While the recorder is still best known as an early music instrument, its revival in the 20th century led to its adoption as a modern concert instrument by a number of composers, and even in jazz.
The recorder also figured, at least briefly, in the British pop music boom of the mid-1960s, when Klaus Voormann played it on Manfred Mann’s Semi-detached suburban Mr. Jamesand Trouble and tea, and Brian Jones played it on The Rolling Stones’ Ruby Tuesday(below); the latter featured “a very obbligato recorder part which weaves intricate counterpoints over the basic melody in a very effective and interesting way” according to Richard D.C. Noble, who reported on the phenomenon in “The recorder in pop: A progress report” (Recorder and music magazine II/5 [May 1967] pp. 135–36).
The early 21st century witnessed a surge of interest in comics and cinema regarding Classical antiquity, inspiring new studies in Classical reception. Heavy metal has also drawn on historical and mythological Classical material for subject matter, but this genre has received little attention from academics.
Classical reception in heavy metal illustrates an independent engagement with antiquity by the world outside academia, illuminating ways for scholars and students to better understand the impact of the field on contemporary media. Since the late 1970s Classical works, themes, and characters of Greek and Roman antiquity have inspired the lyrical, musical, and visual content of a number of heavy metal groups, with topics including works by Homer and Aeschylus, the founding of Rome, and the rise of the Principate.
This according to “Heavy metal music and the appropriation of Greece and Rome” by Osman Umurhan (Syllecta classica XXIII [2012] pp. 127–52).
Above and below, Ex Deo, one of the groups discussed in the article.
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Like most newcomers to America, Jewish immigrants from Eastern Europe in the 1920s faced homesickness, deprivation, and language difficulty. Yiddish musicals helped them to come to terms with their environment by reminding them of home while highlighting the benefits of the New World.
Confronting the past with the present and fusing the folkloric songs, liturgical chants, dances, and theater styles of Jewish tradition with American rhythms and social topics, the genre helped to resolve onstage the conflicts in the lives of the new inhabitants. These comic and dramatic musical works chart the evolution of a community in its acculturation and eventual assimilation.
Di goldene kale (The golden bride) premiered at the 2000-seat Second Avenue Theater in New York on 9 February 1923, one of 14 Yiddish programs in the city that night. It ran for 18 weeks and was then performed throughout the U.S. and in venues in Europe and South America. The music is by Joseph Rumshinsky, the undisputed dean of Yiddish operetta composers in the U.S., who wrote the music for well over 100 such works.
Written and producedat a critical time of transition, between a law passed in May 1921 that greatly limited immigration from eastern Europe and another, in 1924, that reduced such immigration to a trickle, the work illuminates the period in which the arrival of some two million Russians and other east-Europeans in the U.S. had peaked.
A new edition and study of Di goldene kale (A-R Editions, 2017) provides multifaceted insights into the absorption, not only of Jews, but of every immigrant group, into the American mainstream
In the 1990s the term Afrofuturism emerged to describe a vein of science fiction-inspired art that repositions black subjects in a purportedly race-free future that is nonetheless coded as white. While ostensibly about the future, Afrofuturism in fact works dialectically with an equally overwritten past to critique the reified distance between racialized fictions of black magic and white science.
Three successive concepts— the experimental jazz bandleader Sun Ra’s myth-science, the funk bandleader George Clinton’s P-Funk, and the hip hop artist Kool Keith’s robot voodoo power—track a historical continuity of collapsing fictions of both past and future in Afrofuturist music, reflecting strategic versions of what Paul Gilroy refers to as anti-anti-essentialism. The robot voodoo power thesis thus recognizes in Afrofuturism a dialectical third way out of the double binds and unproductive debates about racial essence and non-essence.
This according to “The robot voodoo power thesis: Afrofuturism and anti-anti-essentialism from Sun Ra to Kool Keith” by J. Griffith Rollefson (Black music research journal XXVIII/1 [spring 2008] pp. 83–109).
Above, Sun Ra; below, Earth people by Kool Keith (as Dr. Octagon), one of the works discussed in the article.
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Nickelback is one of the most successful rock bands of the early 21st century; it is also one of the era’s most publicly derided groups.
Nickelback hatred became trendy when the band was signed to Roadrunner Records in 1999, and the extreme metal label lost its subcultural cachet even as it raked in the profits. From there the circle of scorn grew ever wider. In 2006 Nickelback released their most despised single, Rockstar, with lead singer Chad Kroeger’s reputation taking hit after hit.
Finally, with the birth of Web 2.0, contempt for the band was democratized and made available to all. Memes and a steady stream of jokes at Nickelback’s expense assured their “worst band ever” punch-line status. Around 2012 Nickelback finally took the if-you-can’t-beat-’em-join-’em escape clause, reinforcing their butt-of-the-joke status with self-deprecating humor.
The Vatican has recommended ten pop and rock albums as perfect listening for being marooned on a desert island. The recordings serve as an alternative to the mediocre songs featured at Italian pop festivals and on the radio.
In an interview, Maddy Prior recalled her early impressions of English traditional music.
“We did a bit at school and as a result I didn’t like it very much,” she says, “but it was cool in my adolescence to sing American folk songs and get into Bob Dylan. From that I started going to folk clubs.”
“I drove Reverend Gary Davis around for a month in 1966. That was a character forming experience! Then I met this American couple and drove them around for a year. They told me to stop singing American folk songs, because they said I was rubbish at it!”
“They had lots of tapes of English folk music and I started to listen to them, reluctantly at first, I might add. I found the songs old and boring. But I listened to the tapes again, and again, and eventually I found ‘Oh I like that song’, ‘Oh I like that one too’. You get your ear in, that’s what you have to do with any music.”
“I like singing songs that put people in a landscape. I have a picture in my head for each song that I write, and it’s a framed, still image. My early training as a painter and drafter, I think, produced in me a way of writing music and lyrics that illustrate visual ideas.”
“I try to bring some maturity to the thing I’ve been doing for most of my career, writing songs that tell people a story, not in the temporal sense, but a story they make up to fit the picture I suggest to them.”
“It’s like sending people a postcard. You’re giving them a little flavor of where you are and what you feel and how you’re getting on. But it can only be just that, a little snapshot. They have to do some of the work to imagine the bigger picture.”
In 1971 Carlos Santana’s Black magic womanhit number 4 on Billboard’s Hot 100 chart. It would take him nearly three decades to make the top 10 again, but it was a comeback worth waiting for. In 1999 Santana’s Smooth, featuring Rob Thomas on vocals, topped the chart for a stunning 12 weeks and stayed 58 total weeks on the list, making it the No. 2 Hot 100 song of all time. The recording also won three Grammy Awards, including Record of the Year, Song of the Year, and Best Pop Collaboration with Vocals.
Recalling the recording session in a 2014 interview, Santana said “I didn’t want [the guitar part] to have brain or mind or energy. I wanted it to be with innocence. Innocence to me is very sacred and very sensual. People should never lose their innocence. So I didn’t practice, purposefully. As soon as I found out where my fingers go on the neck, you close your eyes and you complement Rob. Kind of like a minister: He says Hallelujah, and you say your name.”
“When you make it memorable, you hang around with eternity.”
Arlo Guthrie’s classic story-song Alice’s restaurant massacree hinges on an episode in which the teenaged Guthrie and a friend help Alice and Ray Brock clean their Stockbridge, Massachusetts, home—a deconsecrated 17th-century church—after a Thanksgiving dinner, by hauling away a half-ton of garbage.
When Arthur Penn made his film Alice’s restaurant, he used the Brocks’ church/home as a metaphor, including a scene in which a man stands up and says “We’re going to reconsecrate this church.”
And so it came to pass: “Alice’s church” is now the Guthrie Center, an interfaith church celebrating religious and cultural diversity, and a not-for-profit educational foundation.
The church provides weekly community free lunches and support for families living with HIV/AIDS as well as other life-threatening illnesses. It also hosts a summer concert series; Arlo does several fundraising shows there every year. There are also annual events, including a Thanksgiving dinner for families, friends, doctors, and scientists who live and work with Huntington’s disease (a condition that afflicted Arlo’s father, Woody Guthrie).
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 →
