The young Scottish traditional singer Jean Redpath shared a New York apartment with Bob Dylan in the early 1960s; she went on to make more than 40 recordings, not least the astonishing project she embarked upon with the American composer Serge Hovey, to record all of the songs composed and collected by Robert Burns.
Hovey arranged 323 Burns songs for her, matching them to their original melodies, often with imaginative contemporary orchestral arrangements. Redpath recorded seven albums of these arrangements, which were critically acclaimed, and went on to make other Burns albums as well.
This according to “Jean Redpath, MBE” by Jim Gilchrist (The Scotsman, 23 August 2014).
On New Year’s Eve men and boys in Urnäsch, Switzerland, disguise themselves in various costumes and, bearing harnesses with heavy bells, walk in groups from house to house; at each house they sing wordless yodels. The custom is called Silvesterklausen, and the men and boys are known as Silvesterchläus.
At the crack of dawn they march off in single file. Arriving at a house, they shake their bells rhythmically to announce their presence. The inhabitants are expecting them, and the husband and wife step out to greet them; the wife bears a tray with a bottle and glasses.
The Silvesterchläusen then form a circle and sing polyphonic yodels, which are received with great favor by the household. Each visitor is offered a drink; the yodelers accept their drinks, shake hands with their hosts, and march off to the next house.
The kolijani-koleda event on Krk, which takes place in the Christmas and New Year period, is marked by processions moving from house to house expressing good wishes, together with a choosing-the-king custom. Through changes and innovations this ritual has ensured its firm entrenchment in the consciousness of the people.
The symbolic presentation of village unity moves from the secular to the religious sphere; their mutual permeation is constant and inseparable, and the performance of the ritual is the present expression of collective identity and feelings. The dialectical relationship between tradition and revival is confirmed in the interweaving of the old pre-Christian symbols (although they are expressed with new meaning or just repeated as a rule) with the most contemporary expressions of identity.
This according to “The kolijani ritual event on the island of Krk, Croatia: Continuity or revival?” by Tvrtko Zebec (Yearbook for traditional music XXXVIII [2006] pp. 97–107). This issue of Yearbook for traditional music, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
Above and below, excerpts from a 1989 documentary on kolijani in Dubašnica.
The drumming style among Protestant bands of Northern Ireland known as blood and thunder evolved as a result of working-class bands both imitating military practices and adapting them to their changing tastes.
This unique tradition developed through working-class musicians’ endeavors to emulate the musical practices of the dominant military power without access to the tuition techniques and facilities on which that style depends. A transformation taking place in blood and thunder drumming is characterized by an added element of aesthetic deliberation, which is considered by many to be an artistic advancement.
This according to “Blood, thunder, and drums: Style and changing aesthetics of drumming in Northern Ireland Protestant bands” by Ray Casserly (Yearbook for traditional music XLV [2013] pp. 142–163). This issue of Yearbook for traditional music, along with many others, is covered in our new RILM Abstracts of Music Literature with Full Text collection.
Happy Boxing Day! On this day in 1899 Cecil Sharp witnessed a performance by the Headington Quarry Morris Dancers at the home of his mother-in-law. Intrigued by the tunes, he invited William Kimber, the group’s concertina player, to return the next day so that Sharp could notate them.
Sharp did not begin his folk song collecting until four years later, and in 1905 Mary Neal, an organizer at the Espérance Club for girls, asked Sharp if there were any dances to go with the tunes he had collected. Sharp referred her to Kimber, who traveled to the club to teach the dances, thus beginning the revival of traditional dance in England.
This according to “Absolutely classic” by Derek Schofield (English dance and song LXI/2 [summer 1999] pp. 8–9). Above, the Headington Quarry Morris Dancers in 1916, With Kimber and his concertina front and center. Below, Kimber plays Getting upstairs in 1946.
The Faroese people sing a lot. The fact that young people from the Faroe Islands are extremely successful in the multitude of popular singing contests on television is not accidental.
The Faroese have always been diligent singers, especially regarding the various genres of traditional singing, which for centuries have formed an important part of Faroese culture. With the increasingly globalized everyday life of the past 50 years or so, music from all over the world has permeated everywhere, including the Faroe Islands; nevertheless, traditional Faroese singing and dancing are still alive and well in the 21st century.
Following in the wake of four separate volumes of Faroese traditional music, a new edition, Føroya ljóð í kvæðum, vísum, sálmum og skjaldrum/Sound of the Faroes: Traditional songs and hymns (Hoyvik: Stiðin, 2014) is a single volume covering all of the topics. Part I is on Faroese dance with melodies for both kvæði and Danish ballads, part II is on spiritual singing and Kingo singing, and part III is on skjaldur. Each part describes the genres in question and offers a comprehensive selection of melody examples with an accompanying CD.
Edited by Barra Boydell and Harry White, The encyclopaedia of music in Ireland (EMIR; Dublin: University College Dublin Press, 2013) is the first comprehensive attempt to chart Irish musical life across recorded history. It also documents Ireland’s musical relations with the world at large, notably in Britain, continental Europe, and North America, and it seeks to identify the agencies through which music has become an enduring expression of Irish political, social, religious, and cultural life.
EMIR is the collective work of 240 contributors whose research has been marshaled by an editorial and advisory board of specialists in the following domains of Irish musical experience: secular and religious music to 1600; art music, 1600–2010; Roman Catholic church music; Protestant church music; popular music; traditional music; organology and iconography; historical musicology; ethnomusicology; the history of recorded sound; music and media; music printing and publishing; and music in Ireland as trade, industry, and profession.
EMIR contains some 2,000 individual entries, which collectively afford an unprecedented survey of the fabric of music in Ireland. It records and evaluates the work of hundreds of individual musicians, performers, composers, teachers, collectors, scholars, ensembles, societies, and institutions throughout Irish musical history, and it comprehends the relationship between music and its political, artistic, religious, educational, and social contexts in Ireland from the early middle ages to the present day.
In its extensive catalogues, discographies, and source materials, EMIR sets in order, often for the first time, the legacy and worklists of performers and composers active in Ireland (or of Irish extraction), notably (but not exclusively) in the 19th and early 20th centuries. It offers to the general reader brief lives of Irish musicians throughout history, and it affords the specialist a detailed retrieval of information on music in Ireland hitherto unavailable or difficult to access.
Below, the nocturne in B flat major by the widely influential John Field, one of the composers covered in the book.
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The Fons de Música Tradicional at the Institució Milà i Fontanals (CSIC-IMF) in Barcelona has more than 20.000 melodies, copied on paper, collected between 1944 and 1960 throughout Spain; most of them were compiled through the 65 folkloric missions and 62 notebooks presented to competitions organized by the Folklore Section of the former Instituto Español de Musicología of the CSIC, in which 47 researchers participated.
The site can be navigated in Spanish, Catalan, or English; searches may be organized by source, location, researcher, informant, genre, or title. Audio files of the melodies will eventually be added.
Above, notation for the instrumental tune Paciendo el rebaño; the full record, which includes other visual materials, is here.
Many aficionados of Scottish traditional music regard Ewan MacColl as one of the foremost singers of his generation; fewer know of his pioneering radio work.
The ballad of John Axon was recorded and broadcast by the BBC in 1958 as the first of a group of programs known collectively as Radio Ballads. It tells the story of a railway accident in which the driver John Axon died heroically while attempting to avert disaster.
In the program, four actual ballads carry the narrative, supplemented by several self-contained songs that illustrate the story rather than tell it, sections of recitative that provide insight into the minds of Axton and his fellow railwaymen, and the recorded speech of Axon’s widow and workmates. Although MacColl and Charles Parker are often credited jointly with the authorship of the program, strong evidence suggests that MacColl wrote it in response to an idea suggested by Parker, who served as the producer.
This according to “John Axon: Ewan MacColl’s tragic hero?” by Mick Verrier (English dance and song LXI/3 [fall 1999] pp. 2–4).
MacColl would have been 100 today! Below, one of the songs from the show, with Peggy Seeger on the banjo.
On this day in 1864 all of the children in the parish schools marched in procession with flowers and wreaths, along with the Cheshire Rifle Volunteers Band and a cart carrying the May Queen and her ladies-in-waiting. Then, as now, the procession ended on the Heath in the center of town, where the Queen was crowned.
Today the tradition is augmented with several dances, both as part of the procession and as displays before and after the crowning; morris, hornpipe, and sword dances are among the perennial favorites. Maypole dances round out the proceedings.
This according to “Royal May Day!” by Derek Schofield (English dance and song LXXVI/1 [spring 2014] pp. 32–35). Below, selections from the 145th celebration.
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