If one had to be brief, one might say that Electro: from Kraftwerk to Daft Punkis an exhibition tracing 30 years of electronic music and experimentalism at the Philharmonie de Paris until the 11th of August 2019. A standard review would then follow, highlighting the uniqueness and singularity of some of the objects on display and drawing readers’ attention to the artists involved in the project and to the work of the sound designer and of the scenographer. None of this would be wrong, for sure. However, this exhibition, Electro, is, at least in museological terms, much more than this: in short, it is an event that has much to offer on how to effectively build experiential exhibitions, based on the landmark assumption of museum studies that an exhibition should facilitate dialogic rather than linear communication. In fact, several aspects are particularly worth mentioning as they closely align with a contemporary museum framework, as I would like to demonstrate:
If one of the purposes of the 21st-century museum is to facilitate and broaden the general public’s knowledge without losing depth and rigour, then Opera: passion, power and politics, the first exhibition to be staged inside the V&A’s large new underground exhibition space, ranks among the most successful temporary exhibitions I have seen lately. In fact, although opera used to be a particularly popular and exciting genre for a long time in the past, today it is music for a very restricted elite and so this exhibition stands out for bringing a comprehensible account of it to a potential wider audience.
Of all of the museums of popular music that I have ever visited, Ragnarock, the museum for pop, rock and youth culture in Roskilde, Denmark, is for sure the one I have enjoyed the most so far, not just from the aesthetical point of view but also because it is the one whose narrative best conveys contemporary knowledge about popular music, knowledge gained from both popular music studies and ethnomusicology.
The permanent exhibition displays are of an unusual contemporaneity and remarkable design, thereby creating a very attractive and bold environment. Nevertheless, for museums to rely on innovative technology to convey their narratives is becoming more and more common sense. It is therefore the narrative itself that merits my highest praise, in that it completely departs from the approaches of conventional museums as regards music. More to the point, Ragnarock’s narrative reflects the current perspectives of music studies as an endeavour that approaches music as a cultural and social practice, i.e, a practice created not only by music and musicians but also by people using it to develop themselves as individuals with an identity, to build communities, and to produce and challenge societies. Furthermore, in conceptually placing a great emphasis on audiences as consumers of popular music throughout the whole narrative, the museum is ultimately conveying the idea that people do not need to be musicians to engage with and thereby participate in the production of popular music.
ABBA THE MUSEUM is part of a major project called Pop House, set up with the aim of celebrating live music, which comprises three facilities, a hotel, a restaurant and the Abba museum. After a period of resistance, Abba’s members ended up agreeing with the idea of the museum, but on the condition that it would proceed to focus on Abba not in isolation but rather positioned within the larger context of Swedish music. As such, the museum comprises not only a gallery for the permanent exhibition on Abba, but also two rooms for temporary exhibitions on topics from the broader Swedish popular musical scene.