7/29/2019 What Else Do We Say When We Say Music Evolves
1/15
What Else Do We Say When We Say "Music Evolves? World of Music 48(3) (2007)
Matt Rahaim
Abstract: Whether speaking of musical ancestors, development, adaptation, or survival,music scholars implicitly draw connections between the change in biological and musical forms overtime. These connections do not amount to rigorous applications of evolutionary theory. Instead, theyfunction as metaphors used creatively to account for musical change. I see two broad systems ofevolution metaphors, which I call progressive and situated evolution. Progressive evolution(informed by metaphors of development and linear motion) sees musical forms gradually improvingover time. Situated evolution (informed by metaphors of fitting into place) sees musical formsadapting to dynamic local conditions. Each metaphorical system carries entailments about the future,value, and proper place of music. I argue that evolution metaphors, while sometimes useful, carrypolitical implications that can easily be made explicit.
The title of Victor Grauer's recent article, "Echoes of our Forgotten Ancestors" no
doubt made many ethnomusicologists grit their teeth. Skimming the article quickly and
finding the unfashionable language of human genetics and evolutionary biology would have
only heightened their anxiety. Would the "echoes of forgotten ancestors" turn out to be
echoes of Social Darwinism? Was this to be a retelling of the story of modern Europe's
heroic musical ascent above the rest of the world?
Not at all. Grauer, in fact, tells the opposite story. He undermines the evolutionist
notion that music naturally progresses over time from simple to complex, using cantometric
data to provide counterexamples. Instead, he says, "[musical] complexity was there from the
beginning"(36). He suggests that the basic shape of the complex Pygmy/Bushman vocal
style that he describes may have endured for millennia without evolution or any other kind
of change.
But there is another, equally significant, way that Grauers paper is a break from the
old school of evolutionist music history: he is clear about the political stakes of his argument.
The article is not only about an ancient music survival; it is about a system of values
embodied by a certain way of singing. The singing reflects cooperation as opposed to
competition; gentleness and mutual support as opposed to aggression and violencea
legacy of interactive play, pleasureand joy (44). Furthermore, if Grauer is right, this is a
socio-musical legacy held in common by all humanity, from hunter-gatherers to computer
7/29/2019 What Else Do We Say When We Say Music Evolves
2/15
programmers, regardless of race or nation. This picture of human musical history and
political potential contrasts dramatically with the competitive, racialist, territorialist picture
painted by traditional accounts of musics evolution from primitive origins.1
Whether or not one is persuaded of Grauers specific claims, it is remarkable that his
vision of music history would have such deep political ramifications. If his paper is a sign of
a new, rigorous consideration of evolutionary models in music scholarship, it is not a return
to a time when science is seen as purely objective and politically innocent. Evolution has
been assigned various political labels in the past fifty years. When evolution is a tool of
anthropological analysis, as the opposite of diffusionism or area studies, it is conservative.
It implies Social Darwninism, racism, and radical laissez-faire economic policy. But when
evolution is a subject taught in biology classrooms, as the opposite of creationism, it is
liberal. It implies secular humanism, multiculturalism, and a state responsibility forchildren that overrides that of the family. In each case, an evolutionary picture of human
history implies something about governance, belonging, and civic life.
Evolution has done several jobs in music scholarship as well. Music scholars2 have
had recourse to at least two very distinct kinds of "musical evolution" over the last hundred
years or so, each with very different implications. The first kind shows music spontaneously
developing from simple to complex; the second shows music adapting to temporary, local
contexts. Neither one, as I will show later, is a direct application of evolutionary theory.
Instead, I see each version of evolution as a coherent, effective metaphorical system invoked
to account for musical change. These metaphors structure our understanding of the history
of musical practices, and also contain hidden prescriptions.3
For example, what if, like Grauer, we want to describe a non-evolutionary situation.
How can we describe the process by which the some aspect of a musical practice has
remained the same for centuries? Although nobody has ever lived to hear the continuity of a
musical tradition over the course of centuries, we may imagine its continuity through one of
many metaphors. To take three common cases, we might speak as though a musical1 See e.g. Parry 1930, Sachs 19432
I'm referring here specifically to scholars writing about the evolution of musical forms and practices.
There is an entirely different stream of music research that focuses on the evolution ofhumansfor
example the evolution of neural structures of musicking.3 There is no clearer way to see this than to see how metaphors operate in classroom discussions. I am gratefulto my high school biology and undergraduate ethnomusicology students for their fine attention to nuances offigurative language, gesture, and tone of voice. Conversations with these students served as the basis for thispaper.
7/29/2019 What Else Do We Say When We Say Music Evolves
3/15
tradition is an echo (as Grauer does,) a tree, or a stream. Here are some instances4 of these
metaphors, in Lakoff and Johnsons (1980) notation:
A MUSICAL TRADITION IS THE STILL-REVERBERATING ECHO OF AN ORIGINAL SOUND
We are still hearingechoesof our forgotten ancestors. The music of Amir Khusro isstill resoundingin our halls. That old hornpipe still ringsin the streets of Boston.
A MUSICAL TRADITION IS A TREE WITH ROOTS IN A TIME AND PLACE
The blues is rooted informs of West African music that are free of both Islamic andEuropean influences. The harmonium threatens to uprootIndian music. Bluegrasshas deep rootsin Ireland.
A MUSICAL TRADITION IS A STREAM FLOWING FROM PAST TO PRESENT
The songs of his ancestors flowthrough him. The tradition runs deep in their family.Jazz has been influencedby many smaller tributaries, such as the music of marching
bands and church hymns.
These metaphors are not mere descriptions of musical continuity, however. They all
tend to carry a subtle prescription as well: the tradition oughtto be preserved. The kind of
change that is possible even under the most optimistic description of confluence or
influence still entails a necessary connection with two past streamsor else we are left
with a muddy rivulet. If we speak of echoes, what change can there be except for a gradual
dying out? And what, after all, happens to a tree if it is uprooted from its native soil? For
good or ill, these metaphors are often used in service of folk revivals and nationalism, linkingpeople and place, past and present, generation to generation.
And yet, we all continue to use these metaphors every day. I am not suggesting we
do without them. This critique of evolution metaphors is not a rallying cry to cleanse our
speech of their corrupting presence, allowing some pure, perfect metaphor to claim its
rightful place. As I will show, analogies between musical and biological evolution are very
sketchy, and require some intellectual squinting, some imagination, and a temporary
suspension of disbelief. But this is a sign that we are grappling with difficult problems and
using a wide range of poetic tools to render them thinkable. My hope is to highlight some
unspoken assumptions and implications that attend evolution metaphors in
4 All such examples in this paper are paraphrased from written and spoken examples, without citation. I appealto the readers familiarity with these ways of speaking
7/29/2019 What Else Do We Say When We Say Music Evolves
4/15
ethnomusicology, so that we may know better what we tacitly say when we talk about
evolution.
Evolution and Music History
Students of music historiography are familiar with evolution primarily through the
work of historical musicologists like Hubert Parry as well as comparative musicologists like
Curt Sachs. Broadly, this view held that music progresses through increasingly sophisticated
stages over time. To take a familiar example: expressive howling, savage music, folk
music, melodic art music (including the art musics of Asia), and, finally, the pinnacle of
musical evolution: European harmony. This metaphor is commonly used not only as a
descriptive device to arrange various kinds of musical form, but also as a prescriptive value
ranking of the musics of the world in which the West is the most developed. Other musics
are then seen as relatively childlike and primitive. Western classical music is celebrated assophisticated, inevitable, and victorious, as the homo sapiensamong Neanderthal musics. It is
a statement about racial superiority as much as a statement about music history.
This is not, however, the only possible use for progressive evolution. With some
tweaking, the model can be used in the service of various nationalist agendas. For example,
Swami Prajnananda, among the most influential of 20th century Indian music historians,
adapted this evolutionary model for his histories of Indian music (1963, 1973). Following
Sachs, he asserted the evolution of scales from few notes to many, flutes from one hole to
many, veenas from a single string to many, etc.
These evolution metaphors remain with us in the 21st century. Prajnanandas
hypothetical progression from a three-note "Vedic scale through a seven-note Samavedic
scale to the scales of modern ragas has become a common sense history among Indian
musicians. In Western musicology, as Richard Crocker has observed, the view that
polyphony must evolve from melody has been remarkably persistent, even if no longer
tenable (Crocker, in preparation.) Ethnomusicologists and popular music scholars, too, still
draw upon evolution metaphors in their descriptions of musical change (Jairazbhoy 1995,Eddy 2005.)
This is perhaps most obvious when teaching survey classes such as, say, "Music of
The Middle East," or even "Music of the World," that attempt to touch on a dozen or more
genres in the course of a semester, in which we may feel compelled to give short, testable
blurbs about the histories of various practices. As ethnomusicologists, we may be skeptical
7/29/2019 What Else Do We Say When We Say Music Evolves
5/15
about using evolution as a model. Most of us can marshall theoretical resources to critique
glib claims to roots, origins, and evolution. But as teachers, we often find ourselves in
situations that require us to say something in shorthand about their origins, and have few
models at hand apart from evolution. Thus, even with the best of intentions, we hear
ourselves saying that khyal evolved from dhrupad, or that ars novacounterpoint evolved
from organum, or bebop from swing.
However, there is something peculiar about the uses of the word evolution. It is
certainly not the same kind of process that evolutionary biologists now talk about. The
pigeons of Notre Dame, for example, did not evolve noticably while counterpoint was
changing so dramatically between the 13th and 15th centuries. More importantly, "younger"
species of pigeon are not necessarily any better than their older cousins. The evolution
of musical genres generally happens very quickly, has some murky relationship with humanagency, and, most significantly, it carries with it an implication of progress.
Progress (or directedness) is the primary criterion that I use to distinguish two kinds
of evolution in music history. The notion that life forms are on a one-way track to
improvement has for the most part been abandoned by contemporary biology. But it still
forms the basis of what most music scholars think of as evolution. Non-progressive
evolution is what I will later call situated evolution. The evolution of music from simple
to complex is what I will call progressive evolution.
Progressive Evolution
Progressive evolution involves the mixing of metaphors of two distinct biological
processes. The first kind of process is now called "development" by biologists. This
includes, for example, the growth of a redwood tree from a seed, the metamorphosis of a
caterpillar into a moth, and the growth of a human child into an adult. The other process is
usually simply called "evolution" by biologists (though I will later call it situated evolution
to distinguish it from progressive evolution.) This includes, for example, the gradual
differentiation, over millions of years, of scaled reptiles from thin-skinned frogs, the adaptiveradiation of mammals to fill niches left open by reptile extinctions, and the speciation of
several species of finch to fill various ecological niches on various islands. It refers to
gradual changes in a population, over time, to maximize fitness for a way of making a living
in an ecological nichethat is, a way of eating, staying warm, reproducing, etc.
7/29/2019 What Else Do We Say When We Say Music Evolves
6/15
Development takes place (depending on the creature) over a span of days, years, or
decades. Evolution takes place over a span of thousands or millions of years. But typically,
music historians in search of metaphors for musical change are dealing with a span
somewhere between these ranges: say, hundreds of years. These traditions outlive human
beings, but are faster than the evolution of species by several orders of magnitude. The
mixing of metaphors, then, can be partially explained by the absence of an intuitive organic
metaphor that takes place within the span of centuries.
The evolution of species, moreover, can be incredibly boring. Nothing else used to
put my biology students to sleep faster. Evolution as we know it violates every rule of good
stories. It is slow, boring, and counterintuitive. Most of evolutionary history consists of
long, dreary millenia of ecological equilibrium during which virtually nothing changes.5 Even
during the periods of rapid, catastrophic speciation, evolutionary action takes place in a mostun-Hollywoodish time frame. Nearly all of it consists of the inconsequential reshuffling of
traits from one generation to the next or failed, fatal mutations. While everyone has seen a
child grow into an adult, almost no one has ever seen the evolution of even a single species.6
Worst of all, while the development of an individual wasp has a beginning (fertilization), a
middle (development), and an end (death), the evolution of Order Hymenoptera has no clear
beginning or end.
Development, on the other hand, makes a great story. The daily changes in an
orchid bud reveal an unfolding of nested structures that has a plot, a telos, and an inner
logic. Complexity emerges spontaneously from simplicity. It is easy to feel an affinity with
developing creatures, seeing in them the same processes at work in our children, and, indeed,
in ourselves. These are beautiful, intuitive processes; even my drowsiest biology students
would crane their necks to watch the daily growth of our pet wasp larvae.
And so, from the point of view of entertainment value, it is understandable that
music historians (like other social scientistssee Nelson 2006) who use metaphors of
progressive evolution of music end up borrowing so many metaphors from development. Avariegated, sparkling mixture of evolution and development makes a much better story than
pure, grinding, Darwinian natural selection. Isolated historical data about various species
of music are far more interesting if organized into a developmental drama, as snapshots of a
5 i.e. punctuated equilibrium6 With the possible exception of antibiotic-resistant bacteria.
7/29/2019 What Else Do We Say When We Say Music Evolves
7/15
single developing organism. An origin moment of conception or birth gives the story a clear
beginning. And a developmental end (i.e. telos) gives the story direction: complexity
develops from simplicity, or abstract form from embodied expression, or, when convenient,
the full bloom of youth degenerates inexorably into infirmity and death (cf. Solie 1980).
Entertainment value aside, though, metaphors of progressive evolution have had
strong political implications. To say that one's favorite music is highly evolved is to say
that it is natural, inevitable, and superior to all others. Musical evolution can be presented as
a model for national progress, as Swami Prajnanada did: The history of Indian music
shouldbe an authentic record of progress and development of music of the Indian
people (1960, 6). Progressive evolution (unlike the more conservative metaphor of
tradition-as-roots, for example) produces a frame that is optimistic about the future. The
next generation, after all, will evolvefartherthan this one.
Figure 1: An imaginative visual conflation of evolution and development (Romanes 1892).
7/29/2019 What Else Do We Say When We Say Music Evolves
8/15
But what appears to be a description of progressive evolution can also become a
prescription for a particular trajectory of development. To speak of trajectories,
directedness, or even progress (in its most concrete sense) invokes another metaphorical
frame, in which an object moves along a linear path. This is most dangerous when the
trajectory is arrangedas it often isso that its architect is furthest along.7 For the wealthy,
the notion of linear human progress by means of survival of the fittest can justify the
abandonment of social welfare programs. Colonialists and imperialists may fancy themselves
as forces for human evolution by destroying what are seen to be less evolved lifeways,
forcing the game of catch-up on those seen to be lagging behind. Taken to its extreme,
certain formulations of progressive evolution can provideand has provideda
justification for genocide that appears to have the mandate of science.Situated Evolution
It is somewhat relieving, then, to know that the strongest forms of these models
have fallen out of favor in evolutionary science. As Stephen Jay Gould, the most outspoken
critic of progress in evolution, puts it:
To Darwin, improved meant only "better designed for immediate , localenvironment." Situated environments change consistently: they get colder or hotter,wetter or drier, more grassy or more forested. Evolution by natural selection is nomore than a tracking of these changing environments by differential preservation oforganisms better designed to live in them: hair on a mammoth is not progressive inany cosmic sense (Gould 1976, 93.)
This version of evolution, which I am calling situated evolution, emphasizes the
fitness of an organism with its local environment rather than its position on an absolute line
of development. Rather than saying that a cheetah is simply more evolved than a fish, we
would say that a cheetah is fit for carnivorous life on the savannah (as opposed to, say,
underwater life.) Just as metaphors of progressive evolution draw on familiar processes ofdevelopment and linear motion, situated evolution borrows from the familiar physical
7 Thus suiting it perfectly for the time-honored research program of (in the words of Biostatistician Paul
Edlefsen) "Why Am I So Great?"
7/29/2019 What Else Do We Say When We Say Music Evolves
9/15
experience of fitting (adapting) something into place (niche.)8 Ecological niches (unlike
niches in a wall or the stable poles of "simple" and "complex") are always changing. Not
only is the climate and chemical makeup of the natural world in constant flux, but organisms
serve as mutual niches for each other. Situated evolution paints a picture of an interwoven,
interdependent ecology in which each species is always adaptingbut never perfectly
adaptedto a web of interrelationships. This stands radically in contrast to a vision of
evolution in which an inner principle or invisible hand is the driving force of change.
There have been several studies that have attempted to treat musical forms in social
context as species in ecological niches. A few examples are Joep Bors evolutionary model
of ragas (Bor 1975) Wim Van der Meers social evolutionary history of Indian music (Van
Der Meer 1975,) and Julie Cummings study of the subgenres of 15 th century motets, in
which various subgenres are seen as breeds of chickens. But these explicit applications ofsituated evolution are not the only place that these metaphors are found. Ethnomusicologys
focus on the role of local contexts in shaping musical practice draws heavily on situated
evolution, particularly metaphors of adaptation. This system, with its emphasis on various
and widely differing niches, entails a fundamentally relativistic (and usually functionalist)
frame. That is to say, changes in organisms are seen as functional adaptations to niches, not
development toward complexity or goodness. Judgments about good and bad musics
become irrelevant, as the best (most fit) music would already be the music that thrives the
most.
The avoidance of pronouncements about absolute progress, however, does not make
situated evolution politically innocent. On the contrary, Goulds insistence on evolutions
non-progressiveness has a place in a broader philosophical stance that includes a leftist
political inclination (Wright 1999, Sterelny 2001, Newman 2003.) Situated evolution, as
applied to the histories of musical practices, can be understood as a kind of cultural and
aesthetic relativism9. Far from being simple facts in a vacuum, metaphors of niche and
adapatation are often used to write against notions of unilateral progress and development(both of which are concepts which ethnomusicology has worked to complicate.)
8 Long before Darwin's technical use of these terms, a niche was an indentation in the wall for placing a statue,and adaptation (from Latin ad-aptare, to "fit to") meant a mutual fitting together of thingse.g. an RCAadaptor.9 I.e. aesthetic and moral judgments about music are only valid relative to specific, local contexts.
7/29/2019 What Else Do We Say When We Say Music Evolves
10/15
Perhaps most importantly for ethnomusicologists, metaphors of both situated and
progressive evolution turn attention away from the agency of individuals. Just as evolution
serves as the opposite of creationism in education debates, the evolution of music can serve
as the opposite of creationism in musicology. That is, it removes human authors from
history, replacing the power of the individual genius with a natural, inevitable process.
Evolution not only allows us to tell a story about music without people in it: the magic of
the story may induce us to forget for a moment that people make music at all.
The Two EvolutionsWe are faced, then, with two very different kinds of evolution:[METAPHOR OF PROGRESSIVE EVOLUTION:]FORMS OF MUSIC ARE SPECIES THAT EVOLVE/DEVELOP TOWARD COMPLEXITY
(EVOLUTION IS DEVELOPMENT)(EVOLUTION IS MOTION ALONG A LINE)
Over time, the simple work songs of slaves developed into their mostsophisticated descendent, Modern Jazz. Over the years, a small repertoire ofsimple melodies evolved into a complex art music. The 3-note gamut of Vedicchant is the ancestorof Rag Bairagi. Anthony Braxtons large ensemble pieces,which developed naturally out of his earlier quartet work, moved creative musicforwardinto the next stageofevolution.
[METAPHOR OF SITUATED EVOLUTION:]FORMS OF MUSIC ARE SPECIES THAT EVOLVE/ADAPT TO FIT THEIR CONTEXT
(EVOLUTION IS FITTING INTO A NICHE)Migrations to Chicago forced rural blues to adaptto amplification and clubsettings. The fall of regional courts required thumri to fit itself into a newnicheamong the urban middle class. Competitionfor gigs has caused most ofthe old barrio-style salsa bands to be replacedby bands that play sticky-sweet, romantic salsa.
Neither of these metaphors is a direct applications of evolutionary biology. Indeed,
both metaphorical systems assume a long-outdated Lamarckianinheritance of acquired traits.
For example, let's say that a verse is added to a song, and passed on to the next generation of
singers. What would be the analogous event in biology? A classic (probably apocryphal)
parallel example of Lamarckian inheritance is the giraffe who stretches her neck after alifetime of reaching for high leaves and thus produces offspring with longer necks.
Organisms (unlike musical forms) don't pass on acquired traits (e.g. tattoos, extra verses,
7/29/2019 What Else Do We Say When We Say Music Evolves
11/15
amputations, moustaches) to their children.10 There are other differences between music and
organisms. Economist Richard Nelson has enumerated four basic differences between
cultural evolution and biological evolution: first, the role of human intellectual agency in
generating variety and selecting traits; second, that survival or reproduction is seldom at
stake in cultural selection; third, that culture has collective properties not reducible to a pile
of individual traits; and fourth, the relationship between individual and culture is different
from the relationship between gene and organism (Nelson 2006). When speaking about
music in particular, I would suggest other crucial differences as well. A frame that sees
musical genres as species (which, in evolutionary terms, shouldnt be able to interbreed)
would be unable to account for the vast records of musical acculturation and
transculturation. More importantly, the relationship between species and organism is
different from the relationship between genre and performance. Species and genre havesome features in commonthey are generalized forms with fuzzy lines whose existence is
guessed at through their individual instantiations. But a performance (e.g. singing "happy
birthday") and an organism (e.g a desert toad) are different in several important ways. A
performance does not come into being or die the way that an organism does. It neither eats
nor is eaten. Perhaps most importantly, a performance does not reproduce.11
For all of these reasons, Bruno Nettl is justified in saying that most
ethnomusicological applications of evolution reflect a misunderstanding of current
evolutionary theory (2006, 67.) However, the fact of a difference between social and
biological "evolution" is not in itself a reason to reject all evolution metaphors. Indeed, there
is no reason to think of musical evolution as a mere imitation of biological evolution.
Evolutionary theory has served as both biological and social theory since before Darwin:
Malthuss population studies focused on the problems of distributing food to a growing
human population. Darwin himself understood the dangerous social implications of
evolution, and grappled extensively with cultural evolution, race, and social welfare (Darwin
1871, 1877). To dismiss a model of musical evolution as morally unacceptable becauseits
10
Although a few recent developments in genetics indicate that there are certain, limited circumstances inwhich genotypes can change in the course of an organism's lifetime, none of these amount to simpleLamarckian inheritance.11 An obvious objection here is that learning a song by ear is a case of a performance reproducing itself. But ifI learn "Happy Birthday" by hearing it at birthday parties, I may hum it idly at the bus stop, or sing it in jestupon delivering a pile of corn for my friend to shuck. The abstractable, genericformof the song, not thesingular, context-imbeddedperformance, is reproducing.
7/29/2019 What Else Do We Say When We Say Music Evolves
12/15
foundational metaphors are scientifically unacceptable is to grant moral authority to the
scientific method. This is not only confusing; it deflects our attention from evaluating the
moral and political implications of individual evolutionary models. After all, no amount of
scientific rigor could make genocide morally acceptable.
Scientists do not, and perhaps never will, agree about the details of evolutionary
processes. A debate continues over whether and in what sense evolution may be progressive
(see Gould 1997, Sterelny 2001, Wright 2000). There also are ways of explicitly viewing
evolution and development as distinct and yet analogous processes (see Richardson 2002,
Gebser 1985, Wilber 1995). Though these vary largely in their rigor and need to be
evaluated individually, the very idea of such an analogy between distinct processes is no
more a misunderstanding than speaking metaphorically of musical roots or influences.
Many common and perfectly clear usages of the word "evolution" (e.g. "the evolution ofJoni Mitchell's songwriting style," "the evolution of Tim's writing skills," "the evolution of
nuclear warheads") imply directed progress, and we know exactly what the speaker means.
Nonetheless, evolution and development are distinct processes. Linking them by
analogy, though possible, requires specificity. Left unqualified, to say that one music is more
evolved than another implies that it is simply better. As far back as 1892, Thomas Huxley
pointed out the problems of carelessly applying this analogy: We commonly use 'fittest' in a
good sense, with the understood connotation of 'best'; and 'best' we are apt to take in its
ethical sense. But the 'fittest' which survives in the struggle for existence may be, and often
is, the ethically worst(1903 [1892], 220). The sense in which nuclear warheads have gotten
"better," for example, is that they are now able to kill more people.
The language of biology has great rhetorical power as an emblem of timeless
objectivity and universality. And yet the two very different notions of evolution that I
have sketched here are products of specific times. Progressive evolution, in the early 20th
century, emphasized modern values of progress: times arrow pointed toward a better
tomorrow. Situated evolution, roughly post-World War II, and especially since Gouldswork in the 1970s, emphasizes relativism, a vast diversity of lineages, and an emphasis on
context. The replacement of progressive evolution by situated might be seen as a stage in
the progressive evolution of human knowledge. In keeping with the relativistic spirit of our
times, however, it might instead be described as an evolutionary adaptation to our
intellectual climate. In fifty years, no doubt, things will look different again.
7/29/2019 What Else Do We Say When We Say Music Evolves
13/15
In support of his evolutionary project, Swami Prajnananda quotes Cecil Grey: In no
art, science, or other department of human activity has the doctrine of evolution been so
enthusiastically welcomed, so eagerly adopted, and so wholeheartedly endorsed, as in music
(1960, 6). In retrospect, we may read this as praise or criticism. But in order to speak
meaningfully about changes in music over the course of centuries or millenniastretches of
time that no human being has ever experienced personallywe must speak metaphorically.
Whether we speak of roots, development, or adaptation, the entailments of our chosen
metaphors will structure how we see and hear music.
7/29/2019 What Else Do We Say When We Say Music Evolves
14/15
References
Bor, Joep1975 "Raga, Species, and Evolution."Journal of the Sangit Natak Academy35:17-48.
Crocker, RichardIn preparation. Ideas in Music History
Cumming, Julie E.Genre and Subgenre in the Early 15th Century Motet. Unpublished manuscript.
Darwin, Charles.1859 On the Origin of Species. Cambridge, MA: Harvard University Press.
1871 The Descent of Man, and Selection in Relation to Sex. London: John Murray.
Darwin, Francis.1887 Life and Letters of Charles Darwin. London: John Murray.
Eddy, Chuck2005 The Accidental Evolution of Rock 'n' Roll: A Misguided Tour Through Popular Music.Westview Press.
Gebser, J.1985. The Ever-Present Origin. Athens: Ohio Univ. Press.
Gould, Stephen Jay1997 "Evolution: The Pleasures of Pluralism."New York Review of Books44(11.)1976 "Darwin's Untimely Burial,"Natural History85: 24-30.
Grauer, Victor2006 "Echoes of Our Forgotten Ancestors" World of Music48(2): 5-59.
Haeckel,E.1874 Anthropogenie oder Entwickelungsgeschichte des Menschen. Engelmann, Leipzig.
Huxley, Thomas Henry1903 Life and letters of Thomas Henry Huxley, Vol 2. London: Macmillan and Co
Jairazbhoy, Nazir.1995 The Rags of North Indian Music. Bombay: Popular Prakashan Pvt. Ltd.
Lakoff, George, and Mark Johnson1980Metaphors We Live By. Chicago: University of Chicago Press
Nelson, Richard
7/29/2019 What Else Do We Say When We Say Music Evolves
15/15
2006. "Evolutionary social science and universal Darwinism," Journal of EvolutionaryEconomics16(5), 491-510.
Nettl, Bruno2006 "Response to Victor Grauer: On the Concept of Evolution in the History of
Ethnomusicology."World of Music
48(2):59-72.
Newman, Stuart A.2003 "Nature, Progress and Stephen Jay Goulds Biopolitics." Rethinking Marxism15(4) .
Parry, C. H. H.1930 The Evolution of the Art of Music, New York : D. Appleton and company.
Prajnananda, Swami1973 [1960.] Historical Development of Indian Music, Firma K. L. Mukhopadhyay,Calcutta.
1963A History of Indian Music, Volume I. Calcutta: Ramakrishna Vedanta Math
Richardson MK2002 "Haeckels ABC of evolution and development." Biol. Revs. 77:495-528.
Rogers, James Allen1972 "Darwinism and Social Darwinism."Journal of the History of Ideas. 33(2): 265-280.
Romanes, G. J.1892 Darwin and After Darwin. Open Court, Chicago.
Sachs, Curt.1943 The Rise of Music in the Ancient WorldEast & West. N.Y.: W.W. Norton & Co.
Solie, Ruth.1980 "The Living Work: Organicism and Musical Analysis." 19th-Century Music4 (2)147-56.
Van Der Meer, Wim1975 "Cultural Evolution: A case study of Indian Music."Journal of the Sangit Natak
Academy35:49-65.
Wilber, Ken1995 Sex, Ecology, Spirituality: The Spirit of Evolution. Shambhala: Boston and London.
Wright, Robert2000 Nonzero: The Logic of Human Destiny. Little and Brown