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.
Translingual discourse in ethnomusicology is a new peer-reviewed scholarly e-journal aiming at encouraging discourse across language barriers by publishing English translations of ethnomusicological papers that have originally appeared in other languages and therefore probably not received their due recognition.
Papers are selected from proposals made by our Editorial Board and undergo a double-open peer-review process. The English translations are usually accompanied by the original version and are freely available (open access) in both HTML and PDF format.
Gender wayang music of Bapak I Wayan Loceng from Sukawati, Bali: A musical biography, musical ethnography, and critical edition by Brita Renée Heimarck (Middleton: A-R Editions, 2015) is at once a memorial to I Wayan Loceng (1926–2006) and a tribute to his great musical genius.
This new critical edition documents nine compositions from the esteemed Balinese gender wayang repertoire. The music derives from the musical mastery of Loceng, arguably the most renowned gender wayang expert in Bali, who lived in the village of Sukawati.
This edition places the music within a historical, cultural, and biographical context and introduces a broad theoretical framework that contains a new definition for the discipline of ethnomusicology, and substantial discussion of the genres of musical biography, musical ethnography, and ethnomusicology of the individual.
The book also introduces pertinent scholarly perspectives, offers biographical information pertaining to Loceng, delineates the cultural concepts and contexts for performance and background of the shadow play tradition in Bali, and clarifies key aspects of the music itself.
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.
Wampanoag music is wrapped up in dance. The beat of a hardwood stick, water drum, and corn rattles is the music of their lively social dances, while appreciation and gratitude are expressed in their ceremonial dances.
“It is part of our nature is to be in thanksgiving” said Ramona Peters, a Wampanoag woman. “It’s sort of our philosophy, so it gets threaded through both the social and ceremonial dances.”
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.
Či Bulag (b.1944) has had a significant influence on the development of the Mongolian morin huur in the post-Mao era.
Bulag adapted the morin huur and its repertoire to the concert stage in the 1970s and 1980s to widespread acclaim. An analysis of his well-known and frequently played composition Wan ma benteng (Ten thousand galloping horses) and his efforts to adapt the morin huur to the concert stage shows how he reworked stereotypes of Mongols as simplistic nomads to represent them as both powerful descendants of Genghis Khan and participants in the modern world.
While many Mongols appreciate Wan ma benteng for its evocation of a Mongol spirit, Bulag’s morin huur model has received harsh criticism from the musical community in independent Mongolia as being too Chinese.
Mongol musicians in China have increasingly used the morin huur to balance their longing for a Western-style modernity, a project undertaken by Bulag, with recent desires to seek out a pan-Mongol (and non-Chinese) past through exchanges with the nation of Mongolia. Still, Mongol musicians continue to orient themselves around the work of Či Bulag as they debate the appropriate direction for the morin huur and Mongol music in the 21st century.
This according to “Driving change, sparking debate: Chi Bulag and the morin huur in Inner Mongolia, China” by Charlotte D’Evelyn (Yearbook for traditional music XLVI [2014] pp. 89–113).
Below, Wan ma benteng in a performance by Bulag and his galloping students.
At a unique ethnomusicology symposium hosted by the University of Washington in 1963, presenters described their views of the discipline with particular attention to fieldwork. It was a heady moment in the discipline, one where there was a sense of a distinctive emerging disciplinary identity only a few years after the first conference of the Society for Ethnomusicology.
The event included debates about disciplinary identity, particularly the methodological division between those trained in music or anthropology.
In spite of traces of continuing interest in questions of universals, the terms of and reasons for their different positionings were presented as quite rigid and stark categorizations, binaries in most cases—simple/complex, fixed/improvised, tribal/urban, literate/non-literate, sonic structures/culture, musicologists/anthropologists, insiders/outsiders.
To our eyes over half a century later, various conflations of these binaries amount to highly problematic over-arching and totalizing constructs that are racist at worst and rigid at best. The entwined and porous processes of cultural production and reception that we more often focus on today would probably have been unthinkable for some of the 1963 participants.
As ethnomusicology increasingly engages the topic of genre viability, the rhetoric used to characterize the issues must be carefully considered.
Parallel concerns in the field of linguistics have long involved the term language endangerment, and some linguists have argued for the use of more uncomfortable terms—language death, language murder, language genocide, and even language suicide—in an effort to convey strong messages about the agency and urgency of particular situations.
The current focus of some ethnomusicologists on ecological concepts such as sustainability is encouraging, but few scholars are bold enough to use more violent rhetoric when it is justified.
Above, Master-musician Sok Duck, 87 years old and one of the very few artists to survive the Khmer Rouge regime, continues to make efforts to pass on his skills to younger-generation Cambodians; below, the video for the SoundFutures research project draws on the ecosystem metaphor to argue for the need to support music sustainability.
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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