Eddie Prevost: Out On The Free
“ People who look for models for different and possibly more fulfilling ways of living, seek cultural manifestations of this desire. Some improvised musics offer possible artistic manifestations which mirror these desires. ”
For part of that time he has also run Matchless Recording & Publishing, a company perhaps unsurprisingly dedicated to documenting the music he and others have performed, and publishing the writings of those he has worked with, not the least of them being the English composer Cornelius Cardew, himself a charter member of AMM.
All About Jazz: Would it be true to say that when tenor saxophonist Lou Gare answered your small ad in Melody Maker back in 1963 it marked the beginning of some kind of journey?
Eddie Prévost : It was, of course, not that either of us knew it at the time.
AAJ: What variety of music was the Eddie Prévost Quintet, that Gare joined, playing at that time?
EP: Actually it was the Dave Ware/Eddie Prévost Quintet (Dave Ware being an early trumpet playing friend). Lou joined and reinforced what I would call a hard-bop band. This was music influenced mainly by the 1950/60s jazz of the east coast US modern jazz menespecially Monk, Coltrane, Blakey etc.
AAJ: Did you at some point experience a kind of conversion to the potential of free improvisation as a means for musical expression, or was it the end result of what might be called a more evolutionary process?
EP: This is a complicated question. In brief, during the mid-1960s, we (proto-AMMLou Gare, [guitarist] Keith Rowe and myself) were all young men trying to make our way in a new music. We listened to everything. Considered all the new developments. We attached ourselves to various lines depending upon our general sensibilities. The freedom of Ornette Coleman's groups probably assisted the move towards a more open form. This then allowed us to develop forms which were potentially uniquely ours. I think that there was a concern that the emulative approach was a creative cul-de-sac. The project demanded that we make a new music which reflected our own times and aspirations and was not a copy of some other creative proposal.
AAJ: Do you regard free improvisation as one of a limited number of musical forms that are more fulfilling than others? If this is so is it your experience that the demands of its discipline are more spiritually rewarding than others?
EP: I think that free improvisation potentially fulfills a function in music making that is not available to a musician in any other form. Most musics that are informal use improvisation as a way of extending the music. This is done either by decoration or by developing music from pre-set themes with specific chord structures. The kind of free improvisation that I am speaking ofand here I am referring to my experience of AMM music which may be different in approach to other kinds of free improvisationThe AMM approach (certainly in its initial phase) was experimental. By this I mean that the search for sounds was in the process of making the music. Any meaning that became attached to sounds came out of the experience of the sounds rather than a desired meaning (or musical effect) being the guide to what sounds should be made.
Whether or not the experience of this music can be described as spiritual is a mute point. If, by spiritual, you mean approaching some sense of god, then our answer would be no. Not least because most of us were/are rationalists and atheists. If, however, you mean did the making of the music and the experience of doing and hearing it promote some sense of heightened physical awareness, then the answer may be yes. In this regard it may be said that the musicians and audiences have had (at times) some kind of transcendent experience. If this is a religious experience then I can only echo Iris Murdoch's desire to wrest the idea of spirituality away from religion. And, place it squarely within the realms of creative human sensation.
AAJ: In terms of sheer longevity AMM has to be one of the longest lasting ensembles in the world of free improvisation. How has the audience for the music evolved over the four decades of the group's existence, and how dependent do you think that evolution has been upon changing attitudes?
EP: This is a question to which I can have no definitive answer. I can only suggest that when AMM music first began to emerge, a few people realized what we were trying to do. For the most part a general public would not have recognized it as music at all. [I have press cuttings to prove both positions!]. Even more recently some have suggested that AMM music is like a secret code that is only available to the few. [AMM Pianist] John Tilbury countered this suggestion by observing that if AMM music is some kind of code, then an increasing amount of people have cracked the code.
The truth may be that the audience and the musicians are all looking for the same kinds of things. Within the range of experiences that I believe we can situate this common search, I think that a sense of self-invention is primary. This is a description of the kind of freedom that I think most reflective people want. And, I think that this can be extended to possible social-invention. In other words, people who look for models for different and possibly more fulfilling ways of living, seek cultural manifestations of this desire. Some improvised musics offer possible artistic manifestations which mirror these desires.
AAJ: Do you think there's now a kind of sub-audience for AMM's music in particular or, in your experience, do those who support the idea of free improvisation as a valid means of musical expression not make that kind of distinction?
EP: I would hope that audiences seek to growspiritually and culturallythrough their reflections upon the world. Listening to music can be an avenue for this process. Thus it is quite possible to know and feel a sense of positive humanity emerging from many kinds of music. (It is, of course, also possible to sense and even nurture what, in my opinion, might be negative and even evil manifestations of human activity.) Listening to Bach and Beethoven, Mingus and Monk, or even the Dead Kennedys tell us something about the human condition. Of course much music is anodyne. Its purpose is to help us to forget. But the great music, I contend, helps us to remember what it is to be alive. Being alive may have subtle nuances attached to its own time and place. It is beholden on us all to work all this out.