Who are we responsible for?

“Emotional labor involves modifying our emotional expression – our speech, facial expressions, and body language – to satisfy organizational goals and requirements. For instance, we may need to outwardly express an emotion we aren’t actually feeling inside. Or we may need to suppress an emotion we’re feeling, because it isn’t considered appropriate at work. Emotional labor is common with jobs that require face-to-face or voice-to-voice contact with the public, such as politicians, or require the worker to provoke an emotional state in others, such as teachers, chaplains, therapists, or sex workers.”
-Elizabeth A. Stanley, PH.D., Widen the Window (190)

Let’s add musicians to that list. We arrive onstage with our faces arranged in appropriate ways so that we manage the emotions of our audience.

Onstage, we are responsible for our audience. We are the hosts, filling their cup, managing reactions and conversation. We are the facilitators. A facilitator cannot be lost, or, if they truly are lost, they must be intentionally lost, as if to teach or pass on something important through the act of being lost. Vulnerability cannot show up as a complete breaking-down, but rather a gentle gift given to an audience.

If we feel like we are about to break into a thousand pieces and are completely dissociated from our bodies, we cannot show it.

If we want to run away, hide in a dark, hollow tree trunk for a few days, maybe weeks, away from any members of the human race, we cannot show it.

If we feel intense anxiety, we may show it, but only after we package up our story of anxiety so that it is beneficial to the audience.

We arrive with our mouths turned upwards, or held at a perfectly neutral angle, so as to add to the drama and embrace of the moment. We stand behind our instruments, eyes twinkling with just enough life so as to appear fascinated by the ritual we are performing. We smile as our insides twist with deep discomfort. We suppress joy as we sing songs about suicide. We suppress desolation as we play sweet cascading piano runs in a song about falling in love for the first time.

If we are lucky, we embody our music. We become the mask. It is true, good acting. We no longer exist.

If we are unlucky (perhaps, two hours before walking onstage, we had an unavoidable, exceedingly difficult and draining conversation with a loved one, and now we have nothing left to give), we hide behind our music. We perform the mask. We are crushed under the weight of the mask. We no longer exist.

It is crucial to modify our emotional expression, or perform emotional labor, for the sake of the audience, our career, our musicality. The non-existence is crucial, too. Without it, there would be no good music. Our existence would only get in the way. When we half-croon, half-call into the microphone, “I’m so grateful to be here,” do we mean it? Or, are we simply caring for our audience so deeply that we dis-integrate? In the end, is there nothing left to mask?