While the Kerala dance-drama kūṭiyāṭṭam focuses on weighty episodes from the venerable Indian epics, its performance affords a number of occasions for humor outside of the stock buffoon character of the vidūśaka, who provides narration in Malayalam and jokes directly with the audience.
Some comic moments are produced in the classical Sanskrit texts by the characters of maids, doctors, and so on, but other verbal and physical comedy has been interpolated into the tradition by the performers representing monkeys, demons, madmen, drunks, sweepers, soldiers, and gardeners.
This according to “Comic relief by non-vidūśaka characters in kūṭiyāṭṭam” by L.S. Rajagopalan, an article included in Living traditions of Nāṭyaśāstra (Dilli: New Bharatiya Book Corporation, 2002) pp. 123–127).
Below, an uncostumed kūṭiyāṭṭam dancer demonstrates some monkey moves.
In a study of the development of children’s ability to relate musical forms to extramusical concepts, four- and six-year-old children matched appropriate animal pictures to excerpts from Sergej Prokof’ev’s Petya i volk (Peter and the wolf) significantly better than chance, but identified the wolf and bird more readily than the cat and duck excerpts.
Three-year-olds participating in a simplified version of the task experienced a comparable order of difficulty in matching the various music-animal pairs.
A third experiment replicated the first, but with the less familiar music of Camille Saint-Saëns’s Le carnaval des animaux. Again, performance was above chance, increasing the likelihood that children’s success in the first two experiments was not attributable to previous exposure to the music.
This according to “The development of referential meaning in music” by Sandra E. Trehub and Laurel J. Trainor (Music perception: An interdisciplinary journal IX/4 [summer 1992] pp. 455–70).
In the eiri-kyōgenbon (illustrated editions of kabuki plot synopses) of the Genroku reign (1688–1704), evidence is found for the representation of exotic animals on the kabuki stage: tigers and elephants, regarded as Chinese animals, in plays of the Edo tradition, as fierce opponents of the protagonist; and peacocks in the Kamigata (Kyōto-Ōsaka) style, in kaichō scenes (the unveiling of a Buddhist image).
It is not clear whether stuffed prop animals were always used or if actors portrayed the animals; it seems certain that real animals were not used.
This according to “元禄歌舞伎に登場する動物” (Animals in Genroku kabuki) by 鎌倉 恵子 (Kamakura Keiko), an article included in Kabuki: Changes and prospects—International Symposium on the Conservation and Restoration of Cultural Property (Tōkyō: Tōkyō Kokuritsu Bunkazai Kenkyūjo/National Research Institute for Cultural Properties, Tokyo, 1998, pp. 135–47).
Above, Bandō Mitsugorō I as a samurai subduing a tiger; below, a modern-day kabuki dragon.
In 1996 a two-week expedition to the Walrus Islands in the Bering Sea was undertaken to record the sounds of Pacific walruses, both for use in musical compositions and to add to the baseline data on acoustic disturbance and walrus behavior collected by the Alaska Department of Fish and Game.
There was an opportunity during the expedition to use a hydrophone to record the animals’ underwater communications, which include a gonging sound, whistling, grunting, roaring, and clacking of teeth.
This according to “Toothwalkers” by Douglas Quin (Terra nova: Nature and culture II/3 [summer 1997] pp. 88–96). Toothwalker refers to Linnaeus’s designation of the walrus as Odobenus rosmarus (tooth-walking sea horse).
Below, the celebrated E.T. demonstrates his repertoire and expertise.
There are also the little parasites that annoy and explore the desired body. All the animal species are represented in this repertoire: insects, fish and crustaceans, snakes, small mammals and ferocious predators, singing birds, and fantastical beasts.
This according to “Hic sunt leones: Animali e musica nella Sicilia nel Cinque e Seicento” by Giuseppe Collisani, an article included in Res facta nova: Teksty o muzyce współczesnej VI/15 [2003] pp. 51–68).
The subsequent 1952 presidential race included an ad for Adlai Stevenson that featured a saucy Patti Page lookalike addressing the camera and singing, “I love the gov, the governor of Illinois…Adlai, I love you madly.” This was the first presidential race to feature widespread use of the new televisual medium, and Dwight D. Eisenhower won both the ad war and the presidency.
The song of the hermit thrush, a common North American songbird, is renowned for its apparent musicality and has attracted the attention of musicians and ornithologists for more than a century.
Recent research has shown that hermit thrush songs, like much human music, use pitches that are mathematically related by simple integer ratios and follow the harmonic series. These findings add to a small but growing body of research showing that a preference for small-integer ratio intervals is not unique to humans; such findings are particularly relevant to the ongoing nature/nurture debate about whether musical predispositions such as the preference for consonant intervals are biologically or culturally driven.
This according to “Overtone-based pitch selection in hermit thrush song: Unexpected convergence with scale construction in human music” by Emily Doolittle, et al. (Proceedings of the National Academy of Sciences of the United States of America CXI/46 [18 November 2014] pp. 16616–16621).
Below, a hermit thrush video that will fascinate your cats; more recordings, including slowed-down ones, are here.
Speech impairment is one of the most intriguing and least understood effects of alcohol on cognitive function, largely due to the lack of data on alcohol effects on vocalizations in the context of an appropriate experimental model organism.
Zebra finches, a representative songbird and a premier model for understanding the neurobiology of vocal production and learning, learn song in a manner analogous to how humans learn speech. When allowed access, finches readily drink alcohol, increase their blood ethanol concentrations (BEC) significantly, and sing a song with altered acoustic structure.
The most pronounced effects were decreased amplitude and increased entropy, the latter likely reflecting a disruption in the birds’ ability to maintain the spectral structure of song under alcohol. Furthermore, specific syllables, which have distinct acoustic structures, were differentially influenced by alcohol, likely reflecting a diversity in the neural mechanisms required for their production. Remarkably, these effects on vocalizations occurred without overt effects on general behavioral measures, and importantly, they occurred within a range of BEC that can be considered risky for humans.
Results suggest that the variable effects of alcohol on finch song reflect differential alcohol sensitivity of the brain circuitry elements that control different aspects of song production. They also point to finches as an informative model for understanding how alcohol affects the neuronal circuits that control the production of learned motor behaviors.
The importance of birds and bird song in Afghan culture is embedded in Afghanistan’s two official languages—Dari and Pashto—in which the nightingale, a central poetic symbol, occurs in texts sung by urban and rural singers.
The songs of particular birds are associated with calls to prayer, and mullahs confirm that birdsong is regarded within Sufism as a form of religious singing; birds are welcomed at Sufi shrines, where feeding them is considered an act of piety.
Sometimes caged birds are brought to musical performances in Herāt, and when they are stirred to sing by hearing music their sounds are heard as an integral and treasured part of the performance.
This according to “Afghan perceptions of birdsong” by John Baily (The world of music XXXIX/2 [1997] pp. 51–59).
Above, an Afghan dove with a friend; below, a nightingale competition in Afghanistan.
The frontispiece of Andrea Antico’s Frottole intabulate da sonare organi libro primo (1517) features a woodcut of a player at a harpsichord, a singer holding a score, and a monkey holding a lute.
The image involves a symbolic mocking of Antico’s rival, the publisher Ottaviano Petrucci. Antico had greater success than Petrucci in publishing keyboard music, and the allusions in the frontispiece highlight this fact. The monkey is meant to symbolize Petrucci, and the singer is Lady Music, who is pointing her finger accusingly at him.
This according to “A monkey business: Petrucci, Antico, and the frottola intabulation” by Hiroyuki Minamino (Journal of the Lute Society of America 26–27 [1993–94] pp. 96–106).
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