Comprising area musicians, band members, and concerned residents, the Raleigh-based Air Horn Orchestra staged a months-long sonic protest in 2016 to ensure that North Carolina governor Pat McCrory really heard their outcry against the infamous House Bill 2, better known as HB2 or the Bathroom Bill, which eliminated important anti-discrimination protections for the LGBTQ community in North Carolina.
And how could he not hear? Air horns, whistles, trumpets, bells, and just about anything that could produce noise wailed outside the Governor’s Mansion weekly for over eight months. In addition to annoying the sitting governor, his staff, and their security detail, the cacophony stirred up national media attention and raised needed funds to help overturn the bill.
This according to “Sound politics: The Air Horn Orchestra blasts HB2” by Tina Haver Currin (Southern cultures XXIV/3 [fall 2018] 107–24; RILM Abstracts 2018-58458).
Below, a documentation of the Air Horn Orchestra’s efforts (Ms. Haver Currin addresses the group first; the performance begins around 2:00).
The artist’s meticulous attention to detail shows clearly that the recorder is a flûte à neuf trous (drilled to give the player a choice of left or right little finger, the unused hole to be filled with wax).
In the bath, singing is probably more widely practiced than instrumental playing, and indeed, wooden instruments might not take too kindly to the humidity; some people might be more attracted to drinking while bathing, like the gentleman to the musicians’ left.
This according to “Musical ablutions” by Herbert Hersom (The recorder magazine X/1 [March 1990] 20–21; RILM Abstracts 1990-30337).
Today is Dürer’s 550th birthday! Below, music by Ludwig Senfl, who worked at the court of Maximillian I around the time that Dürer was employed there.
The improvisation collective Improv Everywhere specializes in staging public-space interventions, which they refer to as pranks or missions.
By enlisting pedestrians in discrete one-time events that challenge protocols of public contact and that expand our understanding of public flexibility and empathy, Improv Everywhere offers an antidote to mainstream, hegemonic formulations of spectacle, virtuosity, and generalized expectations concerning the purpose of performance.
The group’s integration of trained and untrained performers (whom they refer to as agents), the kinds of space and sociality that they create, and the connections between their live and web presences reveal noteworthy contemporary understandings of intimacy and the social fabric.
This according to “Why not Improv Everywhere?” by Susan Leigh Foster, an essay included in The Oxford handbook of dance and theater (New York: Oxford University Press, 2015, 196–212; RILM Abstracts 2015-23390).
The foxtrot follows seven transformational rules; three are optional rules that account for certain variations that may occur while dancing at a club or in the studio while choreographing a dance, and four rules are obligatory. One rule involves gender agreement in proper foot choice, and three rules establish the relationship to the foot-placement structure and the slow-rhythm structure.
These few rules generate all the foxtrot steps one can produce: 1. Rhythm Transformation (optional); 2. Chasse Support (optional); 3. Walk Support (optional); 4. Slow-Rhythm Foot Position Junction (obligatory); 5. Gender Agreement (obligatory); 6. Direction/Turning Junction (obligatory); and 7. Foot/Direction Junction (obligatory).
Georg Philipp Telemann’s ability to produce high-quality works at lightning speed is well known; less remembered today is his mischievous sense of humor. He was known among his friends for writing wickedly clever satirical verses and playing musical practical jokes, as he once did with a cantor from a nearby village.
Seeking to aggrandize himself, this cantor determined that he would honor a certain festival day by performing a new sacred work by the local master. He repeatedly requested that Telemann write something for him and his choir, and, knowing that their musicianship was decidedly inferior, the composer repeatedly declined. At last the cantor made such a pest of himself that Telemann told him that he and a few friends would arrive with the new work for a rehearsal before the performance.
On the appointed day the composer handed the new work—a treacherously difficult fugue—to the cantor, whispering to his friends “Now the thieves shall confess their sins.” The singers proceeded to produce a dismal, discordant rendition as they unknowingly made fun of themselves. Telemann had set the line “Wir können nichts wider den Herrn reden” (We cannot speak against the Lord) in such a way that the hapless singers were “confessing” their ineptitude by repeating the words “Wir können nichts” (We cannot)!
The composer laughed heartily. “That certainly won’t do” he said. “Let’s see how we can remedy this.” He then took out a different composition, and he and his friends performed it—both saving the day and humiliating the presumptuous cantor.
In December 2015, on the Zhongguo zhi Xing (China Star) television program, a reality-show competition among professional pop singers, the singer Tan Weiwei presented a song collaboration with masters of Huayin laoqiang (a xiqu genre originating from Shuangquan village in Huayin), telling her audience that it represented “the earliest Chinese rock music.”
This broadcast, and a second one at the 2016 CCTV Chunjie Wanhui (Spring Festival Gala), led to considerable controversy regarding the three-way negotiation among Chinese rock music, the “Intangible Cultural Heritage’” represented by traditional Hauyin laoqiang, and the political ideology of the Chinese Communist Party.
The reception of these performances among various groups of viewers–general audience members, rock music fans, musicians, and government officials–illustrates how different interpretations reflect audience members’ differing social ideologies. The process of combining rock music and traditional culture is given different meanings based on the identity and stance of different viewers.
Cacerolazo, a fixture in Latin American protests for decades, involves a group of people making noise by banging pots, pans, and other utensils in order to call for attention. The first large-scale cacerolazos in Chile accompanied gatherings in 1971 to protest food shortages and other household stresses as the nation’s economy slid towards a severe depression.
Having solidified its presence in the Chilean protest scene by 1973, cacerolazo was a natural part of the weeks-long protests targeting government economic policies in 2019. Protest songs were also an established tradition in Chile, and the two came together in the social justice rapper Ana Tijoux’s politically charged single #Cacerolazo, which became a rallying cry for the dissent.
The hashtag in the song’s title meaningfully connected it to the newer phenomenon of online social media-based participation blending into offline action, and the protesters’ demands infiltrated the sociopolitical fabric at a pace and level that eventually resulted in Chilean leaders conceding to offer the public a chance to vote on replacing the Constitution in 2020.
Snoring and obstructive sleep apnea syndrome are two highly prevalent sleep disorders caused by collapse of the upper airways. The most effective intervention for these disorders is continuous positive airway pressure therapy, which reduces daytime sleepiness and the risk of cardiovascular morbidity and mortality in the most severely affected patients. For moderately affected patients who complain about snoring and daytime sleepiness, however, continuous positive airway pressure therapy may not be suitable, and other effective interventions are needed.
A didjeridu instructor noticed that he and some of his students experienced reduced daytime sleepiness and snoring after practicing with this instrument for several months. A randomized controlled experiment confirmed that regular didjeridu playing is an effective treatment alternative well accepted by patients with moderate obstructive sleep apnea syndrome.
Singing by the pan, a women’s folk tradition known as tepsijanje (“panning”), was documented in Bosnia and Herzegovina during the Ottoman period.
Recent research has shown that tepsijanje is still popular, especially with Muslim and Roman Catholic populations in Bosnia and Herzegovina. It is a rare example of a nonmusical object—in this case, a cooking pan—functioning as a musical instrument.
This according to “Examples of an interesting practice: Singing along the pan” by Jasmina Talam, an essay included in Studia instrumentorum musicae popularis. II (Münster: Monsenstein und Vannerdat, 2011 251–56; RILM Abstracts 2011-49486).
For much of the 18th century there was a clear divide between the music of the upper and lower classes in Austrian society. However, by the late 1790s, a time when Europe’s ruling classes were under threat in the aftermath of the French Revolution, there is evidence to suggest that folk instruments previously associated with the lower classes—including the hurdy-gurdy, zither, tromba marina, and a peasant xylophone known as the Hölzernes Gelächter, (“wooden laughter”, above)—were played in aristocratic settings.
Austrian Composers wrote operas, concertos, and chamber pieces that included parts for folk instruments; some of these works were even dedicated to the Emperor Franz II and the Empress Marie Therese. The setting of these works, compositional practice, and the design of the instruments themselves enabled the music of the lower classes to be adopted by the upper classes, perhaps to evoke a sense of place and national identity during a period of great political change. These practices paved the way for folk music to influence composers later in the 19th century.
This according to “‘Wooden laughter’ in the opera house: The appearance of folk instruments in Bohemian and Austrian high society at the turn of the nineteenth century” by Sam Girling, a paper included in Studia instrumentorum musicae popularis VI (Berlin: Logos-Verlag, 2019 83–100; RILM Abstracts 2019-12296).
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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 →