Stravinsky’s Svadebka/Les noces—an assault of nonsense syllables, snatches of conversation, and ritual fragments—is a cubist reconstruction of a Russian peasant wedding. Despite its invocation of Christian saints, the work might be Neolithic or even Australopithicine, so backward-looking is its range of auditory allusion.
All of the action is accompanied by chatter, out of which a whoop or intelligible phrase may emerge—we hear pet names, silly games, much commentary on the wine and beer, and some veiled sexual talk; it is the auditory equivalent of the strips of newsprint that Picasso glued to some of his canvases.
This according to Stravinsky: The music box and the nightingale by Daniel Albright (New York: Gordon and Breach, 1989; RILM Abstracts of Music Literature 1989-12654).
Today is Stravinsky’s 140th birthday! Above and below, Bronislava Nijinska’s original choreography for the work.
Intertextuality is an integral part of Britten’s musical rhetoric in War Requiem, for which he interpolated nine of Wilfred Owen’s poems about World War I within the Requiem text.
Britten created a dialogue between the Requiem text and the poems, and between the Requiem genre and other works—in particular the medieval planctus and Bach’s Matthäuspassion.
During the Middle Ages, texts in Latin and the vernacular were interpolated into liturgies as commentary, sometimes adding an emotional response to the ritual. The War Requiem expresses a similar theological dialogue between traditional and nontraditional imagery in the postmodern age. Britten presents the voice of Owen’s soldier as the voice of Christ, expressing the pity of war.
This according to Benjamin Britten’s War Requiem: Parody and the transmutation of myth, Thomas Francis Rooney’s 1997 dissertation for Boston University (RILM Abstracts of Music Literature 1997-7442).
Today is the 60th anniversary of War Requiem’s premiere. The work was commissioned for the reconsecration of Coventry Cathedral, which had been destroyed in the Coventry Blitz on 14 November 1940. Above, the ruins of the original 14th-century structure; below, the same space as it looks today, serving as a courtyard adjacent to the new building.
BONUS: In the first section of the work’s Dies irae Britten contrasts the glorious trumpets of heaven in the Latin text with the bloody bugles of men in Owen’s Bugles sang; Mstislav Rostropovich conducts the London Symphony Orchestra and Chorus with the bass-baritone Bryn Terfel.
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A longstanding tradition among Karṇāṭak composers involves weaving hidden meanings into their song texts; generally known as mudrās, such terms may serve to identify the composer through a pseudonym, or they may indicate aspects of the music itself.
The highly revered composer Muttusvāmi Dīkṣitar typically included his signature pseudonym Guruguha somewhere in his song texts. He also often worked in the name of the rāga in which the composition is set, sometimes ingeniously encasing the reference in two adjacent words that, taken together, reveal the rāga mudrā.
This according to Rāga mudrās in Dīkshitar kritis by K. Omanakutty (Thiruvananthapuram: University of Kerala, 2012; RILM Abstracts of Music Literature; RILM Abstracts of Music Literature 2010-50861).
Above, a depiction of Dīkṣitar on a stamp issued by India Post; below, Gayathri Girish sings his Sārasa daḷa nayana, one of the works discussed in the book.
In the 1960s Romanian culture had just escaped from communist control, and free expression was only recently permitted. Aurel Stroe represents the first Romanian avant-garde wave in composition.
Stroe’s artistic development may be viewed in three compositional stages. The first one relates to the aesthetic ideas of composition classes, to tone-chord music, and to geometric music with certain archetypal intersections. The second stage, dating to the 1970s, is in compliance with morphogenetic music. The third stage, which started in the 1980s and lasted to the end of the composer’s life, employed the sound palette of music written in different tuning systems.
This according to “Aurel Stroe’s artistic ideas within the context of the aesthetic turmoil of the composition scene in Romania and world-wide (1960–1990)” by Octavian Nemescu (Musicology today: Journal of the National University of Music Bucharest XXX/11 [July–September 2012] 121–28; RILM Abstracts of Music Literature, 2012-7829).
Today would have been Stroe’s 90th birthday! Below, his Arcade for orchestra (1962).
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Beethoven has long been considered a cultural hero in the West, but to become such a figure in China his persona had to be made to fit into Chinese cultural categories.
The Chinese transformation of Beethoven’s character—first into that of a Confucian intellectual, then a Romantic poet, and finally a universal and national cultural hero—took place from the 1920s through the 1940s. This development involved the reception not of Beethoven’s music per se, but of his moral image: He had to be seen as having suffered to achieve both the goal of individual perfection and the larger goal of serving humanity.
This according to “Beethoven and Confucius: A case study in transmission of cultural values” by Yang Chien-Chang, an essay included in Musicology and globalization (Tōkyō: Tōkyō Geijutsu Daigaku, 2004, pp. 379–383; RILM Abstracts of Music Literature, 2004-6751). The book comprises papers presented at the 2002 conference of the Nihon Ongaku Gakkai/Musicological Society of Japan.
Above, the Beethoven monument in Qingdao. Below, Beethoven’s ninth symphony in Chinese.
In the mid-1950s Charles Mingus embraced the collective improvisation of early New Orleans jazz and the ecstatic worship and singing rituals of the Black Pentecostal church— two historical African-derived approaches that emphasized group expression.
Mingus used these two approaches to advance both musical expression and political and spiritual ideas, charting a trajectory toward group oneness. His recordings from the mid-1950s to the early 1960s progressed from short sections of collective interplay and group improvisation reminiscent of early jazz to longer forms of ecstatic ritual. This latter practice—in the form of solos, band, and audience participation—was a direct invocation of the spiritual communion or Holy Spirit possession that he had witnessed in Pentecostal church services as a youth.
This according to “Mingus in the workshop: Leading the improvisation from New Orleans to Pentecostal trance” by Jennifer Griffith (Black music research journal XXV/1 [spring 2015] 71–96; RILM Abstracts of Music Literature, 2015-87883).
Today is Mingus’s 100th birthday! Below, Wednesday night prayer meeting (1959), one of the recordings discussed in the article.
In 2021 Musicom launched Donizetti studies (ISSN 2785-0331; EISSN 2785-4140), a peer-reviewed print and online journal whose scope is not limited to Donizetti, but extends to include Simon Mayr, the rich musical tradition of Bergamo, and, in general, Italian and French opera in the first half of the nineteenth century.
The journal’s format involves multiple sections: the first comprises original essays, the second presents unpublished or partially known documents, and the third takes on varying contents and forms, depending on needs. Also, the journal provides bibliographic materials that cover the most recent studies on Donizetti and his period.
Below, an excerpt from L’ange de Nisida, one of the works discussed in the inaugural issue.
The Inventur und Schätzung der Joseph Haydnischen Kunstsachen—the catalogue of the auction of Haydn’s personal collection following his death in 1809—is preserved in the Musiksammlung of the Österreichische Nationalbibliothek.
One of the items listed therein was a living parrot. During the composer’s later years, the parrot enjoyed warm days in its cage in Haydn’s Vienna courtyard, mocking the sparrows on the neighbors’ roofs. It could whistle a full octave, sing the opening of the national anthem, and call out “Come, Papa Haydn, to the beautiful Paperi!”
This according to “Haydn als Sammler” by Otto Erich Deutsch, an article included in Zum Haydn-Jahr 1959 (Österreichische Musikzeitschrift XIV/5–6 [May–June 1959] pp. 188–194; RILM Abstracts of Music Literature, 1959-648).
Today is Haydn’s 290th birthday! Below, perhaps a descendant.
Today, on Delius’s 160th birthday, let’s eavesdrop on the reminiscences of his friend Percy Grainger.
“Composer never had truer colleague than I had in Frederick Delius, and when he died I felt that my music had lost its best friend.”
“Our outlook on life was very similar, our artistic tastes met at many points. Both of us considered the Icelandic sagas the pinnacle of narrative prose. Both of us knew the Scandinavian languages and admired the culture of Scandinavia as the flower of Europeanism.”
“Both of us worshipped Walt Whitman, Wagner, Grieg, and Jens Peter Jacobsen. Both of us detested music of the Haydn-Mozart-Beethoven period. ‘If a man tells me he likes Mozart, I know in advance that he is a bad musician’ Delius was fond of saying.”
“One year he would ask for Bach; the next year he would say ‘You know, Bach always bores me.’ But Chopin and Grieg he never turned against. He preferred Ravel to Debussy. He had no patience with Richard Strauss, Mahler, or Hindemith.”
This from “About Delius”, reprinted in Grainger on music (Oxford: Clarendon, 1999, pp. 361–368). Above, Grainger and Delius in 1923. Below, Delius’s On hearing the first cuckoo in spring.
When he was growing up in Catania, Sicily, Bellini undoubtedly heard the peasants from the far side of Mount Etna who came to town every Advent with their zampogne (bagpipes). The young prodigy was influenced by these traditional musicians in several ways.
The bagpipers’ improvisations helped to shape the seemingly meandering and unpredictable melodies that Bellini became famous for. Also, the balance between the drones and the chanters influenced his handling of accompaniment and melody. Finally, the music of the bagpipes found its way into Bellini’s uses of modality, his chromaticisms, and his oscillations between major and minor keys. The Mediterranean vibrancy of his slow music was particularly grounded in the traditional music of his youth.
This according to Vincenzo Bellini, zampognaro del melodramma by Salvatore Enrico Failla (Catania: Maimone, 1985).
Today is Bellini’s 220th birthday! Below, a modern-day incarnation of the Sicilian Advent zampognaro.
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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 →