Ravi Shankar and the Concert for Bangladesh

 

In 1971 the turmoil and atrocities associated with the Bangladesh Liberation War led to a massive refugee crisis, with at least seven million displaced persons facing starvation and other humanitarian catastrophes.

Appalled by the situation in his homeland, Ravi Shankar spoke with his student and friend George Harrison about fundraising possibilities, and the idea of the Concert for Bangladesh was born. The initial gate receipts raised close to $250,000 for Bangladesh relief.

Writing for the introduction to the 2005 re-release of the concert album and accompanying documentary, Shankar recalled:

“Hailing from Bengal, my heart went out to the Bengali speaking people of Bangladesh, and it was natural for me to reach out and want to help the refugees and the hundreds of thousands of little children…What happened is now history: it was one of the most moving and intense musical experiences of the century.”

“Again and again I am asked which concerts stand out in my memory, and it is very difficult to remember all the prominent ones as my career spans over seventy-five years of performances; but the Concert for Bangladesh was very significant to me as the conception of the idea came from me and the people needing aid were very close to my heart—some of them, of course, being distantly related to me.”

Quoted from “The Concert for Bangladesh” by Ravi Shankar, which is included in The Bangladesh reader: History, culture, politics (Durham: Duke University Press, 2013, pp. 508–09).

Today would have been Ravi Shankar’s 100th birthday! Above and below, moments from the documentary.

BONUS: The full performance, from the concert album.

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Personality and alcohol consumption by genre

 

A 2017 study compared the personality traits of Croatian classical and heavy metal musicians with norms for the Croatian population, and data on alcohol consumption with a representative sample of the general Croatian population.

Participants in the study were men (N = 249) playing either classical (N = 113) or heavy metal music (N = 136). Personality was measured with the IPIP-50 personality questionnaire, and participants answered several questions about alcohol consumption.

The study found no significant differences in personality traits between classical and heavy metal musicians, but both classical and heavy metal musicians differed significantly in personality from the norms, having higher scores on extraversion, agreeableness, and especially intellect.

Belonging to a heavy metal group was associated with consuming alcohol more often, and the frequency of alcohol consumption was statistically higher for heavy metal musicians than in the general population.

This according to “Personality traits and alcohol consumption of classical and heavy metal musicians” by Ana Butkovič and Dunja Rančić Dopuđ (Psychology of music XLV/2 [March 2017] pp. 246–56).

Above and below, members of Hladno Pivo (Cold Beer) discuss the study’s findings.

Related article: Eläkeläiset inebriated

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ECD’s legacy

 

The Japanese rap pioneer and activist ECD (Ishida Yoshinori, 石田義則) was neither the earliest nor most commercially successful rapper, and he would have eschewed calling himself a leader of any protest group; nonetheless, he was what Gramsci would have called an organic intellectual of the working class.

The frankness of his music, writing, and performances touched his audiences at an affective level, connecting them to the movements in which he participated. His life embodied the worlds of hip-hop, contentious politics, and the working class, and his songs convey a vivid account of his life, reflecting his personal and political concerns as well as the ambience of street protests.

ECD was a key figure in the development of the underground hip-hop scene, organizing events that allowed it to take root and to be lifted into commercial viability. He was on the front lines of several Japanese social movements—anti-Iraq War, anti-nuclear power, anti-racist, pro-democracy, and anti-militarization. He wrote protest anthems, inspired Sprechchor, performed at protests, and helped to establish a new mode of participatory performance that engaged protesters more fully. His sheer presence at demonstrations, constant and reliable, energized and reassured protesters.

This according to “‘It’s our turn to be heard’: The life and legacy of rapper-activist ECD (1960–2018)” by Noriko Manabe (The Asia-Pacific journal: Japan focus XVI/6 [March 2018]).

Today would have been ECD’s 60th birthday! Below, a live performance.

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Psychedelia and children’s literature

In contrast to their American counterparts, English musicians in the late 1960s found psychedelic inspiration in their childhood reading lists, which, for just about every English child, included Lewis Carroll, Edward Lear, Kenneth Grahame, and A.A. Milne.

Songwriters like Robin Williamson (Incredible String Band), Syd Barrett (Pink Floyd), Peter Daltrey (Kaleidoscope), and others went on to create their own fantastical characters, nonsense verses, and imagery around themes of anthropomorphism, lost childhood, and The Quest.

This according to “Grumbly grimblies, frozen dogs, and other boojums: Eccentricity from Chaucer to Carroll in English psychedelia” by Peter Grant, an essay included in The Routledge companion to popular music and humor (New York: Routledge, 2019, pp. 49–57).

Above, Richard Dadd’s The fairy feller’s master-stroke, a painting beloved by fans of psychedelia; below, Syd Barrett’s The gnome, from Pink Floyd’s debut album.

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Sondheim and “Company”

 

Stephen Sondheim’s Company is considered to be one of the first concept musicals, moving in a different direction from the book musicals of creative teams such as Rodgers and Hammerstein.

The construction of Company combines aspects of a concept musical with a psychological narrative. An investigation of the musical’s dramatic layers furthers a metadramatic understanding of Sondheim’s unique and innovative version of the concept musical—a version that refuses to subjugate character development and emotional accessibility for conceptual didacticism.

This according to “Concept meets narrative in Sondheim’s Company: Metadrama as a method of analysis” by Natalie Draper (Studies in musical theatre IV/2 [2010] pp. 171–83).

Today is Sondheim’s 90th birthday! Above, a photo from around the time Company was produced; below, the show’s climactic song, Being alive, from a 2011 concert production.

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Hiplife and indigenization

 

In Ghana, hip hop music and culture have morphed over two decades into a whole new genre called hiplife—not merely an imitation or adaptation of hip hop, but a revision of Ghana’s own century-old popular music called highlife.

Local hiplife artists have evolved an indigenization process that has facilitated a dynamic youth agency that is transforming Ghanaian society. These social shifts, facilitated by hiplife, have occurred within Ghana’s corporate recolonization, serving as another example of how neoliberalism’s global free-market agenda has become a new form of colonialism. While hiplife artists are complicit with these socioeconomic forces, they also create counter-hegemonic projects that challenge this context while also pushing aesthetic limits.

This according to The hiplife in Ghana: The West African indigenization of hip hop by Halifu Osumare (Basingstoke: Palgrave Macmillan, 2012).

Above, hiplife dancers photographed by Sadik Shahadu; below, Sarkodie, a current hiplife star.

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Music and handwashing

 

In an attempt to determine the effects of a training song in maintaining a self-help skill that was taught with the aid of a song, 21 preschool children were first taught to wash their hands as a ten-step procedure; then they received ten training sessions in which they washed their hands with the aid of the Handwashing song.

After training they were post-tested, then divided into four equalized groups for maintenance. The first group served as a control; the second group heard the music only from the training song as they washed their hands; the third group heard only the words, spoken in a normal voice; and the fourth group heard the complete song while washing their hands.

None of the maintenance procedures showed effects that were statistically significant when compared to any of the other procedures; however, subjects who received the words-only and complete-song conditions showed better maintenance of their post-test scores than subjects assigned to the first two groups.

This according to “Effects of music as a cue in maintaining handwashing in preschool children” by Shirley A. Kramer (Journal of music therapy XV/3 [fall 1978] pp. 136–44).

Many thanks to Improbable Research for reminding us of this timely study! Below, Danial Kheirikhah offers a dramtic demonstration.

Image by Susanne Jutzeler, suju-foto from Pixabay

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Bobby McFerrin and science

 

In an interview, Bobby McFerrin responded to being termed a “science guy”:

“I’m not really much of a science guy, but I’ve been privileged to work with Daniel Levitan and Elaina Mannes, scientists who are interested in how music affects people. Well, every time I give a concert I spend my whole time observing how music affects the people! So it’s very interesting to me.”

“The piece I did at the World Science Festival is called the Pentatonic romp. I’ve performed it all over the world, and people everywhere can sing that scale by ear. Doesn’t matter what language they speak or what kind of music they listen to. It’s like it’s built in. I’ve done it for decades now and I still think it’s amazing!”

Quoted in “Science, faith and improv: An interview with Bobby McFerrin” (Bandwagon 17 February 2015).

Today is McFerrin’s 70th birthday! Above, performing at !Sing: Day of Song in 2010 (photo by Michael Koschinski); below, the 2009 World Science Festival performance.

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Ornette Coleman and harmolodics

In an interview, Ornette Coleman discussed the musical philosophy and compositional/improvisational method that he called harmolodics.

“Harmolodics is a base of expanding the melody, the harmonic structure, the rhythm, and above all the free improvised structure of a composition beyond what they would be if they were just played as a regular 2-5-1 structure, or if they were played with the concept of a melody having a certain arrangement to know when to start and stop.”

“If a word means something else in another language, and it’s spelled and sounds the same, that’s very harmolodic. So, when you’re able to play like that, it expresses what sounds could be if they weren’t programmed to represent a certain territory. It has to do with what you base a concept of unity on. Unity in Europe comes from shared territories, not like America where unity is created out of shared conditions.”

“Harmolodics doesn’t change something from its original state. It expresses the information a melody has within its structure without taking it apart to find out why its sounds that way.”

Quoted in “Dialing up Ornette” by Bill Shoemaker (JazzTimes XXV/10 [December 1995] pp. 42–44).

Today would have been Coleman’s 90th birthday! Above, performing in 2008 (photo by Frank Schindelbeck); below, a performance from Coleman’s harmolodic funk period.

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“Wild rover” redux

 

On this St. Patrick’s Day, countless fans of Irish traditional music will sing along to The wild rover, with its irresistible “no, nay, never” refrain. Little will they realize the song’s multifarious past.

The text originated in The good fellow’s resolution, a 17th-century English broadside written by Thomas Lanfiere—one of any number of moralistic broadsides of the period describing the wayward behavior and subsequent regrets of “bad husbands” and the duplicity of alewives.

Over the course of 300 years several distinct textual and musical changes altered the moral thrust of the song, assisting its enduring popularity. Lanfiere’s 13-verse text was edited and condensed, appearing in late 18th- and early 19th-century chapbooks and broadsides with the “bad husband” being converted to a “wild rover” along the way.

Stages in the song’s evolution are preserved in these print versions, which found their way into English oral tradition (sung to a different tune from the currently familiar one) by the early 19th century, when a harmonized version cropped up in Thomas Hardy’s grandfather’s songbook.

The song was also reproduced in mid-19th century American songsters, and was extremely popular in Australia, where three different strains and a country & western rewrite all made the rounds.

At some point the “no, nay, never” chorus replaced the original “wild rover, wild rover” refrain. The form with the distinctive four-beat pause was first recorded in Nova Scotia in the early 20th century, and the version familiar today is the result of further adaptation by performers in the 1960s British folk revival.

This according to “The well-travelled Wild rover” by Brian Peters (Folk music journal X/5 [2015] pp. 609–36). Above, in 1958 Burl Ives identified the song as Australian; below, in 1965 The Clancy Brothers did too.

BONUS: A lesser-known variant.

 

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