Category Archives: Europe

by | March 8, 2013 · 1:00 am

Molly dancing redux

molly dancing

In 18th-century East Anglia, agricultural workers often performed in the streets disguised in blackface and women’s clothing in exchange for largesse; this practice became known as Molly dancing. The dancers, who were often drunk, disreputable, and destructive, were regarded as degenerate by preservationists, and the practice died out in the 1930s.

Four decades later an expansion of the English folk revival fostered an interest in obscure traditions, and a resurrection of Molly dancing ensued. Its new incarnation is marked by a completely different cultural context, improved status of the dancers, and an emphasis on creativity.

This according to “Molly dancing: A study of discontinuity and change” by Elaine Bradtke, an essay included in Step change: New views on traditional dance (London: Francis Boutle, 2001, pp. 60–85). Above, Gog Magog Molly; below, the Ouse Washes Molly Dancers.

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by | December 24, 2012 · 1:00 am

The twelve days of Christmas

While the popular carol The twelve days of Christmas is well known for its unusual cumulative structure, few carollers know that the lyrics’ original meaning involves an elaborate symbolic code.

The encoding of political messages in songs was frequent in Protestant England: examples include Rock-a-bye, baby, on the demise of King Henry VIII, and Ring around a rosy, on the plague of 1665. From at least the 1600s, Catholics in England disseminated their faith and politics in similarly encrypted form in catechism songs such as Green grow the rushes, O, and Go where I send thee.

Though first published only in 1909, The twelve days of Christmas is such a catechism song, and likely originated much earlier. The “true love” of the song is God, who bestows cumulative gifts. Each of the twelve gifts represents a particular image of Catholic faith. The ever-repeating “partridge in a pear tree” is Jesus: In English folklore the partridge feigns injury to lure predators from its young, and is thus willing to sacrifice itself to save those for whom it is responsible.

This according to “The twelve days of Christmas” by Hugh D. McKellar (The hymn: A journal of congregational song XLV/4 [October 1994] pp. 30–32). Below, a performance by the University of Washington Choral Program (with a little help from their friends).

More posts about Christmas are here.

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by | December 16, 2012 · 1:00 am

Zoltán Kodály, ethnomusicologist

kodaly4

The arc of Kodály’s career as an ethnomusicologist appears to have been a consciously, even artistically, designed path.

In the early 20th century he traveled the Hungarian countryside along with Béla Bartók to document and research Hungarian musical traditions; both composers were influenced tremendously by this pursuit.

After World War II, the focus of Kodály’s ethnomusicological activities was the publication of A magyar népzene tára/Corpus musicae popularis Hungaricae, the critical edition of all Hungarian traditional music. For this undertaking he established the first scientific research group for ethnomusicology in Hungary, the Népzenekutató Csoport, which served as a workshop for the modern Hungarian school of ethnomusicologists.

This according to Kodály, a népzenekutató és tudományos műhelye by Olga Szalay (Budapest: Akadémiai Kiadó, 2004).

Today is Kodály’s 130th birthday! Below, a flash mob performance of his setting of Esti dal, a traditional song that he collected in northern Hungary in 1922.

Related article: Kodály and somatic eruption

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by | August 4, 2012 · 1:00 am

Quaderni del Centro Studi Canzone Napoletana

Libreria Musicale Italiana (LIM) launched the series Quaderni del Centro Studi Canzone Napoletana in 2011 with La canzone napoletana: Le musiche e i loro contesti. Edited by Enrico Careri and Anita Pesce, the book comprises papers presented at the eponymous conference held from 4 through 5 June 2010 at the Casa Murolo-Palazzo Maddaloni, Naples.

Below, Enrico Caruso, who brought canzone napoletana to the world’s attention, sings the genre’s most famous song, Giovanni Capurro and Eduardo di Capua’s O sole mio.

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by | March 8, 2012 · 1:00 am

Balkan studies

E.J. Brill inaugurated its series Balkan studies in 2011 with Staging socialist femininity: Gender politics and folklore performance in Serbia by Ana Hofman. The book examines the negotiation of gendered performances in Serbian rural areas as a result of the socialist gender policy and the creation of a new femininity in the public sphere from the 1970s through the mid-1990s, with particular attention to musical performances.

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by | January 6, 2012 · 1:00 am

Carnival in Monastīraki

Arapīdes, also known as Carnival, takes place on 5 and 6 January (Epiphany Eve and Epiphany Day) in Monastīraki, Greece. Rooted in ancient Dionysiac worship, the ritual involves performances by four groups: arapīdes, masked men in black capes holding wooden swords; gkiligkes, men wearing women’s local dress; pappoudes, men wearing men’s local dress; and tsoliades or euzōnoi, men dressed as guards.

Starting in the morning, the assembled troupe visits each house in the village and dances with the head of the household, who then presents a donation. In the afternoon the troupe performs in the village square; then all of the villagers join in the dancing, which lasts into the night.

This according to “Ritual acts and dance: The case of the Arapides in Monastiraki” by Ioannis Prantsidis (Studia choreologica VIII [2006], pp. 81–120). Below, the troupe dances in the village square in 2011.

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by | November 19, 2011 · 1:00 am

Le fonds Brăiloiu

Established in 2009 by the Archives Internationales de Musique Populaire at the Musée d’Ethnographie in Geneva, Le fonds Brăiloiu is an open-access collection of 3028 recordings by the Romanian ethnomusicologist Constantin Brăiloiu (1893–1958) and his colleagues. The collection has also been issued by VDE-Gallo as Collection universelle de musique populaire/The world collection of folk music: Archives Constantin Brăiloiu, 1913–1953, a set of four CDs.

Above, Brăiloiu records Gheorge Musuleac in Romania in 1928. Below, one of Brăiloiu’s 1941 recordings of the Serbian flute player Milan Trandafir.

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by | September 11, 2011 · 1:00 am

A rediscovered Scottish folk manuscript

Renovations of Whittaker Library at the Royal Conservatoire of Scotland in 2000 involved dismantling a “robust but not particularly beautiful cupboard” and storing its contents—mostly old sheet music—for later inspection.

Entirely by chance, the librarian and scholar Karen McAulay discovered therein three manuscript collections of traditional Scottish flute tunes notated by one James Simpson. Her subsequent research enabled her to establish some details of Simpson’s identity, including his residences, occupation, and birth and death dates (1806–73).

This according to McAulay’s “From Dalfield Walk, Dundee, to Renfrew Street, Glasgow: The James Simpson manuscripts” (Brio XL/1 [spring-summer 2003] pp. 27–37). Above, Simpson’s notation of the Strathspey Maggie Lauder with variations.

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by | July 30, 2011 · 1:00 am

An early Gaelic manuscript

The manuscript Original Highland airs collected at Raasay in 1812 by Elizabeth Jane Ross, which is preserved in the archives of the School of Celtic and Scottish Studies at the University of Edinburgh, is now available for downloading at no cost, both in facsimile and in an extensively annotated typeset edition prepared by Peter Cooke, Morag MacLeod, and Colm Ó Baoill.

The earliest known staff-notated manuscript collection of Scottish Gaelic music, it contains  92 songs,  51 dance tunes, and 6 pibrochs; it probably represents well the musical repertory of Raasay, one of the islands of the Inner Hebrides. A major task for the editors involved locating, documenting, translating, and underlaying song texts which might have been known to Ross; she provided titles or first lines of verses or refrains for her airs, but not the texts themselves.

The Raasay residents James Macleod and his wife Flora were excellent musicians, and their niece Elizabeth Ross, who lived with them, was clearly a competent transcriber. Raasay was also the home of the great piper John MacKay, from whom Ross learned to play several pibrochs.

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by | April 19, 2011 · 1:00 am

Comhaltas Ceoltóirí Eireann

 

Comhaltas Ceoltóirí Eireann, the largest group worldwide devoted to the preservation and promotion of Irish traditional music, is celebrating its 60th anniversary this year.

With hundreds of branches in 15 countries on 4 continents, the non-profit organization sponsors  classes, concerts, and sessions in local communities. It also hosts a website, which accounts for its presence in RILM. A page on their site titled The music includes links to tracks from their CDs, recordings of sessions, and tracks from the Comhaltas Traditional Music Archive; video recordings of some of today’s foremost performers; selections from their own tune books, as well as other tunes from historical sources; a photograph archive; and Treoir, the Comhaltas journal.

Below, Emma O’Sullivan dances a reel at a Comhaltas event. Note that this is not the rigid-posture style popularized by shows like Riverdance, which is considered by many to be a more recent development; this style is known as sean-nós, which means “old style”.

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