trying to get more and more into it,
yet, I’m not taking it out, like on another kind of song you’d take it out to
some other area, I’m still just in Monk’s world. I’m trying to get into it. In
fact, I’m in an enclosed space that he created, you know. Whereas with an-
other kind of song I might go anywhere if I feel like it, you know, evolving
the song. But I feel like his songs, when I’m evolving them, I’m only
evolving it to try to learn what he made out there. [Emphasis added]65
When I asked Porcelli whether he found that trying to inhabit this world
limited his musical options, he replied, “No! Not at all, because it’s such
a huge thing, you’ll never get the whole thing.”66 Porcelli’s description of
this enclosed musical world seems to come from specific differences be-
tween the approaches Monk and his contemporaries took to the building
blocks of a voice—stylistic phonemes, so to speak—and, importantly,
the kinds of intermusical connections in his playing.
In order to address this, it will be useful to consider some aspects of
Monk’s playing through a representative example: the extended record-
ing of “Blue Monk” with Art Blakey and Percy Heath from the 1954
Prestige recording Thelonious Monk.67 At just over seven and a half min-
utes, it stands out as one of the first recordings in which Monk had the
time to develop an extended solo and allow his sidemen the opportunity
108 The Musical Quarterly
to stretch out as accompanists with him. The trio takes “Blue Monk” at
a very leisurely pace, using the slow tempo to highlight the steady, walk-
ing character of the scalar riff from which the head is built. Monk’s ap-
proach to realizing the head emphasizes the melody’s riff-based structure,
generally leaving the accompaniment to Heath and Blakey. Monk’s solo
is remarkable: it stretches out to fourteen choruses, each of which uses
short, rifflike motives that give the sense that each chorus is a new head.
While Monk’s approach to form and the restraint he uses in choos-
ing materials with which to build the solo is distinctive, perhaps the
most significant aspect of this performance in terms of giving the impres-
sion that Monk’s music constitutes its own world is its self-referentiality.
Many of Monk’s solo choruses sound generically like heads, but the first
and third are remarkable in that each of them sounds like a specific head
chorus. The second is strongly reminiscent of “Bolivar Ba-Lues Are” (Ex.
1) and the third is the head of “Blues Five Spot” (Ex. 2). Both of these
tunes Monk only recorded later (“Bolivar” in 1956 as part of the Brilliant
Corners album, and “Blues Five Spot” in 1958 in live performance at the
Five Spot nightclub), and so may indeed not be so much references as
newly composed lines that Monk liked, kept, and later used as heads per
se, each with its own name.68 Later, in mm. 9–12 of his ninth solo cho-
rus, Monk quotes the broken-sixth pattern from “Misterioso,” a blues he
had recorded some years earlier for Blue Note.69 Regardless of whether
he is referencing previously composed tunes or composing new ones in
this performance, the listener’s impression is that Monk is working in his
own sound world, creating a large intermusical context in which to hear
all his blues performances as part of a single pursuit of that form’s mean-
ing and musical possibility.
Monk brings this approach to intermusical reference to performances
of other pieces as well, particularly his own compositions in standard
song forms. This is apparent in live recordings, such as the one with
John Coltrane discussed earlier. In the first cut, “Trinkle Tinkle,” Monk
quotes liberally from the melody of “In Walked Bud” in his solo,70 and
“In Walked Bud” is the second cut. The liner notes for the album relate
that this was the original performance order of these two tunes. Thus, a
bit of intermusical reference becomes a way for Monk to achieve conti-
nuity over a long time span and to focus attention on his music as an
integral project, in addition to the smaller units within it—individual
pieces and their performances.
These are the sorts of things that can give the impression that
what Monk created in his musical career might be heard as its own self-
contained world. The metaphor is resonant because it expresses the
sense of wonder a musician might have as an explorer of territory that
one knows exists but is just out of sight, as in geographical exploration.
Monk, History, and Memory 109
− ²Ł − Ł ¦ Ł ý Ł Ł Ł Ł ð
Š − 00 ½ ¼ ¹ Ł ŁŁ ŁŁ − Ł Ł Ł ý ¦ Ł Ł Ł Ł −ð ¹ ŁŁ ŁŁ ŁŁ ŁŁ Ł Ł Ł −Ł ðý
Ł Ł
! ¦ ŁŁ ýý
Ý −− 0 ÿ ÿ ÿ ÿ ½ ¹− Łý
0
Example 1. “Blue Monk,” from Thelonious Monk, Thelonious Monk. Monk’s solo, chorus 2, mm. 1–4.
3 3 3 3 3
− Ł Ł ¦Ł Ł Ł Ł Ł Ł Ł Ł Ł Ł Ł Ł Ł
Š − Ł Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¼ Ł ¼
3 3 3 3 3
!
Ý −− ÿ ÿ
3 3 3 3 3 3
−
Š − Ł Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¦ Ł −Ł Ł ¼
ÿ
!
Ý −− ÿ ¼ Ł Ł Ł Ł
Example 2. “Blue Monk,” from Thelonious Monk, Thelonious Monk. Monk’s solo, chorus 3, mm.
1–4.
legacy. The two elements, metamusical discourse and the durable exis-
tence of the music, in dialogue with one another are the basis of both a
legacy and a history. The discursive materials—the stories, analyses, and
shards of memories about Monk and his music—are never independent
of what one might think of as the more stable features in this history, the
recordings and documents. But they are neither so unstable nor so de-
pendent on the recordings as common sense might suggest. All these dis-
cursive acts belong to the sphere of “constructions,” or what Michel de
Certeau has called “secondary acts of production.” They are what gives
the documents “thickness” (in the Geertzian sense), and in their repeti-
tions, their circulation among musicians, variously authorized by the
tellers, they provide the context in which Monk’s music says something
in the present.
There is another kind of “secondary act of production” at work in
the construction of Monk in jazz history that is fundamentally tied to
the specifics of jazz as a musical practice: other musicians’ performances
of Monk’s music. This is far too big a subject to be considered in any
detail here, but equally too significant in its impact on the interaction
between recordings and discourse to be left for another time entirely.
Indeed, it is in the continuing process of reinterpreting Monk’s composi-
tions and in learning from his improvisations that jazz musicians (and
occasionally others) have most powerfully created a historical and con-
temporary figure out of him. This troping, versioning, or signifyin(g)
process is one of the most significant distinguishing aspects of jazz. Monk’s
compositions have a life as “musical works”—that is to say, as distinct
musical entities that are not entirely defined by one specific performance
—that allows them to retain the sense of Monk’s authorship in any per-
formance; but in the act of reinterpreting them, the musicians who en-
gage Monk’s authorial voice are able (indeed, obligated) to add their
own dimension of authorship in a way that, for example, a performer in
the Western classical tradition would not. Though clearly productive,
this way of engaging Monk’s music strains the use of de Certeau’s termi-
nology in that its fit with the idea of “secondness” is uncomfortable.
The question arises, then: What kind of acts are the discursive acts
surrounding and interpreting Monk’s music? Are they “secondary,” or
does their involvement with the musicians’ own performances of his mu-
sic mean that they, too, strain the idea of “secondness”? Certainly they
fit de Certeau’s idea in that they involve precisely the sort of creative ac-
tivity of making an inhabitable world through the personalization of a
mass-produced commodity that he describes as “a poeisis, but a hidden
one.”71 But they share in the “primary” sense that the performances
themselves have in that they are not only about creating Monk, but also
Monk, History, and Memory 111
Notes
1. Veit Erlmann, “Communities of Style: Musical Figures of Black Diasporic Identity,”
in The African Diaspora: A Musical Perspective, ed. Ingrid Monson (New York: Garland
Press, 2000), 83–102; Samuel Floyd Jr., The Power of Black Music: Interpreting Its History
from Africa to the United States (New York: Oxford University Press, 1995); Travis Jack-
son, “Jazz Performance as Ritual: The Blues Aesthetic and the African Diaspora,” in The
African Diaspora, 23–82; Ingrid Monson, Saying Something: Jazz Improvisation and Interac-
tion (Chicago: University of Chicago Press, 1996); Monson, Introduction to The African
Diaspora, 1–22; Burton, W. Peretti, “Oral Histories of Jazz Musicians: The NEA Transcripts
as Texts in Context,” in Jazz among the Discourses, ed. Krin Gabbard (Durham, N.C.:
112 The Musical Quarterly
Duke University Press, 1995), 117–33; Jed Rasula, “The Media of Memory: The Seduc-
tive Menace of Records in Jazz History,” in Jazz among the Discourses, 134–64.
2. Paul Gilroy, The Black Atlantic: Modernity and Double Consciousness (Cambridge,
Mass.: Harvard University Press, 1993), 102. For extensions of this idea, see the essays
in Monson, The African Diaspora, particularly those by Veit Erlmann, Julian Gerstin,
Travis Jackson, and Ingrid Monson.
3. It is difficult to say with certainty exactly what Monk’s views on the issue of race
were. As with most aspects of his interiority, Monk was often cagey, even with close
friends, and apparently self-contradictory (consciously misleading, it seems) with jour-
nalists. Nevertheless, Monk does appear to have been aware of and concerned with
his experience as an African American and the larger social issues surrounding him. In
an article from 1958, Frank L. Brown quoted Monk as denying a social content to his
music and saying, “I would have written the same way even if I had not been a Negro”;
Frank L. Brown, “Thelonious Monk: More Man than Myth, Monk Has Emerged from
the Shadows,” Down Beat, 30 Oct. 1958, 45. However, five years later he adamantly
disavowed the statement in an interview with François Postif: “I don’t think I ever said
such an insane thing: I know the words I use and I never used those” [ Je ne pense pas
avoir ja mais amais prononcé une telle insanité: je connais les mots que j’emploie et je
n’emploie jamais celui-là]; François Postif, “Round ’bout Sphere,” Jazz Hot 186, Apr.
1963, 39. For an insightful analysis of Monk’s involvement with fund-raising benefit con-
certs for civil rights organizations, see Ingrid Monson, “Monk Meets SNCC,” Black Mu-
sic Research Journal 19, no. 2 (Fall 1999): 187–200.
4. Houston A. Baker, Blues, Ideology, and Afro-American Literature: A Vernacular Theory
(Chicago: University of Chicago Press, 1984), 3–4; Jacques Derrida, Of Grammatology,
trans. Gayatri Chakravorty Spivak (Baltimore: Johns Hopkins University Press, 1976);
Michel Foucault, The Archaeology of Knowledge, trans. A. M. Sheridan Smith (New York:
Harper and Row, 1972), 37–39, 73–76; Ingrid Monson, “Riffs, Repetition, and Theories
of Globalization,” Ethnomusicology 43, no. 1 (Winter 1999): 46–47, 49.
5. John Miller Chernoff, African Rhythm and African Sensibility: Aesthetics and Social
Action in African Musical Idioms (Chicago: University of Chicago Press, 1979); Floyd,
The Power of Black Music; Jackson, “Jazz Performance as Ritual”; Olly Wilson, “The
Heterogeneous Sound Ideal in African-American Music,” in New Perspectives on Music:
Essays in Honor of Eileen Southern, ed. Josephine Wright with Samuel A. Floyd Jr.
(Warren, Mich.: Harmonie Park Press, 1992), 327–38.
6. I am indebted to Guthrie Ramsey Jr. for suggesting, in a number of personal commu-
nications, the reconceptualization of modernism and the vernacular in relational terms.
7. Kyra Gaunt, “Translating Double-Dutch to Hip-Hop: The Musical Vernacular of
Black Girls’ Play,” in Language, Rhythm and Sound: Black Popular Cultures into the Twenty-
First Century, ed. Joseph K. Adjaye and Adrianne R. Andrews (Pittsburgh: Pittsburgh
University Press, 1997), 147.
8. Houston A. Baker, Modernism and the Harlem Renaissance (Chicago: University of
Chicago Press, 1987), xiv–xv.
9. Richard Fox uses the terms “hyper-difference” and “over-likeness”; “Passage from
India,” in Between Resistance and Revolution: Cultural Politics and Social Protest, ed.
Richard G. Fox and Orin Starn (New Brunswick, N.J.: Rutgers University Press, 1997),
67. This article deals with the transnational flow of cultural styles, particularly those
Monk, History, and Memory 113
surrounding civil disobedience practiced by Mohandas Gandhi, Martin Luther King Jr.,
and a host of contemporary people worldwide. Fox derives this binarism from a set of
misinterpretations that may arise in the movement of counter-mainstream practices and
principles “from local to global and then to another locale.” In his terms “hyper-difference”
“depends on a magnification of difference, a supposition that a cultural practice located
elsewhere cannot travel anywhere else.” By contrast, “over-likeness” occurs when the in-
formation saturation of contemporary life minimizes “real contrasts and . . . so [washes]
out difference that we see similarity when it is not there.” The one produces “an ex-
tremely exaggerated Otherness,” while the other creates “a complete assimilation to
Self.”
10. It is difficult to avoid confusion in referring to these two Thelonious Monks, as I
do throughout this article. The younger Monk is often referred to in print as Monk Jr.,
although, as he points out, this is not technically correct—his grandfather was also
Thelonious Monk, making his father the second and him the third (and his son the
fourth). I will use T. S. Monk to refer to the younger Monk and Thelonious Monk to
refer to the older throughout, since these are the names the two are most widely called
by on recordings and in print.
11. Paul Berliner, Thinking in Jazz: The Infinite Art of Improvisation (Chicago: University
of Chicago Press, 1994), 151, 316, 318, 326, 337.
12. Quoted in Monson, Saying Something, 29.
13. Laurent De Wilde, Monk, trans. Johnathan Dickinson (New York: Marlowe, 1997),
34.
14. Ben Riley, interview by author, St. Louis, Mo., 25 Feb. 1999. Here and throughout
this article I have transcribed quotes from my interviews as literally as possible. I have
made no attempt to formalize spoken grammar and syntax, except in order to clarify
meaning. In all such cases I have marked my changes in brackets.
15. Riley, interview.
16. De Wilde, 72.
17. De Wilde, 72.
18. See the variation in tempo on this piece as recorded by Blue Note, Riverside, and
Columbia. Perhaps most striking are the versions recorded with Gerry Mulligan, released
on the CD reissue of Mulligan Meets Monk (Thelonious Monk, tracks 2 and 3 on disc 6
of The Complete Riverside Recordings [Riverside RCD 022-2, 1986]. Take 4 (track 3) is
markedly slower than take 2 (track 2).
19. This is not to say that De Wilde has no experience with jazz outside of recordings,
but that his work as a historian—his book on Monk—focuses solely on Monk’s recordings
and looks at them as uncomplicated documents.
20. It is difficult to say what importance Monk ascribed to his own recordings; he was
reticent in interviews and left very little record of personal tastes, ideals, etc., aside from
his recordings. Other musicians, however, seem to have a mixed relationship to record-
ings. While they are often justifiably proud of the achievement recordings represent and
the permanence they provide, they often voice the concern that recordings fail to cap-
ture the best qualities of communication and spontaneity found in live performances.
21. Rasula, 136.
114 The Musical Quarterly
41. Such an approach seems particularly problematic in light of the evidence provided
in Monson, Saying Something.
42. Hersch, interview.
43. Thelonious Monk, track 6 on disc 2 and track 4 on disc 4 of The Complete Blue
Note Recordings (Blue Note D 207178, 1994).
44. Jackson, “Jazz Performance as Ritual,” 35.
45. Paul Bacon, “The High Priest of Bebop: The Inimitable Mr. Monk,” Record
Changer 8, no. 11 (Nov. 1949): 9–11.
46. Steve Lacy, interview by author, New York, N.Y., 4 Aug. 1999; Jeff Potter, “Riley,
Ben(jamin A.),” in The New Grove Dictionary of Jazz, ed. Barry Kernfeld, vol. 2 (London:
Macmillan, 1988), 379.
47. Riley, interview.
48. Lacy, interview.
49. Lacy, interview.
50. Henry Louis Gates Jr., The Signifying Monkey: A Theory of Afro-American Literary
Criticism (New York: Oxford University Press, 1988), xxvi.
51. Roswell Rudd, interview by author, Accord, N.Y., 18 Aug. 1999.
52. Rudd, interview.
53. The term “intermusical” is taken from Monson, Saying Something, 8.
54. Travis Jackson, “Performance and Musical Meaning: Analyzing Jazz on the New
York Scene” (Ph.D. diss., Columbia University, 1989), 169, 174–75, 180, 216, 219.
55. Matthew Seig, prod., Thelonious Monk: American Composer (BMG Video, 1991);
Charlotte Zwerin, prod., Thelonious Monk: Straight, No Chaser (Warner Home Video,
1988).
56. This was particularly true in the past, but it remains a distressingly significant issue,
even today.
57. Scott DeVeaux, “Constructing the Jazz Tradition: Jazz Historiography,” Black Amer-
ican Literature Forum 25, no. 3 (1991): 552.
58. Donald Bogle, Toms, Coons, Mulattoes, Mammies, and Bucks: An Interpretive History
of Blacks in American Films (New York: Continuum, 1994), 7–8.
59. Toni Morrison, The Bluest Eye (New York: Pocketbooks, 1972), 147–50, 158–63.
60. Ralph Ellison, Invisible Man (New York: Random House, 1952).
61. Bacon, 9–10.
62. Some musicians who knew Monk well use the description of him as possessed of a
childlike quality affectionately, to make the point that he was unencumbered by the triv-
ialities and superficialities of adult life; but there can be no mistaking the disdain in a
statement like Bacon’s for such a positive view of Monk as a child.
63. Hersch, interview.
64. Joe Lovano, interview by author, New York, N.Y., 8 June 1999.
116 The Musical Quarterly
65. Bob Porcelli, interview by author, New York, N.Y., 13 July 1999.
66. Porcelli, interview.
67. Thelonious Monk, track 1 on Thelonious Monk (Prestige OJCCD 010-2, 1982).
68. Thelonious Monk, track 3 on disc 2 and track 10 on disc 7 of The Complete River-
side Recordings (Riverside RCD 022-2, 1986). It is problematic to attach dates of compo-
sition to Monk’s pieces, as with most jazz compositions. In the absence of a scholarly
biography of Monk, the best one can do is to consider the date of first recording. The
trouble with this tactic, in the case of Monk’s music, is that he was actively composing
throughout the 1940s, before he began recording, making any chronology on the basis
of recordings of only limited value.
69. Monk, track 5 on disc 2 of The Complete Blue Note Recordings.
70. Monk, track 3 on disc 4 of The Complete Blue Note Recordings.
71. Michel de Certeau, The Practice of Everyday Life, trans. Steven F. Rendall (Berke-
ley: University of California Press, 1984), xii.
72. Michael Kammen, “Carl Becker Redivivus: Or, Is Everyone Really a Historian?”
History and Theory 39, no. 2 (May 2000): 233.