We are putting this on the list of piano music that is too damn hard right now, but stuff I will eventually be able to play.  Watch his hands after the first repeated section – what is going on is that he is alternating quickly between two sets of notes a 6th apart with the same hand.  To the piano student, this is akin to trying to wipe your ass with the wrong hand while wearing mittens filled with bees.  My piano teacher assured me that, like with all things, practice makes it easier.

A little background on what a Passacaglia is and an example of what J.S. Bach does with it.

Passacaglia – A musical form of the 17th and 18th centuries consisting of continuous variations on a ground bass and similar to the chaconne.

 

There are 20 variations in BWV 582/1. The first begins with a typical C minor affekt, “a painful longing” according to Spitta, similar to the beginning of Buxtehude’s Chaconne in C minor (BuxWV 159).[9] Numerous attempts have been made to figure out an overarching symmetrical structure of the work, but scholars have yet to agree on a single interpretation.[10] Particularly important attempts were made by Christoph Wolff and Siegfried Vogelsänder.[spelling?][11] Some scholars have speculated that there is a symbolic component to the structure of the work: for instance, Martin Radulescu argues that BWV 582/1 is “in the form of a cross”.[12]

There is agreement among most scholars that the Passacaglia builds up until its climax in variation twelve.[citation needed] This is followed by three quiet variations, forming a short intermezzo, and then the remaining five variations end the work.

Bach performer and scholar Marie-Claire Alain suggested that the 21 variations are broken down into 7 groups of 3 similar variations, each opening with a quotation from a Lutheran chorale, treated similarly to the Orgel-Büchlein written at a similar time:[13]

  • Bars 8–12, the top part spells out the opening notes of “Nun komm’ der Heiden Heiland”

  • Bars 24–48, a cantilena spells out “Von Gott will ich nicht lassen”

  • Bars 49–72, the scales are a reference to “Vom Himmel kam der Engel Schar”

  • Bars 72–96, recalling the “star” motif from “Herr Christ, der Ein’ge Gottes-Sohn”

  • Bars 96–120, ornamented figure similar to that in “Christ lag in Todesbanden” accompanies theme in the soprano then moving successively to alto and bass

  • Bars 144–168 “Ascending intervals in bass recall the Easter chorale “Erstanden ist der heil’ge Christ”.

And yes, this was an organ piece originally.

 

 

prostitution Rachel Moran describes some of the ‘qualifications’ necessary in sex work prostitution.

“If we accept prostitution as ordinary work, then we should be able to speak about what the skills of prostitution are….

The ability to control your reflex to vomit.
The ability to restrain your urge to cry.
The ability to imagine your current reality is not happening.

These are the skill sets of prostitution. These are the skill sets necessary to perform what some people would like to see normalized as ‘sex work’.”

 

                                                                                                                     -From Paid For: My Journey Through Prostitution by Rachel Moran, p 224-225

Remembrance day is supposed to remind us of the horrors of war and the terrible sacrifices that were made by people and nations.  The hope for the future is not to tread again on these grim paths of barbarity.

Yet we do.

Repeatedly.

mideast-syria_jpeg20-1280x960

Syria

yemen-al-baidaa-victims

Yemen (drone massacre of a wedding party)

Iraq

Iraq

So remembering isn’t enough.

Other that the fact that lie detectors are not reliable, here’s what to do… *g*

attachment theory pic      To be honest, I could excerpt most of Bowlby’s book.  It is that good.  However, little things like time and copyright concerns limit me to providing some of the highlights of attachment theory and how big a change it was from traditional psychoanalysis.

“The first is to provide the patient with a secure base from which he can explore the various unhappy and painful aspects of his life, past and present, many of which he finds it difficult or perhaps impossible to think about and reconsider without a trusted companion to provide support, encouragement, sympathy, and, on occasion, guidance. 

A second is to assist the patient in his explorations by encouraging him to consider the ways in which he engages in relationships with significant figures in his current life, what his expectations are for his own feelings and behaviour and for those of other people, what unconscious biases he may be bringing when he selects a person with whom he hopes to make an intimate relationship and when he creates situations that go badly for him.

   A particular relationship that the therapist encourages the patient to examine, and that constitutes the third task, is the relationship between the two of them.  Into this the patient will import all of those perceptions, constructions, and expectations of how an attachment figure is likely to feel and behave towards him that his working models of parents and self dictate. 

  A fourth task is to encourage the patient to consider how his current perceptions and expectations and the feelings and actions to which they give risepicture25 may be the product either of the events and situations he encountered during his childhood and adolescence, especially those with his parents, or else as the products of what he may repeatedly have been told by them.  This is often a painful and difficult process and not infrequently requires the therapist sanction his patient to consider as possibilities ideas and feelings about his parents that he has hitherto regarded as unimaginable and unthinkable.  In doing so a patent may find himself moved by strong emotions and urges to action, some directed towards his parents and some towards the therapist, and many of which he finds frightening and/or alien and unacceptable.

    The therapist’s fifth task is to enable his patient to recognize that his images (models) of himself and others, derived either from past painful experiences or from misleading messages emanating from a parent, but all to often in the literature mislabelled as ‘fantasies’, may or may not be appropriate to his present future; or indeed, may never have been justified.  Once he has grasped the nature of his governing images (models) and has traced their origins, he may begin to understand what has led him to see the world and himself as he does and so to feel, to think, and to act in the way he does.

   He is then in a position to reflect on the accuracy and adequacy of those images (models), and on the ideas and actions to which they lead, in the light of his current experiences of emotionally significant people, including the therapist as well as his parents, and of himself in relationships to each.  Once the process has started he begins to see the old images (models) for what they are, the not unreasonable products of his past experiences or of what he has repeatedly been told, and thus feel free to imagine alternatives better fitted to his current life.  By these means the therapist hopes to enable his patient to cease being a slave to old and unconscious stereotypes and to feel, to think, and act in new ways. “

-John Bowlby.  A Secure Base.  pp. 138 – 139.

Now I like me some psychology and here is the thing; these five points share much with Cognitive Behaviour Therapy (CBT), and it looks so simple on paper, yet in the real world the therapeutic process is fraught with so many difficulties and variables.

I often substitute teach with at-risk children and let me assure you,  I use any/all of what is said by Bowlby.  How do you learn when you don’t feel safe?  The quick answer is nothing, but as even this brief quotation shows there is so much that goes into how we react to situations and our learned set of responses to them.

attachment-types

grapejelly        How could a set of rules, ostensibly designed to threaten people with eternal and damnation ever cause them to be less empathic and more judgemental toward others?  I just don’t see that happening – commonsense tells me that people with religious dogma pounded into their skulls, if anything, should be more caring and compassionate toward the damned others.

   “Academics from seven universities across the world studied Christian, Muslim and non-religious children to test the relationship between religion and morality.

They found that religious belief is a negative influence on children’s altruism.

“Overall, our findings … contradict the commonsense and popular assumption that children from religious households are more altruistic and kind towards others,” said the authors of The Negative Association Between Religiousness and Children’s Altruism Across the World, published this week in Current Biology.

“More generally, they call into question whether religion is vital for moral development, supporting the idea that secularisation of moral discourse will not reduce human kindness – in fact, it will do just the opposite.

Well knock me over with a full pallet of pickled asparagus.  Atheists like myself have committed untold legions of electrons into thoughtful rhetoric decrying the trauma ‘religious moral teachings’ inflicts on children and adults.  And now this:

“The findings “robustly demonstrate that children from households identifying as either of the two major world religions (Christianity and Islam) were less altruistic than children from non-religious households”.

Older children, usually those with a longer exposure to religion, “exhibit[ed] the greatest negative relations”.

The study also found that “religiosity affects children’s punitive tendencies”. Children from religious households “frequently appear to be more judgmental of others’ actions”, it said.”

Let this study be the sweet grape jelly of victory I smear over my body while running through the streets extolling the masses to witness the glory and the power of atheist prognostications that are (becoming more) empirically sound.

*thinks while raiding the larder for said righteous grape-jelly…*

On sombre reflection, perhaps I should temper my glorious revellings; take a more grandisonant, more contemplative, stance.  *ahem*…  I am most pleasantly pleased that scurrilous religious evocations on morality and moral behaviour are, in-fact, antithetical to moral behaviour and actions.

Or:   You pious motherfuckers have just had your shit rolled up – what now Jebus and friends, what now?!?!?!?

“The report was “a welcome antidote to the presumption that religion is a prerequisite of morality”, said Keith Porteus Wood of the UK National Secular Society.

“It would be interesting to see further research in this area, but we hope this goes some way to undoing the idea that religious ethics are innately superior to the secular outlook. We suspect that people of all faiths and none share similar ethical principles in their day to day lives, albeit may express them differently depending on their worldview.”

Amen to that Keith.

science_large_large_large

 

 

 

 “I find it metaphorically resonant that a pregnant woman looks like she’s just sitting on a couch, but she’s actually exhausting herself constructing a human being. The laborious process of growing a human is analogous to how a woman’s work is seen. It’s hard to recognize, because a man’s work has such extravagant evidence – skyscrapers, for instance – while a woman’s work just makes the world quietly turn.”

                                                                                          -Ani DiFranco

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