Deal with it, parents: Violin lessons are pointless

Parents who drag their children through music and dance lessons in order to give them skills for life, are wasting their time. Such lessons are pointless - but that needn't be a bad thing.

This piece first appeared on newrepublic.com.

Our daughter Rebekah, who is in second grade, takes three after-school classes every week. On Monday there is violin; on Wednesday, Hebrew; and on Thursday, ballet. One of these classes connects her to a religious tradition going back three thousand years. Two of them are pretty well pointless.

I don’t mean that as a bad thing. Pointlessness rules, as far as I am concerned. Lots of great activities have little or no point, at least beyond the fact that somebody likes to do them. My annual viewing of Dazed and Confused is pointless (it’s not as if I didn’t get all the nuance by the fifteenth time around). Candy corn is pointless. Watching local Pentecostal preachers on public-access cable is pointless. Hobbies are all the better for having no point beyond the fun they provide. Rebekah enjoys her violin and ballet classes, both after-school at New Haven’s terrific Neighborhood Music School. She loves her teachers, and she is proud when she makes progress. That’s good enough for me.

But that’s not good enough for some parents, who make claims for the utility of music and dance lessons that are, I think, unfounded and overblown. Lessons are fine, and I think it’s especially important that all public schools offer music and other arts in their curricula—both for their educational value, and so arts instruction does not become the province only of Americans who can afford to pay for after-school classes. But Americans’ emphasis on certain kinds of lessons—like ballet and classical instruments—are just accidents of history, entirely contingent. And if we look closely at why we encourage our children to study music and dance, and what the real benefits are, we will see that our children are taking the wrong lessons, and for the wrong reasons.

So why are so many children taking ballet, violin, piano? Lately, I have been asking my fellow middle-class urbanite parents that question. About dance, they say things like, “Ballet teaches them poise,” or, “Ballet helps them be graceful.” And about violin or piano they say, “It will give them a lifelong skill,” or, “They’ll always enjoy listening to music more.”

It does not take a rocket scientist, or a Juilliard-trained cellist, to see the flaws in these assertions. First, as to ballet, I propose a test. Imagine we took ten girls (or boys) who had studied ballet from the ages of five to twelve, and then quit, and mixed them in with ten girls (or boys) who had never taken dance. Let’s say that we watched these twenty tweens move around their schools for a day: around the cafeteria, the library, the gym, passing notes, sneaking out behind the middle school for a smoke, all the stuff tweens do. Does anyone really believe we could spot the ones who had spent seven years in weekly or biweekly ballet class?

I do not doubt that a ballet teacher or dance aficionado might spot some tell-tale moves—a slip into first position here or there, a certain elegance in a jump during a game of ultimate frisbee. And probably one or two of the ballet students, the best of them, really would appear more graceful than the others. But for the general mass of kids, the dance classes will not have had much impact on how they move. If you don’t believe me, then please visit a middle school in a wealthy town, watch children in the lunch line, and try to pick out which ones had studied ballet.

As for the enduring value of music lessons, I propose an even simpler test. Go on Facebook and ask your friends to chime in if, when they were children, they took five years or more of a classical instrument. Then ask all the respondents when they last played their instrument. I tried a version of this at a dinner party recently. There were about ten adults present; I was the only one who had not played an instrument for many years as a child. All of them confessed that they never played their instrument. Whatever it was—violin, piano, saxophone—they had abandoned it. The instrument sat lonely in a closet somewhere, or in the attic of their childhood home. Or their parents off-loaded it in a tag sale years ago.

And the music that these friends listen to as adults—klezmer, Indigo Girls, classic rock—is in each case quite far from what their parents paid for them to study. Their studies of cello had not made them into fans of Bach. And unless I am mistaken, Shinichi Suzuki didn’t include Rush in his violin books.

Now it is clearly the case that if nobody studied ballet or violin, we would have no professional orchestras or ballet companies. That would be a great loss. But for such art forms to persist, it is only necessary that the most eager and gifted students persist in their studies. I’m all for lots of children trying classical music or dance, but we no more need millions of fourth-year violin students than we need millions of fourth-year origami students. We all love paper cranes, I think, but we aren’t rushing to give our children to the cause.

***

Before the twentieth century, there was a good reason for anyone to study music: If you couldn’t make the music yourself, then you would rarely hear it. Before the radio and the phonograph, any music in the house was produced by the family itself. So it made sense to play fiddle, piano, jug, whatever. And before urbanization and the automobile, most people did not have easy, regular access to concerts. Of course, small-town people could come together for occasional concerts, to play together or to hear local troupes or traveling bands. Growing up in the sticks, you still might see Shakespeare performed, and a touring opera company could bring you Mozart. But very infrequently. If music was to be a part of your daily life, it had to be homemade.

But there were other, more complicated reasons that people took up instruments, or forced their children to. As the historian Susie Steinbach writes in Understanding the Victorians, in the mid-nineteenth-century the piano, which had always been handmade and tended to reside in upper-class parlors, became an accessible, middle-class status symbol, as fit for a tradesman’s house as for Emma Woodhouse’s. “By the 1850s and 1860s many pianos were manufactured in Germany and in the United States as well as in Britain,” Steinbach writes, “and were made by machine; both changes made pianos less expensive.”

Changes in financing helped, too: The advent of the installment plan brought pianos to people who did not have vast capital. As the price of instruments dropped, music lessons became the burden of the well-bred girl, or of the girl whose parents hoped to massage some breeding into her.

By the 1880s, when the United States began filling up with unwashed immigrants, a whole class of do-gooder, piano-taught ladies believed that one way to acculturate the new immigrants was to offer them, especially the children, musical instruction. The institutions of the settlement-house movement, as it became known, offered much more than music classes; they provided instruction in English, the trades, home economics, and many arts. But music was everywhere seen as one important key to the cabinet of proper, middle-class ways.

That belief helped animate the founders of  the Educational Alliance, Henry Street Settlement, and Third Street Music School Settlement, all founded in downtown New York City between 1889 and 1894; Settlement Music School in Philadelphia (1908); the settlement houses that became Community Music Center of Boston (1910); Neighborhood House, which became New Haven’s Neighborhood Music School (1911); and the Cleveland Music School Settlement (1912). Not all of those schools were founded specifically to teach music, but even those that were not, and many like them across the country, quickly included music classes in their offerings.

The schools have stayed, even as the nationality of the immigrants has changed. At the Educational Alliance, where my wife took piano lessons as a child, the clientele used to be mainly Jewish; more recently, it’s Chinese, Latino, and much else besides. But the music classes go on, the product of a couple centuries of parents’ aspirations for their own children and others’. The schools have long grown beyond their initial mission of acculturating immigrants, and are now educating the middle-class children and grandchildren of the first waves of students.

The classes are not a bad thing. Studying music or dance over a long time teaches perseverance and can build self-confidence. But then again, studying anything over a long time teaches perseverance and can build self-confidence. There is no special virtue in knowing how to play the violin, unless you have a special gift for the violin. Otherwise, you’re learning the same valuable lessons that you’d get from karate class, or from badminton. Or from endless hours of foosball.

I am not saying that children should stop learning stuff outside of school (although some days, when I see how overscheduled some children are, that’s precisely what I want to say). We just need to sign them up for classes that make more sense, given that it’s 2013, not 1860, and that I don’t need a violin-playing daughter to cement my class status. Look, I love the Mendelssohn Violin Concerto, but one could make the argument that Rebekah would be better off learning to play the Lumineers’ “Ho Hey” on guitar. That skill would certainly be more of an asset at summer camp.

We can probably all agree that it’s worthwhile for children (as well as their parents) to try new activities, and that there is virtue in mastering difficult disciplines. So what challenges should we be tackling, if not ballet and classical music? How about auto repair? At least one Oppenheimer should be able to change the oil, and it isn’t me. It may as well be one of my daughters. Sewing would be good. And if it has to be an instrument, I’d say bass or guitar. The adults I know who can play guitar can actually be seen playing their guitars. And as any rock guitarist will tell you, there is a shortage of bassists.

But I do not believe that all artistic pursuits, or all disciplines that one studies, should be judged for their usefulness. The sublimity of art is tied, after all, to its uselessness (cf. Dazed and Confused). More than anything, I want children to find pursuits, whether useful or not, that they can take with them into adulthood. For a while, a number of children in my neighborhood were taking ukulele lessons. I don’t much like the ukulele, and I think I successfully kept my daughters from knowing what their playmates were up to. But I was heartened by the whimsy of it all, and I kind of wish that the little gang of kids had stuck with it. Before too long, they might have gotten pretty good. At the very least, it might have kept them away from ballet.

As it happens, a trend like what I am advocating may be under way. My friend Noah Bloom, a trumpeter who works at Neighborhood Music School and used to be at Church Street School for Music and Art, in Lower Manhattan, told me that at Church Street there were “as many electric guitarists and young singers wanting to be Green Day or some hot pop artist as there were kids wanting to be classical pianists.” He also told me about School of Rock, a chain with dozens of franchised schools and camps, here and abroad, offering lessons geared specifically to aspiring kiddie-rockers. The School of Rock only teaches guitar, bass, keyboards, vocals, and drums. “They’re our competition,” Bloom said.

Rebekah, for her part, will continue with ballet. And violin. Periodically, we ask her if she’d like to quit, and she always says no. That’s good enough for us. If she finds a lifelong pursuit, that’s great. But if one evening, at her usual practice hour, she decides enough is enough, maybe I’ll suggest the guitar. Or maybe I’ll just ask if she wants to sit with me on the couch and watch Dazed and Confused.

This piece first appeared on newrepublic.com.

Studying the violin just isn't for everyone. Photograph: Stephen Shaver/Getty Images.
ROBERT RAUSCHENBERG FOUNDATION, NEW YORK
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"Someone was screwing here": the cryptic art of Robert Rauschenberg

Dense with allusion and synecdoche, Rauschenberg's art work reveals an extraordinary “stream of unconsciousness”.

Before he was established, Robert Rauschenberg had the following jobs. He was a neuropsychiatric technician in the US navy at San Diego. (Unsurprisingly, he preferred the patients when they were insane.) He worked for Ballerina Bathing Suits as a packer and at the Atlas Construction Company in Casablanca, where he conducted inventories of stock for $350 a week. As he made his way in the art world, he was a janitor at the Stable Gallery. He did window displays at Bonwit Teller on Sixth Avenue, as well as Tiffany & Co and Reynolds Metals. (When window-dressing in penurious tandem with Jasper Johns, they used the pseudonym Matson Jones.) Rauschenberg was also stage manager and lighting designer for the Merce Cunningham dance troupe. He was an occasional emergency choreographer (Pelican). You see? Hand-to-mouth, improvised, a “career” made from whatever was ready to hand.

Then, in 1964, he took first prize at the Venice Biennale and arrived. The jobs are, in their way, a perfect emblem of Rauschenberg’s art – unrelated, aleatoric agglomerations of items that happened to stray into the force field of his personality. In Alice Oswald’s long poem Dart, we hear at one point the voice of a stonewaller: “. . . you see I’m a gatherer, an amateur, a scavenger, a comber, my whole style’s a stone wall, just wedging together what happens to be lying about at the time”. This, too, could be Rauschenberg, ransacking the junkyards, with one eye on the gutter, for the found object, the overlooked, the discarded, the down-at-heel detail of daily life. In the Tate catalogue (but not in the exhibition) is a work called Hiccups. One visual burp after another, it consists of separate, one-size, totally heterogeneous items silk-screened and zipped together. Rauschenberg was said by Jasper Johns to have invented more things than anyone except Picasso. A slight exaggeration. Rauschenberg’s central inventive coup was the combine: that notorious stuffed goat with the automobile tyre round its middle will serve as an example.

For the New Yorker critic Calvin Tomkins, this was the legacy of the European surrealists – Breton, Duchamp – who took refuge in America during the Second World War. Rauschenberg’s combines are as arbitrary as the unconscious. His scrolls, his late work The 1/4 Mile or 2 Furlong Piece, are a kind of stream of unconsciousness, works of instinct and intuition held together by his assumed authority. (He once forgot to make a portrait of the Paris gallery owner Iris Clert, so sent a last-minute telegram: “This is a portrait of Iris Clert if I say so – Robert Rauschenberg.” The French loved it.) The results are a deliberate unconscious chaos, which, like dreams, give off the sensation, but not the substance, of reason.

This important and vibrant show at Tate Modern usefully complicates this accepted narrative – with its implicit emphasis on the artist as magus, performing a kind of magic, of visual hypnosis. To give one example, there is a big billowing work called Glacier (Hoarfrost) (1974). It is an emperor-sized sheet, with solvent transfer of newsprint on satin and chiffon. There is a pillow underneath, more or less invisible, to create the billow. It is a work of straightforward representation, of realism. It is a glacier in which the illegible newsprint serves as shadow, as a great and exact donation of texture. There is an Elizabeth Bishop poem, “Varick Street”, which describes a factory at night: “Pale dirty light,/some captured iceberg/being prevented from melting.” All the grime, all the dereliction and detritus of the glacier is captured in the Rauschenberg.

Leo Steinberg, a shrewd but not uncritical supporter of Rauschenberg, rejected the idea, first mooted by Robert Hughes, that Monogram’s stuffed goat forced through a tyre referred to anal sex. Steinberg preferred to think of the work as “funny”. Indeed, just behind it is a brown tennis ball like a (large) goat dropping. I thought of Alexander Calder’s chariot in his Circus: when Calder started to improvise performances around the work, he would scatter then sweep up droppings behind the horses. Here the tennis ball’s appearance is prompted by the representation of the tennis player Earl Buchholz on the hinged platform supporting the goat: providing an alibi. There is also a rubber shoe heel, which has trodden in something – bright-blue lapis lazuli – another ambiguous allusion to excrement, here transfigured and glorified. Here, too, a man is crossing a gorge on a tightrope (signifying danger), and there is a high-ceilinged room with several pillars (easily read as phallic). “EXTRA HEAVY” is stencilled in one corner, a touch not without ­significance, to nudge us away from frivolity. Goats are a traditional byword for lechery. Two more possible indicators: we have to ask why the tyre isn’t whitewall but painted white on the tread of the tyre, a deviation from the norm. Is it prurient to wonder if this represents sperm? The second touch is a man with his arms akimbo, casting a long shadow – a doubling at once different but identical and therefore perhaps a figure for homosexuality.

We are used to the idea that Rauschenberg was interested in eliminating the artist’s presence and personal touch. At the beginning of this show, we have Automobile Tire Print, the black tyre track on 20 sheets of typing paper that was laid down by John Cage driving his Model A Ford; it is an artwork whose execution is twice removed from Rauschenberg by the driver and his automobile. There are, too, the dirt paintings, as arbitrary as Warhol’s later piss paintings – which produce, in Dirt Painting (for John Cage) (1953), very beautiful, random, blue-grey mould. These are works in which the artist cedes agency to natural process. Nevertheless, it is impossible, I think, to look at the Cage dirt painting and not be forcibly reminded of the marginalised artist and his palette with its attractive, accidental accretions of pigment.

Despite this posture of disavowal, Raus­chenberg’s work isn’t devoid of same-sex iconography. For example, he is drawn, time and again, to Velázquez’s Rokeby Venus and Rubens’s Venus. Both are quoted several times, reproduced in silk-screen. Why? Partly an act of magisterial appropriation and a demonstration of self-confidence. (An act of felony itself stolen from the Picasso who repainted Velázquez’s Las Meninas, part of a sustained campaign of annexing the overbearing classics. No false modesty in Picasso.) Rauschenberg’s Monogram goat is also an attempt to replace Picasso’s signature goat – said by Picasso to be more like a goat than a goat – by a monogram, a sign of ownership, like a pair of monogrammed slippers or shirts.

The other reason for the quotation of Rubens and Velázquez is that both nude women are contemplating and presumably admiring themselves in mirrors, mirrors that in both cases are held up by cupidons. The perfect topos of self-love – and therefore of same-sex eroticism. Originally, the stuffed goat (stuffed!), with its horny horns, was set against a painting called Rhyme (a not insignificant title, suggestive of sameness and difference). Rhyme (1956) has an actual necktie on the left. On the tie are grazing cows and a four-bar corral fence. In the centre of the picture are dense squiggles and squirts of colour – again like an artist’s palette, but which here represent a pallet or bed. Above the bed is a bit of lace and adjacent to the lace a red ball. What we have here is an aubade, dawn through lace curtains, and the tie as an indication of (male, out-of-towner) undress. Of course, nothing is explicit. Yet the self-censorship, the furtive and necessary concealment, is represented – by some kind of structure that has been removed, leaving behind trace elements. And what are they? Angular outlines and screw-holes, a sexual metaphor you can find in Maupassant’s Bel-Ami. Someone was screwing here.

Bed (1955) features the famous stolen (and very beautiful, subtly patterned) quilt. At the point where the sheet turns back and the pillow is on view, both are liberally stained with paint. The paint is both fluids and (deniable) paint – paint as itself and a synecdoche. Leo Steinberg wants to restrict the combine to a self-referential aesthetic statement – the flatbed horizontal as opposed to the vertical hang, which he sees as Rauschenberg’s primary revolutionary innovation. But while Steinberg is right to dismiss ideas of murder and mayhem in Bed, the action painting mimicked here is also surely mimicking action in the sack.

None of this is certain. The illegality of homosexuality in 1955 made explicitness out of the question. But I think it unlikely that something so central to Rauschenberg’s identity – his sexistentialism – should be completely absent from his work. Even aesthetically programmatic work such as the very early 22 The Lily White (1950) has references to homosexuality. It is an off-white painting with outlined sections like a street map, each of them numbered. The numbers are sometimes upside down. Steinberg believes this is a strategy to subvert the accustomed vertical hang, because it is not clear which way up it should go. I think the numbers are upside down because they are inverted, with everything that adjective denotes in the sexual context. And the shapes are revealing, too: it is made up of extended interlocking jigsaw shapes that mirror and fit into each other. The title refers to the lily-white boys of “Green Grow the Rushes-O”.

Erased de Kooning Drawing (1953) can be dismissed with Harold Rosenberg’s ­famous quip: “The less there is to see, the more there is to say.” Rauschenberg, the junior artist, persuaded Willem de Kooning to give him a drawing that he would then erase. De Kooning chose a drawing that used oil crayon so that Rauschenberg would have a proper task. It took him a long time. And actually, though no one says this – they are too interested in the sacrilege, in the idea of erasure, in destruction, in the concept – the erasure isn’t complete. It  isn’t the promised blank that you don’t need to see to understand. You have to see it to see the Wunderlay.

What does it mean? Partly, obviously, the picture is Oedipal, an act of aggression against a prior master by a junior. Second, the end product is “poetry”, according to Rauschenberg. You can just make out the ghostly marks so that the surface is like a veronica – or like a romantic fragment. It brings to mind Coleridge’s imitation of fragments of antique poetry, creating an aura of irresolvable suggestiveness. On the surface are extra marks, 12 of them, whose provenance is uncertain, but whose presence is as indisputable as the vague but redolent under-image.

Suggestion is the ground note you take away from this show. In Untitled (1955) there is a sock and a parachute – the combine of paint and actuality, somewhere between painting and sculpture – but also to the left, some crumpled paper, overpainted in white, that reveals an eye, nostrils and a retroussé upper lip with phantom teeth. There is painted cloth, taken from pillow-slips or bedlinen, with a decorative milling effect, which makes this Rauschenberg’s bed scene, a long time before Tracey Emin. Similarly, Short Circuit (1955) incorporates work by Jasper Johns and Rauschenberg’s ex-wife, Susan Weil, hidden behind doors. It is a work all about concealment, reveal and suggestion.

There are many, many beautiful things on show here, exemplary energy, and a few empty failures. Don’t miss Untitled (1958) which hangs, from two tarnished safety pins, a khaki handkerchief, treated and soaked, so that you can make out the pattern in the weave. The humble snot-rag transfigured. Its square is a warp of frail rust, a tuille. Above it is a frame of grey-painted cloth, showing a trouser loop and that milling effect again. It is stunning. And so are his majestic cardboard boxes – Nabisco and Alpo for Dogs – makeshift sculptures that read as solid wood, charismatic brand-name Brancusis.

“Robert Rauschenberg” runs until 2 April 2017. For more details visit: tate.org.uk

This article first appeared in the 01 December 2016 issue of the New Statesman, Age of outrage