Author Archives: rilm

RIdIM and music iconography

On Sunday 29 August 1971 Barry S. Brook organized a meeting of some 30 music and art historians at Hotel Ekkehard in St. Gall; there they conceived Répertoire International d’Iconographie Musicale, the third music repertoire after RISM (founded in 1952) and RILM (1966). The discussions at the meeting are encapsulated in a single sheet of yellow legal paper (above) on which Brook scribbled his notes during the meeting.

Hotel Ekkehard, where the meeting took place.

The document lists proposals for the organization’s possible names: RICOM was rejected by a vote of 10:12; RIdIM (Répertoire International d’Iconographie Musicale) with its English/German equivalent IRMI (International Repertory of Musical Iconography/Internationales Repertorium der Musikikonographie) prevailed by 13:8.

The discussion concerned the composition of RIdIM’s Commission Mixte and national committees, the establishment of working groups on issues related to cataloguing and computerizing visual sources, and the organization of the Committee d’Honneur comprising museum directors, businesspeople, and amateur enthusiasts who could provide extra-musicological advice and assistance. The clearing house for cataloguing and the center for communication between the national committees cataloguing national resources and the scholars who need to study them was designated the Research Center for Music Iconography (founded in 1972 at the CUNY Graduate Center).

At the end of the meeting the project was established under the guidance of its three founding co-directors: Barry Brook, Harald Heckmann, and Geneviève Thibault de Chambure. This was a critically important moment for the field of music iconography, and Brook was certainly aware its significance. In the center of the sheet he wrote in red ink: “We may be participants in the establishment on a firm footing of a full-fledged sub-discipline”.

RIdIM celebrates its 50th anniversary today!

Brook and Heckmann in 1971.

BONUS: A report on the discussion of this idea a few days earlier at the annual meeting of the International Association of Music Libraries is here.

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Filed under Iconography, RIdIM

A work admired and performed by Bach

In 2020 A-R Editions issued a critical edition of Gottfried Heinrich Stölzel’s Die leidende und am Creutz sterbende Liebe Jesu, edited by Warwick Cole.

Stölzel was a highly respected musician and composer who contributed works in all major 18th-century musical genres. His first Passion, Die leidende und am Creutz sterbende Liebe Jesu, was performed widely during his lifetime, including by Bach in 1734—the same year he composed his Christmas Oratorio, which imitates various aspects of Stölzel’s style.

Several characteristics of Stölzel’s Passion demonstrate the composer’s unusual approach to the genre, including a lack of named protagonists, texts couched in the present tense to heighten the immediacy of the drama, a balance between recitatives and arias, and the employment of primarily 17th-century chorales with plain harmonizations that may have encouraged the participation of the listening congregation.

Evidence of the work’s popularity includes the existence of a truncated and adapted mid-18th century score, several excerpts of which are included in the edition’s appendix.

Above, the Schlosskirche in Gotha, where Stölzel’s Passion was first performed in 1720. Below, an excerpt from the work performed by Cole’s group, Corelli Concerts.

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Filed under Baroque era, New editions

Moutya and creolization

Moutya, created by slaves of African descent in the Seychelles in the late 18th century, is a combination of song, drumming, and dance. The genre’s current form originated in conjunction with the construction of Seychellois Creole cultural identity after the coup d’état in 1977.

Performances of moutya that have been adapted or revived—mainly in staged performances for official events, for tourists, or as part of the local music industry—demonstrate the creolization processes, revealing the relationship between moutya and other local and regional cultural phenomena, and underlining the need for an expanded and multilayered conceptual approach to the genre.

This according to Le moutya à l’épreuve de la modernité seychelloise: Pratiquer un genre musical emblématique dans les Seychelles d’aujourd’hui (Océan Indien) by Marie-Christine Parent, a dissertation accepted by the Université de Montréal in 2018.

Above and below, a 2020 performance in downtown Victoria.

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Filed under Africa, Dance

The Taliban and music: An annotated bibliography

Music has always been a controversial topic in Islam. Although the Islamic world has birthed rich and brilliant musical cultures, conservative Muslims nevertheless believe that music (especially instrumental music) tends to lead people astray by indulging in sensual pleasures.

The Taliban, a Sunni Islamic fundamentalist militant group that originated in the Kandahar region of Afghanistan, emerged in 1994. After taking power in 1996, the Taliban essentially banned music altogether in Afghanistan, until 2001 when the Taliban regime was overthrown in the U.S.-led war in Afghanistan. Yet with the recent Taliban recapture of most parts of Afghanistan, there are renewed concerns about the situation there. Will music be banned again?

Looking through the literature related to the Taliban and music, we can find that scholars, journalists, and directors have left us valuable information through their articles and films documenting musical life in Afghanistan during and after the Taliban rule. In chronological order of publication, we can outline a brief history of music in Afghanistan in the last two or three decades through these documents.

  • Yusufzai, Rahimullah. “All quiet in Kabul”, Index on censorship: The global magazine for free expression 27/6:185 (November–December 1998) 135–138. [RILM Abstracts of Music Literature 1998-26068]

Abstract: With the takeover of the Taliban regime in 1996 the cultural policies of Afghanistan changed dramatically, as music and any form of electronic entertainment were forbidden. The consequences of this prohibition are described and an excerpt of the Taliban’s official statement is provided.

  • Majrooh, Naim. “The Talibans have banned all music in Afghanistan”, 1st World Conference on Music and Censorship, Copenhagen, 20–22 November 1998, ed. by Marie Korpe. (Freemuse: København, 2001) 27–30. [RILM Abstracts of Music Literature 2001-20196]

Abstract: Afghanistan’s centuries-old art and folk traditions began to decline after the communist coup of 1979 and the repression that followed, but they suffered a far greater blow with the rise of the Taliban in the 1990s. In 1992 women and music were banned from Kabul radio and television, and in 1995 all musical life was proscribed. While musical life continues in remote villages, in the cities even weddings and funerals are held without music. A black market in smuggled cassettes, enjoyed discreetly in private homes, shares many similarities with the drug trade in the West.

  • Baily, John. “Can you stop the birds singing?”: The censorship of music in Afghanistan. Freemuse report (Freemuse: København, 2001). [RILM Abstracts of Music Literature 2001-20183]

Abstract: The people of Afghanistan under Taliban rule are subjected to an extreme form of music censorship. The only musical activity permitted is the singing of certain religious songs and Taliban chants.

The report traces the gradual imposition of music censorship since 1978, when the communist government of Nur Ahmad Taraki came to power in a violent coup d’etat. During 14 years of communist rule, music in Afghanistan was heavily controlled by the Ministry for Information and Culture, while in the refugee camps in Pakistan and Iran all music was prohibited in order to maintain a continual state of mourning. The roots of the Taliban ban on music lie in the way these camps were run.

In the Rabbani period (1992–1996) music was heavily censored. In the provincial city of Herat, the newly formed Office for the Propagation of Virtue and the Prevention of Vice (religious police) enforced a virtual ban on live public performance, but private music making was permitted. There was a little music on radio and television, and audiocassettes of music were freely available. In Kabul conditions were somewhat more relaxed until Hekmatyar became prime minister; cinemas were then closed and music was banned from radio and television.

When the Taliban took control of Kabul in 1996 a number of edicts were published against music. All musical instruments were banned, and when discovered by agents of the Office for the Propagation of Virtue and the Prevention of Vice were destroyed, sometimes being burnt in public along with confiscated audio and video cassettes, TVs, and VCRs. The only forms of musical expression permitted today are the singing of certain kinds of religious poetry, and so-called Taliban chants, which are panegyrics to Taliban principles and commemorations of those who have died on the field of battle for the Taliban cause.

The effects of censorship of music in Afghanistan are deep and wide-ranging for the Afghan people, both inside and outside the country. The lives of professional musicians have been completely disrupted, and most have had to go into exile for their economic survival. The rich Afghan musical heritage is under severe threat. The report concludes with a number of recommendations intended to counteract the effects of censorship.

  • Broughton, Simon. Breaking the silence: Music in Afghanistan. VHS (BBC Education & Training, 2002). [RILM Abstracts of Music Literature 2002-15784]

Abstract: The Taliban’s prohibition of music was the most severe in history. Apart from unaccompanied chants, all music was banned and instruments were broken and burnt. This film documents the remarkable moment when the country was reconnected with its musical culture. Shot in Kabul and Peshawar (Pakistan) in January 2002, two months after the fall of the Taliban, this film is an introduction to the music of Afghanistan and the way it’s been caught in the crossfire of conflicting regimes over the past 25 years. Most poignantly, it shows the musicians in Kabul who are now rebuilding Afghanistan’s devasted musical life. Directed by Simon Broughton, it won the documentary prize at the Golden Prague Festival in 2002.

Includes: Sarinda-player Mashinai, forced to work as a butcher under the Taliban; Singer Aziz Ghaznawi, who had no option but to sing for them; Female singer Naghma, whose tapes flooded the Kabul bazaar as the Taliban fled; Rare footage of Sufi gatherings where Islam and music fervently meet; Ensemble Kaboul, the best of the traditional Afghan groups in exile, who formed when the very survival of Afghan music seemed under threat.

  • Seybold, Dietrich. “Kulturkampf und Musikzensur: Über die Hintergründe des Musikverbots der Taliban”, Musik & Ästhetik 9/33 (Januar 2005) 104–112. [RILM Abstracts of Music Literature 2005-256]

Abstract: Historically examined, musical censorship is an almost commonplace phenomenon. Less common is a ban as radical as that imposed in Afghanistan by the Taliban in 1996. The reception of the ban in the Western public sphere is analyzed, unifying the insights offered by various disciplines. Embedding this particular phenomenon in a historical examination of the theme of extreme, religiously based opposition to music, patterns of such opposition are revealed; these are also found in the occidental tradition, albeit focusing on a different problem complex: the stance of Islam, including its marginal, sect-like manifestations, in relation to music.

  • Alagha, Joseph. “Jihad through ‘music’”: The Taliban and Hizbullah”, Performing Islam 1/2 (2012) 263–289. [RILM Abstracts of Music Literature 2012-13894]

Abstract: Discusses the cultural politics of the Taliban and Hezbollah. While Hezbollah embraces “resistance art” and encourages purposeful music and artistic expressions as pious entertainment, the Taliban censor music and restrict artistic activities, considering them innovations (bida’j) that distract from the practice of “authentic Islam” and “true worship”. To discuss the interplay between the “power of music” and “music in power”, this article uses samples of anashid (alternate spelling anachid or anasheed, meaning songs, hymns, and anthems) of the Taliban and Hezbollah, both of which practice jihad through music.

Most notably, both employ the same Qur’anic concept of “action of excellence under God’s guidance”, either to legitimize and justify certain artistic expressions and practices (Hezbollah) or to ban and prohibit them altogether (the Taliban). Hezbollah’s contextual argument leads to a music theory, whilst the Taliban’s prohibition in the absolute curtails cultural politics all together.

  • Cara, Gibney. “Dr. Ahmad Sarmast”, fRoots 39/10-12:418-420 (spring 2018) 31. [RILM Abstracts of Music Literature 2018-1109]

Abstract: A profile and interview. Ahmad Sarmast is founder of the Afghanistan National Institute of Music (ANIM) in Kabul, which asserts in its mission statement: “We focus especially on supporting the most disadvantaged children in Afghanistan—orphans, street-working vendors and girls”. It’s been long, hard, dangerous work developing a music institute in Kabul focused on these marginalized populations, and the struggle isn’t over.

Ahmad Sarmast left Afghanistan in the 1990s, seeking asylum in Australia away from the relentless Afghan civil war. During his years away from home he pursued a music education that would develop skills and knowledge essential for the years ahead, ultimately becoming the first Afghan national to obtain a PhD in music. He returned to Afghanistan in 2008 after the defeat of the Taliban, a land where music was banned for many years.

ANIM opened its doors in 2010, and now offers a core academic syllabus including math, languages, and social sciences. It offers studies in Afghan music, Western music, and various ensembles including Zohra—”the first-ever all-female ensemble in the history of Afghanistan”.

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Filed under Asia, Politics

Metaldata

In 2021 the Music Library Association and A-R Editions issued Metaldata: A bibliography of heavy metal resources, the first book-length bibliography of resources about heavy metal.

From its beginnings in the late 1960s and early 1970s, heavy metal has emerged as one of the most consistently popular and commercially successful music styles. Over the decades the style has changed and diversified, drawing attention from fans, critics, and scholars alike. Scholars, journalists, and musicians have generated a body of writing, films, and instructional materials that is substantial in quantity, diverse in approach, and intended for many types of audiences, resulting in a wealth of information about heavy metal. 

Metaldata (RILM Abstracts of Music Literature 2021-3687) provides a current and comprehensive bibliographic resource for researchers and fans of metal. This book also serves as a guide for librarians in their collection development decisions. Chapters focus on performers, musical instruction, discographies, metal subgenres, metal in specific places, and research relating metal to the humanities and sciences, and encompass archives, books, articles, videos, websites, and other resources by scholars, journalists, musicians, and fans of this vibrant musical style.

Below, YouTube’s Metal library.

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Filed under Popular music, Resources

LimerickSoundscapes

LimerickSoundscapes is an urban soundscapes project based in the small, multicultural, and post-industrial city of Limerick, Ireland, which is currently undergoing a process of urban regeneration following decades of challenges (high unemployment rates, rapid demographic shifts brought about by global migration, social disenfranchisement in marginalized neighborhoods, gangland criminality, and considerable stigmatization by the national media).

Facilitated by an interdisciplinary team involving ethnomusicologists, urban sociologists, and information technology specialists, the project combines ethnographic approaches from urban ethnomusicology with mapping practices from soundscape studies, through an evocation of critical citizenship to generate a soundscapes model that has the individual as a networked, social being and creative critical citizen at its core.

LimerickSoundscapes invites participants from a wide range of backgrounds, sourced through pre-existing routes and pathways—including clubs, charities, educational organizations, and societies—to engage in basic sound recording training on small, handheld devices. These sonic flaneurs or citizen collectors make short recordings of the sounds of their city, which are shared on an interactive website.

For the ethnomusicologists on the research team two tensions emerge. The first is around the research model, which makes collectors critical collaborators; this has implications for the open, creative, and participatory process by having an underpinning social activist agenda. The second relates to stepping outside the bounds of musicking and how that changes the more traditional role of the ethnomusicologist.

This according to “Sonic mapping and critical citizenship: Reflections on LimerickSoundscapes” by Aileen Dillane and Tony Langlois, an essay included in Transforming ethnomusicology. II: Political, social & ecological issues (New York: Oxford University Press, 2021, 96–114; RILM Abstracts of Music Literature 2021-3523).

Below, music in a Limerick pub.

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Filed under Curiosities, Resources

Sound stage screen

In 2021 the Dipartimento di Beni Culturali e Ambientali at the Università degli Studi di Milano launched Sound stage screen (SSS, ISSN 2784-8949), a biannual, peer-reviewed journal devoted to historical and theoretical research into the relations between sound, performance, and media.

SSS addresses a wide range of phenomena, practices, and objects pertaining to sound and music in light of the interconnections between performing traditions and media archaeologies: from opera to musical multimedia, and from cinema to interactive audiovisual platforms. An open-access journal published in English, SSS wishes to redefine the academic study of music as an open field whose boundaries—historical, geographical, and theoretical—are constantly being negotiated.

Below, the official trailer for Christopher Cerrone’s opera Invisible cities, a work discussed in the inaugural issue.

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Filed under 20th- and 21st-century music, Dramatic arts, New periodicals

Doctor Love’s diagnoses

The Zimbabwean singer-songwriter Paul Matavire was widely celebrated for his witty but sharply pointed songs addressing themes of intimacy, romance, and social relations, earning him the nickname Doctor Love.

Matavire’s well-calculated social commentary, disseminated through sungura music, continues to hold a special place of reverence in Zimbabwe, even long after his death. His songs are unique in the ways that he used humor to drive his concerns home.

For example, in Akanaka akarara (A person is only good when asleep) Matavire code-switches between Shona and English phrases and expressions, joking that his wife may be possessed by spirits, and maintaining that he is not asking her to cook sadza for him—he just wants money for beer to treat his hangover. Using intrinsic Shona linguistic structures, the song satirizes the foibles of both men and women as they grapple with tensions between traditional and modern gender roles.

This according to “Tracing humour in Paul Matavire’s selected songs” by Umali Saidi (Muziki: Journal of music research in Africa XII/1 [May 2015] 53–61; RILM Abstracts of Music Literature 2015-6205).

Today would have been Doctor Love’s 60th birthday! Below, his recording of Akanaka akarara.

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Filed under Humor, Performers, Popular music

RILM and the IBM Selectric

Dorothy Curzon, the Managing Editor of RILM Abstracts between 1975 and 1988, with her Selectric.

Although the production of RILM Abstracts has always heavily relied on computing technology, the computers of the 1960s and 1970s were not able to support the complexities of its multilingual and multicultural mission. Even the most powerful IBM mainframe System/370, used in the production of RILM Abstracts from 1970 to 1988, had limited possibilities for rendering different fonts, writing systems, and diacritical signs. For RILM, displaying names and terms in their most accurate representations—including rendering them in their original writing systems—was an imperative since its inception in 1967.

RILM’s Soviet national committee, headed in the 1960s and 1970s by Grigorij Mihajlovič Šneerson (1901–82) and Ûrij Vsevolodovič Keldyš (1907–95), was prolific, contributing a large number of records for publications issued in the Russian language. As the S/370 was unable to render their authors and titles in Russian Cyrillic, early RILM editors used another, much simpler IBM machine: the Selectric typewriter. The Selectric’s changeable typeball made possible it to render different fonts and scripts. For RILM editors it was like an automated transliteration machine, since its typeball with Cyrillic letters enabled printing Russian texts by typing on a standard roman-letter keyboard.

Record from a printed volume of RILM Abstracts, with author and title rendered in Cyrillic.

IBM introduced the Selectric typewriter on 31 July 1961, 60 years ago today!

Typeballs used during the 1970s in the production of RILM Abstracts, preserved in the Museum of RILM History.

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Filed under From the archives, RILM

Returning to “La source”

Four historic performances of Arthur Saint-Léon’s ballet La source, spanning 150 years, illustrate how—through the sacrifice of a feminized nature—the work represented the biopolitics of sex and race, and the cosmopolitics of human and natural resources.

In 1866, when La source debuted, the public at the Paris Opéra may have been content to dream about its setting in the verdant Caucasus, its exotic Circassians, veiled Georgians, and powerful Khan. Yet the ballet’s botany also played to a public thinking about ethnic and exotic others at the same time—and in the same ways—as they were thinking about plants.

Along with these stereotypes, with a flower promising hybridity in a green ecology, and the death of the embodied Source recuperated as a force for regeneration, the ballet can be read as a fable of science and the performance as its demonstration.

Programmed for the opening gala of the new Opéra, the Palais Garnier, in 1875 the ballet reflected not so much a timeless Orient as timely colonial policy and engineering in North Africa, the management of water and women.

Its 2011 reinvention at the Paris Opéra, following the adoption of new legislation banning the veil in public spaces, might have staged gender and climate justice in sync with the Arab Spring, but opted instead for luxury and dream.

Its 2014 reprise might have focused on decolonizing the stage or raising eco-consciousness, but it exemplified the greater urgency attached to Islamist threat rather than imminent climate catastrophe, missing the ballet’s historic potential to make its audience think.

This according to One dead at the Paris Opera Ballet: La source 1866–2014 by Felicia M. McCarren (New York: Oxford University Press, 2020; RILM Abstracts of Music Literature 2020-54905).

Above, Eugénie Fiocre in La Source, depicted by Edgar Degas circa 1868; below, an excerpt from the 2011 production.

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Filed under Curiosities, Dance, Performance practice