Swazi Indigenous and popular music has been featured on the eSwatini Broadcasting Service since the radio station was founded in 1966. Many of the songs today addresses the political, economic, and social conditions (including gender relations) of eSwatini, a country located in southern Africa, formerly known as Swaziland. Swazi women historically have faced high rates of gender-based violence including femicides, rape, and physical and emotional abuse. The eSwatini government’s passing of the Sexual Offences and Domestic Violence Act of 2018 has done little to curb gender-based violence against women in the country. In response, various stakeholders, including musicians, have taken the initiative to comment on the empowerment (or disempowerment) of Swazi women. Musicians have composed songs that openly discuss and debate issues of female oppression, and many of the songs lyrically draw from the rich repertoire of Indigenous Swazi songs. In this sense, the empowerment of women remains a popular subject among many of the country’s contemporary younger artists, many of whom have incorporated elements of Indigenous music to articulate women’s perspectives.
Read more in “Content and reception of eSwatini’s Indigenous and popular music on women empowerment” by Telamisile P. Mkhatshwa and Maxwell Vusumuzi Mthembu, an essay included in the volume Indigenous African popular music. II: Social crusades and the future (Palgrave MacMillan, 2022). Find it in RILM Abstracts of Music Literature 2022-3233.
Below is a video for “Tinyembeti” by the singer Zamo. The song follows the contemporary trend of eSwatini artists addressing gender-based violence against women.
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Amália Rodrigues was born into a family of immigrants from the northern province of Beira Baixa in 1920. She initially performed as an amateur at local clubs before starting her self-taught professional career at the age of 19 in Lisbon’s fado clubs. From 1940 to 1946 she appeared in various productions of traditional Portuguese vaudeville (revista), playing the lead in the two films in 1947 Capas Negras and Fado. The film História de uma Cantadeira consolidated her reputation as a fado star. Amália’s first international performance took place in 1943 at the invitation of the Portuguese embassy in Madrid. From 1944 to 1946 she had two major engagements in Brazil, where she made her first recordings in 1945 for the Brazilian label Continental.
In 1950 she began recording for the Lisbon music label Valentim de Carvalho, to which she returned in 1961 after briefly switching to the French label Ducretet-Thompson in 1958. In 1949, Amália sang in Paris and London under the patronage of the Portuguese government. As part of the Marshall Plan cultural program in 1950, she gave a series of concerts in Berlin, Rome, Trieste, Dublin, Bern, and Paris. Some of these concerts were broadcast globally by The Voice of America (VOA) radio network, which contributed significantly to making her better known internationally. Although the Portuguese government supported her first international appearances, Rodrigues’ career was not dependent on political protection, especially considering her performances in communist Romania and the Soviet Union.
In 1952 she successfully performed a series of concerts at the New York club La Vie en Rose over the course of several weeks. This was followed by tours of Mexico and the United States, where she performed in 1953 as a guest on the Eddy Fisher Show. In 1955, she appeared in the French film Les Amants du Tage and recorded her hit song Barco negro. The film achieved record sales in France which led to an invitation to perform at the Olympia in Paris, the most renowned music hall in Europe at the time. Over the next two decades, Amália gave concerts throughout Europe, Brazil, the United States, Japan, the former Soviet Union, and the Middle East and performed at many festivals, including two appearances at the Brasov Festival in socialist Romania.
In the 1970s, Amália became a scapegoat for fado’s perceived ties to fascism after the genre became associated with the regimes of Antonio de Oliveira Salazar, the dictator who ruled Portugal from 1932 to 1968, and Marcelo Caetano until 1974. Contradicting her reputation as a fascist sympathizer, Amália tapped into fado’s earlier radical tradition staying ahead of the censors by singing artfully subversive songs with lyrics inspired by socialist and anarchist poets and donating to underground antifascist political organizations. She continued to record and perform until 1990 and retired from public life in 1994 for health reasons that had already affected the quality of her voice. Amália received numerous awards and decorations both in her native Portugal and internationally.
Read the newly published entry on Amália Rodrigues in MGG Online. Listen to her recording “Saudades de ti” below.
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During his life, Bach was primarily known as a dazzling organist with virtuoso improvising abilities. Not surprisingly, his prowess gave rise to a number of urban legends.
One such legend had him traveling incognito, dressed as a village schoolmaster, going from church to church to try out the organs—prompting one local organist to cry out, “I don’t know who’s playing, but it’s either Bach or the Devil!”
Read on in “Tod und Teufel” by Frieder Reininghaus, an essay included in Bach-ABC (Sinzig: Studio-Verlag, 2007, pp. 91–93). This post originally appeared in Bibliolore on March 21, 2015 but it seems appropriate for Halloween 2023.
In 2011, cultural heritage status was awarded to the wax cylinder collections of ethnographic recordings at The British Library by adding them to the “memory of the world” register. This value attributed to early ethnographic sound recordings provided the basis for continued research related to audiovisual material. The medium itself represents a multilayered document that can be re-examined from many different perspectives to discover new meaning. More importantly, the relevance of these recordings to the communities who are featured in them also has changed. Digitization of audio materials produced new opportunities to circulate the recordings and the potential to discover new and significant information through new levels of accessibility and metadata sharing. Developing access and discoverability is a challenge that archives have responded to predominantly through increasing access to recordings and associated metadata.
In this context, a “digital reconnection” project was initiated by the Music Museum of Nepal (MMN), a museum that began with Ram Prasad Kadel’s private collection of Nepali folk musical instruments in 1995. In 2011, the museum began searching for recordings of Nepalese material in British Library collections. They were particularly interested in filmed footage and sound recordings made by the Dutch ethnomusicologist Arnold Adriaan Bake, who recorded in Nepal in the 1930s and again in the 1950s. Through an agreement with the Music Museum of Nepal, the British Library deposited digital copies of Nepalese material in the museum, including wax cylinder recordings, 16mm film copies, and reel-to-reel digital files.
Ram Prasad Kadel
The existing documentation for some of the material was sparse and confusing in places, but with painstaking effort the Music Museum of Nepal honored the exchange by providing new detailed documentation to the British Library which has now been added to the sound and moving image catalogue (SAMI). The MMN also identified festivals and rituals which had long disappeared, those that were rarely performed, such as the Maruni dance, and highlighted areas where material would be considered culturally sensitive—for instance, in the films of carya (sacred and secret tantric hand gestures) which Bake was able to access through his privileged position as a foreign researcher.
Celebrate World Day for Audiovisual Heritage Day (October 27) by reading “Documenting the impact of reconnecting audiovisual cultural heritage material in the country of origin” by Isobel Clouter in Asian-European music research e-journal [winter 2018] pp. 1-10; RILM Abstracts of Music Literature 2018-11431.
Watch a video about the Music Museum of Nepal below.
La biondina in gondoletta is likely the most famous gondola song in Europe. The music had long been attributed to the German-born composer Johann Simon Mayr, whose authorship, however, can be ruled out. Until now, the composer of the tune has remained anonymous, but the lyrics in Venetian dialect were written by Antonio Lamberti and date back to the 1770s. They appear to address Contessa Marina Querini Benzon, whose salon near San Beneto in Venice, had been frequented by the poet and other local but also foreign artists and intellectuals.
Because of its salacious verses and wide dissemination, La biondina in gondoletta was prohibited during the Napoleonic occupation of Venice (1805–15). Nonetheless, the song with its catchy melody made a truly European career in the course of the 19th century. Abroad, it functioned as a symbol of Venetian vitality and Italian lightheartedness, combining stereotyped imaginations of an Italian national character with a nostalgic view of the glorious past. Many European composers worked with the melody of La biondina in gondoletta, cited it, or improvised on the theme. Beethoven, for instance, used the song, referring to it as the epitome of Venetian popular music, without ever traveling to Italy. Given the manifold versions and settings of the piece, it can be considered an early transnational hit song.
The astonishing success of La biondina in gondoletta continued into the 20th century, when it was used within the Festival Internazionale della Canzone di Venezia, held for the first time in July 1955. Six European nations, namely Italy, Netherlands, Austria, Belgium, Monaco and France (or rather their radio stations), competed in this first edition of the popular song festival, which was broadcast in all participating countries. With a festive ceremony the song contest came to an end, when musicians of all six nations played La biondina in gondoletta together. In the following years, the custom of ending the event by intoning the famous gondola song was maintained, clearly demonstrating how La biondina in gondoletta, in the course of the 19th century, on a Europe-wide scale, had been deeply rooted in the collective memory as a clichéd musical symbol of Venice.
Read on in “La biondina in gondoletta: The transnational success story of a popular gondola song” by Henrike Rost, an essay included in the volume Popular song in the 19th century (Turnhout: Brepols, 2022).
Celebrate the La Biennale di Venezia (Venice Biennale) and the Biennale Musica 2023 (www.labiennale.org/en/music/2023) taking place in Venice October 16-29. Listen to a performance of La biondina in gondoletta below.
In Macunaíma, o herói sem nenhum caráter (Macunaíma, the hero without character) by the Brazilian musicologist, ethnomusicologist, poet, and cultural activist Mário de Andrade (1893–1945), the title character leaves his home deep in the jungle for a mystical quest to São Paulo to retrieve the muiraquitã, an amulet said to embody all of the history and traditions of his culture. Macunaíma succeeds in his mission, but in the process he undergoes a series of dramatic transformations; finally, he is changed into a constellation. He leaves for the firmament with a cryptic remark: He was not brought into the world to be a stone.
The story can be read as a metaphor for the cultural developments that Andrade helped to shape: He advocated bringing the jungle to the city to create the modernist aesthetic of brasilidade that informed the growth of the Brazilian creative arts and the parallel development of musicology and ethnomusicology there. Like Macunaíma, Brazilian modernism did not come into the world to be a stone, with all its implications of rigidity, contour, and well-defined boundaries—rather, brasilidade relishes improvisation, exploration, and fluid boundaries that can be perpetually transformed.
Read on in “Macunaíma out of the woods: The intersection of musicology and ethnomusicology in Brazil” by James Melo, an essay included in the RILM series Music’s intellectual history.
The British newspaper The Independent once described Jenő Jandó as “the most prolific recording pianist alive”. Born in Pécs, southern Hungary in 1952, he founded the Naxos record label in 1987 and became the label’s house pianist over the next 15 years, during which he recorded more CDs than any other pianist in the world. He produced complete recordings of the piano sonatas of Haydn, Mozart, Beethoven, and Schubert, Bach’s Wohltemperirtes Clavier and Goldberg variations, and recordings of all Bartók’s piano works and large parts of Liszt’s piano oeuvre. On one occasion, Jandó was asked once what he would inquire of Liszt if he were alive. He replied, “I wouldn’t ask Liszt a question, but would instead point to the piano and ask him to play me something! I could ask him about the tempo, for example, but what for? I’m sure he never played anything twice the same way. If he were sitting here with us, I would be watching and listening to him attentively from the corner of the room to observe how he makes tones sound, to what extent he feels aware of himself, and what sounds he would get from the piano in this small room.”
Jandó also recorded the complete piano concertos by Mozart and Bartók as well as the better-known concertos by Schumann, Brahms, Grieg, Dvořák, and Rachmaninov. He also recorded all of Mozart’s and Grieg’s violin sonatas with the violinist Takako Nishizaki. As a result of his outstanding playing technique, quick comprehension, and a straightforward, objective, and clarity-oriented approach to interpretation, Jandó was able to record one CD every month on average. He received his training at the Budapest University of Music from Bartók’s student Katalin Nemes and later Pál Kadosa. Jandó won prizes in piano competitions in Hungary, France, Italy, and Australia; he taught at the Budapest University of Music from 1975 onward and was appointed professor there in 2003.
Jenő Jandó passed away at the age of 71 in Budapest on 4 July 2023. Read his obituary in MGG Online.
Below is a video of Jandó performing Béla Bartók’s “Allegro barbaro” with the Muzsikás Hungarian folk music ensemble.
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Indigenous hip hop in recent years has created a space for unpacking ideas of authenticity, contemporary Indigenous identity, links between indigeneity and U.S. Blackness, and urban Indigenous experiences. But what is Indigenous hip hop and what does it represent? Indigenous Hip Hop is a culture first adopted and then produced by Native people to challenge settler colonialism, white supremacy, and heteropatriarchy, among other issues. One of the primary objectives of Indigenous hip hop has been to assert the sovereign rights of Indigenous people and to assert their humanity as modern subjects. Indigenous hip hop takes on many flavors throughout the Indigenous world. Some artists may sound like what listeners hear on commercial radio, while other may include elements of Native sounds including powwow music. Indigenous hip hop provides an anthem, a voice, a literary and decolonial movement—it is not merely Native people mimicking hip hop culture. For some Indigenous hip hop musicians in Detroit, Michigan, the connections between settler colonial logics in Detroit and Palestine allow for hip hop in these spaces to serve as a decolonial art form.
Contemporary Detroit, nicknamed the “Motor City”, has gone through many changes since the 20th century. In the 1950s, its streets were lined with vehicles produced by nearby Chrysler, Ford, and General Motors factories and driven by nearly 2 million people who called the city home. After the 1967 Detroit riots, parts of the city resembled ghost towns and the city’s population dwindled to around 670,000 as many residents fled to surrounding suburbs. Detroit has experienced a rebirth over the past two decades drawing local investment and new residents to the downtown area. What remains remarkably consistent, however, is the invisibility of the Motor City’s Indigenous population. Indigenous erasure, in this context, combined with rhetoric and policies that continue to marginalize African Americans in Detroit, create a place rooted in multiple colonialisms.
Detroit rapper Sacramento Knoxx
In 2014, an Anishinaabeg (Walpole Island) and Chicanx rapper from Detroit named Sacramento Knoxx collaborated with Palestinian rapper Sharif Zakot on a music video entitled From stolen land to stolen land. Sharif is a youth organizer and coordinator in the San Francisco Bay Area’s Arab Youth Organizing (AYO!) program. Similar to Indigenous youth, many Palestinian youth also have turned to hip hop culture to express their anguish and marginalization. The images in Sacramento Knoxx and Sharif’s video travel from New York City to Detroit to Palestine. Sharif scribbles “Free Palestine” with a black marker on a metal object while the video cuts to a scene of Knoxx standing on the Brooklyn Bridge and to the words “Free Rasmea Odeh”, a long-time Palestinian activist who was arrested and indicted on federal charges in October 2013. As the words appear on the screen, a blurred view of the Statue of Liberty appears in the background, a symbol of a loss of freedom for many of North America’s Indigenous people. The song’s lyrics connect white supremacy with the occupation and displacement of Indigenous land while the two rappers lyrically interweave the ongoing processes of settler colonialism in both settings. Although they acknowledge that the colonization of the Americas and Palestine happened at different times and in different contexts, the similarities of occupation join the two disparate lands.
Celebrate Indigenous Peoples’ Day by reading Kyle T. Mays’ article “Decolonial hip hop: Indigenous hip hop and the disruption of settler colonialism” in Cultural studies (33.3, 2019).
Below is the video for Sacramento Knoxx and Sharif Zakot’s From stolen land to stolen land. Check out more from Sacramento Knoxx at https://sknoxx.bandcamp.com/music
Digital humanities is an umbrella term for branches of humanities disciplines (such as linguistics, literature, history, music, art and religious studies) in which digital technologies are used: as the application of digital technologies and methods humanities objects (e.g., works of music, literature, art) or as the application of humanities methods to digital objects (e.g. digital sound recordings, videos, websites and graphics). Examples of such interdisciplinary applications include digital coding, storage, archiving, searching, processing, and analysis of humanities objects as well as historical, linguistic, cultural research into digital objects.
Today, digital humanities methods are a part of all humanities research. The digital humanities emerged from the first applications of digital calculators and computers in humanities research in the 1950s, primarily in linguistics, but soon also included music research and other disciplines. Since then, its importance has grown steadily with the development of new computer and software technologies.
The basis of many digital music research projects is the digital storage and notation of music. In the mid-1950s, a project at Bell Telephone Laboratories led by Max Matthews (1926–2011, pictured above) developed technology to transmit telephone conversations in digitized form, the MUSIC-N series was the first computer program to generate digital audio through direct synthesis. MUSIC I (1957) and MUSIC II (1958) synthesized simple sounds over a limited number of triangular wave functions. However, it was not until MUSIC III (1960) that the first comprehensive synthesis program emerged. MUSIC IV (mid-1960s) was rewritten in the FORTRAN programming language and revised and expanded as MUSIC V in 1969 at Bell Laboratories. MUSIC V offered more global sound control, the ability to represent individual notes and note patterns, and supported the simulation of performance nuances (such as ritardando and crescendo). MUSIC V’s global parameter differentiation and event list were also precursors to the standard MIDI file format. Today, SAOL (1999) is a MUSIC-N programming language that is part of the MPEG-4 audio standard.
The Plaine & Easy Code was developed by Murray Gould in the early 1964s and later expanded by Gould and Berry S. Brook. It was intended to enable the transfer of musical bibliographic data to electronic data processing devices. The Plaine & Easy Code was a purely monolinear notation, encoded with normal typewriter symbols, with which not only tempo, key, meter, pitch, and durations could be encoded but also some phrasing and ornamentation symbols. Below is an example of the notation.
Below Max Mathews demonstrates his Radio Baton Controller and Conductor software program and performs brief selections by Bach, Chopin, and Beethoven.
When people ask me about an introduction to Thai classical music, I (and many others) suggest watching a film entitled The Overture. It is indeed a good beginning into the world of Thai classical music.
The Overture (โหมโรง Hom Rong), released in 2004, is a fictional film based on the life of the legendary Thai classical musician, Sorn Silpabanlen (1881-1954), also known as Luang Pradit Pairoh. The film parallels two different eras in which Sorn lived: the late 19th century, when he was young and Thai classical music was under patronage, and the 1940s, when Sorn became an old master and Thai classical music was regarded as uncivilized in the face of modernization programs led by Field Marshal Plaek Pibulsonggram. Below is a brief synopsis and analysis of key scenes and themes in the film.
As a young man born into a musical family, Sorn is a talented ranat ek (Thai xylophone) player, who has gained great recognition for his skills. His confidence, however, is shaken after losing a spontaneous public match to the ranat ek master Khun In. This defeat leads Sorn to devote himself to more rigorous practice. Ultimately, a chance for a revenge comes when Sorn joins the Royal ensemble leading to a one-on-one ranat ek match with Khun Inn with elites, locals, and even foreigners in the audience. After an intense performance, Sorn finally defeats Khun In. The scene then changes to the 1940s, where an older Sorn reflects on the day of the match while looking at photographs of his masters, including Khun In, hanging on the wall of his home. One night, a military officer visits his home to request that Thai classical music be abandoned for the purpose of promoting modernization in Thailand. The officer emphasizes to Sorn the need to civilize the nation. To this request Sorn replies, “If rooted deep and strong, a tree can stand still to any forces. If we do not take care of the roots, how can we survive?”
The performance of ranat ek throughout the film depicts several glamorous aspects of Thai classical music: virtuoso techniques (especially when playing in octaves at a faster tempo), various improvisations, and exciting Ranat ek matches. The breathtaking intensity of the ranat ek match is thrilling and a high point of the film. The Overture also introduces other instruments such as saw ou, a Thai fiddle that plays a very sweet and romantic song as the young Sorn meets his future wife.
Although Sorn and other Thai classical musicians oppose the governmental recognition of Thai classical music as uncivilized, it does not hinder their exploration of Western music. In a scene from the 1940s, the elderly Sorn plays the ranat ek alongside a piano brought by his son, who had studied Western music in Japan. This encounter is depicted as peaceful and filled with possibilities for the further development of Thai classical music. They appear open to any musical possibilities, as long as they have the autonomy to do so.
The film also reminds us about how Thai classical music and its position have been deeply embedded in the society and changes that have occurred to the tradition–once a symbol of the elites and royalty, it later became the unrefined object to be civilized and abandoned. This simultaneously raises questions about whether any authority can truly control music. When the military officer leaves Sorn’s house, Sorn plays ranat ek with the windows open, as if challenging the officer and the desire for modernization—this leaves Sorn open to arrest under government regulations. The officer looks around to find that local residents have gathered in front of Sorn’s house to enjoy the spontaneous performance. The enjoyment is clear on their faces. Instead of arresting Sorn, the officer and his cadets leave the house in their military automobiles while the sound of Thai classical music resonates and fills the air.
–Written by Shiho Ogura, RILM intern and MA student in Southeast Asian Studies at the National University of Singapore. Her research interests include Thai classical music, intercultural music-making in contemporary Asia, Japanese ethnomusicology, nationalism, and music education.
Below is the classic scene of the match between Sorn and Khun In. The video below it is the ranak ek and piano duet scene.
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The main entrance to the New York Public Library for the Performing Arts’s exhibition Lou Reed: Caught between the twisted stars opens up on Lincoln Plaza, directly adjacent to the The Metropolitan Opera house. On a sunny day, the Met’s … Continue reading →
Seven strings/Сім струн (dedicated to Uncle Michael)* For thee, O Ukraine, O our mother unfortunate, bound, The first string I touch is for thee. The string will vibrate with a quiet yet deep solemn sound, The song from my heart … Continue reading →
Introduction: Dr. Philip Ewell, Associate Professor of Music at Hunter College and the Graduate Center of the City University of New York, posted a series of daily tweets during Black History Month (February 2021) providing information on some under-researched Black … Continue reading →
For it [the Walkman] permits the possibility…of imposing your soundscape on the surrounding aural environment and thereby domesticating the external world: for a moment, it can all be brought under the STOP/START, FAST FOWARD, PAUSE and REWIND buttons. –Iain Chambers, “The … Continue reading →
