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16 February 2012

What is a secret, neurobiologically? And why are people more likely to tell their secrets to total strangers? by David Eagleman.

From Incognito, by David Eagleman





What is a secret, neurobiologically?  Imagine constructing an artificial neural network of millions of interconnected neurons---what would a secret look like here?  Could a toaster, with its interconnected parts, harbor a secret?  We have useful scientific frameworks for understanding Parkinson's disease, color perception, and temperature sensation---but none for understanding what it means for the brain to have and to hold a secret.


Within the team-of-rivals framework, a secret is easily understood:  it is the result of struggle between competing parties in the brain.  One part of the brain wants to reveal something, and another part does not want to.  When there are competing votes in the brain---one for telling, and one for withholding---that defines a secret.  If no party cares to tell, that's merely a boring fact; if both parties want to tell, that's just a good story.  Without the framework of rivalry, we would have no way to understand a secret.*  The reason a secret is experienced consciously is because it results from a rivalry.  It is not business as usual, and therefore the CEO is called upon to deal with it.


The main reason not to reveal a secret is aversion to the long-term consequences.  A friend might think ill of you, or a lover might be hurt, or a community might ostracize you.  This concern about the outcome is evidenced by the fact that people are more likely to tell their secrets to total strangers; with someone you don't know, the neural conflict can be dissipated with none of the costs.  This is why strangers can be so forthcoming on airplanes, telling all the details of their marital troubles, and why confessional booths have remained a staple in one of the world's largest religions.  It may similarly explain the appeal of prayer, especially in those religions that have very personal gods, deities who lend their ears with undivided attention and infinite love. 


....


As you have doubtless noticed, venting a secret is usually done for its own sake, not as an invitation for advice.  If the listener spots an obvious solution to some problem revealed by the secret and makes the mistake of suggesting it, this will frustrate the teller---all she really wanted was to tell.  The act of telling a secret can itself be the solution.  An open question is why the receiver of the secrets has to be himan---or human-like, in the case of deities.  Telling a wall, a lizard, or a goat your secrets is much less satisfying.

* Some people are constitutionally incapable of keeping a secret, and this balance may tell us something about the battles going on inside them and which way they tip.  Good spies and secret agents are those people whose battle always tips toward long-term decision making rather than the thrill of telling.

13 February 2012

Les Demoiselles de Rochefort - Chanson de Maxence / You Must Believe In Spring



Je l'ai cherchée partout j'ai fait le tour du monde
De Venise à Java de Manille à Hankor
De Jeanne à Victoria de Vénus en Joconde
Je ne l'ai pas trouvée et je la cherche encore

Je ne connais rien d'elle et pourtant je la vois
J'ai inventé son nom j'ai entendu sa voix
J'ai dessiné son corps et j'ai peint son visage
Son portrait et l'amour ne font plus qu'une image

Elle a cette beauté des filles romantiques
Et d'un Botticelli le regard innocent
Son profil est celui de ces vierges mythiques
Qui hantent les musées et les adolescents

Sa démarche ressemble aux souvenirs d'enfant
Qui trottent dans ma tête et dansent en rêvant
Sur son front, ses cheveux sont de l'or en bataille
Que le vent de la mer et le soleil chamaillent

Je pourrais vous parler de ses yeux, de ses mains
Je pourrais vous parler d'elle jusqu'à demain
Son amour, c'est ma vie mais à quoi bon rêver?
Je l'ai cherchée partout je ne l'ai pas trouvée

Il pourrait nous parler de ses yeux, de ses mains
Il pourrait nous parler d'elle jusqu'à demain
Son amour, c'est sa vie mais à quoi bon rêver?
Il l'a cherchée partout il ne l'a pas trouvée

Est-elle loin d'ici? est-elle près de moi?
Je n'en sais rien encore mais je sais qu'elle existe
Est-elle pécheresse ou bien fille de roi?
Que m'importe son sang puisque je suis artiste
Et que l'amour dicte sa loi
**************************************

Jacques Perrin (Maxence)
Versione restaurata curata da Agnes Varda.
Colonna Sonora di Michel Legrand

Music written by
Lyrics written by

 *****************************************



When lonely feelings chill
The meadows of your mind,
Just think if Winter comes,
Can Spring be far behind?

Beneath the deepest snows,
The secret of a rose
Is merely that it knows
You must believe in Spring!

Just as a tree is sure
Its leaves will reappear;
It knows its emptiness
Is just a time of year

The frozen mountain dreams
Of April's melting streams,
How crystal clear it seems,
You must believe in Spring!

You must believe in love
And trust it's on its way,
Just as a sleeping rose
Awaits the kiss of May

So in a world of snow,
Of things that come and go,
Where what you think you know,
You can't be certain of,
You must believe in Spring and love

INSTRUMENTAL INTERLUDE

You must believe in love
And trust it's on its way,
Just as a sleeping rose
Awaits the kiss of May

So in a world of snow,
Of things that come and go,
Where what you think you know,
You can't be certain of,
You must believe in Spring and love

You must believe in Spring and love
You must believe in Spring and love
**********************************


Lyrics written by
Original music written by
Original lyrics written by

11 February 2012

The Young Girls of Rochefort - an unabashedly romantic paean to American energy and optimism that’s quintessentially French...and perhaps the most beautiful dovetailing of failed and achieved connections apart from Shakespeare. By Jonathan Rosenbaum

From JonathanRosenbaum.com

Not the Same Old Song and Dance

  • From the Chicago Reader (November 27, 1998), and reprinted in my collection Essential Cinema. — J.R.
The Young Girls of Rochefort
 
Rating **** Masterpiece
Directed and written by Jacques Demy
With Catherine Deneuve, Françoise Dorléac, George Chakiris, Gene Kelly, Danielle Darrieux, Michel Piccoli, Grover Dale, Jacques Perrin, Geneviève Thénier, Henri Crémieux, and Jacques Riberolles.
As eccentric as this may sound, Jacques Demy’s 1967 Les demoiselles de Rochefort is my favorite musical. Yet despite my 30-year addiction to the two-record sound track, the first time I was able to see the movie subtitled was a couple of weeks ago — helpful considering my faltering French. It’s certainly the odd musical out in terms of both its singularity and its North American reputation — a large-scale tribute to Hollywood musicals shot exclusively in Rochefort in southwest France, and an unabashedly romantic paean to American energy and optimism that’s quintessentially French. It has a score by Michel Legrand that’s easily his best, offering an almost continuous succession of songs with lyrics by Demy, all written in alexandrines (as is a climactic dinner scene that’s spoken rather than sung); choreography that ranges from mediocre (Norman Maen’s frenchified imitations of Jerome Robbins) to sublime (Gene Kelly’s choreography of his own numbers); and perhaps the most beautiful dovetailing of failed and achieved connections apart from Shakespeare and Jacques Tati’s Playtime, shot during the same period.
When it comes to charting movie genres and traditions, most of this film’s virtues fall off the map. Joseph McBride invited me to contribute to his recently published Book of Movie Lists, and I opted for a list of the ten best jazz films — neither the best films about jazz nor the best examples of filmed jazz but something more rarefied: movies in which the aesthetics of jazz and the aesthetics of film find some happy, mutually supportive meeting ground. The Young Girls of Rochefort certainly qualifies: from Legrand’s improvised piano solos and big-band arrangements to stretches of scat singing and Demy’s allusions to Louis Armstrong, Count Basie, Duke Ellington, and Lionel Hampton, this movie swings. Even when the choreography is less than it might have been, Demy’s sweeping cranes and extended pans and intricate mise en scène cook as infectiously as a first-rate rhythm section.
It’s also a musical that periodically defamiliarizes — “makes strange” — the form of the musical. Defying the obsessive symmetry and frontality of Hollywood numbers, dancing extras here move at the periphery of the frame in certain shots. There are two cheerful songs about an ax murder, “The Woman Cut Into Pieces” and another just afterward about policing the crowd near the scene of the crime. And Demy’s clear tributes to Hollywood musicals — On the Town, An American in Paris, Gentlemen Prefer Blondes — wind up making the movie seem more French than American.
Most musicals shift back and forth between story (spoken dialogue) and song-and-dance numbers — sometimes creating queasy transitions just before or after these shifts, when we’re uncertain where we are stylistically. But The Young Girls of Rochefort often daringly places story and musical numbers on the screen simultaneously, mixing them in various ways and in different proportions. One of the stars may be walking down the street, for example, but the pedestrians around her are suddenly dancing, and she slips momentarily in and out of their choreography. This curious mix produces powerful, deeply felt emotions — an exuberance combined with a sublime sense of absurdity, shot through with an almost constant sense of loss, yearning, and even tragedy. Yet the coexistence of this strangeness and this intensity will inevitably make some American viewers laugh in disbelief and regard the whole spectacle as an esoteric piece of camp. (The same problem exists to a lesser extent in two of my favorite American freak musicals, Love Me Tonight and Hallelujah, I’m a Bum, both of which display a related metaphysical impulse to perceive the musical form as a continuous state of delirious being rather than a traditional story with musical eruptions.)
Some American viewers may find it difficult to feel their way into such an aesthetic overload. In France the film was revived regularly even before its 1996 restoration by Demy’s widow, Agnès Varda (who has a walk-on as a nun). And in her wonderful documentary about the film — The Young Girls Turn 25, which I saw at the Chicago International Film Festival in 1993 — we encounter a French teenager with a backpack who proudly and calmly informs us that she carries the CD of Bach’s Saint Matthew Passion and the video of Les demoiselles de Rochefort everywhere she goes, unwilling to spend even a night without them. Such a degree of passion about art is bound to seem demented in a “utilitarian” (i.e., money-minded) society such as ours, but it’s entirely compatible with the degree of passion expressed in the film itself. And surely the reluctance of some American filmgoers to go with that kind of flow partly accounts for Miramax’s refusal to allot any advertising budget to the movie’s Chicago engagement.
Received opinion on musicals is that the genre’s greatest achievements — such as the entertaining Astaire-Rogers steamrollers and Singin’ in the Rain — are triumphs of engineering, coordination, and expertise; it’s almost as if we judge this art the way we judge our smart bombs and sporting events. This quantitative aesthetic doesn’t allow for the possibility that a musician with limited technique like Thelonious Monk might be a greater pianist than a virtuoso like Oscar Peterson. And unless you conclude that the only reason for “technique” is to express what you want to say, the technical shortcomings of The Young Girls of Rochefort are bound to be disappointing. The verdict of critic Gary Carey in the late 70s is characteristic: “Unfortunately Demy, who had been so good at choreographing the movements of ordinary people through his camera, does not know how to photograph the choreography of dancers. (He doesn’t have much of an eye as to what is good choreography and what isn’t, either.) The film falls to pieces whenever anyone begins to dance, and since someone is always dancing, it ends as a pile of very pretty rubble.” Pauline Kael wrote in separate articles that “a movie like The Young Girls of Rochefort demonstrates how even a gifted Frenchman who adores American musicals misunderstands their conventions” and “it was obvious from Rochefort that [Demy] had — momentarily, I hope — run dry.”
Made on the heels of Demy’s The Umbrellas of Cherbourg, which enjoyed worldwide success, this extravaganza — which had a much bigger budget than Cherbourg — might well be considered an attempt to do the impossible if one views it as an imitation of the Hollywood musical rather than an inspired appropriation of some of its elements. It would, of course, be unreasonable to expect a facsimile of the Hollywood musical from a filmmaker with no stage or film-musical experience (apart from The Umbrellas of Cherbourg) and without the resources of a Hollywood studio or an indigenous tradition. But there’s no reason to believe that Demy — a filmmaker with a fully developed style and vision of his own when he made Les demoiselles de Rochefort — intended to reproduce something we already have. An English-language version shot simultaneously — which I’ve never seen, and which has been so scarce since the 60s it may no longer exist — was a commercial prerequisite for the film getting made, but it was the subtitled version that opened in New York in April 1968. It was so poorly received commercially that Demy’s career never fully recovered, and we’ve had to wait 30 years to see the movie again.
The film unfolds over a single weekend. On Friday morning a team of boat, bicycle, and motorcycle salespeople in trucks and on motorcycles and horses, including Etienne (George Chakiris) and Bill (Grover Dale), arrive in Rochefort by ferry. As they set up their stands and stages in the huge city square for the fair on Sunday afternoon, the camera pans, cranes up, then pans again to the studio where Delphine (Catherine Deneuve) and her twin sister Solange (Françoise Dorléac) are giving a combined music and dance class to kids. We discover that Delphine is a ballet teacher and dancer, Solange a composer and singer, and that both dream of meeting their romantic ideals and moving to Paris. (Deneuve and the late Dorléac — who died in a car accident the same year Les demoiselles was released — were real-life sisters but not twins: Dorléac was one year older than Deneuve. This is their only movie together, though both appeared separately in films by François Truffaut and Roman Polanski.)
It turns out that Delphine’s ideal man, whom she’s never met, is an artist and sailor currently stationed in Rochefort, Maxence (Jacques Perrin): the ideal woman he’s painted, whom he’s been searching for across the globe, is a dead ringer for Delphine. His canvas hangs in a local gallery run by Delphine’s unsuccessful suitor, Guillaume (Jacques Riberolles). The sisters have a ten-year-old half brother named Boubou; their mother, Yvonne (Danielle Darrieux), runs the cafe-restaurant in the city square, which Maxence, Etienne, and Bill all frequent. Unbeknownst to the family, Boubou’s father has recently moved back to Rochefort to run a music store; Yvonne had backed out of marrying Simon Dame (Michel Piccoli) years earlier, when she became pregnant with Boubou, because she couldn’t face the prospect of being called Madame Dame. Though Simon knew she’d had twins by a former lover, he’d never seen them, so when Solange comes to his shop and they become acquainted, he has no idea that she’s one of Yvonne’s daughters.
It’s love at first sight when Solange encounters an old friend of Simon Dame — famous American composer and concert pianist Andy Miller (Gene Kelly) — while she’s collecting Boubou from school. She has no idea this man is Miller, whom she wanted to meet so he could hear her piano concerto. They don’t exchange names or addresses, but he has a page from her score, which she inadvertently leaves behind. Meanwhile, when two of the young women in the show planned for the Sunday fair run off with a couple of sailors, Etienne and Bill convince Delphine and Solange to stage a number in their stead, promising them a free ride to Paris afterward….
Apart from the ax murder and periodic dark reminders of the nearby soldiers in training, both of which further develop the theme of thwarted desire, these are the basic elements of the plot, and Yvonne’s cafe on the square is the hub of all the complex comings and goings. (Like many of the buildings in Playtime, this freestanding structure has huge glass windows, allowing us to see much of the surrounding traffic.) But to summarize these intricate moves, characters who are ideally suited keep missing each other as they go about their daily routines; in most cases they don’t even realize that they’re occupying the same city. And even though The Young Girls of Rochefort is on all counts Demy’s most optimistic film — the one in which every character eventually finds the person she or he is looking for — the missed connections preceding this resolution are relentless, and one may still wind up with a feeling of hopeless despair despite the overdetermined happy ending. Indeed, the split second by which Maxence misses Delphine at the cafe before he’s shipped away might well be the most tragic single moment in all Demy’s work, perhaps even surpassing the grisly suicide at the end of Un chambre en ville. By contrast, when the “ideal couple” do eventually meet (an event represented only obliquely) in the film’s final shot, it’s a simple concession to musical- comedy convention, registering only as a sort of offhand diminuendo and postscript; what reverberates more decisively is the sense of dreams just missing realization.
In fact the movie overall leaves one in a unique manic-depressive state, a kind of poetic fugue in which boundless despair and exuberant optimism coexist. This is Demy’s vision of life — Lola and The Umbrellas of Cherbourg are suffused with much the same ambiguous mixture — but thanks to Legrand’s buoyant score and the size of the canvas, The Young Girls of Rochefort conveys it with unparalleled vibrancy and luminosity.
If songs and dances represent fantasy, and everyday activities reality, it can’t be said that Demy ever privileges one over the other; he’s more concerned with how fantasy and reality interact, or fail to interact. One might say that the missed connections in the film represent reality — the characters are too engrossed by everyday life to see that their ultimate dreams are only a block or so away — and that the eventual successful connections represent fantasy, the dreamlike closure of musical comedy. But in fact Demy is a much subtler dialectician, converting the Cartesian principle of French life and culture — “I think, therefore I am” — into “I dream, and dreaming is a part of life, therefore I live.” Furthermore, by staging all his musical numbers in real locations rather than on sets, Demy deliberately mixes his modes, with the result that the missed connections are as much a function of his mise en scène as the chance encounters. A poetic realist as well as a dreamer, Demy confused some audiences and critics throughout his career, much as his mentor Tati did, by keeping a firmer grip on the realities he was filming than many were prepared to see at the time. For viewers trained to regard fantasy as an alternative to reality rather than part of the reality of consciousness, Demy’s mixture is bound to seem jarring — though it may also jar one into perceiving a richer reality than most entertainments acknowledge.
The film’s chance encounters and missed connections are expressed not only spatially but musically, in the score and in Demy’s delicately crafted lyrics. Maxence’s song about his search is reprised as Delphine’s song about her own longings; Simon’s account of his lost love becomes, with appropriate alterations in the lyrics, Yvonne’s own regrets about having abandoned him; Solange’s piano concerto takes on lyrics after Andy intercepts the score. Many other reprises are less obvious than these. The song that goes with policing the crowd, for instance, reprises and adds lyrics to a secondary theme from the opening dance number in the city square. Both sequences emphasize community over individual destiny: here, as elsewhere in the film, Legrand and Demy enrich the meaning of other scenes by playing with the emotional and thematic effects of rhyme.
Masterpieces normally connote perfection, but it might be argued that some of the imperfections in The Young Girls of Rochefort enhance the overall experience by bringing it closer to life, making the actors seem more vulnerable. (Other imperfections, like the product plugs during the climactic fair — another parallel with Playtime, given some of its neon signs — are simple reminders of the difficulties of making big-budget French movies.) Darrieux, for instance, is the only cast member who does her own singing, though the dubbing of the others is usually carried out well, with the actors’ singing voices carefully matched to their speaking voices (including Kelly’s spoken French). More artificial are Delphine’s and Solange’s performances on trumpet and flute.
Yet given some of Demy’s original plans for the movie, it’s a miracle it turned out as well as it did. Before he selected Rochefort as his location, he considered making “Les demoiselles d’Avignon,” “Les demoiselles d’Hyeres,” “Les demoiselles de Toulouse,” and “Les demoiselles de La Rochelle,” among others. Rochefort won out because of the size of its central square, though production designer Bernard Evein found it necessary to repaint 40,000 square meters of the city’s facades. (Still, director André Téchiné has cited the movie as one of the best ever made about this part of France.) Even more improbable, Demy originally thought of casting Brigitte Bardot and Geraldine Chaplin as the twin sisters.
Demy also planned to make more extensive references to The Umbrellas of Cherbourg by casting Nino Castelnuovo, the hero of that film, as Bill. When Castelnuovo proved unavailable, Demy had to change the script. But it’s worth pointing out that the offscreen victim of the ax murder is Lola, the title heroine of Demy’s first feature, and there are many other allusions to earlier Demy films throughout: According to critic Jean-Pierre Berthomé, the three successive endings of The Young Girls of Rochefort replicate the final shots of Bay of Angels, The Umbrellas of Cherbourg, and Lola. And both Lola and The Young Girls of Rochefort associate Americans with white convertibles.
Given the extraordinary lift Gene Kelly gives the movie, it’s hardly surprising that Demy wanted him from the outset, though he had to wait two years before Kelly was free of other commitments. Indeed, Kelly brings to the movie the kind of boundless elation musicals exist to produce, as do Chakiris and Dale, the other two American dancers featured, though to a lesser extent. Indeed, it’s the combination of this spirit with the soul of the French cast that gives The Young Girls of Rochefort its distinctive flavor. Like the pairing of Jean Seberg with Jean-Paul Belmondo in Godard’s Breathless, or the mating of a David Goodis plot with Charles Aznavour’s mug in Truffaut’s Shoot the Piano Player, this combination provides the kind of combustion that powered the French New Wave and the general reinvention of movie energy in the 1960s. Godard and Truffaut may have watered the roots, but it was Demy who produced this relatively late blooming flower, combining the virtues of the Hollywood musical with French poetic realism to produce these fresh, colorful petals.
Published on 27 Nov 1998 in Featured Texts, Featured Texts, by jrosenbaum

Someone asked me the other day if I had my life to live over would I change anything. By Erma Bombeck



If I Had My Life to Live Over

Someone asked me the other day if I had my life to live over would I change anything.

My answer was no, but then I thought about it and changed my mind.

If I had my life to live over again I would have waxed less and listened more.

Instead of wishing away nine months of pregnancy and complaining about the shadow over my feet, I'd have cherished every minute of it and realized that the wonderment growing inside me was to be my only chance in life to assist God in a miracle.

I would never have insisted the car windows be rolled up on a summer day because my hair had just been teased and sprayed.

I would have invited friends over to dinner even if the carpet was stained and the sofa faded.

I would have eaten popcorn in the "good" living room and worried less about the dirt when you lit the fireplace.

I would have taken the time to listen to my grandfather ramble about his youth.

I would have burnt the pink candle that was sculptured like a rose before it melted while being stored.

I would have sat cross-legged on the lawn with my children and never worried about grass stains.

I would have cried and laughed less while watching television ... and more while watching real life.

I would have shared more of the responsibility carried by my husband which I took for granted.

I would have eaten less cottage cheese and more ice cream.

I would have gone to bed when I was sick, instead of pretending the Earth would go into a holding pattern if I weren't there for a day.

I would never have bought ANYTHING just because it was practical/wouldn't show soil/ guaranteed to last a lifetime.

When my child kissed me impetuously, I would never have said, "Later. Now, go get washed up for dinner."

There would have been more I love yous ... more I'm sorrys ... more I'm listenings ... but mostly, given another shot at life, I would seize every minute of it ... look at it and really see it ... try it on ... live it ... exhaust it ... and never give that minute back until there was nothing left of it.





Erma penned "If I Had My Life to Live Over" in 1979 at age 52, but she died in 1996 at the age of 69. Seventeen years elapsed between those two events, and while at 52 Bombeck wasn't in the pink of health (she had kidney disease from the age of 20 onwards), she also wasn't lying at death's door, as the many books and columns she wrote from 1979 onwards, as well as her humor segments and celebrity interviews on Good Morning America from 1976 to 1987, attest.

Bombeck was diagnosed with breast cancer in 1992 and underwent a mastectomy, but her death was the result of complications following a kidney transplant, not cancer.

In 2003, Bombeck's original column was republished with illustrations in a small gift book called Eat Less Cottage Cheese and More Ice Cream: Thoughts on Life From Erma Bombeck.

Barbara "bombeckoned" Mikkelson

Desire Moving Through Maps of Matter and other poems by the Syrian poet Adonis


 
 
 From Wikipedia, the free encyclopedia
 
Ali Ahmad Said Asbar (Arabic: علي أحمد سعيد إسبر‎; transliterated: alî ahmadi sa'îdi asbar or Ali Ahmad Sa'id) born 1 January 1930, also known by the pseudonym Adonis or Adunis (Arabic: أدونيس), is a Syrian poet and essayist who has made his career largely in Lebanon and France. He has written more than twenty books in Arabic language. He has been called the greatest living poet of the Arab world.[1]
  
Desire Moving Through Maps of Matter 

No, I have no country 
except for these clouds rising as mist from lakes of poetry. 
Shelter me, Dhawd, guard me, Dhawd! -- 
my language, my home-- 
I hang you like a charm around the throat of this era 
and explode my passions in your name 
not because you are a temple 
not because you are my father or mother 
but because I dream of laughter, and I weep through you 
so that I translate my insides 
and cling to you as I tremble as my sides shudder like windows 
shaken by a wind let loose from God's fingers.



West and East

Everything stretches in history’s tunnel….
I turn this map around,
for the world is all burned up:
East and West, a heap
of ash gathered
in the self-same grave.



The Edge of the World


I release the earth and I imprison the skies.
I fall down in order to stay faithful to the light, in order to make the world ambiguous, fascinating, changeable, dangerous, in order to announce the steps beyond.

The blood of the gods is still fresh on my clothes.
A seagull's scream echoes through my pages. Let me just pack up my words and leave.

Hortz Fur Dëhn Stekëhn West, from Mekanïk Destruktïw Kommandöh, by Magma



From Wikipedia, the free encyclopedia

Mekanïk Destruktïw Kommandöh (MDK) is an album released by French progressive rock band Magma in 1973. MDK is Magma's most famous and stylistically acclaimed record; and although it has not become a commercial success, the band continues to present this 'classic' or 'symphonic rock' material to audiences. Magma's original recording of MDK was refused by their record company at the time, it was later published as Mekanïk Kommandöh.

Musical aspects

MDK is a song-cycle for small choir with baritone soloist accompanied by a jazz ensemble (including brass/woodwind choir) doubling on orchestral percussion. The sound of MDK is fantastically original- yet also ironically, even perversely traditional- because to a large degree MDK's sound is aggressively Teutonic due in large part to the use of antecedents found in Carl Orff's faux-antique Carmina Burana song cycle, particularly the extensive percussion resources. Further contributing to this powerful effect is MDK's orchestral foundation contrasting a variety of separate choirs. The primary choir is 'mixed voices'- primarily mezzos, sometimes subdivided- and a second choir of mixed horns and woodwinds. Above all is the arresting vocal sound- an almost unique blend of techniques from both the European operatic and Afro-gospel vocal traditions- which gives this music its dramatic 'Heroic' character.

MDK incorporates the Carmina's percussive orchestra with other rhythmic developments of 20th-century art-music (the use of piano as a percussion sound, syncopated rhythmic "phasing") within the larger form of a song cycle, i.e., a suite of unified and seamless music sung attacca- without audible breaks between the named sections. The effect sculpts a complex, angular and at times ecstatically propulsive orchestral sound especially suited to the oppressive and militaristic storylines of what is a desperately dystopian tale. This martial sound even projects something of the essential aggression and savagery found in later "Black/Death Metal" styles. Consider MDK's delirious falsettos and obsessive, growling repetitions of distorted rhythmic cells- as well the Middle-European mass of the composer's synthetic Kobaian language as embodied by his choir- against any other music of alienation.

Throughout these novel riches and depths MDK remain essentially a cabaret piece, presentable onstage by less than a dozen people. European art-song elements fuse over light 'electric-jazz' textures, with crisp yet momentary energetic rock strophes. Composer Vander credits the "spiritual" aspect of John Coltrane's output as his primary inspiration, and the MDK choirs are nothing if not volcanic. Yet apart from a similarly essential, broad and quite idiosyncratic virtuosity, MDK's sound is essentially a melodic one-and more reminiscent of some of Miles Davis' "Bitches' Brew" benedictions, than any of Coltrane's celebratory catharses.

Concept

As with most of composer Christian Vander's apocalyptic music, Mekanïk Destruktïw Kommandöh is sung completely in his synthetic language Kobaïan. MDK is story of the prophet 'Nebehr Güdahtt' who delivers to the people of the Earth this insight: If they want to be saved from themselves, they must morally cleanse themselves to worship of the Kobaïan supreme being, 'Kreuhn Kohrmahn', by learning sacred "Zeuhl Wortz" music (already wildly popular on Kobaïa, of course). In response to this blatant cultural imperialism the people of the Earth initially march against Güdahtt, but slowly like any true believer Güdahtt attracts enough of a base of adherents to survive, to sing the Kobaian music.

MDK is conceptually the last movement of the trilogy "Theusz Hamtaahk", nevertheless it was the first of them to be released. The second, "Ẁurdah Ïtah" was released in 1974, and the first, "Theusz Hamtaahk" - which apparently translates to "Time Of Hatred" and narrates a period of fanatical demands between Kobaïa and Earth - has been part of Magma's live repertoire since the 1970s[2] and has so far only been released on live recordings, first on Retrospektiw (Parts I+II) in 1981.

This story follows a Kobaïan party sent to Earth in order to bring the enlightenment achieved on Kobaïa to the rest of Humanity. The reaction to the Kobaïans' message is mixed, and Earth authorities arrest the party, causing Kobaïa to declare war and threaten to make use of their ultimate weapon (the Mekanïk Destruktïw Komandöh). The resolution of the trilogy remains cloudy. Some see evidence of all Earth joining in the Zeuhl Wortz, while others read evidence of Earth being destroyed. Vander's special relationship to the Kobaian language and his unique access to the Kobaian ambassadors has not yet made the situation any more clear.