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Covering the Cultural Heritage of Finland in RILM

International Peace Gardens in Jordan Park, Salt Lake City, Utah

Situated about three miles away from the Hilton Salt Lake City Center, site of the 2026 annual meeting of the Music Library Association attended by RILM staff, Jordan Park contains a heritage setting that is uniquely global in character: the International Peace Gardens. The grounds feature 26 country-themed sections, each reflecting a nation’s culture and landscape, that are designed to foster peace and friendship. 

The locale’s spirit of international cooperation recalls the global initiatives of UNESCO that inspired the organizational structure of RILM 60 years ago. It is rooted in the conviction that authoritative and incisive knowledge on human creativity can only be attained collectively, by embracing a multitude of perspectives. Today, as RILM continues to collect and amplify every voice in music research as a UNESCO-accredited NGO, the Peace Gardens remind us of the importance of embracing a global sensibility towards interdisciplinary research.

With the approach of Voicing Innocence (7-8 April 2026)—a conference that accompanies the performance of Kaija Saariaho’s opera Innocence at the Metropolitan Opera in New York from several different fields of inquiry—the picturesque area of the park designated to represent Finland (Saariaho’s homeland and that of many of the speakers and illustrious guests) seems particularly prescient and appropriate. It immediately calls to mind the surfeit of writings on Finland’s lands, history, music and instruments, musicians and artists, and so much more that RILM has documented across all of its resources over the last six decades.

Below is a sample of this collecting effort of just some of the holdings dedicated to, and to some extent produced by, Finland. We hope that it serves as an entry point into research on the country’s artistic production and appreciation for its incredibly rich cultural heritage.

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Those interested in research surrounding Finland will encounter a plethora of writings in RILM Abstracts of Music Literature. The country itself is indexed in 8126 records (1493 available in full text). Over 2200 of these writings are in the Finnish language, and writings on Finland exist in 47 languages, attesting to the global musicological interest in the country. These publications reveal a broad and well-developed field that spans historical research, contemporary analysis, and documentation of musical life. Much of the focus lies in music history and musical life, alongside strong contributions from musicology and ethnomusicology, reflecting an interest in both institutional and lived musical practices. Scholarship covers a wide range of genres, including traditional music, popular music, jazz, and religious music, while also addressing pedagogy, performance practice, and musical instruments. These studies are often supported by extensive documentation such as discographies, catalogues, and bibliographies, underscoring a commitment not only to analysis but also to preservation and reference. Geographically and culturally, the material highlights both regional diversity and cultural specificity within Finland. Major urban centers such as Helsinki, Turku, and Tampere emerge as key hubs of musical activity and scholarship, while smaller localities like Kaustinen are especially prominent in the context of folk traditions and festivals. At the same time, research engages with Finland’s multilingual and multicultural fabric, particularly Finnish-Swedish, Sámi, and other minority communities, as well as immigrant groups. Overall, writings on music in Finland situate musical practices within broader cultural, social, and political frameworks, reflecting how music intersects with identity, regional heritage, and cultural policy.

Additional writings are concerned with “Finnish music outside Finland”, highlighting a diaspora-oriented perspective, where references are relatively sparse and spread across a small number of countries. Mentions appear in contexts such as Canada, Estonia, France, Norway, Russia, Sweden, and the U.S., along with broader regional references such as North America. Finnish music outside its country of origin is studied primarily in terms of diaspora presence and reception rather than in large volume, with modest attention distributed across neighboring Nordic and Baltic countries as well as select global contexts.

Content related to Finland in the RILM Index to Scores and Collected Editions reflects the country’s outsized contributions to the production and development of Western art music. Finland appears in 203 indexed records, encompassing detailed bibliographic information for 94 full scores, 58 parts, and 27 works for solo instrument or voice, alongside 45 records in Finnish and 20 associated with the historic Finnish publisher Fazer. The scope of available material is further demonstrated by major editorial projects such as Documenta musicae Fennicae, a 20-volume series presenting works by Finnish composers from the 18th and 19th centuries, and the 27-volume edition of Jean Sibelius’s complete works, underscoring both the depth of archival resources and the international significance of Finnish musical output.

Oxford anthology of Western music. III, ed. Robert Rau Holzer and David J. Rothenberg (New York: Oxford University Press) 591–597 [RILM Index to Scores and Collected Editions, 2013-44897]

The RILM Archive of Popular Music Magazines mentions Finland 383 times across 18 different zines, attesting to international interest. Discourse on Finnish pop often centers on heavy metal and its stylistic offshoots. Finnish groups like Amorphis (blending death metal with local folk influences), Sentenced, and Stratovarius established a style characterized by melodic, atmospheric, and sometimes melancholic metal. By the 1990s, Finland’s reputation as an incubator for metal became solidified with the global success of groups like Nightwish, Children of Bodom, HIM, and Apocalyptica, partially defining subgenres like symphonic metal and melodic death metal.

“Finnish Line: Pagan Prog Rockers AMORPHIS defy death” by Michael Moynihan in Seconds no. 29, 1994

Finland has also produced a rich punk scene documented by several non-Finnish zines. Embracing the subversive potential of the music (and the zines themselves), writings from the 1980s sometimes situated music criticism and review within the context of the Soviet presence. Given its geographic proximity, history of conflict (e.g., the Winter and Continuation wars), perceived enforced capitulations surrounding so-called Finlandization policies, and Cold War threats, the Soviet Union as a reference point is rather unsurprising. Articles in zines offer a unique window into the agency and activities of subcultures eager to deploy text, image, and music, some as a response to perceived misunderstandings from outsiders about the Finnish situation, particularly in the country’s major cities. 

Content related to Finland in the RILM Music Encyclopedias underscores the country’s rich and multifaceted musical heritage as represented across a wide range of reference works. The collection includes information on 464 Finnish musicians, 74 Finland-related topics, and 21 instruments associated with the country, alongside full encyclopedia entries dedicated to Finland in several major sources. Notable among these are Timo Leisiö’s entry in The concise Garland encyclopedia of world music, which situates Finnish music within its geopolitical, linguistic, and cultural contexts while also addressing traditional music, instruments, and developments such as jazz, and the collaborative article by Liv Greni, Miep Zijlstra, Dilkka Kolehmainen, and Rina Barbier in the Algemene muziek encyclopedie, which traces Finland’s musical history from liturgical and secular traditions through to postwar developments, including education, ballet, and key genres.

Earlier and complementary perspectives are provided by the Finland entry in Hugo Riemann’s Musik-Lexikon, which documents sacred, secular, and traditional music in a historical framework from the late 19th and early 20th centuries. Together, these sources are further enriched by specialized scholarship such as The historical dictionary of the music and musicians of Finland by Ruth-Esther Hillilä and Barbara Blanchard Hong, the only comprehensive English-language reference devoted entirely to Finnish music and culture. Spanning a broad historical range from antiquity to the late 20th century, these encyclopedic resources collectively highlight the depth of Finnish musical life, its historiography, and its continued relevance within both national and international contexts.

Kalevala-style song (soloist and choir): Timo Leisiö, Kalevalaisen kansanlaulun ulottuvuuksia, 1976. Liv Greni, Miep Zijlstra, Dilkka Kolehmainen, and Rina Barbier, “Finland”, Vocale muziek, Algemene muziek encyclopedie, eds. Jozef Robijns and Miep Zijlstra (Haarlem: De Haan/Unieboek, 1979–84). Article published 1980.

Finally, the articles dedicated to Finland in the standalone encyclopedias—DEUMM Online and MGG Online—provide a thorough inspection of the county’s vocal and instrumental traditional musics, art music from the Middle Ages to the contemporary era, and modern musical life, including the music industry, concerts, opera, and festivals. Valuable bibliographies accompany both as well. 

Beyond this, both resources contain many entries that center on Finnish musicians across several genres. In MGG Online, the researcher will encounter 62 Finnish composers, 14 conductors, and eight pianists, for example. Additionally, both encyclopedias cover not only the nation’s artistic production, but its scholarly output as well, with entries on prominent Finnish musicologists and music critics.

The jouhikko player Juho Vaittinen (d.1916) from East Karelia, in playing position. Ilkaa Oramo, “Finnland”, Volksmusik, Die Instrumente und die Instrumentalmusik, MGG Online, ed. Laurenz Lütteken. (New York: RILM; Kassel: Bärenreiter; Stuttgart: Metzler, 2016–) Article published November 2016.

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A history of early bagpipes

A bagpipe is an aerophone instrument with one or more sounding pipes, each with a single or double reed. The pipes are made to sound by air from a wind container in the form of a bag, which is pressurized by the arm of the player (usually the left one). The wind container is fed either directly from the player’s lungs via a blowpipe or indirectly via bellows. In many languages ​​the bagpipe is simply referred to as a pipe, such as the northern Italian piva (pictured above), Celtic bagpipes such as pìob mhór (large pipe), or the Estonian torupill (reed pipe).

The origins of the bagpipe are mostly unclear. Some have claimed that the instrument originates in western Asia, referencing similar instruments in Nebuchadnezzar‘s orchestra in ancient Babylon or mentioned by Aristophanes in Lysistrata (instruments with a wasp-like sound). Others have suggested that bagpipes originate in the hornpipes of North Africa and the Middle East—for instance, the Arabian instrument mizmār al-girāb, which dates to the 11th century.

A torupill player from Estonia.

European bagpipes were alluded to in texts as early as the 9th century, but certainly by beginning of the 12th century in German manuscripts. The earliest bagpipes typically consisted of a bladder made from whole sheepskin (or goatskin) cut, shaped, and sewn together. Iconographic representations of bagpipes became more common from the 13th century onward, and bagpipes were played in both court and urban areas of England, Ireland, Wales, France, and Germany.

Bagpipe Appreciation Day is on July 27, celebrate it by reading the entry on bagpipes in MGG Online.

Below are videos featuring performances by an ensemble featuring the Estonian torupill bagpipe and the Celtic pìob mhór by Ali Turner.

Related posts in Bibliolore:

https://bibliolore.org/2023/03/10/five-illustrated-bagpipes-in-musical-instruments-and-their-homes-an-insight-into-the-19th-century-instrument-collectors-world/

https://bibliolore.org/2013/06/24/the-sultans-bagpipes/

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Filed under Instruments, Popular music, World music

A famous gondola song

La biondina in gondoletta is likely the most famous gondola song in Europe. The music had long been attributed to the German-born composer Johann Simon Mayr, whose authorship, however, can be ruled out. Until now, the composer of the tune has remained anonymous, but the lyrics in Venetian dialect were written by Antonio Lamberti and date back to the 1770s. They appear to address Contessa Marina Querini Benzon, whose salon near San Beneto in Venice, had been frequented by the poet and other local but also foreign artists and intellectuals.

Because of its salacious verses and wide dissemination, La biondina in gondoletta was prohibited during the Napoleonic occupation of Venice (1805–15). Nonetheless, the song with its catchy melody made a truly European career in the course of the 19th century. Abroad, it functioned as a symbol of Venetian vitality and Italian lightheartedness, combining stereotyped imaginations of an Italian national character with a nostalgic view of the glorious past. Many European composers worked with the melody of La biondina in gondoletta, cited it, or improvised on the theme. Beethoven, for instance, used the song, referring to it as the epitome of Venetian popular music, without ever traveling to Italy. Given the manifold versions and settings of the piece, it can be considered an early transnational hit song.

The astonishing success of La biondina in gondoletta continued into the 20th century, when it was used within the Festival Internazionale della Canzone di Venezia, held for the first time in July 1955. Six European nations, namely Italy, Netherlands, Austria, Belgium, Monaco and France (or rather their radio stations), competed in this first edition of the popular song festival, which was broadcast in all participating countries. With a festive ceremony the song contest came to an end, when musicians of all six nations played La biondina in gondoletta together. In the following years, the custom of ending the event by intoning the famous gondola song was maintained, clearly demonstrating how La biondina in gondoletta, in the course of the 19th century, on a Europe-wide scale, had been deeply rooted in the collective memory as a clichéd musical symbol of Venice.

Read on in “La biondina in gondoletta: The transnational success story of a popular gondola song” by Henrike Rost, an essay included in the volume Popular song in the 19th century (Turnhout: Brepols, 2022).

Celebrate the La Biennale di Venezia (Venice Biennale) and the Biennale Musica 2023 (www.labiennale.org/en/music/2023) taking place in Venice October 16-29. Listen to a performance of La biondina in gondoletta below.

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Filed under Classic era, Europe, Popular music

Kulning and cows

In some Scandinavian regions, cows, sheep, and goats are taken up to mountain and forest pastures for summer grazing. Since the Middle Ages, such seasonal settlements have been vitally important in these barren regions, where the cultivated land around the villages is far too limited to feed even the human population.

The herding is women’s work. The music associated with herding is multifunctional, serving to call, lead, or keep the livestock together, as well as driving away predators and communicating with other herders; it may involve playing traditional horns or singing.

The grazing areas are vast, so the music must travel long distances—up to three or four kilometers, sometimes through deep forests. The singing style, known as kulning, has an instrumental timbre, a sharp attack, and a piercing, almost vibrato-free sound, often very loud and at unusually high pitches—an unconventional use of the voice that contradicts what is recommended in traditional Western voice training.

The structure of the vocal music is very flexible, combining parlando-like speech-song with improvised words, sharp calls, and real song phrases, all in free rhythm and richly decorated with melismas. While it is efficient, it is much more elaborate than its practical functions require, and aesthetic qualities are deemed important to both the singers and their distant listeners.

This according to “Voice physiology and ethnomusicology: Physiological and acoustical studies of the Swedish herding song” by Anna Johnson (Yearbook for traditional music XVI [1984] 42–66); RILM Abstrcts of Music Literature 1984-4375).

Below, recordings made in Sweden in 1963.

More articles about music and animals are here.

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Filed under Animals, Curiosities, Europe

Beiaard- en klokkencultuur in de Lage Landen/Carillon and bell culture in the Low Countries

In 2022 the Amsterdam University Press launched Beiaard- en klokkencultuur in de Lage Landen/Carillon and bell culture in the Low Countries, a bilingual annual journal that publishes editorial board-reviewed articles on the subject of carillon and bell culture in the Low Countries and related material and immaterial heritage.

These articles form the output of academic and artistic research in the areas of history, musicology, sociology, anthropology, historically informed performance practice, heritage, cultural sciences, and campanology. Although the main focus is on the Low Countries, contributions on carillon and bell culture in other countries will also be considered for publication.

Below, Koen Cosaert performs on the carillon at the Beiaardschool “Jef Denyn”, the subject of an article in the inaugural issue.

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Filed under Europe, Instruments, New periodicals

“God Save the Queen”

Her Majesty, Queen Elizabeth II (1926-2022) Credit: Avalon/ABACA

On 8 September 2022, the world learned of the passing of Queen Elizabeth II, Britain’s longest ruling monarch. As one of any number of public displays of gratitude to her seven decades of service, communities across the globe, large and small, sang God save the Queen, the first song in the world to serve in the function of a nation’s anthem. A kind of prayer en-masse, the singing of the text is an expression of national devotion.

Christopher (Kit) Kelen, in his article “‘And ever give us cause’: Understanding the investments of the Ur-anthem God save the King/Queen” (National identities: Critical inquiries into nationhood, politics, and culture XVII/1 [2015] 45–61; RILM Abstracts of Music Literature 2015-86813), explores the kind of work the anthem’s text does to construct a sense of nationalism and national commitment, in a British context and beyond. A glance at the abstract brings the essay’s scope and goals into focus:

This close analytical reading of the lyrics of God save the King/Queen seeks to understand what the functional survival of this song reveals about the rhetorical-affective investments of national devotion in the British sense; it examines the lyrics’ meaning in the context of the general definition of anthem and the generic classification of anthems worldwide. Because of the song’s international distribution, and status as Ur-anthem, it provides insight into the nature of the speech act entailed in the prayer-type of anthem and the nature of anthem quality (defined as that soul-stirring effect which certain combinations of music and lyrics achieve, most typically in the service of national affiliation) more generally. Theories of nation and nationalism serve to frame affective relations between nation, state, and citizenry as implied by, fostered by, and used in anthems.

The three public performances of God save the Queen below vary in terms of setting, historical moment, and function. But each one reveals, in its own way, the anthem effect about which Kelen writes. They produce a sense of national closeness and identity, reverence, and pride, demonstrating how lyrics and music can be combined to stir the soul.

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Filed under Curiosities, Politics, Reception

Iberian women and square frame drums

The Iberian double-skinned square frame drum known as the adufe, the pandeiro quadrado (Portuguese), or the pandera cuadrado (Spanish) is played almost exclusively by women, and is a legacy from the medieval period.

While Spanish and Portuguese women play various round-frame drums, the square drum has particular roles in several aspects of secular, religious, and ritual life. The songs women sing while playing the drum reflect their thoughts, concerns, and circumstances.

This according to “‘This drum I play’: Women and square frame drums in Portugal and Spain” by Judith R. Cohen (Ethnomusicology forum XVII/1 [June 2008] 95–124; RILM Abstracts of Music Literature 2008-2708).

Today is International Women’s Day! Below, Vanesa Muela demonstrates.

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Filed under Europe, Instruments, Women's studies

Tepsijanje—singing by the pan

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 of Music Literature 2011-49486).

Below, an example from a folkloric performance.

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Filed under Curiosities, Europe, Instruments

Muotatal yodeling redux

 

Thirty years after the making of his film series on Swiss yodeling, Hugo Zemp returned to his investigation of the particular yodel style—called jüüz—of Muotatal, a small valley in the Swiss Prealps.

Shot in the early 1980s, the earlier films presented the traditional jüüz sung at work or while socializing, in contrast to stage presentations of yodel choirs, which are federated in a national association under the direction of choral conductors.

Wondering how the situation had evolved in the second decade of the 21th century, Zemp went back and found a 37-year-old man whom he had filmed singing with his parents and sisters 30 years earlier. During his adolescence, like many teenagers, Bernhard was enthusiastic about American rock and country music (which he still performs), but when he watched the old films he felt the urge to return to the tradition that he had learned during his childhood. With five friends from his village he founded a traditional group, Natur Pur, to revive casual singing.

Zemp’s new film, Swiss yodelling: 30 years later (Kanopy Streaming, 2015) shows performances in various situations, including singing with women and teaching at a workshop. Informal conversations between the singers, where humor is not absent, treat serious topics around tradition and change.

Above and below, scenes from the film.

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Filed under Curiosities, Europe