Tag Archives: ensembles

Myanmar’s hsaìng waìng ensemble

The hsaìng waìng ensemble of Myanmar (Burma) derives its name from its primary instrument, a circular drum set consisting of 21 drums suspended in a round wooden frame. The ensemble leader plays melodies on this drum, also known as the pat waìng. The frame comprises eight gold-plated sections adorned with inlaid glass pieces. Inside, the 21 double-headed drums are conical with a rounded bulge at the top, and while they have two membranes, only the upward-facing one is struck. Each drum is tuned to a fixed pitch using paste and has a range of over three octaves. Alongside the oboe, the drum serves as a leading melodic instrument in the ensemble.

Myanmar’s relative geographic isolation has allowed certain traditional instruments, such as the bow harp and drum circle, to endure from earlier periods of Indian influence in Southeast Asia, while such instruments have largely disappeared in neighboring countries. The distinctive sound character of the hsaìng waìng is strongly influenced by Indian traditions, particularly in how its drums are tuned to a fixed pitch. Unlike many membranophones that produce rhythmic beats, the drum circle in the hsaìng waìng plays melodies. The hsaìng waìng is closely connected to the orchestral traditions of the neighboring countries including Thailand, Cambodia, and Laos, as well as Java and Bali (Indonesia). These ensembles play an integral role in accompanying religious ceremonies and theatrical performances, highlighting their cultural significance in the region. They typically combine hump gongs with wind and string instruments, drums, cymbals, and other percussion instruments, often incorporating related phase structures characterized by repeating counts of four.

Watch a contemporary performance by a hsaìng waìng ensemble.

The oldest surviving musical instruments from Myanmar are bronze drums, likely cast in the last centuries B.C.E. and now held in private collections. The earliest descriptions of musical instruments can be found in the annals of the Tang Dynasty, which provide detailed accounts of the 35 musicians and dancers from the Pyū Kingdom who performed at the Chinese imperial court in Chang’an during the New Year celebrations of 801/802. Their ensemble included four cymbals, two iron clappers, four conch shells, two harps with phoenix heads, two zithers with crocodile heads, a lute with a dragon head, another lute with a cloud-shaped neck, five stick zithers, four flutes, a pipe, six drums, and two large and two small mouth organs, each with eight pipes. Additionally, there was a unique mouth organ featuring two elephant tusks as a calabash wind chamber, along with two mouth organs made from two or three ox horns for pipes.

Read the new entry on Myanmar in MGG Online.

The image at the beginning of the post is of Burmese musicians at the Shwedagon Pagoda in Rangoon circa 1895. Below are two images of hsaìng waìng ensembles performing. In the first, the ensemble is accompanied by three women singers.

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Filed under Asia, Dramatic arts, Instruments, Religious music, World music

The nobat in Malay court life

The nobat, a percussion-based music ensemble, has performed in the Malay courts of maritime Southeast Asia since the coming of Islam to the region in the 13th century. The nobat originates in the Islamic traditions of the Middle East and has long been incorporated into the sacred court regalia as a symbol of a sultan’s power and sovereignty. The ensemble also is revered for its perceived mystical powers and its ability to consolidate and maintain sociopolitical order. The spread of Islam saw the nobat and its musical practice travel via ancient land and sea routes across Asia to develop by accommodating different local cultures and belief systems.

Drawing patrons from some of the greatest Muslim empires, the sounds of the nobat in palaces symbolized the installation of new rulers, announced the arrival of dignitaries, signaled prayer times, and instilled courage among soldiers on the battlefield. The emergence of the nobat as a court institution was less a result of the collective agency of the masses than a desire of the Malay ruling elites. The ensemble developed during a period when societies were governed by absolute monarchs, military commanders, and regional governors who had the means and purpose to patronize it. Along with the nobat, ruling elites also were responsible for supporting the advancement of the arts and sciences generally, and many musicians, poets, painters, philosophers, and scientists found themselves under court patronage.

By the late 20th century, the nobat mostly went silent as sultanates declined in visibility and power. The few that have survived continue to perform in the sultan’s courts of Kedah, Perak, Selangor, and Terengganu in Malaysia and in Brunei.

Read more in “The nobat: From Muslim antiquity to Malay modernity” by Raja Iskandar Bin Raja Halid in Performing arts and the royal courts of Southeast Asia. I: Pusaka as documented heritage, edited by Mayco A. Santaella (Leiden: Brill, 2023) 139–160. Find it in RILM Abstracts of Music Literature.

The video below features a performance of the nobat in Kedah, Malaysia.

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Filed under Asia, Religious music, World music