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How Sweet the Sound
What would Black Gospel Music sound like if it blended with Eastern Orthodox liturgical tradition? Though liturgical traditions have a reputation for their timelessness, or at least for not changing, the Eastern Orthodox liturgy of singing and chanting antiphonally has changed over the past 2,000 years, particularly when Orthodoxy has met with other cultures whose own musical talents and understandings are different.
Though the broad outlines of a Russian or Greek liturgy are substantially identical, with the same prayers, the same order of service, the same structure, they do not exactly sound the same, even setting aside the language differences. Saturday night in Columbus, Ohio, Dr. Shawn Wallace, Director of Jazz Studies at Ohio State University, and an Orthodox Christian himself, presented a project long in his heart. How Sweet the Sound was a concert that presented an Orthodox vespers service as blended with, and sung in the style of Black Gospel music.
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I was a minor rock hound — a rock pup, if you will — in my youth. Nothing serious, a small collection, only a few spectacular finds of my own, the rest either dull or store-bought. I liked crystals. But not as “wellness” aids. The folklore surrounding minerals, including their medicinal use, is part of their history. Still, I found myself mildly disappointed by the degree to which even geology shops treated the folklore as true.
“Tell me, burnt earth: Is there no water? Is there only dust? Is there only the blood of bare-footed footsteps on the thorns?” “The wilderness and the wasteland shall be glad for them, And the desert shall rejoice and blossom as the rose.”
When I was in Israel just over a year ago, I had one of my most uncomfortable moments related to Judaism. I visited Beit Hatfutsot, the Diaspora Museum, on the Tel Aviv University campus. In one room, they featured small replicas from synagogues all over the world; it was a beautiful display. They also had films of international congregations conducting services from many different cities and towns. One of the films stopped me in my tracks: a group of Jewish women were being led in prayer by a small group of women—wrapped in tallitot and kipot—prayer shawls and skullcaps. As I recall, they were filming a service in the Midwest. Granted, I haven’t been in a Conservative or Reform synagogue in a very long time, but it was still a shock. I stepped away from the film and collected my bearings.
Back in 2005, I was searching for a shoeshine box for my husband. I know that it’s a nutty gift, but I found all his shoe polish, old rags, and brush in a nasty, zip lock bag. He would get it out and polish and buff his shoes on occasion. He was taught to take care of his shoes, his car, his clothes, all his belongings.
Back in 2003, when my daughter was still in kindergarten, we took a week-long vacation to a little place called White Lake, NC. It’s a place where my wife had vacationed often as a child, and I’d been there once or twice, but as a family we hadn’t gotten into the habit of taking summer vacations. This was a new thing, and I wasn’t sure I’d like it: a week away from the comforts of home?
New “traditions” are entrenching themselves in America. Spontaneous one-man Civil Rights movements and the desecration of historical monuments have become authoritative expressions of the character and legacy of our society. Of course, these are not real “traditions.” They are the product of the fiery passion of democracy, the ardor of Jacobin fiends who have redefined what it means to be American. This is the chaos of a country without Tradition.
Dave Carter alerted me to this 
