Sergej Mihailovič Èjzenštejn’s collaborations with Prokof’ev, along with his essays from the same period, illuminate the director’s reconceptualization of his editing practices in relation to the possibilities offered by synchronized sound.
Throughout his career, Èjzenštejn sought to understand rhythm and tempo in their psychological dimension: How fast do things seem to be going? What formal parameters or systems affect our sense of rhythm and of pace? These questions continued to inform his sound films, and shaped his work with Prokof’ev in fundamental ways.
This according to “A lesson with Eisenstein: Rhythm and pacing in Ivan the Terrible, part I” by Lea Jacobs (Music and the moving image V/1 [spring 2012] pp. 24–46). This journal, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
Today is Èjzenštejn’s 120th birthday! Above and below, his Ivan Groznyj I, the film discussed in the article.
The acoustic physicist Vinko Dvořák was a gifted violinist and a tireless promoter of music in Croatia. As a member of the board of the Hrvatski Glazbeni Zavod between 1913 and 1919, he took an active part in organizing and financing musical events, and the Zavod za Fiziku at the Sveučilište u Zagrebu, where he was a professor of physics, owned an extensive collection of musical forks and instruments.
Dvořák kept encouraging young Croatians to develop and succeed in music until his death, and in his will he left a notable amount of money for the education of promising music students.
This according to “Vinko Dvořák: Fizičar sa sluhom za glazbu i glazbeno darovita duša u fizici” by Branko Hanžek (Tonovi: Časopis glazbenih pedagoga XV/2:36 [prosinac 2000] pp. 41–43).
Today is Dvořák’s 170th birthday! Below, a tour of the Hrvatski Glazbeni Zavod, which still looks much like it did in Dvořák’s time.
In 2017 A-R Editions issued Motets from the Chansonnier de Noailles, presenting the works in a single, coordinated, comprehensive critical edition for the first time.
F-Pn MS fr. 12615, known as the Chansonnier de Noailles, brings together 13th-century motets in two to four parts, whose upper voices are all sung to vernacular texts. The collection is notable in several respects: with its 91 pieces it is the fourth-largest repository of 13th-century motets and the third-largest of motets in French; it is one of only two sizable sets of polyphonic motets preserved in provincial songbooks rather than Parisian collections, a fact that broadly affects the style of several groups of its motets; and it transmits an unusually high number of unica, due to the anthology’s inclusion in an Artesian chansonnier.
Although the Chansonnier de Noailles has sparked the interest of bibliophiles and scholars since the first half of the 18th century, its faulty polyphonic notation has made editing the motets difficult; past editions have thus been incomplete and relied heavily upon concordant readings.
Above, a page from the chansonnier (click to enlarge); below, one of the works in the collection.
Toward the middle of the 13th century B.C.E., shortly after a granddaughter of the great Hittite king married the Ugaritic ruler, a matrimonial scandal shook the kingdom. The first lady of the city-state of Ugarit was accused of disporting herself with the nobles, of “ceaseless enjoyment” with them: the Akkadian word ṣiāḫum (to laugh joyfully, to flirt) was the discreet description of conjugal infidelity.
“To laugh” had been the euphemism for sexual intercourse and physical love for at least 700 years, as is attested in Paleo-Babylonian love songs. Already in Sumerian songs of the beginning of the second millennium B.C.E., the verbs “to delight” and “to utter joyful cries” were used to describe amorous play.
The language of love in Aššurian songs is one of metaphors and discreet allusions; carnal love is mentioned only indirectly, through stock literary devices stemming from a long tradition. Amorous metaphors include “the scent of cedar is your love”, “she seeks the garden of your opulent love”, and “today my heart is full of play and music”.
This according to “La musique des amoureux” by Brigitte Groneberg (Dossiers d’archéologie 310 [février 2006] pp. 50–54).
Above, a Paleo-Babylonian plaque; below, Peter Pringle performs his recreation of an ancient Egyptian song that uses similar metaphors.
Filed under Antiquity, Asia
Ranking among America’s most influential and versatile musical figures, Allen Toussaint excelled as a songwriter, arranger, session pianist, and producer. His influence extends across the popular music landscape; though he is most often associated with the music of his native New Orleans, he enjoyed success in R&B, jazz, country, blues, and pop. His piano playing blended the wealth of Crescent City styles, barrelhouse blues, marching band references, jazzy intervals, and sweeping octave leaps.
By the late 1950s Toussaint was already cranking out hits and frequently doubling as keyboard player and/or producer. In the 1960s two of his instrumentals became huge pop standards—Java for Al Hirt and Whipped cream for Herb Alpert. Glen Campbell’s version of his Southern nights was nominated for the Country Music Association Song of the Year award in 1977, and he was inducted into the Rock and Roll Hall of Fame in 1998.
This according to “Toussaint, Allen” by Ron Wynn (Encyclopedia of the blues II  pp. 1005–396); this encyclopedia is one of many resources included in RILM music encyclopedias, an ever-expanding full-text compilation of reference works.
Today would have been Toussaint’s 80th birthday! Above, receiving the National Medal of Arts from President Obama in 2013; below, his classic Yes we can can.
Ruth Brown’s recordings—including, just for starters, 5-10-15 hours, (Mama) He treats your daughter mean, and Oh what a dream—have come to define for generations of music lovers the epitome of 1950s-era R&B: elegant and swinging, yet with a sassy sexiness that proclaimed the freedom-seeking spirit of a new generation.
Generations of vocalists, extending into the present day, have cited her as a major musical role model. And they weren’t all women: Little Richard patterned his squeal on his hit Lucille after Brown’s squeal on (Mama) He treats your daughter mean three years earlier.
This according to “Ruth Brown” by David Whiteis (Living blues XXXVII/1:188 [February 2007] pp. 69–71).
Today would have been Brown’s 90th birthday! Above, performing in 2005; below, Little Richard’s muse in 1955.
In a 1995 interview, Palghat R. Raghu recalled how he became a disciple of the legendary Palghat T.S. Mani Iyer.
“I was born in Rangoon. My grandfather was a self-made musician and in the locality he was known as Rangoon Radhakrishna Iyer. I was fond of drumming on biscuit tins for rhythm. [A relative] who came to our house presented me with a small mṛdaṅgam. It was a slow progress.”
“[A friend] suggested that I should have the guidance of Palghat Mani Iyer. So we shifted to Palghat. But Mani Iyer did not accept me as a disciple at our first meeting. My grandfather told him beseechingly, ‘We want to entrust Raghu in your hands. The boy is eager to learn from you.’ There was no encouraging response from Mani Iyer.”
“Two or three days we visited his house expecting a favorable reply; but no word of acceptance from Mani Iyer. It was here I found the hand of God coming to my rescue. One day when we were waiting in Mani Iyer’s residence, a close friend of his came there with a vessel of halwa and gave a piece to me and told Mani Iyer ‘Mani, this boy plays exceedingly well. I have heard him.’ That settled it. Mani Iyer asked me to come every day for lessons.”
Quoted in “Challenges brought out his best” by S.V. Krishnamurthy, an article included in The Hindu speaks on music (Chennai: Kasturi & Sons, 1999, pp. 245–47).
Today would have been Palghat Raghu’s 90th birthday! Above and below, the master in his element.
Filed under Asia, Performers
Each January, Cape Town’s sixty-plus minstrel troupes take over the city center with a sweeping wave of sound and color in the annual carnival known as Tweede Nuwe Jaar (the Second of New Year). The celebration’s origins are often linked with the December 1st emancipation processions of the mid-to-late 1800s that celebrated the abolition of slavery in 1834, and also with the annual slave holiday, the one day a year slaves could take off work.
The parading troupes, called Kaapse Klopse (Clubs of the Cape), use their bodies to collectively lay claim to Cape Town and access urban space through sonic and embodied performances, re-appropriating city space in relation to the black community’s colonial and apartheid experiences of dispossession, forced removals, and social dislocation.
Despite the increased formal recognition that the event has received in recent years as an important heritage practice, participants’ embodied claims continue to be undermined, contested, and policed. Through their affective experiences, participants memorialize places of significance and occupy the city; far from a form of escapist revelry, these sonic and embodied acts are practiced and disciplined choreographic moves that pose a challenge to Cape Town’s contemporary spatial order.
This according to “Choreographing Cape Town through goema music and dance” by Francesca Inglese (African music IX/4  pp. 123–45). Below, Kaapse Klopse in 2013.
In 2017 the University of California Press launched Studies in the Grateful Dead to explore the achievement, impact, and significance of one of the most iconic American rock bands, the Grateful Dead. The series presents original monographs and edited anthologies by experts representing a range of disciplinary perspectives and fields that highlight the complexity, power, and enduring appeal of this protean, compelling musical and cultural phenomenon.
The inaugural volume, Listening for the secret: The Grateful Dead and the politics of improvisation by Ulf Olsson, is a critical assessment of the Grateful Dead and the distinct culture that grew out of the group’s music, politics, and performance. With roots in popular music traditions, improvisation, and the avant-garde, the group provides a unique lens through which we can better understand the meaning and creation of the counterculture community.
Below, a performance from 1974 that has been cited for its outstanding group improvisations (beginning just before the five-minute mark).