Thursday, 12 October 2017

Music and War


 Many readers of Left Field have told me that the chapter on music and war resonated strongly with them, so for those who haven't yet read the book, here it is ….
The Bible says, ‘In the beginning was the word.’ Wrong. First there was the rhythm. From the time of the Big Bang, it is the beat that gives the cosmos its pulse. All else may be chaos, but it is there in mathematical time, something primordial.1 In one sense, however, the Bible is right. Man’s first attempt to communicate involved rhythm, movement and dance which represented the first language, the first word. At the time of what Engels called ‘primitive communism’, when Homo sapiens were hunter-gatherers, humans signalled to each other by beating stick on stick, stone on stone. The first vocal syllables were whistles and calls based on rhythmic patterns which allowed human communication to take place. Rhythm was there at the start of everything. It was there at the start of our species and is there at the start of our individual lives.2 Whether or not we evolved from the sea, we all emerged from the waters of our mothers, and water is a perfect transmitter of sound. Place a waterproof watch under the surface at one end of a swimming pool. Get there early in the morning when no one else is around. Have a friend swim underwater at the far end of the pool and ask them what they can hear. Both the heart of the foetus and that of the mother beat to a cycle of dash dash, dum dum, dum dum, dum dum. Mother and baby are in syncopated rhythm. Sounds exterior to the womb may also be heard and absorbed by the foetus. Many pregnant women will tell you that they are aware that their babies react to external sounds. So music and rhythm, or rhythm and music to be chronologically correct, are central to our lives. It is a physical and emotional link, both to something in us and beyond us, linking us to the music of the spheres.
Music can move us to extremes of joy or sadness, elation or depression. Perhaps it is a piece we associate with some event in our life: when we first kissed, when we went to our first teenage party, when we first made love. This musical association is strong in all of us. Perhaps it is with Mahler’s ‘Adagietto’, Ali Farka Touré, blues, a song sung by Ella Fitzgerald, an Indian raga, hip-hop or drum and bass. In all types of music we can be emotionally, and even physically, moved.
If you project sound waves at piles of sand, iron filings, water or mercury, you can create varied patterns, from spirals to grids. Given the sound conductivity of water and its high level in the human body, it is hardly surprising that our cells react to sound vibrations, even those at the far end of the spectrum which we are unable to hear. With this knowledge, holistic healers place vibrating forks close to the energy field of the human body and hospitals use high-pitched sound to shatter kidney and gallstones. Conversely, the negative side of the use of sound are experiments undertaken by the US military and other governments, utilising sound waves as instruments of war. Abu Ghraib and Guantanamo have shown us that music can be a weapon.
Music therapist Olivea Dewhurst-Maddock has argued that the vibrational energies of different notes affect different areas of the body. For instance, C major affects the bones, lower back, legs and feet. D major transmits energy waves to the kidneys and bladder, lymphatic and reproductive systems and skin. A major is related to pain and pain control.3
A few years ago, a friend of mine had major heart surgery. This is what he told me about his recuperation:
My post-operative experience was quite disturbing. I’d brought some of my favourite music to listen to in the hospital. I have always been passionate about classical music. My mother and stepfather were professional musicians and I was brought up, from the embryo onwards, listening to Mozart, Beethoven, Bach, Haydn and Schubert. Once I was a bit more than an embryo, I learned to play the piano, cello and guitar. During the week following the operation, I lost touch with a lot of things – my sense of taste, smell, my enjoyment of books, but the worst was being cut off from the meaning of music. Something central to my life seemed to have died inside me. I would listen to a Mozart piano concerto; I could understand the harmony and counterpoint, but found no beauty in it, nor could I appreciate its extraordinary passion and inventiveness. Listening to Mozart was like listening to Salieri. That loss and the frequent moments when I burst into tears, for no apparent reason, convinced me that lengthy and violent operations have a much deeper effect on our inner selves than medical science acknowledges. Only part of me was put to sleep. Many levels of my subconscious and my body were awake when the knife cut me open. They went into a state of shock. They switched off. They needed time to mourn. My enjoyment of music now, three years later, is even more intense than before. I don’t know if that comes with age, or whether it is the result of the operation, but it is now a passion only second to my closest relationships.’
Perhaps it is for this reason that in ancient Egypt, the hieroglyph for music was also that for well-being and joy. But what about music in non-joyful situations, in war? When the lights go out and all that is left is hunger and the threat of death, you will still find music.
In 1993 and 1994 I was in cellars in Sarajevo and Mostar. Shells were exploding, the snipers were at work, but people – particularly young people – gathered together and, if they could not listen to music as there was often no power, they played it. The louder the shelling, the louder their music. It was an expression of defiance, a testament to the survival of the one thing that kept them human in an inhuman situation – the primordial language of rhythm and music which connected them to their essence.
A young soldier in Mostar visited me after his time on the front line, a Kalashnikov on one shoulder and a guitar on the other. He tapped the guitar and told me, ‘A much better weapon.’ This young man faced his former classmates across a narrow street, playing music to them when it was too dark to fight. Cigarettes were thrown into the building where he was crouching as he performed for his enemies.
Just before the war ended in 1995, I helped smuggle a Bob Marley photo exhibition into East Mostar. Sponsored by Island Records, we took in tapes and CDs with the photos. The local war radio station broadcast these non-stop for two days from their cellar studio. The exhibition opened underground on the front line. I will never forget how the town pulsed to Marley’s rhythms in the middle of the thuds from incoming shells.
These are examples of overt and easily recognisable influences of music in extreme situations: music as defiance with an external enemy in mind. But what of the influence of music in relationship to the enemy within? What is its effect on the disturbed and traumatised minds of those who have been too close to the barbarism of war, who have shot and killed, have been shot at and wounded, physically and emotionally? Who have seen friends die, who have lost mothers, fathers, brothers, sisters?
The PMC was constructed in East Mostar, a part of the city that had been devastated by two consecutive wars: first in the war of the whole town against Serb forces, then in the much worse war between the Croats on the west bank of the Neretva River and the Bosniaks on the east: former allies that had once formed an alliance to defeat the Serbs. When the Croats brokered a secret deal with the Serbs, the Croats turned on the Bosniaks. Thousands of families were driven into what became a ghetto on the east side of the Neretva River.
The term is ‘ethnic cleansing’, but a more accurate phrase would be ‘ethnic purging’.4 The Bosniaks were forced to live in cellars for ten months, eating grass soup and emerging into the streets only to collect water and, in the case of the young men, to fight. When the Anne Frank exhibition arrived at the Centre in 1998, I was asked to say something at its opening. There was not much to say, only that the Mostar Ghetto had contained thousands of Anne Franks.5
The Centre allowed the healing power of music to enter this community. The young were particularly affected by the war and, from the day the PMC opened its doors, they flooded in. Some of them used music to escape their darkest memories. They would tell me that only when they played, or heard music, could they escape their nightmares.
Children and young people were brought together to make and listen to music: to sing, to beat drums, to strum guitars, to act and react together through music. These workshops took on a structured form, thanks to the work of Nigel Osborne. This was to quickly develop into our successful schools’ outreach programme.
The first schools’ project was called ‘The Oceans’. First, our teachers started with the Neretva which flows through the centre of Mostar. They went to the schools and took with them music from the banks of that river – Croat, Serb and Bosniak songs. On the next visit, the theme became the Mediterranean because the Neretva flows into that sea: Tunisian love songs, flamenco, French, Italian and Greek music. Next, the Atlantic because that is the ocean into which the Mediterranean flows: everything from Brazilian, to blues, to Celtic and West African music. Then the Indian Ocean and, finally, the Pacific. The children became aware that they did not just live in Mostar, or more specifically in the small ghetto of East Mostar, but that their town and river had links to the world.
At the opening of the Centre, some of these children performed a Hawaiian boat dance for Pavarotti. After his long and hazardous helicopter journey across the Balkan winter skies, the Maestro looked puzzled, not knowing why these children had chosen a dance so foreign to their experience.
The Centre employed more than 30 young musicians who travelled to schools and kindergartens in Mostar and the surrounding villages to bring music into the lives of the children. Centre staff also worked in special needs’ schools, the Sarajevo Blind School and in the Srpska Republika.
The Music Therapy department, staffed by the first resident music therapists in Bosnia-Herzegovina, worked with the most disturbed and distressed children. The results were amazing and a credit to a small, dedicated department who achieved so much in a damaged town with its equally damaged population. This small team were responsible for groundbreaking work. Traumatised children were treated and, on occasion, responded so well that some of them ended up joining the Centre’s more mainstream activities.
For some in Bosnia-Herzegovina, much that happened at the Centre was dangerously political because music was being used to counter cultural exclusiveness – what I call cultural incest when expressed in its most extreme form. Negative and threatening music comes from this tradition: national anthems and military marching songs. To the contrary, the best music, as with the best art, architecture and whatever else expresses human creativity, comes from cultural mixing.6 Göring once said, ‘When I hear the word culture, I reach for my gun.’ I would counter that with, ‘When I hear the word gun, I reach for my culture.’
This attempt to universalise music and culture at the Centre was deliberate and methodical. For the first two years of our work, Eugene Skeef was responsible for setting up what became African percussion workshops. On Sunday afternoons, you could find up to 60 children and young people taking part with djembes, maracas, handbells, marimbas and wood blocks.
These workshops were developed, both at the Centre and, as part of the outreach work, at orphanages and hospitals. After the first half hour of drum tuition, I saw very young children express rhythmic talent as if it were latent in their essence and being.
On a recent visit to the USA, I came across an article by Feeny Lipscomb, drummer and writer, who wrote, ‘Recently, medical research has testified that drumming produces an altered state similar to meditation, thereby reducing stress. Drumming is also a right-brain activity which increases intuition, shuts down the ‘rational’ mind, and centers us in our hearts... I have often heard drumming compared to the high produced by endorphins. In fact, many people have taken up drumming because they’ve heard it’s a way to get the same endorphin-produced high without running and/or doing aerobics.’7
For millennia, shamans have argued that drumming is ‘the horse that takes you to the gods’. The state induced is a type of meditation and, in fact, the Centre offered meditation classes after an acupuncturist at the Centre was asked to teach it by her patients. Through Chinese medicine and meditation, the practitioner achieved some extraordinary results: helping the traumatised sleep for the first time in years, curing migraines, helping stroke victims and the wounded.
From the start, the ethos of the PMC had been to make a difference, not just in terms of the type of aid work that was carried out, but also the reasons why it existed. It is time that we question those aid programmes which lead to dependency and ensure the continuation of the outstretched hand. This form of aid becomes an appendage to war and does not address the larger questions of physical, spiritual and psychological reconstruction needed to minimise the possibility of future wars.
Europeans travel to Africa to teach the people how to grow their crops. One of the places they go to is in the Rift Valley, where agriculture was practised before Europe was populated. Don’t get me wrong. I am not saying they should not be there doing what they do, but they should be aware of the history, economics, culture and politics of the people they have come to help. If to this is added a passion for justice and, dare I say it, an understanding of the need for political change, then their work can be more than a ‘flash in the pan’.8
In the words of Eugene Skeef, ‘The destruction visited upon the planet in the name of advancement is more than sufficient proof that those of us whose basic education and development was fired in the Western mould need to exercise a rare humility before proceeding to administer aid to others. We all know that the so-called First World (strange notion this, if we are to accept Africa as the birthplace of human civilisation) has a great deal to learn from the so-called Third World, if they can just step back, join the circle and let someone else lead the song with a different rhythmic melody.’
It was my hope that the Pavarotti Music Centre could be a resource centre for a worldwide music-based project whose purpose would be to sustain the lives of those traumatised by war and conflict. To join and widen the circle.
Here is what I wrote on the first birthday of the PMC:
One year old, the Pavarotti Music Centre has surpassed all expectations. A schools’ music programme working in more than 20 schools, kindergartens and special schools, the first music therapy department in Bosnia-Herzegovina, a hospital outreach programme, a music school, a busy recording studio, a rock school, percussion workshops, guitar classes, a youth choir, drama workshops, dance and ballet, concerts and exhibitions, even acupuncture and meditation. Above all else, a place where children and young people can find themselves and their friends. In the middle of this damaged country, this wounded town, and working from within that town’s ghetto, we have done what no politician would dream of doing – produced solutions to political problems by ignoring politics altogether. We have let the music play. Of course, none of this was possible without the generosity of the many musicians who performed at the Modena concerts, none of this was possible without Brian Eno and his wife, Anthea. And none of this was possible without Luciano Pavarotti. But with them alone, we would have a building. We needed a ticking heart. That we found in the young people of Mostar who have dedicated themselves to making this place a success. And we have found it in the international workers here who seem, like me, to have fallen in love with the earth upon which the Centre stands.’
[An abridged version of this chapter was published in the European Journal of Intercultural Studies, Vol. 10, No. 3, 1999 and in The Journal of Dramatic Theory and Criticism, The University of Kansas, Fall 2000, Vol. XV, No. 8]
NOTES
1 Western orchestral music would not have been possible without Pythagoras’ visit to a blacksmith. Hearing a hammer strike an anvil he asked if he could weigh the hammers. He found that one was two- thirds the size of the first. He showed that by continually dividing by two-thirds, an infinite spiral of notes emerges. He had hit upon natural harmonics’. He concluded that the cosmos was a harmonic ratio, that we lived in a musical universe and that music obeys the laws of physics.
2 Look at the honeybee to see how this is true for beings other than mammals. In Following The Bloom: Across America with the Migratory Bee Keepers, Beacon Press, Boston 1991, Douglas Whynott says that bees produce ‘sustained wing vibrations and measured sound pulses. Tempo corresponds to distance. [Bees] remain in the hive dancing through the day and into the night, altering the straight run to create a gravity symbol that refers to the sun’s position on the other side of the earth – a position the bee has never seen.’
3 Book of Sound Therapy, Olivea Dewhurst-Maddock, Fireside 1993.
4 The International Helsinki Federation for Human Rights acknowledged in their 1993 report that ‘what is taking place in Bosnia-Herzegovina is attempted genocide – the extermination of a people in whole or in part because of their race, religion or ethnicity’, with the international community (the parties to the Geneva Convention and the United Nations) ‘displaying nearly incomprehensible incapacity; having failed to put an end to a war between one of the best equipped armies in Europe and a civilian population, who were neither psychologically or physically and materially prepared for it.’
5 My opening remarks made at the Anne Frank Exhibition, PMC, September 3rd, 1998: The PMC is honoured to host the opening of the exhibition. On a personal note and, as one born right at the end of the Second World War, my politics, in fact my presence here at the PMC, has been shaped by Anne Frank. My father was one of the first British doctors to enter Bergen-Belsen and I still have his photographs of the emaciated survivors imprinted on my brain. He told me that he had been ashamed at how many died after Liberation because British soldiers fed the people too much, too quickly. Anne Frank would recognise Bosnia and Herzegovina. We should not hide from the facts. Nothing was learnt from her experiences and we sit here today in the Mostar Ghetto, a place where thousands of Anne Franks ate grass soup for ten months at the worst time of the war. We also sit inside a European country where events took place which were the equal of those that happened during the time of the last European Holocaust. It is to our shame that the same speeches were made, the same eyes were averted, Munich went transatlantic. And it goes on. The twentieth century has been the century of Anne Franks. From the Armenians at the beginning of the century on to the Nazi terror, the Stalin Gulags, Cambodia, Rwanda and onwards to Iraq. It has been estimated that in the last decade we have had millions of Anne Franks: two million children killed in wars, four million orphaned and some ten million psychologically traumatised. One survivor of Auschwitz, Bruno Bettelheim, said that there is no meaning at all to life but we must behave as though there is. Anne Frank lived that dictum almost to the end of her short life. If she was here now – perhaps she is here now in all of us present – she would understand and enjoy what we are doing here.’
6 Music is the weapon’ declared the Nigerian musician Fela Anikulapo Kuti (from the 1982 film about Kuti of the same name by S Tchal-Gadjieff and J-J Flori). Aware of that fact, politicians around the world use music and musicians to achieve their goals or try to control musicians who they perceive as a threat to their power; the treatment of Kuti, for example, in Nigeria or Victor Jara in Pinochet’s Chile. Even instruments are sometimes seen as a threat and are banned.
7 Your Child’s Brain’, Newsweek, February 19th, 1996, presented evidence for the brain’s need for rhythm. The article described the stress produced when the brain is deprived of this basic need.
8 For those interested in the aid debate as applied to former Yugoslavia, I would recommend Barbara E. Harrell-Bond’s ‘Refugees and the Challenge of Reconstructing Communities Through Aid’, in War Exile, Everyday Life, published by the Institute of Ethnology and Folklore Research, Zagreb. For an overall political perspective, see Noam Chomsky, World Orders and other writings on Cold and post-Cold War International Politics.




Thursday, 28 September 2017

Left Field as book, kindle or audio


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Left Field film      
Brian Eno interview



'David is an adventurer and a freethinker, who did something truly useful with his life.' - Brian Eno.   'David Wilson has lived a life and a half.The broken world needed people like David; it still does.' - Sir Tom Stoppard.    'Fantastic and salutary … a born raconteur's account of a remarkable life.' - Michael Walling, Artistic Director, Border Crossings.    'This memoir of a very colourful life is both entertaining and illuminating.' - Amir Amirani, Director “We are Many”.    'What a life this man has led.' - Dorothy Byrne, Head of Channel 4 Documentaries.   'David's entire life has been dedicated to trying to make the world a better place.' - Craig Murray, ex-UK Ambassador.    'Sometimes funny, often moving and occasionally tragic ... one of my top recent reads.' - Morning Star.

Wednesday, 27 September 2017

Simple Writings


I have decided to revive my anti-war play first performed on the London fringe thirty years ago - ‘Simple Writings’.* Michael Walling of Border Crossings who directed it recently told me that it , “remains very powerful storytelling.” The play was inspired by reading a Grimmelshuasen novel, set in the 17th century German 30 Years War. Bertolt Brecht based 'Mother Courage' on another Grimmelshausen novel.
"Witty, bawdy, and as profound as anyone cares to consider it”. Financial Times
"David Wilson unfurls a sprawling, vibrant, bustling canvas of seventeenth-century German peasant life in the Thirty Years war”. Time Out
One of my favourite films is Werner Herzog’s The Enigma of Kaspar Hauser. Set in the 1820s, a young man is discovered at night in Nuremberg’s town square, hardly able to stand. He is dumb and has been kept in a cellar, without human contact, since birth. Adopted by a local doctor, he learns to talk and proves to be wiser than those around him.
When I first saw the film, the friend I’d gone with told me the story reminded him of a character in a Hans Jakob Christoffel von Grimmelshausen novel. He said Simplex Simplicissimus was set in seventeenth century Germany at the time of the Thirty Years’
I discovered that the novel had been translated into English in the 1930s. Even though the language was archaic, I loved Grimmelshausen’s story of a peasant boy who’d been cruelly treated by his father and was hardly able to talk. As a mute, he was sent into the hills to watch over the family’s flock of sheep.
When soldiers attack his family’s farm, Simplex watches from the hillside as his parents are killed and his sister raped. He runs into the forest where he is befriended by a hermit who slowly and patiently educates him.
When the hermit dies, Simplex makes his way out of the forest and is found by marauding soldiers. Although he can discuss Plato’s philosophy and Euclid’s mathematics, he has no social skills. Thinking him a fool, Simplex is dressed as a goat and made a figure of fun. Since playing the idiot is infinitely better than killing, he willingly performs this role. He is eventually forced into one of the armies where he proves to be an invaluable military strategist.
I loved the book because its message was that humanity is basically good and is corrupted by social constructs and the institutions of power. What’s more, the powerful are very often very stupid. I jettisoned much of the original story, such as the absurd account of Simplex’s return from Japan to Germany, but kept the essence of the narrative: a journey towards wisdom.
I felt Simplex had a resonance for my own time, an antidote to the next three decades – our own Thirty Years War. This is one of the first scenes I wrote:
MAJOR: (to SIMPLEX) You’re in the army now, laddie, although your beard needs to grow a little if you’re to be a soldier.
SIMPLEX: I’m a match for any old man, Major. It’s not the beard that marks the man, else billy goats would stand in high esteem.
MAJOR: If your courage is as forward as your tongue, perhaps you’ll be useful. (To SOLDIERS) Now men, we’re going to seek out our enemy in that village. (He points) They have to be disarmed as we have information they have a cache of weapons.
SIMPLEX: How do you know that, sir?
MAJOR: (Laughing and winking at SOLDIERS) Because we sold the blunderbusses to them, you fool.
SIMPLEX: This is a poor village, sir. We should travel further south. The peasants there are richer.
MAJOR: Who asked your advice?
SIMPLEX: If we raid this village, we will find little and there will be nothing left afterwards, then we will be forced south anyway. Travel to those villages now and there will still be something to return to. It’s better than scraping at an empty barrel, even if that barrel is standing beside you.
SOLDIER: He talks sense.
MAJOR” Shut your mouth. Prepare to fire.
SIMPLEX: With respect, sir, wait—
MAJOR: Troop advance.
SIMPLEX: Sir, they know we are here. It would pay us to wait and watch where they hide their weapons, or whatever it is you are seeking. If we note their movements, it will save us time and blood. Here, sir. Take this pen and paper and please accept this as respectful advice.
MAJOR: (Waves quill about, as he is illiterate) You do it. I’m no clerk.
* Originally performed as 'Simple Writings' the play's title was changed to 'War Child' when I tried to stage the play to benefit the charity I had co-founded. The full story is in my memoir, 'Left Field'


Tuesday, 26 September 2017

Broken relationship memories



Everywhere I go in Zagreb I find echoes from 'Left Field'. My work for the naive artist Ivan Rabuzin, the drinking stein I gave to the Museum of Broken Relationships, the funicular we used for the BBC Arena film I produced and where Nada prayed and lit a candle. 

Friday, 14 July 2017

The Fool is for the Many


Foolery, sir, does walk about the orb like the sun, it shines everywhere. —William Shakespeare, Twelfth Night
In theatre the fool or jester is central to truth-telling. He / she is the conduit through which the dramatist can deal with essential and often politically subversive issues.
In Europe this tradition goes back to the Romans with the currae, mimi and histriones.
In 16th century England Shakespeare had his clown in Othello, The fool in King Lear, Puck in Midsummer Night's Dream.
In France there was the jongleur, originally applied to a monk, thrown out of his monastery for 'nun frolics'. In Collins Dictionary he is described as one 'who turns things topsy-turvy and makes a hash of all conventions.'
Beyond Europe, In China there are at least six words to describe this character in dramas. My favourite being changyou, who combines story-telling with music.
For the Navajo and Zuni in southwestern USA the coyote takes the place of the fool; deceiver, perceptive, survivor and trickster. Sometimes the Coyote is so involved in his own trickery that he tricks himself which is why there are so many mistakes in the way things are in the world.
In Germany there was Till Eulenspiegel, a folkloric hero dating back to medieval times and ruling each year over Fashing or carnival time, mocking politicians and public figures of power and authority with political satire.
Of course fools, real or invented for theatre, had humble origins. Claus Hinsse, the 16th century jester to Duke Johann Friedrich of Pomerania, began his working life as a cowherd. My favourite German 'fool' is the shepherd Simplex created by Hans Jakob Christoffel von Grimmelshausen in his novel Simplicius Simplicissimus.
After reading a translation of this book I based my first play Simple Writings, later changed to War Child, on Grimmelhausen's Simplex. I was drawn to the wisdom of foolery, not only as a clever means to wisdom, but as a wise and strategic method for truth-telling.
So it was a delight to see a dramatic interpretation of Jaroslav Hašek's novel The Good Soldier Schwejk at Sands Films in Rotherhithe. Written and directed by Christine Edzard and performed in Sands bijou theatre. Strikingly inventive sets, a vibrant cast and wonderful live music. The original story updated with Schwejk quoting from Tony Blair, Alasdair Campbell and George Bush
We joined with Schwejk's bumbling attempts to survive the First World War by becoming a nuisance to all those around him. He uses the 'fool's cunning to deal with army officers, police and judges who are urging him into battle. This is the story of the 'little man' caught in a vast bureaucratic machine hurling the world into war. When he arrives at the gates of heaven he is sent back into life because St Peter makes it clear that the world needs more little men to organise against the powerful.
Schwejk leaves us with these words: 'Shouldn't we start at the end and stop wars before they start?'
Yes, the world needs more fools.
The Sand's production runs for two more performances. Details here
http://www.sandsfilms.co.uk/good-soldier-schwejk.html
(If you want to learn more about the fool in this world check out this link: http://www.press.uchicago.edu/Misc/Chicago/640914.html )

Read more about my plays in Left Field



Wednesday, 10 May 2017

20th anniversary of the Pavarotti Music Centre







September 2017 will be the 20th anniversary of the setting up of the Pavarotti Music Centre. It will also mark the 10th anniversary of Pavarotti's death. As first director of the PMC, I am hoping that we will mark the date with an affirmation of his words when he said:

' If music is central to a person’s life, it can be something very special and life-affirming. The Music Centre was built for the children – I can only hope that making music helps in the healing process and that it will bring joy to the children of Mostar for many, many years to come.’ 

Watch this space 

Wednesday, 26 April 2017

Kentish Towner and Left Field



My article about War Child now online at Kentish Towner And the audio version of Left Field is now available as audio version on Amazon, iTunes and Audible