Tag Archives: folk music

Folk lexicon

weavers

Folk lexicon: Lexicon of the modern folk fan was published by Caffè Lena in 2013.

This free online resource provides information on the folk music scene as it has evolved (mainly in North America) since the 1950s. Categories include awards, folk festivals, instruments, musical styles, publications, radio shows, and record companies, along with discussions of terminology and corny nicknames.

Above, the Weavers were influential founders of the contemporary scene. Below, the group’s 1980 reunion at Carnegie Hall.

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Woodrow Wilson, lyric tenor

In this centenary year of Wilson’s election, let’s eavesdrop on a rare musical moment during his presidency.

The harpist Melville A. Clark (inset), having performed at the White House with the Irish tenor John McCormack  a few months earlier, was invited back on 27 May 1914 to accompany the singing of Wilson’s eldest daughter, Margaret. The musicale was attended by 500 guests, including several visiting diplomats.

Clark now takes up the story, in an article published in the Christian Science monitor on 19 May 1945:

“When the last distinguished guest had depart­ed, the president asked me to take the harp and go with him to the rear portico of the White House. It afterward became plain that he was gravely worried over the possibilities of war between the United States and the coun­tries of the diplomats he had just entertained; and sought to relieve the tension by singing.

“I was counting it a great privilege, as well as a pleasure, to be able to give the president a lift at a time when he was burdened perhaps with the melancholy thought that his guests, that evening, might soon be his mortal enemies. But I assumed he wished merely to sit awhile in the soft Maytime air and listen to the harp.

“He asked me if I could play Drink to me only with thine eyes and I bent eagerly over the harp and began softly the familiar melody.

“Then I was surprised when the president began to sing the song in a clear lyric tenor voice.

“He suggested one song after another—Scottish and Irish songs and those of Stephen Foster. He sang easily and with faultless diction. It was nearly midnight when he stood up to go, amaz­ingly buoyant, relaxed, and unworried.”

This according to Pulling strings: The legacy of Melville A. Clark by Linda Pembroke Kaiser (Syracuse: Syracuse University Press, 2010; the chapter is reprinted in The American harp journal XXII/4 [winter 2010] pp. 36–40).

Related article: George Washington, dancer

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Filed under Curiosities, Politics, Romantic era

Balkan studies

E.J. Brill inaugurated its series Balkan studies in 2011 with Staging socialist femininity: Gender politics and folklore performance in Serbia by Ana Hofman. The book examines the negotiation of gendered performances in Serbian rural areas as a result of the socialist gender policy and the creation of a new femininity in the public sphere from the 1970s through the mid-1990s, with particular attention to musical performances.

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Carnival in Monastīraki

Arapīdes, also known as Carnival, takes place on 5 and 6 January (Epiphany Eve and Epiphany Day) in Monastīraki, Greece. Rooted in ancient Dionysiac worship, the ritual involves performances by four groups: arapīdes, masked men in black capes holding wooden swords; gkiligkes, men wearing women’s local dress; pappoudes, men wearing men’s local dress; and tsoliades or euzōnoi, men dressed as guards.

Starting in the morning, the assembled troupe visits each house in the village and dances with the head of the household, who then presents a donation. In the afternoon the troupe performs in the village square; then all of the villagers join in the dancing, which lasts into the night.

This according to “Ritual acts and dance: The case of the Arapides in Monastiraki” by Ioannis Prantsidis (Studia choreologica VIII [2006], pp. 81–120). Below, the troupe dances in the village square in 2011.

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Filed under Dance, Europe, World music

Florida Folklife from the WPA Collections

Florida Folklife from the WPA Collections is a multiformat ethnographic field collection documenting traditional cultures throughout Florida in the late 1930s and early 1940s. This free online resource is part of the Library of Congress American Memory series.

Undertaken in conjunction with the Florida Federal Writers’ Project, the Florida Music Project, and the Joint Committee on Folk Arts of the Work Projects Administration, the collection features folk songs and folktales in many languages, including blues and work songs from fishing boats, railroad gangs, and turpentine camps; children’s songs, dance music, and religious music of many cultures; and oral histories.

The website provides access to 376 sound recordings and 106 accompanying materials, including recording logs, transcriptions, correspondence between Florida WPA workers and Library of Congress personnel, and an essay on Florida folklife by Zora Neale Hurston (inset). A new essay by Stetson Kennedy reflects on the labor and the legacy of the WPA in Florida, and an extensive bibliography, a list of related Web sites, and a guide to the ethnic and language groups of Florida add further context to the New Deal era and to Florida culture.

Above, construction workers gathered around the stove in the craftsmen’s barracks at Camp Blanding, Florida, in 1940.

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Filed under Resources, North America, World music

Charles Seeger and folkness

The folk revival movement is the result of the common folkness of the folk and the supposedly non-folk surfacing in cities. In the meantime the folk has been doing what it has always done: appropriating all of the non-folkness it could.

Perhaps non-folkness is that which tries not to be folkness, while folkness is that which has not discovered more non-folkness than it could assimilate. The two categories may not be mutually exclusive; they may be two aspects of the same entity.

This according to “The folkness of the non-folk vs. the non-folkness of the folk” by Charles Seeger, an essay included in Folklore and society: Essays in honor of Benj. A. Botkin (Hatboro: Folklore Associates, 1966, pp. 1–9).

Above, Charles plays the harmonium for a family musicale in 1921, with his son Pete on his lap. Below, Pete’s half-sister Peggy Seeger performs The foolish frog, a traditional song with a story that Charles made up to entertain his children.

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Filed under Curiosities, Ethnomusicology, Humor, World music

The Caffè Lena Collection

Founded in Saratoga Springs by Bill and Lena Spencer in 1960, Caffè Lena is the longest continuously running folk coffeehouse in the United States. With its longstanding tradition of nurturing new talent, the venue hosted some of the first performances of Bob Dylan, Arlo Guthrie, and Ani DiFranco, as well as some of the last appearances of the legendary Delta bluesmen Skip James and Mississippi John Hurt.

In August 2009, just in time for its 50th anniversary, the Caffè Lena Collection arrived at the American Folklife Center. This collection—a collaborative effort of the Center, the Caffè Lena History Project, and the Saratoga Springs History Museum—includes vintage photographs, articles, and letters; rare reel-to-reel recordings of performances; and oral history recordings with musicians, patrons, and staff members. The Center is making plans for digitizing the materials.

This according to “Celebrating 50 years of American folk music history: The Caffè Lena Collection arrives at the Library of Congress” by Jocelyn Arem (Folklife Center news XXXII/1–2, pp. 3–6). Above, Dylan, Suze Rotolo, Spencer, and Pasha, 1962. (All rights reserved by the Joe Alper Photo Collection LLC; may not be reproduced in any manner whatsoever without the written permission of the Joe Alper Photo Collection LLC.)

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Filed under North America, Resources, World music

Take six: Early folk song manuscripts

Sponsored by the English Folk Dance and Song Society, Take six is a searchable online database of the manuscript archives of seven of the U.K.’s most prominent folk song collectors— Janet Blunt (1859–1950), George Gardiner (1852–1910), Anne Gilchrist (1863–1954), Henry Hammond (1866–1910, Sabine Baring-Gould (1834–1924), Francis Collinson (1898–1984), and George Butterworth (1885–1916).

Each of the archives has been completely catalogued and digitized. Most of the documents are songs and tunes, but other manuscript items, such as dances or correspondence, are also included. Many thanks to Tim Radford for bringing this resource to our attention!

Related post: An early Gaelic manuscript

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Harmonizing the past

In response to a heightened anxiety regarding the preservation of a pure, authentic French identity and spirit as contacts with exotic cultures increased, the collection and dissemination of French traditional songs blossomed during the 1890s and the 1900s.

With harmonizations employing modal inflections, ambiguous tonalities, and unconventional voice leading, these collections presented traditional songs as historical evidence of a clear progression from provincial folk tunes to the sophisticated musical language of the fin de siècle. These harmonizations offer unique insights into the ways in which the French consciously manipulated how they wanted to be heard and understood during this period.

This according to “Harmonizing the past” by Sindhumathi K. Revuluri, an essay included in our recently published Music’s intellectual history.

Above, a page from the original edition of d’Indy’s Chansons populaires du Vivarais, op. 52 (Paris: A. Durand & Fils, 1900) illustrates his approach to modal harmonization.

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Filed under Romantic era, Theory

Defining the folk

Founded in the aftermath of World War II, the International Folk Music Council (now the International Council for Traditional Music) was a diverse group of scholars, musicians, and enthusiasts united toward an urgent goal: the preservation and revival of the world’s rapidly disappearing musical traditions. But beyond this general common cause, its members differed widely on many topics—not least, on the very definition of folk music.

Beginning with the IFMC’s first conference in 1948, where the German musicologist Walter Wiora discussed the distinction between Kategorie (category) and Wertidee (inspiring ideal), several of the Council’s members—most notably the English folklorist Maud Karpeles—debated the meanings of such terms as folk and the all-important qualifier authentic. The questions that were raised illuminate the beginnings of ethnomusicology and resonate with some of the current issues in the field.

This according to “Kategorie or Wertidee? The early years of the International Folk Music Council” by James R. Cowdery, an essay included in our recently published Music’s intellectual history.

Above, members of the IFMC at their meeting in Bloomington, Indiana, in 1950. Front and center: the Bengali poet and folklorist Jasīmauddīna, the U.S. ethnomusicologist George Herzog, and Dr. Karpeles.

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Filed under Curiosities, Ethnomusicology