Category Archives: Ethnomusicology

Casey Jones at the crossroads

On 29 April 1900 the engineer John Luther “Casey” Jones died in the wreck of the Illinois Central’s Cannonball, the fast passenger express from Chicago to New Orleans. No one else was killed or even seriously injured in the accident, a fact generally ascribed to Jones’s skillful but self-sacrificing actions.

The myriad versions of the song commemorating this incident—formally known as The ballad of Casey Jones—stand at the crossroads of the African American and Anglo-American ballad traditions.

Nine years after Jones’s death, Casey Jones (The brave engineer), a vaudeville song by T.L. Seibert and E. Newton, became widely popular. It is generally accepted that Seibert and Newton based it on a song that they had heard among African Americans in New Orleans, which had been composed by Wallace Saunders—a Black roundhouse man who knew Jones personally. “Wallace had a gift for improvising ballads as he labored at wiping engines or shoveling coal” one source reported. “He would sing in rhythm with his muscular activity; and one of his creations, as innumerable witnesses agreed, was the original version of Casey Jones.”

Turning a song deeply rooted in African American traditions into a popular hit involved merging its attributes with those of Anglo-American broadside ballads, which were more characterized by a semi-journalistic recounting of events than by verses extemporaneously arranged around an underlying narrative. Over time, the traditional and popular versions naturally influenced each other, resulting in an uncommonly rich demonstration of pop and folk interactions.

This according to “Casey Jones: At the crossroads of two ballad traditions” by Norm Cohen (Western folklore XXXII/2 [April 1973] 77–103; RILM Abstracts of Music Literature 1973-2351).

Today is Casey Jones’s 160th birthday! Above, CaseyJonesPortrait (public domain); below, a performance by Furry Lewis, who first recorded the song in 1928, followed by Johnny Cash’s classic recording.

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Filed under Black studies, Curiosities, North America, Popular music, Reception, Source studies

Kulning and cows

In some Scandinavian regions, cows, sheep, and goats are taken up to mountain and forest pastures for summer grazing. Since the Middle Ages, such seasonal settlements have been vitally important in these barren regions, where the cultivated land around the villages is far too limited to feed even the human population.

The herding is women’s work. The music associated with herding is multifunctional, serving to call, lead, or keep the livestock together, as well as driving away predators and communicating with other herders; it may involve playing traditional horns or singing.

The grazing areas are vast, so the music must travel long distances—up to three or four kilometers, sometimes through deep forests. The singing style, known as kulning, has an instrumental timbre, a sharp attack, and a piercing, almost vibrato-free sound, often very loud and at unusually high pitches—an unconventional use of the voice that contradicts what is recommended in traditional Western voice training.

The structure of the vocal music is very flexible, combining parlando-like speech-song with improvised words, sharp calls, and real song phrases, all in free rhythm and richly decorated with melismas. While it is efficient, it is much more elaborate than its practical functions require, and aesthetic qualities are deemed important to both the singers and their distant listeners.

This according to “Voice physiology and ethnomusicology: Physiological and acoustical studies of the Swedish herding song” by Anna Johnson (Yearbook for traditional music XVI [1984] 42–66); RILM Abstrcts of Music Literature 1984-4375).

Below, recordings made in Sweden in 1963.

More articles about music and animals are here.

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Filed under Animals, Curiosities, Europe

Ethnomusicological bananas

In “A tropical meditation on comparison in ethnomusicology: A metaphoric knife, a real banana, and an edible demonstration” Anthony Seeger applies the Brazilian term recorte teórico (theoretical cut) to a banana, showing the various approaches to cutting one—ways of slicing the fruit itself, pieces of the stem or skin, and the air above it—and discusses the different perceptions that would result from considering only one of them as providing a definitive representation (Yearbook for traditional music XXXIV [2002] 187–192; RILM Abstracts of Music Literature 2002-4425).

Seeger further notes that our definition of a banana fails to take into account the entire plant and its means of reproduction, nor does it involve its nonphysical features, such as its aroma and the feelings and associations that it evokes. He concludes that “Comparison in ethnomusicology requires a very careful examination of the results of all theoretical approaches, a cautious approach to a definition of what constitutes music, and an awareness of the implications of a common banana.”

Below, another approach to cutting bananas.

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Filed under Curiosities, Ethnomusicology, Food, Humor

Wagogo music and ethics

Among the Gogo people of Tanzania music is an essential factor in societal cohesion, comprising the central link between earthly and spiritual life. Gogo music is concerned with ethics, not aesthetics, and it is governed by direct connections between performance circumstances and musical parameters.

For example, the polyphonic section linked to the performance of cipande functions as a way to relieve pain during ritual male circumcision. After the song has begun, the men surround the boy who is about to be circumcised and, on a signal, break into  vocal polyphony as they project their voices toward him; the women continue to sing just outside the ritual circle. The information saturation generated by the dense polyphonic texture acts as a natural anesthetic, as the distracted boy is unable to process the aural complexity.

This according to “Logic and music in Black Africa. II: Social function and musical technique in the Gogo heritage, Tanzania” by Polo Vallejo (TRANS: Revista transcultural de música/Transcultural music review XI [July 2007]; RILM Abstracts of Music Literature 2007-7124).

Above, a Gogo women’s drum group (courtesy of Martin Neil, Voices from the Nations); below, a demonstration of cipande singing.

More posts about Tanzania are here.

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Filed under Africa, Black studies

Naṭarāja redux

nataraja

In the first half of the 20th century South Indian temple dance underwent a remarkable transformation from a low-caste activity to a national art form—from nautch to bharatanāṭyam. This transformation was nurtured by the Indian nationalist movement, which was deeply rooted in European Orientalism and Victorian morality.

The earlier dance repertoire focused on amorous relationships between a nayaki (female devotee) and nayaka (male deity), the latter often identified as the earthy, sensual, and sometimes philandering Krishna or Murugan. For the newer repertoire, a more suitable nayaka was Shiva as Naṭarāja—resonant with spiritual detatchment and masculine power, an ideal model for both revivers of dance and Indian nationalist politicians.

The Western-educated philosopher Ananda Coomaraswamy groomed Naṭarāja for this role and brought him to the attention of artists including Rukmini Devi Arundale, Ruth St. Denis, and Ted Shawn. Arundale, in particular, moved Naṭarāja to center stage, both as an independent force and as one heavily conditioned by a set of people and ideas.

This according to “Rewriting the script for South Indian dance” by Matthew Harp Allen (TDR: The drama review XLI/3 [fall 1997] pp. 63–100; RILM Abstracts of Music Literature 1997-28267).

Above, a traditional sculpture depicting Shiva as Naṭarāja; below, a bharatanāṭyam piece that evokes the cosmic dancer.

Related article: Varieties of love

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Filed under Asia, Curiosities, Dance

Valódia: A transatlantic decolonization anthem

Written and recorded in 1975 by the Angolan popular singer António Sebastião Vicente (Santocas), Valódia is derived from African praise songs, with their characteristic heroic laudatory epithets. The song demonstrates the timeless quality of such praise songs, as it turns a young soldier into a socialist hero.

Traditional African poets served as both praise singers and court historians, and their successors are in the vanguard of political song movements. Santocas’s lyrics capture the essence of the fallen subject, who fought against neocolonialism, capitalism, and imperialism.

When Valódia was recorded by the Cuban singer Beatriz Márquez it became a transatlantic anthem advocating sociopolitical and economic change framed by communist doctrine, advancing an agenda of decolonization that still lingers over the destinies of both Angola and Cuba.

This according to “Valódia: A transatlantic praise song” by Jorge Luis Morejón-Benitez, an essay included in Indigenous African popular music. I: Prophets and philosophers (Cham: Palgrave Macmillan, 2022, 303–20; RILM Abstracts of Music Literature 2022-2996).

Below, the original recordings.

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Filed under Africa, Central America, Curiosities, Politics, Popular music

Répertoire International de Littérature Musicale and Institut du Monde Arabe announce their collaboration

New York. — January 17, 2023 — Répertoire International de Littérature Musicale (RILM) has entered a three-year collaboration with the Institut du Monde Arabe in Paris (IMA, Arab World Institute) that aims to increase public engagement, advance global cultural understanding, and connect diverse communities by highlighting and sharing the Institute library’s holdings on music from the Arab world. RILM, which documents and disseminates music research worldwide, supports this initiative by drawing on its comprehensive digital resources to create blog posts about a selection of Arabic music literature. Each post is enhanced with an expertly curated bibliography. 

The bibliographic references stem from one of the richest and most exhaustive resources of global music research, RILM Abstracts of Music Literature, which contains 1.5 million bibliographic records from relevant writings on music published from the early 19th century to the present in over 170 countries and in more than 140 languages.

Blog posts are published on both institutions’ websites: RILM’s Bibliolore at https://bibliolore.org/ and the Institut du Monde Arabe’s Bibliographies page at https://www.imarabe.org/fr/ressources/bibliographies and the IMA News page at https://www.imarabe.org/fr/actualites.

Répertoire International de Littérature Musicale (RILM), New York: RILM is committed to the comprehensive and accurate representation of music scholarship in all countries and languages, and across all disciplinary and cultural boundaries. It publishes a suite of digital resources aimed at facilitating and disseminating music research. Its flagship publication is RILM Abstracts of Music Literature, the international bibliography of writings on music covering publications from the early 19th century to the present, now available in an enhanced version that includes the full text content of over 260 music journals. RILM Abstracts is available on the EBSCOhost platform along with RILM Music Encyclopedias, a full-text repository of a wide-ranging and growing list of music reference works, and the Index to Printed Music, a finding aid for searching specific musical works contained in printed collections, sets, and series. Distributed worldwide on RILM’s own platform are the continually updated music encyclopedia MGG Online, RILM Music Encyclopedias, and the  Dizionario Enciclopedico Universale della Musica e dei Musicisti (coming in mid-2023). RILM is a joint project of the International Association of Music Libraries, Archives, and Documentation Centres (IAML); International Council for Traditional Music (ICTM); the International Musicological Society (IMS); and the International Association for the Study of Popular Music (IASPM). www.rilm.org

Institut du Monde Arabe, Paris: The Institut du Monde Arabe was founded to create strong and durable cultural ties while cultivating constructive dialogue between the Arab world, France, and Europe. This cross-discipline space is the central place for the development of cultural projects, in collaboration with institutions, creators and thinkers from the Arab world. The Institut du Monde Arabe is fully anchored in the present. It aims to reflect the Arab world’s current dynamics. It intends to make a distinctive contribution to the institutional cultural landscape. No other organization in the world offers such a wide range of events in connection with the Arab world. Debates, colloquia, seminars, conferences, dance shows, concerts, films, books, meetings, language and culture courses, and large exhibitions all contribute to raising awareness of this unique and vibrant world. https://www.imarabe.org

For more information, please contact:

Michael Lupo
Marketing & Media
Répertoire International de Littérature Musicale
365 Fifth Avenue, Suite 3108  •  New York, NY 10016-4309
mlupo@rilm.org  •  Phone 1 212 817 1992  •  www.rilm.org

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Filed under Africa, Asia, Europe, Literature, Musicology, RILM news, Source studies, Theory, Uncategorized, World music

Entertaining the shōgun

An account by the German physician Engelbert Kaempfer (1651–1716) of meetings in 1691 with the shōgun Tokugawa Tsunayoshi (1646–1709) evinces examples of exoticism on both sides.

Each man was curious about the other’s culture, but the situation was unbalanced. The visitor was in a position to gain a fairly objective view of the world of his host, although the situation was far too restrictive to allow in-depth research.

On the other hand, while the shōgun could order his guests to perform for his entertainment—to dance, sing, and so on—he did not know whether or not the information that he gained thereby was reliable. For example, when Kaempfer complied with the order to sing a song and was subsequently asked for a translation of the text, he responded that it expressed his deep wish for the health and prosperity of the shōgun and his family.

This according to “Exoticism and multi-emics: Reflections upon an earliest record of culture contact between Japan and Europe” by Osamu Yamaguchi, an essay included in Music cultures in interaction: Cases between Asia and Europe (Tōkyō: Academia Music, 1994, pp. 243–248; RILM Abstracts of Music Literature 1999-35931).

Above, a version of the map that Kaempfer brought back from Japan in 1692 (click to enlarge); below, the opening movement of Manzai raku (Ten thousand years of music), an example of the bugaku genre that was flourishing in Japanese courts at the time.

Related article: 17th-century Persian music

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Filed under Asia, Curiosities

Beiaard- en klokkencultuur in de Lage Landen/Carillon and bell culture in the Low Countries

In 2022 the Amsterdam University Press launched Beiaard- en klokkencultuur in de Lage Landen/Carillon and bell culture in the Low Countries, a bilingual annual journal that publishes editorial board-reviewed articles on the subject of carillon and bell culture in the Low Countries and related material and immaterial heritage.

These articles form the output of academic and artistic research in the areas of history, musicology, sociology, anthropology, historically informed performance practice, heritage, cultural sciences, and campanology. Although the main focus is on the Low Countries, contributions on carillon and bell culture in other countries will also be considered for publication.

Below, Koen Cosaert performs on the carillon at the Beiaardschool “Jef Denyn”, the subject of an article in the inaugural issue.

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Filed under Europe, Instruments, New periodicals

Luiz Gonzaga and traditional ecological knowledge

The Brazilian recording star Luiz Gonzaga made a career of singing about the drought-plagued northeastern Brazil countryside, where he is still revered as emblematic of the region.

For individuals who predict the weather based on natural patterns in the northeastern backlands, Gonzaga’s music continues to lend credibility, clarity, and local significance to the practice known as rain prophecy.

For example, his Acauã clearly conveys the meaning of the laughing falcon’s cry for the region’s inhabitants: it augurs and “invites” drought. “In the joy of the rainy season/sing the river frog, the tree frog, the toad/but in the sorrow of drought/you hear only the acauã.” The song ends with Gonzaga mimicking the bird’s call, evoking a sound that arouses powerful emotions in the region’s inhabitants.

When northeastern rain prophets cite Gonzaga’s songs, they add credibility to their own expertise, framing it in a context that most Brazilians can comprehend. Enhanced by his national fame and legendary status, Gonzaga’s voice continues to play a significant role in the maintenance of traditional ecological knowledge.

This according to “Birdsong and a song about a bird: Popular music and the mediation of traditional ecological knowledge in northeastern Brazil” by Michael B. Silvers (Ethnomusicology LIX/3 [fall 2015] 380–97).

Today is Gonzaga’s 110th birthday! Above, Gonzaga performing in the traditional costume of the northeastern rancheiros, in 1957 (Arquivo Nacional, public domain); below, his 1952 recording of Acauã.

BONUS: Gonzaga performs Acauã in a film intended for television broadcast. In his introduction he compares the local significance of the laughing falcon’s call with that of the purple-throated euphonia, which heralds rain.

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Filed under Animals, Curiosities, Popular music, South America