It's traumatic to meditate on the availability of information through the Internet, or the way we perceive the world as a result. People don't experience things totally or viscerally anymore. It's all through representation, be it a record on YouTube or a post on a blog.

Growing up on the border there, we were always frustrated with people's pronunciations of towns in Michigan, and people mispronouncing Illinois. There are all these Native American words that no one really knows how to pronounce.

It's nice for me to have a ballet as a kind of platform for creativity, because unlike modern dance or contemporary dance or downtown dance, ballet is formalized, and there's something orthodox about it that I like. I like that there's less emphasis on subversion and innovation. I actually think that my musical vernacular or my musical voice is also less inclined toward innovation and subversion. I think I'm a traditionalist.

If there's any kind of morality, for me, it's about reality; what is reality? I have a hard time distinguishing what is valuable when it comes to the real world and the fantasy world. Like, should I invest my time in the ordinary world or the imaginary world?

When I live, I'll give it all I've got.

There is nothing more incredible and moving and appealing than good music, and it cannot always be reduced to a story, to exposition. It's so much more abstract and brilliant.

I think a lot of my interest in history now isn't so much in places and names and texts and public figures, but more in examining all the nuances and idiosyncrasies of particular stories of everyday people. And if that doesn't happen, then I usually transplant myself and my own stories to a particular historical event. Which is why you'll see me, the first person pronoun, interacting in a song about Carl Sandburg, or you'll find my [sic] interacting with Saul Bellow. It's sort of a re-rendering of history and making it my own.