Ryuichi Sakamoto, pioneer of electronic music

Ryūichi Sakamoto was one of Japan’s most internationally influential musicians. Sakamoto’s career began in electronic pop music as a keyboardist with the band Yellow Magic Orchestra, which he co-founded in 1978, and which triggered a boom for this genre in Japan. At the same time he released his first solo album Thousand Knives. His understanding of music, which transcended genres, became evident on numerous other albums combining pop music, ambient, jazz, and electro-acoustic music, ranging to early forms of house and techno. His works in addition include the operas Life (1999) and Time (2021). Sakamoto studied composition and ethnomusicology at the Tokyo National University of Fine Arts and Music from 1970 onward, where he first came into contact with synthesizers.

He is also known for his music for films by Nagisa Ōshima (Merry Christmas, Mr. Lawrence, 1983), Bernardo Bertolucci (The Last Emperor, 1987; The Sheltering Sky, 1990; Little Buddha, 1993), Pedro Almodóvar (High Heels, 1991), and Alejandro G. Iñárritu (The Revenant, 2015), as well as for his music for the opening ceremony of the Olympic Games in Barcelona in 1992. Sakamoto’s final studio album 12–comprising 12 miniatures for piano accompanied by synthesizer sounds–was released in January 2023. He died in Tokyo on 28 March 2023 at the age of 71.

Look out for a full article on Ryūichi Sakamoto’s life and musical activities coming soon to MGG online (www.mgg-online.com).

Below is a video of Sakamota performing his composition Blu with the Tokyo Philharmonic Orchestra.

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Filed under 20th- and 21st-century music, Asia, Film music, Popular music

Afghanistan in peacetime

In September 1967 Mark Slobin, a graduate student at the University of Michigan, traveled to Afghanistan to spend 14 months studying and documenting the country’s musical traditions. He returned for additional fieldwork trips in 1971 and 1972.

Today, the information and materials that Slobin collected there comprise priceless glimpses of the region before successive waves of war and repression began to decimate its traditional culture.

Mark Slobin, a self-published website from 2021 (RILM Abstracts of Music Literature 2021-3963), presents his monograph Music in the Afghan north (Tucson: University of Arizona Press, 1976) along with a reissue of Music in the Afghan north, 1967–1972 (Middletown: Wesleyan University Press, 2004, a website that was taken down in 2020 for technical reasons) and additional slides and super 8 footage from his research in Afghanistan.

As he describes it, “the material presented in this project is something of a fly in amber, a structure engulfed by the flow of history, but still showing the morphology and evidence of a kind of life that existed at a particular moment in time.”

Above, Slobin’s photograph of a rubāb maker in Mazār-i-Sharīf; below, discussing and sharing his documentation of Afghanistan in peacetime.

Related article: The Taliban and music: An annotated bibliography

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Filed under Asia, Ethnomusicology

Drag lip syncing and haptic aurality

The performance of lip syncing is ubiquitous in the drag community. It represents a drag queen’s modus operandi from high-femme queens to gender queer club kids. Crucial to lip syncing is the idea that voice is both self and other, voicing the speaker and the listener at the same time–creating an autoaffective feedback loop. Drag queens actively listen to the voice on the track, not only in the moment of lip-syncing, but also in rehearsing this synchronization and listening painstakingly while practicing before the performance.

According to Rodent, one of London’s premier drag queens, an intensely high volume of sound is necessary to their successful lip-sync performance because it enables them to embody the music and the voice, and to “transport [themself] in the moment”. The immersive soundscape of lip-syncing allows drag queens to engage tactually with sound’s vibrations forming what Jacob Mallinson Bird calls a “haptic aurality”.  Haptic aurality creates a successful drag performance because it addresses the immersive potential of sound, its spatial dimensions, tactility, and intercorporeality while suturing the break between drag queen and loudspeaker, “facilitating the reperformance, dramatization, and extension of the processes of everyday speech”.

Read on in “Haptic aurality: On touching the voice in drag lip-sync performance” by Jacob Mallinson Bird (Sound studies 6/1 [2020]. pp. 45-64, RILM Abstracts of Music Literature 2020-3927).

Below is a clip of a drag lip sync performance from a television show in the Philippines called “Drag Race Philippines” (inspired by the US show “RuPaul’s Drag Race”)

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Filed under Dance, Performance practice, Performers

Forró and St. John’s Day in Brazil

June 24, the date on the Catholic calendar commemorating the birth of St. John the Baptist, is widely celebrated in northeastern Brazil. Festas juninas (June festivities, or St. John’s Day festivities) take place from early June to mid-July and are characterized by the presentation and representation of diverse cultural traditions of the region.

Forró, the typical music of this period, brings together diverse musical genres, dances, and a strong festive connotation. Forró emerged in the 1970s with strong contributions from artists of northeastern Brazil, who performed for migrants in the region including construction workers, maids, and middle class people nostalgic for regional rhythms. Although many forró musicians born before the mid-1970s acquired their musical competence outside of formal educational institutions, large segments of the younger generation attend schools of music (though not necessary in lieu of other learning strategies). Meanwhile, changes in the organization of professional forró activities are linked to the larger transformations of northeastern festas juninas since the late 20th century.

Read the entries on forró and junina music in the Encyclopedia of Brazilian music: Erudite, folkloric, popular (2010) in RILM Music Encyclopedias (RME). Also find the article “Musicians in street festivals of northeastern Brazil: Recent changes in forró music and St. John’s Day festivities” by Carlos Sandroni, et al. (The world of music V/1 [2016] pp. 159–79) in RILM Abstracts.

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Filed under Dance, Popular music, South America, World music

Cyndi Lauper’s (re)covers

lauper

Cyndi Lauper’s signature anthem Girls just want to have fun (1983) was a cover of Robert Hazard’s misogynistic original (1979); her own 1994 re-remake (Hey now) girls just want to have fun exploits and subverts mainstream categories of gender and sexuality.

For her 1994 version Lauper provocatively incorporated a gloss on another song, Redbone’s Come and get your love, and in the updated music video the original “girls” are replaced by men in drag while the singer arguably performs a drag version of herself (or rather, her 1980s persona of a girl who just wants to have fun).

Bringing nuance to the truism of Lauper as a creator of female address on MTV and in popular culture, her versions of the song demonstrate that agency and authority in popular music derive just as much (perhaps more) from interpretation and performance as they do from authorship and songwriting.

This according to “What fun? Whose fun? Cyndi Lauper (re)covers Girls just want to have fun” by Wayne Heisler , Jr. (ECHO: A music-centered journal VI/1 [2004]); RILM Abstracts of Music Literature 2004-6926).

Today is Lauper’s 70th birthday! Above, a still from the music video for her 1983 cover; below, the 1994 version.

BONUS: Live in 1987.

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Filed under Popular music, Women's studies

Trooping the Colour with Meyerbeer

Since 1748 the British Monarch’s official birthday has been celebrated by an event called Trooping the Colour. The main musical participants in the event are the bands of the Household Cavalry and the Foot Guards (the Grenadier and Coldstream Guards and the Scots, Irish, and Welsh Guards).

The music for the event depends both on the repertory of the regiment whose color is being trooped and on a range of traditional works. One of the most venerable among them, known simply as Les Huguenots, consists of a medley of three sections from Meyerbeer’s 1836 opera: The Lutheran chorale Ein feste Burg, the main theme from the Bénédiction des poignards, and an instrumental version of the stretta from the act 1 finale. The tradition of performing Les Huguenots goes back to 1871.

This according to “Guns and roses: Meyerbeer now and then” by Mark Everist, an essay included in Meyerbeer and grand opéra: From the July monarchy to the present (Turnhout: Brepols, 2016 ix–xxiii; RILM Abstracts of Music Literature 2016-29408).

Today marks King Charles III’s first Trooping of the Colour as Sovereign!

Above, Trooping the Colour in 1956; below, Trooping the Colour in 2022 (Les Huguenots begins around 1:55).

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Filed under Curiosities, Politics

Grieg and recording

Twain skannet bild

Edvard Grieg was intensely interested in sound recording, which was in its infancy in his day.

His works were first recorded on Edison rolls in 1899 by Alfred Grünfeld. This technique of recording sound on wax or hard-rubber cylinders was soon superseded by Emile Berliner’s improvements; Grieg himself was one of the first to record classical music for Berliner’s system.

Gramophone records, which became two-sided in 1905, had a playing time of five minutes, more than twice as long as the phonograph, but they left much to be desired in terms of sound quality.

Meanwhile, the player piano, which had existed since 1880, continued to evolve; by the early 20th century a piano roll could record up to 15 minutes of music. Major companies such as Welte and Hupfeld sought from the start to engage famous performers for their systems, and in 1906 Grieg recorded his works for both firms.

This according to “Die Tonaufzeichnung und Edvard Grieg” by Eszter Fontana, an essay included in Edvard Grieg: Weltbild und Werk (Altenmedingen: Junker, 2005, 138–146; RILM Abstracts of Music Literature 2005-23299).

Today is Grieg’s 180th birthday! Below, one of his piano rolls brings his piano playing into the 21st century.

Related article: Stravinsky and recording

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Filed under Performance practice, Romantic era

Lost and found Balinese music

In August 1928 representatives from the German record companies Odeon and Beka were sent to Bali; their efforts resulted in 98 recordings of a wide variety of examples of Balinese music on 78 rpm discs.

Fortunately, expert guidance for the project was provided by the German expatriate Walter Spies, whose intimate knowledge of Balinese culture ensured that outstanding performances in a large range of genres were documented.

As it happened, at that time Bali was undergoing an artistic revolution. A new musical style known as kebyar was rapidly gaining popularity, and older ceremonial styles were literally disappearing, as their bronze instruments were melted down and reforged to accommodate the new style’s requirements; the Odeon/Beka recordings preserve several musical traditions that were later lost.

Despite the three-minute limitation of early recording equipment, these discs became invaluable archives of Balinese musical heritage; for example, the historically important composition Kebyar ding, once forgotten, was relearned from the recordings by the present generation of musicians, and some records of renowned singers are considered sacred by their descendants, who keep tape copies in family shrines.

These were the musical documents that inspired the young Canadian composer Colin McPhee, who first heard them in 1929. McPhee travelled to Bali in 1931 and remained there for nearly a decade; his activities included making painstaking transcriptions of Balinese pieces. McPhee’s own collection of the 1928 recordings includes most of the copies that are still preserved today, as they quickly went out of print and were discarded due to disappointing sales.

This according to the commentary by Edward Herbst that accompanies the CD The roots of gamelan: The first recordings—Bali, 1928; New York, 1941 (World Arbiter, 1999; RILM Abstracts of Music Literature 1999-38076).

Above, a gamelan gong gede group photographed by McPhee in the 1930s (UCLA Ethnomusicology Archive and Colin McPhee Estate).

Below, two of the six discs devoted to Kebyar ding, with archival photographs.

More posts about Bali are here.

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Zilipendwa and nostalgia

Tanzanian zilipendwa is a look-over-the-shoulder metagenre whose musical subject is a moving target dependent on the current time reference.

The term was initially reserved for east and central African dance music chestnuts popular during the 1960s and early 1970s post-Independence period, but it recently encompasses the music of the mid-1970s through late 1980s, a time generally associated with the Socialist policies of Julius Nyerere.

Fans of zilipendwa are most eloquent about its value in their lives when making humorous generational distinctions with Bongo Flava, the region’s hip hop and R&B. Zilipendwa fans are also quick to demonstrate their affinity through physical expression, dancing a style known as serebuka, translated as “blissful expressive dance”.

Recently popularized on the television show Bongo Star Search, serebuka dancers take to the floor and bounce off the walls with a coterie of enthusiastic free moves and styles (mitindo) covering fifty years of popular music history.

Nostalgia for zilipendwa is far from being a melancholic rumination over days long past; it is enacted instead for the sake of health and community well-being. Zilipendwa is a conscious act towards musicking the values of a fading era, creating temporary autonomous zones where the perceived chaos and noise of neoliberal globalization are now waiting to rush in.

This according to “‘Rhumba kiserebuka!’: Evoking embodied temporalities through Tanzanian zilipendwa” by Frank Gunderson (The world of music (new series) III/1 [2014] pp. 11–23; RILM Abstracts of Music Literature 2014-17463).

Above, Msondo Ngoma, a group discussed in the article; below, the U.S.-based zilipendwa artist Samba Mapangangala. (Don’t worry—the music and dancing start soon, and they’re worth the wait!)

BONUS: Schoolboys getting down to zilipendwa in the great outdoors.

More posts about Tanzania are here.

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Filed under Africa, Dance, Popular music

If it’s Mozart, it’s a masterpiece!

mozart-shades

Since the mid–19th-century discovery of the sinfonia concertante for four winds sometimes labeled K.297b, the work has been considered authentic by some and dubious by others, and its reception has paralleled these critical vicissitudes.

In 1778 Mozart wrote to his father that he had just written a “sinfonie concertante” for four winds and orchestra that was scheduled for performance in Paris; but it was not performed after all, and the score was presumed lost until a work scored for similar forces—unattributed and not in Mozart’s own hand, but labeled concertante—surfaced in the collection of Mozart’s biographer Otto Jahn after Jahn’s death in 1869.

Despite some discrepancies between the Jahn MS and the composition Mozart had described, it was generally accepted as the missing work and published as such in 1886. For about the first 50 years of its public career it remained a peripheral work in the Mozart canon, seldom performed and little-known.

The work began to attract more attention in the 1920s, as eminent Mozart scholars described it as “magnificent” and praised its “brilliance, breadth, and expansiveness”. Experts agreed that it was an important work, a significant step in Mozart’s development as a composer, and a beautiful and worthwhile piece of music. Certified and buoyed by such enthusiasm, it was increasingly programmed and recorded from the 1940s through the 1960s.

The sinfonia concertante’s fall from grace began when it was dropped from the main body of the Köchel catalogue in 1964 with a terse remark that its arrangement could not have come from Mozart. Expert statements refuting the overall authenticity of the work on stylistic grounds soon followed, and efforts to reclaim it for Mozart failed to stem its fall from scholarly favor. Audience interest diminished accordingly, and the work appears to have been programmed less often since the mid-1970s.

An examination of 168 texts discussing this composition reveals—perhaps not surprisingly— that the authors’ reactions to the work are closely bound to their opinions on who wrote it.

For example, writers who believed that the work was by Mozart described it as strong, sturdy, and solid, while those that did not called it flimsy, arbitrary, illogical, and incomprehensible; those crediting Mozart rated the work highest level and a masterpiece, while those who considered it spurious rated it not first class; and the Mozart designators considered it delightful, celestial, and enchanting, while the non-Mozart camp described it as tasteless, inept, and cheap.

This according to “Musical attribution and critical judgment: The rise and fall of the sinfonia concertante for winds, K.297b” by John Spitzer (The journal of musicology V/3 [summer 1987] pp. 319–56; RILM Abstracts of Music Literature 1988-3046).

Below, we invite you to form your own opinion.

More articles about Mozart are here.

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Filed under Classic era, Reception