Launched in 2020, Swara: Antologi pendidikan musik (Swara: Anthology journal of music education, eISSN 2807-2502) is an open-access research journal published regularly in the months of April, August, and December by the Music Education program in the faculty of Arts and Design Education at Universitas Pendidikan Indonesia (Education University of Indonesia) in Bandung, West Java.
Topics explored in the journal’s articles include empirical studies on music education (formal and informal), creativity and musical skills (recorded and live performance), and the analysis of traditional and modern musical works.
SSS addresses a wide range of phenomena, practices, and objects pertaining to sound and music in light of the interconnections between performing traditions and media archaeologies: from opera to musical multimedia, and from cinema to interactive audiovisual platforms. An open-access journal published in English, SSS wishes to redefine the academic study of music as an open field whose boundaries—historical, geographical, and theoretical—are constantly being negotiated.
Charles Ives’s The Fourth of July (1912) abounds with polymeter, polytonality, dense simultaneous layering of seemingly independent and contrasting elements, and quotations from at least 15 traditional U.S. songs and march tunes. In particular, the work includes two musical “explosions” (representing fireworks) comprising extremely dense strata of non-synchronous materials.
However, a close analysis of Ives’s compositional techniques demonstrates how the work’s many diverse elements have been integrated within a carefully organized structural framework.
Further, an equally deliberate pondering of Ives’s philosophical and aesthetic ideals illuminates how the work expresses his deep connection to transcendentalism’s search for spiritual truth in the divine oneness of the present, the ongoing fabric of human experience. In its depiction of a boy’s experience of a community’s celebration, Ives’s work points to the shared spiritual roots that underlie this communal expression; the inner relationships between its seemingly disparate elements are analogous to the oneness that pervades all things in the transcendental universe.
This according to “Beyond mimesis: Transcendentalism and processes of analogy in Charles Ives’ The Fourth of July” by Mark D. Nelson (Perspectives of new music XXII/1–2 [1983–84] 353–84; RILM Abstracts 1984-5966).
Happy Fourth of July! Below, a recording of the work by the New York Philharmonic, led by Leonard Bernstein.
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The personification of Enya as a modern archetype of female Ireland has become irrevocably intertwined into the grand narratives of popular culture that make up the last decades of the 20th century.
Her music has many cultural significations; Celticism, romance, fantasy, spirituality, and femininity. The common denominator in Enya’s translucent embodiment of this myth is her seemingly unconscious femininity and her self-distancing from the media and her followers. The unwillingness of Eithne Ní Bhraonáin and her co-creators to discuss their work in turn assists the reading of Enya as a text rather than as an object of ethnographic inquiry.
The significations in the music of Enya’s How can I keep from singing? interrelate with the significations in the lyrics, and a semiotic analysis of the visual imagery in the song’s music video further illuminates how her work perpetuates and reinvigorates the myth of Ireland and Irish womanhood for popular culture.
This according to “How can I keep from singing?” Enya and the female myth of Ireland by Anna Maria Dore, an M.A. thesis accepted by the University of Limerick/Ollscoil Luimnigh in 2003 (RILM Abstracts 2003-21780).
Today is Enya’s 60th birthday! Above and below, the video in question.
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Rabindra saṇgīt is a genre comprising the vocal works of the Nobel laureate Rabindranath Tagore, who wrote poetry and other literary works in his mother tongue, Bengali.
The music he composed for his verses drew on many sources. Well-versed in the classical Hindustani tradition of North India, Tagore was also familiar with the Karnatak tradition of South India; his compositions mix melodic and rhythmic ideas from Indian art and folk traditions, along with elements of genres from various other parts of the world.
Much of Tagore’s music is rāga-based, though not categorically bound by rāga grammar. Despite the catholicity of his approach to composition, his works bear the unmistakable and inimitable imprint of his own musical vision.
This according to Hindustani music: A tradition in transition by Deepak S. Raja (New Delhi: D.K. Printworld, 2005; RILM Abstracts 2005-8174).
Today is Tagore’s 160th birthday!
Below, Amiya Tagore, one of the few recorded exponents of Rabindra saṇgīt who studied directly with the composer, sings his E parabase rabe ke, which she recorded for Satyajit Ray’s film Kanchenjungha in 1962.
In the 1950s, when technologies were plentiful and the need for reconstruction was great, West Germany began to rebuild its cultural prestige via aesthetic and technical advances. The reclamation and repurposing of wartime machines, spaces, and discourses into the new sounds of the mid-century studio were part of this process.
The studio’s composers, collaborating with scientists and technicians, coaxed music from sine-tone oscillators, noise generators, band-pass filters, and magnetic tape. Together, they applied core tenets from information theory and phonetics, reclaiming military communication technologies as well as fascist propaganda broadcasting spaces.
The electronic studio nurtured a revolutionary synthesis of science, technology, politics, and aesthetics. Its esoteric sounds transformed mid-century music and continue to reverberate today. Electronic music—echoing both cultural anxiety and promise—is a quintessential Cold War innovation.
This according to Electronic inspirations: Technologies of the Cold War musical avant-garde by Jennifer Iverson (New York: Oxford University Press, 2019; RILM Abstracts 2019-1204).
Below, Herbert Eimert’s and Robert Beyer’s Klangstudie II, one of the first works produced at the WDR studio.
After earning a degree in agricultural engineering in Cairo, Halim El-Dabh traveled to outlying Egyptian villages to assist with agricultural development projects. During these visits he became increasingly drawn to traditional music and dance.
Fascinated by the possibilities of manipulating sound, he borrowed a wire recorder from a Cairo radio station and began recording folk songs, religious rites, and vendors’ cries in the city’s streets. The experience gave rise to an early electronic composition using his recording of the zaar, a traditional exorcism ritual, which he manipulated in the studio.
“I was carving sound,” he told The Christian Science Monitor in 1974. “I used noise like I would a piece of stone”.
That work, later released as Wire recorder piece, was well-received, and became one of the catalysts for El-Dabh’s decision to pursue a career as a composer. In the late 1950s he became associated with the Columbia-Princeton Electronic Music Center, a hotbed of sonic ferment.
Today would have been El-Dabh’s 100th birthday! Above, a photo by Robert Christy (Kent State University; used with permission); below, Leiyla and the poet, which brought him international recognition in the early 1960s.
BONUS: An excerpt from Wire recorder piece, often cited as the earliest example of musique concrete.
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The volume collects papers from the conference L’Émergence en Musique: Dialogue des Sciences, which was held in Plaisir and Versailles in 2016. This conference explored musical examples of how in certain complex systems radically new properties appear unexpectedly and are characteristic of a higher level of organization; these emergent properties are not found in any individual parts of the system, but occur as an effect of the system as a whole.
Below, a work by Horacio Vaggione, one of the composers who contributed to the book and conference.
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While Aaron Copland’s works are widely celebrated for their elegant formal coherence, his compositional method was strikingly nonlinear; in fact, he spoke of himself as an artist who primarily assembled materials.
Rather than writing pieces from start to finish, Copland wrote down fragments of musical ideas when they came to him. When it was time to produce a complete work he would turn to these ideas—he called them his “gold nuggets”—and if one or more of them seemed promising he would write a piano sketch and proceed to work on them further at the keyboard.
This piano phase was so integral to Copland’s creative process that it permeated his compositional style in subtle and complex ways. His habit of turning to the keyboard tended to embarrass him until he learned that Stravinsky did the same.
This according to Copland. I: 1900 through 1942 by Aaron Copland and Vivian Perlis (New York: St. Martin’s Press, 1984, 255; RILM Abstracts 1984-3448).
Today is Copland’s 120th birthday! Above, the composer in 1962; below, a selection of his “miniature” piano works suggests how he worked with his gold nuggets.
Repetition and variation are important components of the music of Morton Feldman—components that he extracted from his observation of Persian carpet designs.
Rug design and music are arts that use symbolic language to express certain concepts with a focus on the idea of unity in multiplicity. The designs of some Persian carpets are based on the weaver’s mind map, which resembles Feldman’s musical approach. Key elements of these carpet patterns correspond directly to Feldman’s use of repetition and symmetry in his works.
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 →
In 1947 Ella Fitzgerald, already an acclaimed singer of jazz standards, toured with Dizzy Gillespie, immersing herself in the new style known as bebop. Like Dizzy, Ella responded to bebop’s complex harmonies with an infallible ear, and easily translated its … Continue reading →
Gertrude “Ma” Rainey’s Prove it on me blues affirms her independence from orthodox norms by boldly celebrating her lesbianism. Rainey’s sexual involvement with women was no secret with both colleagues and audiences. The advertisement for the song (above, click to … Continue reading →
The American traditional song Go tell Aunt Rhody originated as a gavotte composed by Jean-Jacques Rousseau for his opera Le devin du village (1752). An English version of the opera was produced in London in 1766; subsequently the melody attracted … Continue reading →