More on ImproTech Paris-New York

Just a heads up: Han-earl Park has collected his live tweets from the ImproTech conference and gigs at freedom, machine subjectivity and pseudo-science: twitter transcript – io 0.0.1 beta++ and he will be following up with a longer post soon. There’s some consideration of historical context, politics of performance, as well as comments and questions about the techniques, performance styles on display, and on the presented papers themselves (e.g. George Lewis on imbuing machines with “integral subjectivity”). It’s certainly worth keeping an eye out for the follow up blog post.

ImproTech Paris/New York 2012 at the Roulette

My blog has been a tad quiet recently. This was not entirely by choice, but I can’t go in to the reasons here. Anyway, I’m resurrecting it with a post that I wrote on 17 May. I haven’t gone through and edited my original text. What I’d want to spell out more clearly, were I to rewrite this, is that the problems I’m struggling with are in part (perhaps largely) to do with the conventional way of understanding the dynamics between performers and composers. In many cases, performers playing works written for them have lengthy conversations with the composers, and in fact make a substantial input into the piece. This can be recognised by composer, performer, and programme writer, or the piece can be performed and written about in a conventional way. Some of the performances I discuss below staged their creative work in a way that highlighted the collaboration and did away with the customary hierarchy of composer over performer. Others did not. And in the two performances that did not, there were very specific intersections of gender and race.


Last night, I went to hear ImproTech Paris/New York 2012: Improvisation & Technology at the Roulette. It was a gig bringing together musicians from three institutions: IRCAM in Paris, New York University and Columbia University. The gig prompted lively conversation afterwards over a late night diner meal. (I could just have been hungry—it was almost midnight—but I swear the eggplant rollatini I had at the diner was the best diner food I’ve ever had.)

So, who played what? The line up was:


  1. Raphael Imbert: OMax at Lomax – Nine Spirit Company : Raphael Imbert, sax, Simon Sieger piano & trombone, Benjamin Lévy, Omax interaction, Thomas Weirich, Guitar
  2. Robert Rowe : Cigar Smoke (2004) for clarinet and interactive music system – Esther Lamneck, clarinette
  3. Steve Lehman, sax, live electronics, Mari Kimura, violin, live electronics, Vijay Iyer, Piano, Improvisation
  4. Jean-Baptiste Barrière : Crossing the Blind Forest (2011) for flute, live electronics and live video – Margaret Lancaster, flute
  5. Roscoe Mitchell, Saxophone, David Wessel, touch controller & computer , Improvisation
  6. Georges Bloch : Duck Laughs (world premiere) for percussions, preceded by Canaries by Elliot Carter – Laurent Mariusse, percussions, Georges Bloch, OMax interaction
  7. Bernard Lubat, piano, Gerard Assayag, OMax interaction, Improvisation
  8. George Lewis : Interactive Trio (2007) for trombone, two pianos and interactive music system – George Lewis, trombone, Geri Allen, piano
  9. Steve Coleman, saxophone, Gilbert Nouno, live electronics, Improvisation

(Source: ImproTech Paris / NYC 2012 Schedule)


I guess it was not a complete surprise to have so few women in the gig, although it was disappointing, particularly since public funding (from the French Agence Nationale de la Recherche) went into the event; there were also private institutional sponsors.

What I want to think through here is not so much the gender imbalance of the gig in terms of numbers, but rather the ways in which gender and race appeared to intersect in some of these performances. I have more questions than I do answers. (Isn’t that always the way?) And I am sure there are other, perhaps more positive, ways to read this. I hope there are, because what I have come up with isn’t exactly heart warming and affirming.

Numbers 2 and 4 were a pair, in a way. In each, a white woman performed a woodwind instrument in front of several music stands. They appeared to be compositions rather than improvisations, although there could well have been moments of improvisation built in.  The electronic wizardry happened off stage: those performers (the composers?) were not visible. In each case, the women were the only performers on the stage. And they staged a particular kind of femininity. The notes they played were written by someone else (perhaps the music stand ‘stands in’ for the composer). There is doubtless a degree of agency in how they interpreted the scores, but in effect they were using their bodies and instruments to sound someone else’s compositional voice. (To my knowledge, there isn’t yet an adequate theoretical model to account for a performer’s input into a specially-written composition and/or a performance. Convention dictates that, even if the performers had substantial input, the concert programme identifies only ‘the’ composer.) And in each case, that person had written some kind of algorithm (I think) to take that sound and respond to it, sometimes with a kind of echo and reverb, sometimes with some more complicated process that produced contrasts rather than repeats. At some points, especially at busy, climactic moments, it became hard, even impossible, to distinguish the sounds coming from the clarinet or the flute from the processed responses, in effect merging the human and the digital into one. A kind of transcendental loss of the self, perhaps? But only of the female performing self: the composer self was controlling almost everything anyway, and already disembodied, invisible but audible. In #4, the embodied performer/disembodied composer had a different spin, in that the performer was also source material for live video, her face and upper body and flute appearing superimposed on to nature walks, including a close up of a tree trunk, and the whole subject to further processing, blurring so that just as the sounds melded human and digital, the images melded human and nature. And in this, I think gender is significant again: in Western societies, women are often considered to be closer to nature than men.

I found it very hard not to see these performances as reinforcing a particular set of binary oppositions, that woman = body, man = mind; woman = reproducer, man = creator; woman = nature, man = culture (or perhaps science, or perhaps technology; all of those work). The woman is visible, and yet is not always audible, often indistinct, with blurred boundaries.

The performer ostensibly generated the sounds, but they were composed by someone else: this is a kind of ventriloquism. The disembodied, invisible composer occupies the performer, in a way, which could sound kind of cool in terms of cross-dressing/trans-of-some-kind, except the performer’s self is subordinate to, subsumed/overwhelmed by the composer’s: it is an occupation. The electronics were reactive to ‘her’ stimulus. The electronic performer reacts to his sounds coming from her embodied instrumental presence. But these electronic systems did not appear to be interactive systems, despite the descriptions, since it seemed that the women were playing already notated music from which they could not deviate. They could not respond to what they were hearing. And nor could the algorithms deal with visual cues in the way that a live performer would. In one particularly memorable moment, almost at the end of the flute piece, the flautist made the most assertive gesture of finality, punctuating the end with her body, her head movements, only to have this ignored as the electronic sounds continued on, as if the performer and the physical stimuli she produced were utterly irrelevant. The performer finished and was flushed with the effort and the intensity; the disembodied performer kept going.

This is in contrast to the two ensemble improvisations with women, in which women had their own creative voices. Mari Kimura (#3) triggered her own live electronics, as did another member of the trio. All three improvised, interacted; all three were on the stage. Geri Allen improvised with George Lewis on trombone and an improvisatory system of Lewis’s devising which played the second piano. This seemed to actually interact—to respond to Allen and Lewis, and they in turn responded to it, just as an all-human ensemble works. No sign of a one-way relationship with the electronics. But it is possible my ears missed something. And in each case, all performer-improvisor-composers were on stage. Indeed, that was true of, I think. every piece in the concert save numbers 2 and 4.

I find myself wondering if it is any coincidence that the pieces in which the performer-on-stage is at times indistinguishable from the disembodied-performer-off-stage, where only the instrumental performer has a body but in effect has no voice, and the little she does is easily con-fused with the digital/electronic manipulation…. Was it a coincidence that those performers were white women, or appeared to be? Is this a kind of good girl white femininity being staged here?

What a contrast, too, with the Roscoe Mitchell/David Wessel duo. Both on stage, both embodied and apparently enjoying it, both improvising, and both interacting with each other: two way communication. (And I had no idea it is possible to circular breathe on the flute.)