As one of the four main ethnic groups in Cuba, the Chinese people have made notable cultural contributions. Among the most significant of these is the corneta china, a shawm derived from the Chinese suona.
The instrument is no longer played by Chinese Cubans; rather, the corneta china has been appropriated by other ethnic groups—particularly in the eastern region of the island, where it is played almost exclusively by performers of African descent. Despite a short-lived attempt to reintroduce the instrument in Cuban performances of the Chinese Lion Dance in the 1980s and early 1990s, the corneta china and its originators have followed separate paths.
This according to “The Chinese community and the corneta china: Two divergent paths in Cuba” by Rolando Antonio Pérez Fernández (Yearbook for traditional music XLVI  pp. 62–88).
Above and below, the corneta china in action.
The African pianism developed by the Nigerian composer Akin Euba (above) is not well-suited to the research style of traditional musicology, and the limitations of conventional musicological perspectives and analytical models for research on this cultural phenomenon are obvious.
Ethnomusicology and other disciplines such as cultural anthropology may provide approaches and viewpoints that can be adopted in musicological research on African pianism.
This according to “My understanding of African pianism/我对非洲钢琴艺术研究的一些认识” by Li Xin, an essay included in Dialogues in music: Africa meets Asia/亚非相遇： 中非音乐对话 (Richmond: MRI, 2011, pp. 59–68, 345–353).
Below, Kingsley Otoijamun performs an excerpt from Euba’s Scenes from traditional life.
The legendary nāgasvaram player T.N. Rajarathnam Pillai performed in two films—once just in a cameo as himself, but once as the star!
In 1940 Rajarathnam Pillai appeared in Kalamegam, portraying the 15th-century Tamil poet Kavi Kalamegam. The film’s director, Ellis R. Dungan, recalled working with him:
“When Rajarathnam was sober, he was fine and took direction well with interest. But when he was lit, he could not be controlled and proved a nuisance and a pest on the set. Of course, when he became sober, he would apologize for his unruly conduct. People treated him like some kind of god because he was a big gun…I also found that he was very fond of women! But then who is not?”
The role required Rajarathnam Pillai to sing, which he did beautifully—but unfortunately his many fans only wanted to hear him play the nāgasvaram, and the film failed at the box office. No prints remain; only a handful of stills and recordings attest to Rajarathnam’s single appearance as a film star.
This according to “Foray into films” by Randor Guy (Sruti CLXXI [December 1998] pp. 39–42).
Today is Rajarathnam Pillai’s 120th birthday! Above and below, rare artefacts of the film.
BONUS: Rajarathnam Pillai plays the nāgasvaram!
Filed under Asia, Performers
In summer 2018 the Asia-Europe Music Research Center at the Shanghai Conservatory of Music launched Asian-European music research e-journal, a peer-reviewed open-access journal that publishes scholarship on traditional and popular musics and fieldwork research, and on recent issues and debates in Asian and European communities. The journal places a specific emphasis on interconnectivity in time and space between Asian and European cultures, as well as within Asia and Europe.
The journal provides a forum to explore the impacts of post-colonial and globalizing movements and processes on these musics, the musicians involved, sound-producing industries, and resulting developments in today’s music practices. It adopts an open-minded perspective on diverse musics and musical knowledge cultures.
Below, a silent film shot in Bali in 1928—part of Bali 1928, a repatriation project discussed in the inaugural issue.
In early 2005 Béla Fleck traveled to Tanzania, Uganda, Gambia, and Mali to meet, jam, and record with an impressive array of musicians, bringing along a recording engineer, a film crew, and enough gear to ensure that no encounter would go unrecorded. He accompanied the player of a massive marimba in Uganda, played with kalimba masters and harpists in Tanzania, and encountered a possible banjo ancestor—the akonting—in Gambia.
In an interview, Fleck explained that his aggressive travel agenda was part of a strategy to circumvent his inner control freak. “By putting myself in a situation where I couldn’t really be completely prepared, I was forced to dig deep into things that I do that I can’t tell you where they come from. I have been pegged as a complicated guy, and so it’s funny that I feel freer not being complicated in this setting.”
This according to “Béla Fleck’s Africa Project” by Banning Eyre (Guitar player August 2009).
Today is Fleck’s 60th birthday! Above and below, excerpts from his award-winning film Throw down your heart.
Karinding Attack is a group from Bandung, West Java, that performs original songs, covers international death metal hits, and engages in collaborations with musicians who specialize in other genres—all to the accompaniment of Sundanese bamboo musical instruments that were virtually extinct only 20 years ago.
After the Sundanese people’s embrace of a hegemonic modernity in the 20th century relegated these instruments to obscurity, their efflorescence represents an alternative modernity in which, instead of adopting disdain for their own past as the primitive Other against which European hegemonic modernity is constructed, Sundanese people construct their own history against which to articulate a coherent Sundanese modernity.
This according to “Heavy metal bamboo: How archaic bamboo instruments became modern in Bandung, Indonesia” by Henry Spiller, an essay included in Studies on a global history of music: A Balzan musicology project (Abingdon: Routledge, 2018, pp. 241–55).
Below, Karinding Attack covers Sepultura’s Refuse/Resist.
T. Balasaraswati (1918–84), a dancer and musician from southern India, became recognized worldwide as one of the great performing artists of the twentieth century. In India she was a legend in her own time, acclaimed before she was 30 years old as the greatest living dancer of traditional bharata nāṭyam.
Balasaraswati was a passionate revolutionary, an entirely modern artist whose impact was proclaimed by some of the most prominent figures in contemporary dance in India and the West. Her art and life defined the heart of a tradition, and her life story offers an extraordinary view of the enigmatic matrilineal devadāsī community and traditional artistic practice from which modern South Indian dance styles have emerged.
This according to Balasaraswati: Her art and life by Douglas M. Knight (Middletown: Wesleyan University Press, 2010).
Today is Balasaraswati’s 100th birthday! Below, a 30-minute film about her by Satyajit Ray.
Bengawan Solo (Solo River) was written by the kroncong singer Gesang Martohartono (above) in September 1940. A tribute to the beauty and significance of the river for the common people, the song subsequently assumed national importance, symbolizing the struggle for independence during the Japanese occupation of Java (1942–45).
The first widely popular song by an Indonesian composer written in Bahasa Indonesia, the Malay-based national language adopted by independent Indonesia, Bengawan Solo now evokes images of Indonesian revolutionary fighters to whom homage must be given. The song has spread throughout Southeast Asia, and it has even become popular in Japan and China, making it a potent symbol of pan-East/Southeast Asian identity.
This according to “The pan-East/Southeast Asian and national Indonesian song Bengawan Solo and its Javanese composer” by Margaret J. Kartomi (Yearbook for traditional music XXX  pp. 85–101).
Below, a recording featuring the voices of the composer and Asti Dewi Christianna.
As a small child, Ananthalakshmi Sadagopan proved able to reproduce songs after hearing them once, and she could recognize individual rāgas when she was three years old.
As word of this talented child spread, a neighbor arranged for her to study Karnatak music. She gave her first full-length concert when she was 11; the next year she performed on All India Radio, and soon she had a contract for regular broadcasts.
While she enjoyed a successful career, she never pushed for stardom—she was content to earn the respect of her colleagues and maintain an unstressful schedule as a performer and teacher. One of the pioneering career women in Karnatak music, she also demonstrated the possibility of leading a full family life at the same time.
This according to “Ananthalakshmi Sadagopan: A lifetime of music” by Sriram Venkatakrishnan (Sruti 266 [November 2006] pp. 33–45).
Today would have been Ananthalakshmi Sadagopan’s 90th birthday! Below, a recording from her heyday.
Filed under Asia, Performers
The Gangbé Brass Band’s Alladanou makes specific historical, linguistic, and musical references to Benin’s precolonial, colonial, and postindependence histories. These references can serve as a point of departure for exploring the song’s relationship to the royal court style adjògàn.
The Cameroonian political theorist Achille Mbembe’s concept of multiple temporalities illuminates the historical flexibility at play in Gangbé’s album Togbé, and an analytical framework for analyzing Alladanou proceeds from an interest in audience, relationality, the Fon concept of gbè (voice or sound), and resonance.
This according to “‘People of Allada, this is our return’: Indexicality, multiple temporalities, and resonance in the music of the Gangbé Brass Band of Benin” by Sarah Politz (Ethnomusicology LXII/1 [winter 2018] pp. 28–57).
Below, the song in question.