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Traditional music theory rationalizes abnormal musical elements (like dissonant or chromatic tones or formal anomalies) with respect to normal ones. It is thus allied with a medical model of disability, understood as a deficit or defect located within an individual body, and requiring remediation or cure. A newer sociocultural model of disability understands it as a culturally stigmatized deviance from normative standards for bodily appearance and functioning, analogous to (and intersectional with) race, gender, and sexuality as a source of affirmative political and cultural identity. The sociocultural model of disability suggests the possibility of a disablist music theory, one that subverts the traditional therapeutic imperative and resists the tyranny of the normal. Disablist music theory is music theory without norms, and without a commitment to wholeness, unity, coherence, and completeness—those fantasies of a normal, healthy body. Instead, disablist theory brings the seemingly anomalous event to the center of the discussion and revels in the commotion and discombobulation that result: it makes the normal strange. In the process, it opens up our sense of what music theory is and might be.
Traditional music theory rationalizes abnormal musical elements (like dissonant or chromatic tones or formal anomalies) with respect to normal ones. It is thus allied with a medical model of disability, understood as a deficit or defect located within an individual body, and requiring remediation or cure. A newer sociocultural model of disability understands it as a culturally stigmatized deviance from normative standards for bodily appearance and functioning, analogous to (and intersectional with) race, gender, and sexuality as a source of affirmative political and cultural identity. The sociocultural model of disability suggests the possibility of a disablist music theory, one that subverts the traditional therapeutic imperative and resists the tyranny of the normal. Disablist music theory is music theory without norms, and without a commitment to wholeness, unity, coherence, and completeness—those fantasies of a normal, healthy body. Instead, disablist theory brings the seemingly anomalous event to the center of the discussion and revels in the commotion and discombobulation that result: it makes the normal strange. In the process, it opens up our sense of what music theory is and might be.
Queer musical phenomenology refers to the practice of disorientation away from established music theories, including one’s own. In Lewin’s “Phenomenology” article, queering can be understood as his intentional, self-critical, conceptual disorientations—first departing from Schenkerian theory, and then moving toward and finally away from the perception-model. Through a close reading of Lewin in combination with Sara Ahmed’s Queer Phenomenology, which offers a theory of embodied lives marginalized by pathways of normativity, I examine the generalizable application of theories such as queer phenomenology to another domain beyond gender and sexual embodiment: music theory at large. Lewin’s practice models a form of music theory that I regard as phenomenologically queer.
Queers have always listened widely, repurposing straight sounds for the music theorist’s “queer ear,” a concept that stands in contrast with queer soundings, by queer composers, who are also investigated in this volume. Privileging provisional, idiosyncratic, and non-normative listening practices, a queer ear enables us to counter music theory’s tendencies toward rationality, unity, unilinearity, teleology, and logical certainty. What unites the investigation of queer ear and queer soundings is the repurposing of “hard” music-theoretical apparatuses, as well as “soft” apparatuses like narratology and cultural theory, for queer ends. These repurposings contribute to the search for general principles—or “theory”—of queering that counters mainstream music theory’s proclivities, encouraging everyone to experiment with queer ways of listening.
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