Tag Archives: Southeast Asia

Nusantara heavy metal and Malaysia’s long hair ban

In 1989, the Malaysian band Search became a cultural phenomenon across the maritime Southeast Asia region (locally known as nusantara, or archipelago), successfully exporting their unique style of Malaysian hard rock and heavy metal, which came to be known retrospectively in the Malay language as rock kapak (literally “axe rock”). Their success paved the way for cross-border collaborations in Indonesia and elsewhere, including recordings, tours, and a feature-length film. Following the release of their 1985 debut album Cinta buatan Malaysia (Love made in Malaysia), Search emerged as leaders in the emerging Malay hard rock scene. As heavy metal and rock music gained popularity among youth across the country, Malaysian authorities attempted to limit its spread by imposing a ban on long-haired rockers in 1992. The government justified this measure by associating rock and metal with antisocial behavior, drug use, and other undesirable activities. Search found themselves at the heart of this controversy, as the ban restricted the broadcast of their music on national radio and television. Instead of altering their appearance, Search chose to defy the ban, leading to concert permit denials by government officials.

The Cinta buatan Malaysia cassette tape.

This episode underscores the connections and tensions stirred by Malay rock, which acted as both a crossing of nation-state borders and a challenge to religious and moral boundaries. The former can be understood in the context of inter-regional popular music exchanges within the nusantara region, while the latter reflects Malay rock’s resistance to authoritarian moral policing. The boundary crossings enacted by Search illustrate how the mobility of Malay rock, seen as an informal cross-nusantara movement predominantly led by male, working-class youth, opposed the conservative policies of ethnonational states. While Search’s movement across the region represented a porous crossing of domestic and regional borders, it was the emotionally resonant aspects of their popular ballads that attracted a wide audience across maritime Southeast Asia and even influenced politicians who sought to control their public image.

Search in 2022.

Despite the challenges posed by the long hair ban, Search persevered, consistently releasing albums and singles throughout the 1990s and 2000s, even as rock’s popularity declined in favor of pop, hip hop, and R&B across Asia. Their most recent album, Katharsis, was released in 2017.

This according to “Crossing borders and crossing the line: Nusantara mobilities of Search and the Malay rock phenomenon (1980s and 1990s)” by Adil Johan (Indonesia and the Malay world 51/151[2023] 257–278; RILM Abstracts of Music Literature, 2023-16963).

Below are links to two classic Search music videos:

https://www.youtube.com/watch?v=YM-5hmqKXPY

https://www.youtube.com/watch?v=rGDvEJJfwH4

Other Bibliolore posts on international heavy metal:

https://bibliolore.org/2019/07/11/martyrdom-and-mapuche-metal/ https://bibliolore.org/2018/07/02/karinding-attacks-heavy-metal-bamboo/ https://bibliolore.org/2018/01/25/extreme-metal-in-iraq-and-syria/

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Filed under Asia, Migrations, Performers, Politics, Popular music

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

A landmark resource in ethnomusicology

The Garland encyclopedia of world music was first issued between 1988 and 1994 by Garland Publishing as a ten-volume series of encyclopedias of world music, organized geographically by continent. An updated second edition appeared between 1998 and 2002. Widely regarded as an authoritative academic source for ethnomusicology, the series features contributions from top researchers in the field globally.

RILM Music Encyclopedias includes volumes from the series on Africa (edited by Ruth M. Stone), The United States and Canada (edited by Ellen Koskoff), Southeast Asia (edited by Terry E. Miller and Sean Williams), South Asia: The Indian Subcontinent (edited by Alison Arnold), The Middle East (edited by Virginia Danielson), East Asia: China, Japan, and Korea (edited by Robert Provine), and Australia and the Pacific Islands (edited by Adrienne L. Kaeppler). Each volume consists of three sections that cover the major topics of a region from broad general issues to specific music practices, introductions to each region, its culture, and its music as well as a survey of previous music scholarship and research; major issues and processes that link the regions musically, and detailed accounts of individual music cultures. The special tenth volume compiles reference tools, criteria for inclusion into the series, and information about the encyclopedia’s structure and organization.

The entries synthesize in-depth fieldwork conducted since the 1960s, as well as recordings, analysis, and documentation. The publication is generally considered a landmark achievement in ethnomusicology. While ethnomusicologists may appreciate The Garland for its critically designed components, non-ethnomusicologists can embrace the encyclopedia for its capacity to serve as a primer on world music.

Find the Garland encyclopedia of world music in RILM Music Encyclopedias.

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Filed under Ethnomusicology, Resources, RILM, World music

Acehnese aesthetics

Among the people of Aceh, Sumatra, four concepts of space—cardinal directional, upstream-downstream, central-point-in-circle, and geometric—guide dance formations, the making of rapa’i Pasè frame drums, and the colors and associations of  performing costumes and stage decorations.

The upstream-downstream concept, which stems from the tendency to travel upstream for raw materials and downstream for trade, associates upstream spaces with an inward-looking, mystical attitude and downstream spaces with an outward-looking attitude and commercial success. The cardinal directional concept, which is related to the upstream-downstream concept since most rivers in Aceh run between north and south, relates specific colors and metals to the four directions.

The central-point-in-a-circle concept enacts Perso-Arabic models, such as the building of towns around a central mosque, connecting Aceh with its historical links to the larger Muslim world. The dominant geometric concept, which probably dates to before 300 B.C.E., is expressed in straight lines, parallelograms, diamonds, and curved forms including figure-eights, ovals, and leaf and flower shapes.

This according to “Some implications of local concepts of space in the dance, music, and visual arts of Aceh” by Margaret J. Kartomi (Yearbook for traditional music XXXVI [2004] 1–49; RILM Abstracts of Music Literature 2004-5577).

Below, an Acehnese dance celebrates the winnowing and planting of rice.

Related article: Balinese aesthetics

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Filed under Asia, Dance

When women play

kulintang

In many societies musical roles are divided along gender lines: Women sing and men play. Men also sing and women sometimes play; yet, unlike men, women who play often do so in contexts of sexual and social marginality.

Contemporary anthropological theories regarding the interrelationship between social structure and gender stratification illuminate how women’s use of musical instruments is related to broader issues of social and gender structure; changes in the ideology of these structures often reflect changes that affect women as performers.

This according to “When women play: The relationship between musical instruments and gender style” by Ellen Koskoff (Canadian university music review/Revue de musique des universités canadiennes XVI/1 [1995] pp. 114–27; reprinted in A feminist ethnomusicology: Writings on music and gender [Urbana: University of Illinois Press, 2014]).

Above and below, kulintang, a women’s instrumental genre discussed in the article.

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Filed under Asia, Curiosities, Instruments