One does not have to crack open Taruskin’s OHWM to infer that he does not ascribe to the traditional categorization of eras of musical history. One doesn’t even have to take the volumes off the shelf (or shelves, depending on how big your bookcase is). Just a glance at their spines shows that he has organized his five volumes according to chronology (“Music from the Earliest Notations to the Sixteenth century,” “…in the Seventeenth and Eighteenth Centuries,” “…in the Nineteenth Century,” etc.) rather than era (Medieval, Renaissance, Baroque, Classical, Romantic). I have been waiting, therefore, for the issue to come up in the text, and sure enough it did in last week’s reading.
Before coming to the conclusion of his discussion of the motet, Taruskin makes it a point to draw a stylistic connection between Machaut and Du Fay. The reason that he has to “make it a point,” rather than simply drawing the connection, is that between these two composers lies the traditional barrier between two stylistic eras: Medieval and Renaissance. These are made-up barriers, and yet they can have a profound and formative influence on how we think and act. Here’s Taruskin:
“…major historiographical divisions like that can act as barriers, sealing off from one another figures and works that happen to fall on opposite sides of that fancied line, no matter how significant their similarities. Not only that, but…an appearance of stylistic backwardness or anachronism—inevitable when sweeping categories like “Medieval” and “Renaissance” are too literally believed in—can easily blind us to the value of supreme artistic achievements such as Du Fay’s isorhythmic motets. They are not vestigial survivals or evidence of regressive tendencies, but a zenith.” [I, 281]
The power of socially constructed barriers can be startling. A couple years ago, a designer friend of mine, David Overholt did a project at NYU that explored this very phenomenon, called “Tape in Space.” David went around New York City, placing duct tape in various configurations in public spaces: across a step, in an X on a bench, or stretching waist-high from a wall to a lamppost across a busy sidewalk. David outlines the concept behind his project as follows:
“My tendencies to consider alternative solutions and push/pull ideas to the limits of their rational beginnings had me quickly consider the options in life that we come in contact with that are not walls, but in fact act as walls simply by social understanding or conditioning. Thoughts of cracks in the sidewalk, a speaker blaring music (a wall of sound), or light in a darkened room can instantly bring up a group of the same set of emotions that are evoked when coming face to face with a wall. Isolation, distance, separation, security, etc. are often derived out of ideas, objects, or senses that are, in definition, not considered walls.”
In other words, we see walls where there are none. And we act accordingly. As part of the project, David created this video. It shows how a thin piece of tape can become an infinitely vertical wall capable of literally stopping people in their tracks. It also shows how different people deal with the same situation, some even penetrating the perceived barrier. (This video is also an interesting commentary on perceived authority, something that David achieves with just a hard hat and orange vest.) I recommend watching the entire five minutes of the video, but if you have limited time, begin at about 3 minutes.
We do the same thing by erecting barriers in music history, only our barriers are even more scant than a piece of tape: they are completely invisible.