The harp in its winged-maiden form was the standard symbol of Ireland in the eighteenth century, and with the rise of Romantic nationalism the harp was increasingly personified as a female symbol of Ireland and her struggle for political independence.
The iconography of the harp in the context of the United Irishmen of the 1790s formed the basis for the Romanticization of the harp symbol and the female personification of Erin (Ireland) in the poetry of Thomas Moore. While more realistic forms of the Irish harp emerge in nationalist iconography of the nineteenth century, Moore’s imagery inspired paintings and other illustrations of the harp as a woman by artists including Robert Fagan and Daniel Maclise.
This according to “The female harp: The Irish harp in 18th- and early–19th-century Romantic nationalism” By Barra Boydell (RIdIM/RCMI newsletterXX/1 [spring 1995] 10–17; RILM Abstracts of Music Literature 1995-5656).
Happy St. Patrick’s Day! Above, Maclise’s The origin of the harp (1842), inspired by Moore’s poem of the same name. Below, Michelle Mulcahy plays The mountains of Pomeroy, Martin Hardiman’s jig, and The lark on the strand on the Irish harp.
The Iberian double-skinned square frame drum known as the adufe, the pandeiro quadrado (Portuguese), or the pandera cuadrado (Spanish) is played almost exclusively by women, and is a legacy from the medieval period.
While Spanish and Portuguese women play various round-frame drums, the square drum has particular roles in several aspects of secular, religious, and ritual life. The songs women sing while playing the drum reflect their thoughts, concerns, and circumstances.
This according to “‘This drum I play’: Women and square frame drums in Portugal and Spain” by Judith R. Cohen (Ethnomusicology forum XVII/1 [June 2008] 95–124; RILM Abstracts of Music Literature 2008-2708).
Snoring and obstructive sleep apnea syndrome are two highly prevalent sleep disorders caused by collapse of the upper airways. The most effective intervention for these disorders is continuous positive airway pressure therapy, which reduces daytime sleepiness and the risk of cardiovascular morbidity and mortality in the most severely affected patients. For moderately affected patients who complain about snoring and daytime sleepiness, however, continuous positive airway pressure therapy may not be suitable, and other effective interventions are needed.
A didjeridu instructor noticed that he and some of his students experienced reduced daytime sleepiness and snoring after practicing with this instrument for several months. A randomized controlled experiment confirmed that regular didjeridu playing is an effective treatment alternative well accepted by patients with moderate obstructive sleep apnea syndrome.
Singing by the pan, a women’s folk tradition known as tepsijanje (“panning”), was documented in Bosnia and Herzegovina during the Ottoman period.
Recent research has shown that tepsijanje is still popular, especially with Muslim and Roman Catholic populations in Bosnia and Herzegovina. It is a rare example of a nonmusical object—in this case, a cooking pan—functioning as a musical instrument.
This according to “Examples of an interesting practice: Singing along the pan” by Jasmina Talam, an essay included in Studia instrumentorum musicae popularis. II (Münster: Monsenstein und Vannerdat, 2011 251–56; RILM Abstracts of Music Literature 2011-49486).
For much of the 18th century there was a clear divide between the music of the upper and lower classes in Austrian society. However, by the late 1790s, a time when Europe’s ruling classes were under threat in the aftermath of the French Revolution, there is evidence to suggest that folk instruments previously associated with the lower classes—including the hurdy-gurdy, zither, tromba marina, and a peasant xylophone known as the Hölzernes Gelächter, (“wooden laughter”, above)—were played in aristocratic settings.
Austrian Composers wrote operas, concertos, and chamber pieces that included parts for folk instruments; some of these works were even dedicated to the Emperor Franz II and the Empress Marie Therese. The setting of these works, compositional practice, and the design of the instruments themselves enabled the music of the lower classes to be adopted by the upper classes, perhaps to evoke a sense of place and national identity during a period of great political change. These practices paved the way for folk music to influence composers later in the 19th century.
This according to “‘Wooden laughter’ in the opera house: The appearance of folk instruments in Bohemian and Austrian high society at the turn of the nineteenth century” by Sam Girling, a paper included in Studia instrumentorum musicae popularis VI (Berlin: Logos-Verlag, 2019 83–100; RILM Abstracts of Music Literature 2019-12296).
After the electronic oscillator was invented in 1915, revolutionizing the radio industry, the Russian inventor Léon Thérémin used this technology to develop the first fully functional electronic musical instrument; originally called the etherphone, it became widely known as the theremin.
Without touching the instrument, the player controlled pitch through relative proximity of the right hand to a vertical antenna, and volume through similar movements of the left hand in relation to a horizontal antenna. The instrument employed a heterodyne, or beat frequency system, and boasted a range of three to four octaves.
On the invitation of Lenin, Thérémin travelled throughout Russia, demonstrating his instrument, and toured Europe in 1927, causing excitement in Germany, France, and England. Later that year, Thérémin travelled to the U.S., where he remained until 1938.
In 1929 he sold his patent to the Radio Corporation of America (RCA), which made and sold 500 instruments. Leopold Stokowski collaborated on a fingerboard version, which he used with the Philadelphia Orchestra from 1929 to 1931. Thérémin performed with the New York Philharmonic and Cleveland Orchestra, and presented several coast-to-coast broadcasts. He returned to the USSR in 1938.
This according to The theremin in the emergence of electronic music by Albert Glinsky, a dissertation accepted by New York University in 1992 (RILM Abstracts of Music Literature 1992-424).
The theremin is 100 years old this month! Above and below, the inventor in action.
BONUS: A brief presentation of further historical and technical information.
In an interview, Edward Jay described his invention:
“My concertina is almost entirely fabricated on a 3D printer, meaning that it’s made of mostly plastic. In the prototype, only the reeds and bellows are made in the traditional way, though I am quite close to fabricating these on a 3D printer too.”
“3D printing has been around for a while actually, but only recently has it become more accessible and affordable. For example, the printers I am using now cost £800 each. But 3D printers aren’t exactly quick; to give you some idea of speed, each part on my instrument can take between 1 and 12 hours each to print. So having a farm of printers beavering away can speed things up significantly.”
“That said, it takes just 2 days for 3 printers to print all the parts for a single instrument, which I think still is a significant edge on the time required to fabricate all the parts using traditional methods. Actually, I understand it takes something close to 3 months to make a new traditional concertina—as long as my entire prototype development period.”
“Interestingly, I’ve somehow managed to create a concertina sound, I believe, due to my material choice, because 3D plastic is hollow! If you didn’t know, early concertina insides were made of balsa wood, or similar woods, woods that were chosen rather for their lightness than their integrity, which I believe in part gave traditional concertinas their signature sound.”
“This is not a toy at all. Every part of it is engineered properly; the stresses and strains, the tension forces, and so on, everything has been accounted for. So it won’t break. This concertina is very solid.”
Quoted in “Concertone Instruments: Interview with Edward Jay” by Kait Gray (Concertina world 480 [January 2020] 37–45; RILM Abstracts of Music Literature 2020-3864).
Below, Jay demonstrates his concertina; his website for Concertone Instruments is here.
A legendary instrument whose sonorities reputedly have no equal anywhere, praised by musicians such as Liszt and Saint-Saëns, the Siena piano is surrounded by an aura of mystery due to its astonishing history.
Its soundboard was supposedly made of wooden pillars from the ancient Temple of Solomon in Israel. Stolen by German soldiers during World War II, it was discovered half buried in the sands of the African desert.
The instrument was saved from destruction in the nick of time and restored by an Israeli craftsman; subsequently it aroused enormous media attention before being largely forgotten.
This according to La légende du piano de Sienne: Récit instrumental by Florent Ploquin (Plouharnel: Menhir, 2017).
Wally Schirra’s 8-note Hohner “Little Lady” harmonica. Gift of Walter M. Schirra and Thomas P. Stafford Jr.
From turntables to banjos, drumsticks, pianos, and beyond, musical instruments tell powerful stories about the multiple meanings of music in everyday life, highlighting how musical objects are never just things. Rather, they are often the result of complex processes arising from their production histories and circulation, accruing multiple layers of meaning through their varied uses and their associated cultural, ideological, affective, and economic values. Enter the humble harmonica, the free-reed wind instrument also known as the mouth organ or the French harp. How did a harmonica reach outer space in 1965? And what might it mean that it was the instrument of choice for the first song ever to be played outside planet Earth?
*****
When you pack your astronaut bag, you might smuggle a harmonica and miniature bells, if you are anything like Walter “Wally” Schirra or Tom Stafford. There is always some extra room next to the oxygen and the medication. Schirra and Stafford packed a Hohner “Little Lady,” a harmonica now given “The space traveler” moniker on the maker’s website, capable of playing one octave through its three-and-a-half–centimeter body. Why a harmonica, of all instruments? For one, it is portable, possessing a travel-readiness that has allowed it to circulate globally. The history of the harmonica is linked to that of its sister instrument, the accordion, especially during the mid-19th century. German instrument makers offered an extensive catalogue of accordions and harmonicas, pioneering a transformation of musical instruments into mass-produced commodities. As part of its global circulation, it has become a ubiquitous fixture in imagery that is, appropriately, about travel, as in the prototypical American Old West scene; characters like Wyatt Earp and Billy the Kid played the harmonica, and Abraham Lincoln is reported to have often carried a harmonica in his pocket. Remarkably, it is also present as a shamanic instrument of power used in healing rituals within some Amerindian shamanic traditions in the Amazon. A small instrument can travel far.
*****
The rendition of “Jingle Bells,” the first song (just its melody) played in outer space, is a precedent to the famous 1977 Voyager recording and the first instance in a long list of musical activities in space. These have included, among many others, the recording of a music video for “Space Oddity,” played by the Canadian astronaut Chris Hadfield in 2013 and the 20-day radio transmission of the song “Dongfang Hong,” or “The East Is Red,” from China’s first space satellite of the same name, in 1970.
Commander Chris Hadfield Performs a Version of David Bowie’s “Space Oddity,” Rare Earth Series, Published by Onward Music Limited
“The East Is Red” with English Subtitles, Posted by User Joaquin2123
Other instruments that have traveled outside the Earth include the flute brought onboard by Ellen Ochoa, a classical musician and NASA‘s first female Hispanic astronaut, Carl Walz’s keyboard, and Aleksandr Laveykin and Yury Romanenko’s guitar, among many others. The recurrence of the musical within extraterrestrial voyages demonstrates the ubiquity of music as part of shared human activities, be it in mundane settings or in the extraordinary context of riding in a spaceship or living in a space station. Which is a more fitting rhetorical question: Why music in space? or, Why not music in space? If astronauts in close quarters going through physically and intellectually demanding activities of massive proportions still have to monitor closely their physical needs, such as eating, breathing, sleeping, and digesting, the presence of music in the spectacular encounter between the earthly and the extraterrestrial is a wonder in its own right.
*****
The first song played in outer space was “Jingle Bells.” The first SMS (short message service) text message, sent in 1992, read “Merry Christmas.” These instances demonstrate the embeddedness of technology with specific cultural contexts; even though the Gemini 6 mission was completed in December 1965, the song played by its crew could have been any other. “Jingle Bells,” written by James Lord Pierpont (1822–93) and first published as “One Horse Open Sleigh,” was originally about a (sleigh) ride, but not one linked to the imagery of Christmas holidays beyond the shared snow. “Jingle Bells” is also reported to have been one of the songs selected in the first recording of a Christmas record in an 1889 Edison cylinder. As the theater historian Kyra Hamill has demonstrated, the song gained prominence in 1857 after being performed as part of the blackface minstrel repertoire. That Schirra and Stafford performed it for humorous reasons tells us something about music and comic relief at the height of the Cold War and the Space Race, only a few years before the historic moon landing. That this specific context is one of many that are a part of the song’s history demonstrates the multi-layeredness and depth of any one musical object, no matter how trivial it might seem.
*****
On December 16, 1965, the following three-way conversation took place between Gemini 6, Gemini 7, and the NASA Mission Control Center (“Houston”), with a reported sighting of Santa Claus in outer space:
Gemini 6: We have an object. It looks like a satellite going from north to south, up in a polar orbit. He’s in a very low trajectory, traveling from north to south. It has a very high [fineness] ratio. It looks like it might be [inaudible]. It’s very low; it looks like he might be going to re-enter soon. Stand by, One. It looks like he’s trying to signal us. [Stafford and Schirra play “Jingle Bells”].
Gemini 7: We got him, too! [Laughter].
Gemini 6: That was live, Seven, not taped.
Houston: You’re too much, Six.
Performance in Space by Astronauts Schirra and Stafford, Posted by User Buzzlab
The objective of the Gemini 6 mission was to test the ability of two crewed spaceships to rendezvous. The musical moment performed through “Jingle Bells” highlights the desire and possibility of contact and communication. Effectively, Gemini 7 and the Houston ground control were morphed into audience members, with Gemini 6 clarifying that what they had indeed witnessed was a live performance. Both of their acknowledgments close a communicational loop of great significance. Communicating with the beyond and the non-human has also been a constant preoccupation in space travel, as explored in the selection of “world music” onboard the Voyager, or in Trevor Paglen’s “The Last Pictures Project,” which includes a “micro-etched disc with one hundred photographs, encased in a gold-plated shell, designed to withstand the rigors of space and to last for billions of years. Inspired by years of conversations and interviews with scientists, artists, anthropologists, and philosophers, the images chosen for The Last Pictures tell an impressionistic story of uncertainty, paradox, and anxiety about the future.”
*****
The presence of the harmonica brings a certain nostalgia to the fore in the musical moment created by the Gemini 6 mission. As a quintessential travel instrument, the harmonica in outer space can be interpreted as an instance of employing the familiar in order to ground a sense of place in the face of novelty, given its mainstream recognizability as part of the folk revival movement that peaked in the decade of the 1960s. The juxtaposition of tradition and modernity could not be starker in the moment it was brought to life through a Hohner “Little Lady” playing a Christmas song with a troubled racialized history hundreds of miles outside planet Earth. Yes, it was a funny moment, but it was more than the laughter.
Written and compiled by Andrés García Molina, Assistant Editor, Répertoire International de Littérature Musicale (RILM).
Bibliography
Bermúdez Cujar, Egberto. “Beyond vallenato: The accordion traditions in Colombia”, The accordion in the Americas: Klezmer, polka, tango, zydeco, and more!, ed. by Helena Simonett. (Urbana: University of Illinois Press, 2012) 199–232. [RILM Abstracts of Music Literature, 2012-10356]
Accordion music in Colombia has a much longer history than the music that is called vallenato, and is not confined to the Valledupar region that allegedly gave it its name. This essay examines the development of accordion music in Colombia (including Panama before its separation from Colombia in 1903) and its role in Colombian traditional and popular music. Drawing on archival research and oral history, the author begins with the accordion’s arrival in Colombian territory in the second half of the 19th century and concludes with vallenato’s incorporation into the national and international popular-music circuits. (author)
Field, Kim. Harmonicas, harps, and heavy breathers: The evolution of the people’s instrument (New York: Fireside/Simon & Schuster, 1993). [RILM Abstracts of Music Literature, 1993-13329]
The first–and only–in-depth look at the history of the world’s most popular instrument, Harmonicas, harps, and heavy breathers charts in loving detail the influence of the harmonica on all forms of American music: blues, country, jazz, rock ‘n’ roll, pop, soul, and even classical. Kim Field traces the development of the harmonica from the ancient Chinese sheng to the universally popular Hohner Marine Band to futuristic harmonica synthesizers.
García Molina, Andrés. “Labor and the performance of place in the Upper Putumayo”, TRANS: Revista transcultural de música/Transcultural music review 20 (2016) 27–45. [RILM Abstracts of Music Literature, 2016-45171]
I develop a problematic around two interrelated themes: labor and the performance of place. Drawing from fieldwork conducted among taitas, or shamans, from the Colombian Upper Putumayo region, I investigate the varied ways in which taitas understand and use sound in their ritual practice. Taitas sing and perform songs for long periods of time and under strenuous circumstances during tomas de yajé, rituals that involve drinking yajé, a psychoactive brew made from local plant species. Taitas claim one main reason they sing and play during the ritual is to recreate the sensorium of Amazonia, performing a ritual place that becomes replicable wherever they might conduct rituals, whether in rural Colombia or in urban centers of the West. I argue for the importance of understanding what taitas do—and conversely, shamanic practices in general—as a form of labor; in doing so, I propose a framework that permits theorizing the commodification of cultural practices that, even though embedded in present-day capital relations, exist concurrently in imaginaries that situate them in a distant precapitalist past. The increasingly common encounter between taitas, non-indigenous Colombians, and Westerners in general, allows us to reconsider basic questions of labor and place through the music—and more broadly, sounds—that taitas perform in ritual. (author)
Hamill, Kyna. “‘The story I must tell’: Jingle bells in the minstrel repertoire”, Theatre survey: The American journal of theatre history 58/3 (September 2017) 375–403. [RILM Abstracts of Music Literature, 2017-51193]
Krampert, Peter. The encyclopedia of the harmonica (Pacific: Mel Bay Publications, 2002). [RILM Abstracts of Music Literature, 2002-12510]
Lankford, Ronald D., Jr. Sleigh rides, jingle bells, & silent nights: A cultural history of American Christmas songs(Gainesville: University of Florida Press, 2013). [RILM Abstracts of Music Literature, 2013-8609]
When Bing Crosby’s White Christmas debuted in 1942, no one imagined that a holiday song would top the charts year after year. One of the best-selling singles ever released, it remains on rotation at tree lighting ceremonies, crowded shopping malls, and at warm diners on lonely Christmas Eve nights. Over the years, other favorites have been added to America’s annual playlist including Elvis Presley’s Blue Christmas, the King Cole Trio’s The Christmas song, Gene Autry’s Rudolph the red-nosed reindeer, Willie Nelson’s Pretty paper, and of course, Elmo & Patsy’s Grandma got run over by a reindeer. Under the surface of familiar melodies and words there lie jolly Santas, winter wonderlands, and roasting chestnuts—both masking and representing an intricate cultural landscape crowded with the meanings of a modern American Christmas. Songs that most readily evoke those meanings, desires, and anxieties have become classics, painting a portrait of the American psyche past and present. Viewing American holiday values through the filter of familiar Christmas songs, the author examines popular culture, consumerism, and the dynamics of the traditional American family. He surveys more than 75 years of songs and reveals that the “modern American Christmas” has carried a complex and sometimes contradictory set of meanings. Interpreting tunes against the backdrop of the eras in which they were first released, he identifies the repeated themes of nostalgia, commerce, holiday blues, carnival, and travesty that underscore so much beloved music. (publisher)
Licht, Michael S. “Harmonica magic: Virtuoso display in American folk music”, Ethnomusicology: Journal of the Society for Ethnomusicology 24/2 (May 1980) 211–221. [RILM Abstracts of Music Literature, 1980-3491]
In the USA a virtuoso tradition of harmonic playing developed that used special mouth, hand, and nose techniques. It was influenced more by African than by European traditions. Public competitions fostered the development of special effects such as the fox chase and the locomotive. With the growth of audiences (e.g., for television and radio), the practice of accompanying spoken narratives became increasingly widespread. The author explores the symbolic meaning of some harmonic music genres, referring to the conflict of man and nature (in fox-chase pieces), and the growth of industrialization (in locomotive pieces). (Jeffrey Rehbach)
McCrory, Knox. “Notes on the harmonica: Toy or musical instrument?”, Missouri Folklore Society journal 20 (1998) 159–166. [RILM Abstracts of Music Literature, 1999-23779]
Simonett, Helena, ed. The accordion in the Americas: Klezmer, polka, tango, zydeco, and more! Music in American life (Urbana: University of Illinois Press, 2012). [RILM Abstracts of Music Literature, 2012-10346]
An invention of the Industrial Revolution, the accordion provided the less affluent with an inexpensive, loud, portable, and durable “one-man-orchestra” capable of producing melody, harmony, and bass all at once. Imported from Europe into the Americas, the accordion with its distinctive sound became a part of the aural landscape for millions of people but proved to be divisive: while the accordion formed an integral part of working-class musical expression, bourgeois commentators often derided it as vulgar and tasteless. This rich collection considers the accordion and its myriad forms, from the concertina, button accordion, and piano accordion familiar in European and North American music, to the exotic-sounding South American bandoneón and the sanfoninha. Capturing the instrument’s spread and adaptation to many different cultures in North and South America, contributors illuminate how the accordion factored into power struggles over aesthetic values between elites and working-class people who often were members of immigrant and/or marginalized ethnic communities. Specific histories and cultural contexts discussed include the accordion in Brazil, Argentine tango, accordion traditions in Colombia and the Dominican Republic, cross-border accordion culture between Mexico and Texas, Cajun and Creole identity, working-class culture near Lake Superior, the virtuoso Italian-American and klezmer accordions, Native American dance music, and American avant-garde. (publisher)
Studwell, William E. “From Jingle bells to Jingle bell rock: Sketches of obscure or fading American popular Christmas songwriters, 1857–1957 (and a little beyond)”, Music reference services quarterly 5/1 (1996) 1–20. [RILM Abstracts of Music Literature, 1996-1302]
Although many people are familiar with the enduring and even classic American popular Christmas songs that are reprised every holiday season, the creators of these songs are obscure or fading from the collective American consciousness. In an effort to help preserve their names and accomplishments, biographical sketches of 34 writers of popular Christmas songs are presented.
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Art Blakey’s Drumstick, 1947-1990, Collection of the Smithsonian National Museum of African American History and Culture, Gift of Peter Bradley
“Let the punishment fit the crime.” -Art Blakey
Art Blakey, Stoker of Modern Music
During an interview published in a 1978 issue of Modern Drummer, Art Blakey (1919–1990) asserted, “It doesn’t matter what kind of instrument the drummer has. It isn’t the instrument, it’s the musician…I got the fundamentals and rudiments down pretty good. There’s no technique or anything. I don’t think it has anything to do with the stick, ‘cause most of the sticks that come out today are crooked.” Later, in 1986, Blakey relayed the surprised reactions he received from some musicians after they confronted his “unconventional” (read: “not classically trained”) way of playing: “You know, like in England, the guys was there from the symphony orchestras, and the great drum teachers was there, and I was playing. They said, ‘Well, you play so unorthodox,’ I said, ‘Well, what is orthodox? Whether I play orthodox or not, I get results’.” When asked to elaborate on what specifically was so unconventional about his playing, the drummer responded, “Oh, the way I’ll pick up my sticks, or the way I’ll do something. There’s no certain way to do it; you don’t hold the sticks a certain way.” Even a quick listen to his 1973 drum battle with Ginger Baker, throughout which he alternates using a traditional grip and a matched grip, convincingly demonstrates the power of “unorthodox.”
For a drummer often credited for the development of hard bop—an R&B-, blues-, Latin-, and gospel-inflected extension of the bebop jazz strain rhythmically pioneered by drummers like Max Roach, Kenny “Klook” Clarke, and Chick Webb in the 1940s to 1960s—Blakey’s disinterest in technique (or at least conventional conceptions of technique) seems somewhat counterintuitive. But perhaps it shouldn’t. After all, “bop,” along with whatever prefixes or qualifiers appended to it, was an industry and fan term for what practitioners typically called “modern music” (or just “music”). And as a self-taught musician honing his skills in the Depression era, it should not be surprising that, for Blakey, abandoning traditional notions of technique or “right” and “wrong” became a precondition for exploration, a liberation of sorts. During wartime, as Blakey recounts, “[Y]ou just couldn’t get no sticks. We played with chair-arms, and it sure did swing, man.” And for all his innovative spirit, swing remained at the heart of his craft.
The stick pictured above, even if just as sufficient as any other in Blakey’s estimation, played a role in transmitting that feeling of incessant drive, motion, explosive power, subtlety, dynamic contrast, and, most importantly, swing. Although it would be going too far to assume that Blakey considered drumstick type to be completely fungible, there is some evidence to suggest that he used different models at different times across his career. Advertised as being “reproduced exactly from his ‘60s model stick,” Bopworks’s Art Blakey Centennial Edition stick is an 8D with a length of 16” and width of .530”. This can be contrasted with the stick made for him by Gretsch—one of his sponsors for a time—which was a 1A. Classification systems vary from manufacturer to manufacturer, so it is hard to know the exact differences. With a height, width, and diameter of 15 7/8”, 5/8”, and 5/8”, respectively, the stick featured here approximates Bopworks’s commemorative stick in size, and its triangular tip presents another commonality.
The drumstick as shown here is well worn, particularly in its tip, shoulder, and upper shaft. As a right-handed drummer, we might speculate that this stick, with its gradual tapering and numerous nicks and gashes, was used for striking crash or ride cymbals. As the foundational time-keeper, replacing the kick drum’s danceable four-on-the-floor pattern, rhythms on the ride accommodated the modernists’ breakneck speeds, unconventional phrasings, and general fluidity. However, any such conjecture is likely futile, as Blakey’s exploration of “extended techniques” was part of his innovative spirit. Expounding upon the drummer’s time playing with Thelonious Monk around 1947—a collaboration that helped solidify the transformation from swing proper to modernist reaches—Burt Korall explains in his Drummin’ Men: The Heartbeat of Jazz—The Bebop Years that, “Blakey plays two basic roles: time player and interpreter-commentator. He adds both reason and the unexpected to the music. Using all the elements of the set, snare, tom-toms, the bass drum, the rims, the drum’s shells, the cymbals—all parts—the hi-hat cymbals and hi-hat stands, and even the sounds of the drumsticks themselves, he simultaneously defines Monk and himself.” One wonders how many “smokin’ press rolls”—Blakey’s common way to introduce soloists, as can be heard at 2:08 of the live recording of Bobby Timmons’s now classic “Moanin’” below—were executed on this drumstick.
Bobby Timmons’s “Moanin’,” Art Blakey and the Jazz Messengers (drums: Art Blakey, trumpet: Lee Morgan, tenor sax: Benny Golson, piano: Bobby Timmons, bass: Jymie Merritt), ca. 1958-1959.
Regardless of time, personnel, or style, Blakey always sought to bring out the best in those with whom he shared the bandstand. Conceiving of his drumming more as a method through which to enliven others than as conduit for flashy drum solos—though there is no paucity of the latter, to be sure—one of Blakey’s greatest contributions was his ability to accompany, to facilitate, to empathize. In more than one interview, Blakey contends, “Let the punishment fit the crime”; when he played briefly for Duke Ellington, he “played Ellington,” and when he played with Monk, he played Monk, in the words of Burt Korall, “responsively and responsibly.”
Blakey’s impressive career has been well documented, if at times imprecisely relayed by the drummer himself. From the tale of his being forced at gunpoint in 1934 to move out from behind the piano to behind a drum set (to make way for Erroll Garner), to his work in New York City with Fletcher Henderson’s orchestra from 1939 to 1941, to his time with Billy Eckstine’s band between 1944 and 1947 (playing with Charlie Parker and Dizzy Gillespie in 1944), to his brief stint studying religion and philosophy in Africa in the late ‘40s (around which time he adopted the Muslim name Abdullah Ibn Buhaina, or just “Bu” to friends), to eventually taking leadership of his own ensemble, The Jazz Messengers, for roughly 35 years. But across all accounts of Blakey’s life, there is one constant: his vehement drive to accompany and support young, talented jazz musicians. The list of formidable young players who developed their own musical voice as one of Blakey’s Messengers include Johnny Griffin, Freddie Hubbard, Jackie McLean, Lee Morgan, Curtis Fuller, Bobby Timmons, Wayne Shorter, Wallace Roney, Benny Golson, Wynton Marsalis, and Keith Jarrett, to name just a small selection.
Blakey’s success in accessing “the guts of the human soul” was fueled by a profound sensitivity to the desires and abilities of the musicians with whom he worked and the audiences he took care to entertain. If the drumstick here could tell a story, it would be just as much about the musicians it stoked to greatness as it would be the great musician who wielded it.
Written and compiled by Michael Lupo, Assistant Editor, Répertoire International de Littérature Musicale (RILM).
Bibliography
Blakey, Art. “Art Blakey”, Reading jazz: A gathering of autobiography, reportage, and criticism from 1919 to now, ed. by Robert Gottlieb. (New York: Pantheon, 1996) 205–213. [RILM Abstracts of Music Literature, 1996-23592] Art Blakey, the dedicated and influential drummer, talks about his start, his career, and his ideas in this excerpt from a long interview recorded in 1976 in Jazz spoken here (1992). (editor)
Blakey, Takashi Buhaina, ed., “Art Blakey”, Art Blakey Estate, http://www.artblakey.com. [RILM Abstracts of Music Literature, 2015-82562]
Giese, Hannes. Art Blakey: Sein Leben, seine Musik, seine Schallplatten (Schaftlach: Oreos, 1990). [RILM Abstracts of Music Literature, 1993-12184]
Goldsher, Alan. Hard bop academy: The sidemen of Art Blakey and the Jazz Messengers (Milwaukee: Hal Leonard, 2002). [RILM Abstracts of Music Literature, 2002-9125] Art Blakey and the Jazz Messengers was one of the most enduring, popular, reliable, and vital small bands in modern jazz history. Blakey was not only a distinguished, inventive, and powerful drummer, but along with Duke Ellington and Miles Davis, he was one of jazz’s foremost talent scouts. The musicians who flowed seamlessly in and out of this constantly evolving collective during its 36-year run were among the most important artists not just of their eras, but of any era. Their respective innovations were vital to the evolution of bebop, hard bop, and neo bop. The multitude of gifted artists who populated the many editions of the Jazz Messengers are critically examined. In addition to dissecting the sidemen’s most consequential work with Blakey’s band, profiles are offered of everyone from Wynton Marsalis to Terence Blanchard to Hank Mobley to Wayne Shorter to Horace Silver to Keith Jarrett to Curtis Fuller to Steve Davis. Over 30 interviews with surviving graduates of Blakey’s hard bop academy were conducted, with many speaking at length of their tenure with the legendary Buhaina for the first time. (publisher)
Gourse, Leslie. Art Blakey: Jazz Messenger (New York: Schirmer Trade Books, 2002). [RILM Abstracts of Music Literature, 2002-47104] In the 1950s, Art Blakey and the Jazz Messengers introduced hard bop, a blend of bebop, blues, gospel, and Latin music that has defined the jazz mainstream ever since. Although Blakey’s influence as a drummer and bandleader was enormous, his greatest contribution may have been as a mentor to younger musicians such as Wayne Shorter, Freddie Hubbard, Lee Morgan, Jackie McLean, and Wynton Marsalis. Leslie Gourse chronicles Blakey’s colorful life and career, from his hardscrabble childhood in Pittsburgh to his final years as an international jazz icon. (publisher)
Havers, Richard. Blue Note: Uncompromising expression—The finest in jazz since 1939 (San Francisco: Chronicle Books, 2014). [RILM Abstracts of Music Literature, 2014-11338] Purveyor of extraordinary music and an arbiter of cool, Blue Note is the definitive jazz label—signing the best artists, pioneering the best recording techniques, and leading cover design trends with punchy, iconic artwork and typography that shaped the way we see the music itself. The roster of greats who cut indelible sides for the label include Miles Davis, Art Blakey, Thelonious Monk, John Coltrane, Bud Powell, Norah Jones, and many more. Published for Blue Note’s 75th anniversary, this volume is the first official illustrated story of the label, from its 1939 roots to its renaissance today. Featuring classic album artwork, unseen contact sheets, rare ephemera from the Blue Note Archives, commentary from some of the biggest names in jazz today, and feature reviews of 75 key albums, this is the definitive book on the legendary label. (publisher)
Hentoff, Nat. “Jazz Messengers: Jazz Messengers blazing a spirited trail”, DownBeat: The great jazz interviews—A 75th anniversary anthology, ed. by Frank Alkyer. (New York: Hal Leonard, 2009) 52–53. [RILM Abstracts of Music Literature, 2009-23860] An interview with the group published in the 22 February 1956 issue of DownBeat.
Howland, Harold. “Art Blakey: The eternal jazzman”, Modern drummer 2/4 (October 1978) 16–23, 39. [RILM Abstracts of Music Literature, 1978-20471]
Korall, Burt. Drummin’ men: The heartbeat of jazz—The bebop years (New York: Oxford University Press, 2002). [RILM Abstracts of Music Literature, 2002-8511] Biographical sketches based on interviews with drummers of the 1940s through the 1980s, tracing the transition from swing to bebop, and highlighting some of the most innovative musicians. These include Jo Jones, Sidney Catlett, Lou Fromm, Billy Exiner, Denzil Best, Irv Kluger, Jackie Mills, J.C. Heard, Rossiere “Shadow” Wilson, Kenny “Klook” Clarke, Max Roach, Stan Levey, Art Blakey, Roy Haynes, Shelly Manne, Don Lamond, Tiny Kahn, Philly Joe Jones, Mel Lewis, Ed Shaughnessy, Art Taylor, and Ike Day.
Mathieson, Kenny. Cookin’: Hard bop and soul jazz, 1954–65 (Edinburgh: Canongate, 2002). [RILM Abstracts of Music Literature, 2002-18555] Examines the history and development of hard bop and its offshoot, soul jazz. Hard bop was the most vital and influential jazz style of its day, and today remains at the core of the modern jazz mainstream. Drawing on bebop and the blues for its foundation, filtered through gospel, Latin, and rhythm-and-blues influences, hard bop was notable for the instrumental virtuosity it required and the elaborate harmonic structures it was built upon. The founding fathers of the form are profiled, Art Blakey and Horace Silver, along with Cannonball Adderley, Donald Byrd, Lou Donaldson, Grant Green, and J.J. Johnson. (publisher)
Monson, Ingrid T. “Art Blakey’s African diaspora”, The African diaspora: A musical perspective, ed. by Ingrid T. Monson. Garland reference library of the humanities 1995 (New York: General Music Publishing Co., 2000) 329–352. [RILM Abstracts of Music Literature, 2000-8650] Illuminates the principal political, religious, and musical contexts through which Art Blakey’s travels to Africa and his African diasporic musical explorations of the 1950s might be interpreted. Unraveling his relationship to the African diaspora necessitates exploration of three contexts pertinent to understanding the relationship of African American music and culture to Africa in the mid-20th century: anticolonialism, pan-Africanism, and Islam from the 1920s through the 1940s; African independence, Afro-Cuban music, and religion in the 1950s; and the indefinite nature of musical signification. The masterful disjunction between what Blakey said about his relationship to Africa and African music and what he actually played reveals the complex pathways through which music has mediated and continues to mediate the African diasporic experience. (author)
Rosenthal, David H. “Conversation with Art Blakey: The big beat!”, The black perspective in music 14/3 (fall 1986) 267–289. [RILM Abstracts of Music Literature, 1986-4417]
Squinobal, Jason John. West African music in the music of Art Blakey, Yusef Lateef, and Randy Weston (Ph.D. diss., University of Pittsburgh, Pittsburgh, 2009). [RILM Abstracts of Music Literature, 2009-48924]
Discography
The Jazz Messengers. Moanin’. The Rudy Van Gelder edition. CD (Blue Note Records 724349532427, 1999). [RILM Abstracts of Music Literature, 1999-61955]
Comments Off on The Smithsonian Institution’s Object of the Day, November 13, 2019: Art Blakey’s Drumstick
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