RILM Retrospective is now online!

RILM I-1

Editor’s note: While this retrospective collection is still available to subscribers, it is no longer offered as a separate product; we have decided to let this post remain online for its historical interest.

EBSCOhost has just launched RILM Retrospective Abstracts of Music Literature.

Reflecting myriad currents of thought—the twilight of Romanticism and the dawn of Modernism, the rise and fall of Marxism, and the advent of multiculturalism, to name just a few—RILM Retrospective offers a fascinating window on intellectual history through the prism of music. This constantly updated database documents an ever-expanding intellectual universe, not a straight line of progressive development. Looking back across the arc of history, we can begin to see how outlooks were formed, and we can assess the roles of the various currents and sidetracks that have shaped the disciplines that we pursue. The unique place of music in human life is salient at every turn.

When Barry S. Brook founded RILM in 1966 he set the cutoff date for coverage at 1967; however, he recognized the importance of similar coverage of earlier materials. He therefore initiated a retrospective series and commenced work on a volume that would cover conference reports published before 1967; this book was finally published by RILM in 2004 thanks to a grant from the Andrew W. Mellon Foundation, and its contents, and updates to it, are part of RILM Restrospective. Another project that Brook envisioned, a volume covering Festschriften, was partially completed with a book published by RILM in 2009 thanks to a grant from the National Endowment for the Humanities; that book’s contents, along with over twice as many additional records, are also part of this database. RILM is now focusing on retrospective coverage of scholarly journals, adding at least 350 records each month.

Conference reports

Papers presented at conferences represent the cutting-edge research of their day, giving a snapshot of that moment in the development of their fields. Further, the changing nature and frequency of conferences over time can be tracked through this database; for example, The only 19th-century conferences devoted solely to music focused on Gregorian chant, and were held under the auspices of the Roman Catholic Church; otherwise, musical topics arose only in conferences devoted to history, folklore, psychology, or questions of public and private property. The first conferences devoted to studies in musicology were held in 1900, in Paris.

Festschriften

Festschriften enact visions of order in both synchronic and diachronic domains. In the synchronic realm, they depict order within, and among, disciplines and institutions. They represent diachronic order in their images of history—also within disciplines and institutions, as well as within the overarching history of music. For example, by 1966 postmodern irony had not yet become fashionable, nor had the new-music world splintered completely. The narrative of contemporary music still related it directly to a salutary evolution from antiquity to the present. Some of the rhetoric of the serialists was downright utopian, and, especially after they had Stravinsky on board, many people assumed that they indeed represented the wave of the future. The academy was also more unified, and while ethnomusicologists were not universally welcomed into music departments, the cutthroat culture wars were yet to be fought.

Journals

Journals, particularly those devoted to specific disciplines or subdisciplines, allow similar tracking of intellectual developments, including the differentiation of particular scholarly streams. For example, before World War II papers on non-Western and traditional Western musics largely came from the field of folklore—a rather woolly domain at that time, whose denizens ranged from wide-eyed dilettantes to rigorous collectors and cataloguers—or from the young sciences of ethnology, anthropology, and psychology. In the 1950s attempts to synthesize the particular challenges and insights involved with all of these studies began to coalesce under the term ethno-musicology (the hyphen was soon abandoned), and beginning around that time several of the scholars involved were using journal articles to try to define their field and its dynamics.

Above, the back and front covers of RILM’s first publication (click to enlarge).

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The Sultan’s bagpipes

When he came to power in 1970, Sultan Qaboos bin Said of Oman began efforts aimed at modernization and reversing isolationism. Having graduated from an English military academy and served in a Scottish regiment, he had developed a taste for Western military band and Scottish bagpipe music.

During the 1970s and 1980s several military wind bands and bagpipe bands were founded at his command, with only Omani musicians allowed. The pressure to perform well was intense, and a high standard of musicianship was attained in a fairly short time.

Increasingly, efforts are being made to include Arabic music in the repertoire; bagpipes are considered particularly suitable, as their intervals match some Arabic scales better than those of wind band instruments.

Below, the Royal Army of Oman‘s pipe and drum band.

Related article: The Sultan’s pipe organ

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Martha Graham and Freud

 

Martha Graham found Freud’s psychoanalytic ideas useful for making sense of both her personal life and the material to which she was drawn as a choreographer; they were particularly central to the creative process for her works based on Greek myths.

In Night journey (above), in which Oedipus’s mother and wife is forced by the blind seer Tiresias to relive the most painful moments of her life, Graham turns Jocasta into a powerful female protagonist by turning a straightforward linear narrative into a complex and difficult one, evoking the physically charged and taboo themes of eroticism, the maternal body, and death.

This according to “Dance, gender and psychoanalysis: Martha Graham’s Night journey” by Ramsay Burt (Dance research journal XXX/1 [spring 1998] pp. 34–53). Below, Graham herself dances in the opening of Alexander Hammid’s 1960 film of the work.

Related article: Herskovitz and Freud

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Tuk revived

tuk

Tuk, a syncretic fife and drum tradition of Barbados, may have roots stretching back to the first stationings of British troops there in the 17th century; it was the music of the black plantation slaves until Emancipation in 1838.

Two specific functions for tuk developed subsequently: as entertainment for the working classes and as the music of Landship, a music and dancing society. The tradition declined during the 20th century due to several cultural factors, but a revival began in the 1970s, and in the 1990s the government started to promote tuk as a uniquely Barbadian tradition.

This according to “Tuk music: Its role in defining Barbadian cultural identity” by Sharon Meredith (European meetings in ethnomusicology VIII [2001] pp. 16–25).

Above, a tuk band and their stock character Mother Sally interacting with their audience; below, a tuk band at a local festival, first in a parade and later joined by dancers (ca. 4:50).

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A sea lion in Boogie Wonderland

 

Until now, vocal mimicry—what we might call the ability to sing along—has been held to be necessary for beat matching in non-human animals; but Ronan, a California sea lion, is helping scientists to determine what actually happens when we get our groove on.

In a series of experiments, Ronan learned to bob to the beats of three different pop and rock songs. To make certain the effect was real, a metronome that skipped beats was added. Ronan kept right on going, and proved capable of handling both novel tempos and complex musical stimuli; in other words, capable of flexible entrainment.

The results challenge current paradigms on the roles of vocal mimicry, spontaneity, and social learning in entrainment, and raise the possibility that the ability to learn beat matching may be widespread in the animal kingdom.

This according to “California sea lion (Zalophus californianus) can keep the beat: Motor entrainment to rhythmic auditory stimuli in a non vocal mimic” by Peter F Cook, Andrew Rouse, Margaret L. Wilson, and Colleen Reichmuth (Journal of comparative psychology 1 April 2013, pp. 7–16.

Below, Ronan gets down to Boogie Wonderland and other pop hits.

 

 

 

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Musical geographies of Central Asia

Academy-of-Maqam

For centuries Central Asia has been a crossroads of civilizations, peoples, and societies, a land in between East and West and a territory contested by political powers. Its modern history—from imperial and Soviet domination to the emergence of independent nation-states—has witnessed a profound transformation of its political and social geography, calling for a re-evaluation of Central Asia as a region, not least in terms of its expressive cultures and music.

Musical geographies of Central Asia presents abstracts and podcasts of papers and performances presented at the conference of the same name that was held at the University of London on 16 through 18 May 2012. This free Internet resource is published by the Agha Khan Development Network and sponsored by the Agha Khan Trust for Culture.

Above, a Tajik šašmaķom ensemble; below, an example of Tuvan höömej, often termed “throat singing” in English.

Related article: Two Rivers: A Journey Through Central Asia (newyorker.com)

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Linked sword dances

sword dance

Also known as hilt-and-point or chain sword dances, linked sword dances have been among the most widespread and dramatic traditional dance styles throughout much of Europe since the Middle Ages.

Distinct from the mock-combat type of sword dance, which is found all over the world, the linked type—in which the dancers are connected to each other by swords and perform figures that are often very complex—is a purely European development.

This according to “The historiography of European linked sword dancing” by Stephen D. Corrsin (Dance research journal XXV/1 [spring 1993] pp. 1-12). Above, a depiction of the Traunstein Schwerttanz from 1606 (click to enlarge); below, rapper dancing from Northumbria.

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The Wonder violin

wonder violin

Although the Conn firm is best known as a maker of brass instruments, it produced violins, violas, and violoncellos for 30 years.

In 1897 Charles Gerard Conn engaged the Italian violin maker William V. Pezzoni to manage the new venture, and advertisements for the Wonder violin appeared even before production began.

Over a period of 18 years, more than 1200 Wonder violins were produced. However, when Carl D. Greenleaf bought the firm, he discovered that they were the slowest selling items in stock. By 1927, the obsolete and unprofitable manufacturing process was phased out and the overstock liquidated; advertisements announced that, due to technological advancements, the Wonder violin could now be sold for only $50.

This according to “C.G. Conn’s Wonder violin: The best violin on earth?” by Margaret Downie Banks (America’s Shrine to Music Museum newsletter XXIV/4 [August 1997] pp. 4–5.

Above, an original Wonder violin with its bow and case; below, a Wonder violin transcription.

Related article: The Hill bow

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The riot at the Rite

Le sacre 1913

Historians have based their explanations for the tumultuous 1913 première of Stravinsky’s Le sacre du printemps on the accounts (none published before 1935) of the participants—Stravinsky, Diaghilev, Nijinsky, and Monteux.

Due to these accounts, for years it has been believed that either the choreography or the revolutionary score was the cause of the riot in the audience, and that the uproar was a spontaneous reaction to the performance.

However, an examination of contemporary newspaper and journal reviews and an understanding of the personal and political characteristics of Sergei Diaghilev reveals that the riot was actually anticipated and encouraged by the management of the Ballets Russes. The earliest reviews published in Paris offer a wealth of material relating to cultural values of the age.

This according to “The riot at the Rite: Not so surprising after all” by Truman C. Bullard, an article included in Essays on music for Charles Warren Fox (Rochester: Eastman School of Music, 1979, pp. 206–211).

Today is the 100th anniversary of Le sacre’s premiere! Above, a photograph from the original Ballets Russes production; below, part of the BBC’s dramatization from 2009.

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Thakur and Mussolini

thakur-mussolini

Near the end of his visit to Rome in 1933, the Hindustānī vocalist Omkarnath Thakur (1887–1968) received an invitation to dine with Mussolini; Il Duce had caught wind of Thakur’s theories and experiments regarding the inducement of emotional states by rāga performances, and he wanted a demonstration.

After a specially prepared vegetarian dinner, Thakur began with hindolam, which depicts valor. “When I was soaring in the high notes of the rāga,” he later recalled, “Mussolini suddenly said ‘Stop!’ I opened my eyes and found that he was sweating heavily. His face was pink and his eyes looked like burning coals. A few minutes later his visage gained normalcy and he said ‘A good experiment.’”

After Thakur brought him to tears with rāga chayanat, which is meant to depict pathos, Mussolini said, after taking some time to recover, “Very valuable and enlightening demonstration about the power of Indian music.”

Il Duce then returned the favor: Producing his violin, he treated Thakur to works by Paganini and Mozart. Again, both agreed on the music’s power to evoke emotion.

“I could not sleep at all the entire night,” the vocalist recalled, “wondering whether the meeting had really taken place; I thought it was a part of a dream.” The next day, two letters from Mussolini arrived—one thanking him and one appointing him as director of a newly formed university department to study the effect of music on the mind (an appointment that he was unable to accept).

This according to “Omkarnath Thakur & Benito Mussolini” by B.K.V. Sastry (Sruti 163 [April 1998] pp. 19–21; RILM Abstracts 1999-26342).

Although the exact date of this meeting is not recorded, we know that it took place in May 1933—80 years ago this month! Below, Thakur performs rāga bhairavi.

Related article: Rāgs and recipes

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