THE BRITISH LIBRARY

Sound and vision blog

52 posts categorized "Music"

07 March 2017

Michael Tippett: In the composer’s own voice

Add comment

Guest blog by Thomas Schuttenhelm, current Edison Fellow and author of  The Selected Letters of Michael Tippett, (Faber) a contributing author for the Tippett Cambridge Companion and monograph, also for Cambridge University Press, on The Orchestral Music of Michael Tippett: Creative Development and the Compositional Process. His book Vision and Revision: Michael Tippett’s Fifth String Quartet will be published by Ashgate-Routledge in 2017.

Tippett_at_work

Tippett at work (Courtesy of Schott Music)

Michael Tippett (1905-1998) was an English composer for whom the act of creating music was a constant obsession. His fierce commitment to composition resulted in works that were original in design and devastating in their expression. Each work by Tippett originated as a singular vision and resulted in a singular achievement and the consistency of his creative process allowed him to fashion artifacts of shocking originality. His oeuvre is comprised of works that are remarkably diverse especially when we consider that they were the product of just one composer. What is truly remarkable is that his compositional process remained so consistent throughout his many changeable creative phases.

Tippett was educated at the Royal College of Music and served as Director of Music at Morley College, London. In addition to his creative interests he was also active in broadcasting and television and his talks on music and musicians brought him widespread attention. Many of these have been preserved at the British Library Sound Archive and these will serve as a fascinating exploration into a hitherto unknown side of this dynamic creative artist. By referencing these remarks we are transported back into the historical moment and return to the most authentic source on Tippett’s music: the composer’s own voice.

Michael Tippett lived deep in the English countryside and his creative obsessions required him to live alone. This was both a choice and a necessity but this created a classic conflict between his social-emotional side and his creative side, and it left a deep ‘wound’ on his psyche as he told Dr. Antony Clare during a 1987 session In the Psychiatrists Chair.

1 Clare 23041987

In his interview with Dr. Antony Clare, Tippett continued: ‘The wound is something absolutely autonomous, something of its own …but the price, well, I was always willing to pay the price.’ Those most closely associated with the composer were well aware of his compulsion but some were unable to submit to the severity of his devotion to the creative act. Regarding his relationship with Francesca Allinson he remarked:

2 Clare 23041987

Allinson eventually committed suicide, and in the same interview Tippett admitted:  ‘Another man whom I loved and lived with at times also committed suicide [Karl Hawker]. I may, perhaps, attract people, I don’t know.’

Similar to the poetry of William Blake and William Butler Yeats, Tippett’s music was created from a self-constructed mythology. It is, at times, eccentric, but it is never without a guiding narrative or an internal logic. Tippett created characters of fantastical proportions to render these narratives through intricate operatic plotlines and in his concert music he invented such unique timbres for his themes that they required a realignment of the planes of musical abstraction. These attributes often confounded the public and he was occasionally the target of sharp criticisms, but his singular devotion to the creative impulse allowed him to persevere, and with each successive work his creative identity became stronger and his music became more strikingly original.

Tippett spent a considerable amount of time contemplating the details of his compositions and the essence of his originality lay in the conceptual dimensions that were so uniquely conceived for each individual work. Multiplicities abound in his music but they always remain in the service of a strong integrated vision for the particular composition.  

Tippett’s solitary existence allowed him the contemplative atmosphere in which to envision some radical music but he firmly declared that he needed, always, to maintain a strong contact with the world in which he was a part. His compositional process would transform his experiences into the materials he required for his music. Tippett’s imagination was luminous and it radiated outward, through the splendor of Augustinian windows, onto panoramic vistas that resounded with otherworldly music.  He explained to John Warrack on Musical Influences broadcast on 21 May 1969. 

3 Warrack 21051969

Inspiration for specific works often came from some outside source but his creative impulse was internal and his allegiance to it was unwavering. This process was often a mysterious one, even to the composer but he had an implicit trust in his powers of invention to guide his ear towards the sounds that gave the strongest resonance to his fertile imagination.

4 Amis 01071977

Tippet_Jane_Bown_100dpi

Tippett in later years by Jane Bown (Courtesy of Schott Music)

Throughout Tippett’s long life he witnessed many shifts in style but he was unaffected by these changes and remained committed to creating his own original music.  Here he talks to Natalie Wheen in one of his last broadcast interviews from 1995.

5 Wheen 021995

Tippett had an exceptional ability to capture the ethos of his time and he used this ability to create music where the hideous—‘mans inhumanity toward man’—and strongest visions of affirmation were placed into the strangest combinations. In the aura of its release, where chaos and brought into a convincing but temporary reconciliation, we are reminded how essential Tippett was to shaping the soundscape of contemporary music.

The Edison Fellowships are funded by the Saga Trust.  Three of the extracts come from recordings in the Alan Cooban collection (C1398) which was digitised with funding from the Saga Trust.

Follow all the latest Classical news on Twitter @BL_Classical

06 March 2017

Recording of the week: Toscanini conducts Elgar

Add comment

This week's selection comes from Kevin Lemonnier, Preservation Audio Engineer.

This is the only known recording in existence of Arturo Toscanini (1867-1957) conducting the BBC Symphony Orchestra performing Elgar’s Introduction and Allegro Op. 47. The performance took place during the 1937 London Music Festival and was privately recorded off broadcast, onto a lacquer disc, by audio engineer Kenneth H. Leech (1892-1995).

Toscanini conducting Elgar's Introduction and Allegro Op. 47

Toscanini_Getty Museum

 Portrait of the composer Arturo Toscanini c.1926 (J. Paul Getty Museum)

The audio quality is rather poor due to wear and shrinkage of the cellulose nitrate but it still reveals a driving performance from the Italian master. 

Follow @BLSoundHeritage and @soundarchive for all the latest news.

28 February 2017

Stanley Glasser: South African music recordings

Add comment

Scan0007

Mr Rummutla's dipila [lamellaphone] researched and photographed by Stanley and Elizabeth Glasser in Limpopo province, South Africa, 1975

Stanley (‘Spike’) Glasser (b. 28 February 1926) is a South African-born composer and academic. He has been based primarily in London since the 1950s. One of his many major achievements, and one he is perhaps best known for, is his role as music director of the South African jazz musical, King Kong. With music primarily written by Todd Matshikiza – Stanley composed some of the songs – and played by the likes of Miriam Makeba, Hugh Masekela and Kippie Moeketsi, the all-black cast and band first performed the show in South Africa in 1959. It was moved to the Prince’s Theatre in London’s West End, where it opened on the 23rd February 1961. Many of the cast never returned to South Africa after the run, starting an exodus of musicians who became instrumental in raising international awareness of the injustices of the apartheid system.

Stanley is also well known for his pioneering contributions to the development of the music department at Goldsmiths College, University of London, where he spent most of his working life having become head of department in 1969 and Dean of Humanities in the 1980s. During his time there he was responsible for the creation of the electronic studios (named after him and in collaboration with fellow composer, Hugh Davies).

His compositional and academic activities were underpinned by his life-long love and connection with South African indigenous music. Introduced to local Zulu music as a teenager by the family’s much-loved housekeeper, Shikelela, Stanley spent time as a young man working with Hugh Tracey at the African Music Society (started in 1948 and still in existence under the International Library of African Music). Hugh and his son Andrew (ILAM’s director from 1977 to 2005) guided Stanley to making an ethnomusicological field trip to what is now Limpopo province in the northern-most region of the country, to study the music of the Pedi people.

Stanley was particularly interested in a kind of lamellaphone the Pedi played called the dipila. He was right to be – the instrument was not much known outside the area. It had not been recorded or studied. The 18 reel to reel tapes he recorded on his first field trip in 1975, with the help of his wife, Elizabeth, remain some of the only recordings of this instrument in existence.

RAMMUTLA DIPILAFingering for Mr Rammutla's dipila. [Drawn by Elizabeth in a field notebook.]

Perhaps more intriguing than the dipila, however, was Stanley’s introduction to the haripa an autoharp played by a Mr Mohali Ramathlo. Mr Ramathlo’s 45-stringed, zither-like instrument had 25 carved wooden puppets attached to it with a piece of wire. “Standing, he sings a song and while playing the haripa he moves the instrument around thus making the puppets dance with disturbing realism”, wrote Stanley in a paper for the International Folk Music Council conference at Goldsmiths in 1976.

Scan0001Mr Mohali Ramathlo and his haripa with puppets

The pentatonic tunings of both the dipila and the haripa come from the lenaka pipes. These were made from bits of curtain rod or other industrial piping and were normally of 10 to 37cms in length. Each player played a single note together making up the melody. In Stanley’s recordings there were 9 pipe parts, doubled up, with 4 drums.

Scan0003Pedi lenaka pipe dancers at Tzaneen

Listen to Pedi lenaka pipe dancers from C1671 original tape 14

Stanley and Elizabeth’s second field trip took them to study Xhosa music in the Transkei, now in Eastern Cape Province, in 1981/2. There they recorded 8 reel to reel tapes with a variety of performances and instruments including Christian church hymns and young men’s circumcision rituals; indigenous instruments such as the uhadi and isitolotolo musical bows and indigenous music played on guitars and concertinas.

Scan0005Umphumo [circumcision] celebration at Qhaka village. Those covered in the blankets are emerging from days of isolation during the circumcision rites.

Scan0006

Kostini’ [concertina] player at Qhaka village for Umphumo celebration [circumcision]

 

Stanley’s collection of recordings, selected photos and notes are housed at the British Library with the reference C1671.

 

Find out more about the work of the British Library's Sound Archive and the new Save our Sounds programme online.

Follow the British Library Sound Archive @soundarchive and the British Library's World and Traditional Music activities @BL_WorldTrad on Twitter.

Moomins music

Add comment

Readers of a certain age may recall from 1980s tea-time TV the children's series The Moomins, a stop-motion animation treatment of the stories of the Moomintrolls, the family of small woodland beings created by Finnish writer-illustrator Tove Jansson. The original stories and picture-books were written and published in Swedish, and spanned the period 1945-1970. 

Moomins-first-edition-cover

Småtrollen och den stora översvämningen (The Little Trolls and the Great Flood) - the first Moomins book, from 1945.

The TV series shown in Britain was a Polish-Austrian-German production, made at the Se-ma-for studio in Łódź. For UK audiences, episodes were edited from their original longer format into five-minute chunks and given an English-language narration by veteran actor Richard Murdoch.

Another UK addition was a new theme tune and soundtrack, created by Graeme Miller and Steve Shill, who were, at the time, members of Impact Theatre Co-operative, a Leeds-based experimental theatre company whose influence on the contemporary performance scene is still felt today. Perhaps their best-known work is The Carrier Frequency from 1986, a collaboration with novelist Russell Hoban set in a post-nuclear world, and performed on a structure designed by Simon Vincenzi that rose from a two-foot deep pool of water. 

Moomins-music-products

The Moomins' music, a mixture of organic instruments and new electronic sounds, was issued this year in its most complete edition yet by Finders Keepers Records. Formats include cassette, CD and vinyl, plus two de luxe limited edition LPs. Examples of each have been acquired by the British Library for its sound archive (see image above).

Simon Sheridan, in his A-Z of Classic Children's Television, describes this music as 'some of the saddest ever to make its way onto kids' TV'.

In the same book Graeme Miller cites the mournful theme tune from The Adventures of Robinson Crusoe (the 1960s French import that was a staple of BBC children's programming for three decades) and the electronic sound of Kraftwerk as primary musical influences.

The Finders Keepers editions are beautifully presented, with the CD and LP editions featuring the bonus of a long and detailed essay by Andy Votel on the history of the series as broadcast, the creation of the music, and the 10-year effort to make the complete soundtrack available for the first time.

22 February 2017

They Walk Alone – A Benjamin Britten discovery

Add comment

Britten by Berkeley

Benjamin Britten composing in Crantock, Cornwall 1936 [PH/1/30]

Photo Lennox Berkeley, by permission of the Lennox Berkeley Estate 

Rob Smith, metadata support officer on the Save our Sounds project, alerted me to the fact that he had discovered a hitherto unknown recording of an early work by Benjamin Britten.  Rob has been working on the Bishop Sound discs, which were made for theatrical productions, and has previously blogged about them here.

Britten1edit

As a young man, Britten wrote some incidental music for the play They Walk Alone by Max Catto (1907-1992) who was a Manchester playwright and novelist born Mark Finkell.  It was first performed at the ‘Q’ Theatre, Kew Bridge on the 21st November 1938.

Miss Beatrix Lehmann, who has not been seen on the London stage since her appearance in Mr Eugene O’Neill’s trilogy, Mourning becomes Elektra, will have the leading part in They Walk Alone, a new play by Mr Max Catto, which Mr Berthold Viertel is to produce at the “Q” Theatre to-day week.  (Times 14th November 1938)

Programme cover

PG/1939/0132/1 Image provided by the Britten-Pears Foundation

The play then moved to the Shaftesbury Theatre on the 19th January 1939 and was presented by Firth Shephard. Jack Bishop had a long standing working relationship with Shephard and had been involved with a number of productions with him by this point. From the 1st May 1939 to 3rd June 1939, the play was performed in the Comedy Theatre on Panton Street, where Bishop had some offices for a period of time.

Lehmann played Emmy, a girl who goes to a Lincolnshire farm to become a servant.  She is affected by organ music from a nearby chapel which is sometimes heard in the early hours of the morning.  Young men are found horribly murdered, a dog howls and the melodrama ends with Emmy being found out and caught as the murderess.

Programme synopsis

PG/1939/0132/8 Image provided by the Britten-Pears Foundation

The music was not mentioned in the Times review of the play which was published on Britten’s twenty-fifth birthday.  Special praise was given to Lehmann in the role of Emmy.

Here is melodramatic material played by an actress of rare imaginative power and played by her for its thrill.  She uses her face as a tragic mask sprung to life; she does not hesitate before the uses of the grotesque; she draws fear into her on her finger-tips; she employs, as first-rate acting in melodrama must employ, the forces of dramatic hypnosis.  Analysis of the play cannot make much of it, but under Miss Lehmann’s spell it has astonishing impact.  (Times 22nd November 1938)

Ten years later Catto used his play as the basis for the British film Daughter of Darkness (1948) where Siobhan McKenna played the role of Emmy, resulting in the offer of a Hollywood contract.  The role of the organ music as catalyst for her criminal tendencies was replaced by a travelling circus.

Britten wrote a few cues for dramatic moments but the only extended piece, titled Prelude to They Walk Alone, edited by Colin Matthews, was first published in 2004 by the Britten Estate.  The Trustees of the Britten Estate have kindly given me permission for the whole recording to be posted on this blog.  So here we have the first recording of the work, the unidentified organist playing from the manuscript.  There are two complete takes of the Prelude, the first with experiments in registration, the second, presented here, a more unified performance.  This is the disc that would have been played at performances of the play and you can hear it here.

Prelude to They Walk Alone

For all the latest Classical news follow @BL_Classical

13 February 2017

Recording of the week: John Blackwood McEwen

Add comment

This week's selection comes from Jonathan Summers, Curator of Classical Music Recordings.

Scottish composer Sir John Blackwood McEwen (1868-1948) had a distinguished career producing a large amount of music, little of which is heard today. He was Principal of the Royal Academy of Music from 1924-1936 and was knighted in 1931. His String Quartet No. 6, 'Biscay', written in 1913 (and confusingly published as No. 8), consists of three movements. The second and third were recorded in 1916 by the London String Quartet and a live recording from 1951 of the complete work exists from the Library of Congress. Here is the delightful third movement, La racleuse (The Oyster-Raker) from 1916.

String Quartet No. 6 (Biscay)_La racleuse

Portrait_of_Sir_John_Blackwood_McEwenPortrait of Sir John Blackwood McEwan by Reginald Grenville Eves (Royal College of Music, CC BY-SA 4.0) via Wikimedia Commons

Visit Chamber Music on British Library Sounds to listen to more performances by the London String Quartet.

Follow @BL_Classical and @soundarchive for all the latest news

08 February 2017

2017 UK-India Year of Culture: Praise music of Rāṛh, India

Add comment

2017 is the UK-India Year of Culture. It marks the 70th anniversary of Indian independence and, through a varied programme of projects and events – led by the Ministry of Culture in India, the Nehru Centre and other Indian cultural organisations in the UK and the British Council – aims to highlight India-UK cultural relations. World and Traditional Music will publish several blogs through the year that will spotlight various musical traditions from India through the prism of collections and projects at the British Library. The first is a guest blog from Jyoshna La Trobe.

Jyoshna gained her PhD in Music from SOAS, University of London in 2010, on “Praise singing and the Performance of Ecstasy, in the Purulia District of West Bengal, India”. Her collection at the British Library (C1211) comprises over 140 hours of audio and video recordings made primarily as part of her doctoral research and in continued projects to date.

 

Fig 1. Rarh kirtan team, India
Rāṛh kīrtan team, India

It’s been twenty years since I began this journey of researching the music culture of Rāṛh in north east India, particularly kīrtan ‘praise music’. Though I had been practicing kīrtan for many years I could not begin to grasp the depth or scope of the music tradition of which I was a part until 2006 when I was able to embark on detailed research for my doctorate at SOAS. Informed by Prabhat Ranjan Sarkar's seminal book entitled Rāṛh, translation into English from Bengali in 2004, I ventured to this region with some knowledge of its special significance in Indian history. The mechanics and structure of the kīrtan music, I soon discovered, were unknown to anyone outside the region at the time. Hence my endeavour was to explore how the musicians could create such ecstatic heights of devotional expression.

What is kīrtan?

Fig 2 Kirtan expert, Sri Jagaran Mahato and Kirtan team
Kīrtan expert, Sri Jagaran Mahato and Kīrtan team

Kīrtan (Sanskit. kiirtana) comes from the Sanskrit word ‘kirt’ which means ‘loud’. In the panorama of music traditions all around the world, ‘loud’ calls or chants to the deity can be heard, whether a Hallelujah chorus, a Hari Bolo kīrtan, or any other sacred chant sung by a congregation at a ceremonial gathering. In essence, kīrtan is the musical expression of spiritual longing and a horde of other emotions, all directed to the deity whose name is being sung, through song, chant, music and dance (samgiita). Calling only the name of god or nama kīrtan is also known as marai kīrtan in this region.

Marai Kīrtan

My research is not the whole spectrum of Rāṛhi kīrtan, which is too vast to cover, but is focused on Rāṛhi marai kīrtan meaning ‘circular’ or ‘grinding’ the name of god. “Marai is not a Bengali word, it is local Purulian or Rāṛh local word, it means to move in a circle, while the internal meaning is ‘to grind’, for if you grind Hari’s name, in your heart, like sugarcane, then it will melt and become nectar for God” (Jagaran Mahato 2007: personal communicaton).

Textually speaking, marai kīrtan could not be simpler: musicians devise a multitude of ways of singing god’s name with only two words, Hari Bolo. Hari is the name of god, and bolo means ‘speak, say or call’. As a musical structure its complex form is not dissimilar to a western classical or jazz piece with specific instrumental parts, rhythmic patterns, melodic and drum compositions (katan). What sets marai kīrtan apart from western classical music, however, is the continuous or repetitive singing of Hari bolo that melts away any sense of separation between the singer and the sacred name. To achieve this state of ‘melting’ marai kīrtan is performed without break for many hours, weeks, or even longer. “Kīrtan is a type of music that you can’t compare with other types, you can’t bind it, you can’t make a boundary line or limit it, or say that there is an end to it” (ibid.).

In marai kīrtan, then, one observes chanting, dance and instrumental music, interwoven into one dynamic form of sacred performance that is geared towards arousing devotion.

Chanting the divine names, can inspire a ‘supra’ aesthetic or ‘transcendental’ experience, for in Rāṛh, kīrtan’s predecessor is the mystical Baul song tradition (Baul is from Sanskrit word batul meaning ‘mad’ in the sense of ‘mad for god’). These ancient Baul mystic songs are full of double entendre masking references to their secret Tantric practices, although understood by those who have been initiated into the intuitional science of Tantra. They represent the earliest form of spiritual culture in the region and possibly the world. [Tantra is Sanskrit for ‘liberation from dullness’ with Shiva being the adi guru or 'first lord'.] Rāṛh is the homeland of both the Baul and the kīrtan traditions.

The boundaries of Rāṛh

Rāṛh or Rāṛho, means ‘reddish soil’, says local expert, Acaryā Kirtyananda Avadhuta. He says the territory, mostly in Bengal, and border lands of Orissa and Jharkhand, was known as Rāṛh bhum, with bhum meaning “land or country” (1966: personal communication).

Rāṛh existed as one kingdom until the seventh century yet still exists in the memory and imagination of the Rāṛhi people today. Though Rāṛh is one of the most economically impoverished areas in India, it remains extremely rich in music culture with at least five indigenous music genres: kīrtan or praise music tradition; the masked dance of the ancient warrior or Chhau; folk or jhumur songs and dances; Baul or mystical songs and nacini nach or ‘dancing girls dance’.

Fig 4 The Ulda Samkirtan Team, winners of the Rarhi Mari Kirtan competition 2016
The Ulda Samkīrtan Team, winners of the Rāṛhi Marai Kīrtan competition 2016

Kīrtan and Social Egalitarianism: Caste - a ranked, hereditary and endogamous group, ordinarily of people of the same occupation - is usually ascribed at birth and is immutable. Even though there is a professional kīrtan caste called the Vaisnavites (such as the Ulda team in the photo on the right) no one is barred from doing kīrtan on the basis of gender, caste, “tribe” (used in an official governmental sense) or social group. Kamaladev from the Lalgar Youth Group, says, “In Hari nam kīrtan there is no question of castes, creed or colour it is open to all, if you come with a pure heart and mind” (2007: personal communication). In a caste society that undervalues “tribal” values, kīrtan can create a sense of equality and respect.

The first Marai Kīrtan competition and festival, June 2016

Two years ago, Sanjay Mahato, my research partner, and I became aware of how many local kīrtan groups were singing more rang (popular song melodies) than the traditional Rāṛhi kīrtans. We decided to hold a kīrtan competition and offer prize money as an incentive for these ‘teams’ (a term the local kirtan musicians use) to continue performing the traditional Rāṛhi kīrtans. We took our inspiration from the late kīrtan expert, Sri Rishi Das, who had shown me a printed poster of a kīrtan competition where his father’s group had won second prize. To our utter amazement, 42 kīrtan groups entered into the competition. The teams came dressed in full paraphernalia, with their spotless white, orange or blue dhotis (traditional men's garment), light coloured sashes tied tightly around their waists or hanging loosely around their necks, sandalwood markings on their forehead, and bare feet. Teams generally consisted of three lead singers (mul gayaks), two khol double-sided drum players, and dancers who play large cymbals (kartal), as well as other instruments that have been adapted from western music ensembles, such as the harmonium, clarinet (replacing the traditional bamboo flutes) and the casio keyboard. They came to do kīrtan in the hot summer sun, or in the late midnight hours, depending on the time they had been allocated some travelling long distances in rented trucks, bringing with them their own village supporters. As each team did kīrtan they were assessed by four local judges and me (as the only international observer). These judges were experts in their field and representing north, south, east and west Rāṛh. Each team performed with utmost sincerity, expertise and devotional expression.

While transcribing their interviews, I was deeply touched by their humility and their depth of knowledge. One such team said, "Our team has been running for 52 years, that means my father and grandfather were there. Only people are changing. Our team is continuing generation after generation. It keeps us healthy, our mind peaceful, and in our family life there are no problems because of kīrtan" (Bhubanipur Samkīrtan team personal communication 2016). Another team discussed the social effects of kīrtan,“Kīrtan helps to bind the society, when we are doing kīrtan we are 15 people, it means 15 families are together, all sharing our joys and sorrows. All social problems can be stopped if you do kīrtan (Dumurbaid Samkīrtan team, personal communication 2016).

Fig 6 The Rupapaita Samkīrtan team, runners up in the Competition
The Rupapaita Samkīrtan team, runners up in the competition
Fig 7 The Panjonia Kirtan team, third place in the Competition
The Panjonia Kīrtan team, third place in the competition

 

 

 

 

 

 

 

 

The kīrtan team from Amrabera, talked about kīrtan providing solace and “heavenly pleasure” for “through kīrtan we stay in touch with spirituality” (2016 personal communication). Some kīrtaniyas are known to fall into samadhi or ‘complete absorption into the divine’ and others report that they experience a deep sense of spiritual fulfillment while doing kīrtan. In the end, though it was a difficult task, the judges decided on the three winners, the Ulda Team who came first, the Rupapaita team second and the Panjonia team third.

Watch a summary posted on YouTube by Kavita Neumannova. 

The next Rāṛhi Marai Kīrtan competition and festival in Rāṛh will be in October 18 - 21 2017 where everyone is welcome, and treated as family. As expressed by an American visitor to the Kīrtan Festival, “Rāṛhi Kīrtan has changed my life in just two days; where I find maximum unfettered ecstatic expression to the lord, it is beyond words” (Suniita Schaeffer: personal communication 2016). For my part, I am also very grateful for the inspiration this mystical land and people have given me.

Jyoshna La Trobe (jyosnalatrobe@gmail.com) 07/02/2017 

 

Individual items in Jyoshna's collection can be found on the Sound and Moving Image catalogue.

Find out more about the work of the British Library's Sound Archive and the new Save our Sounds programme online.

Follow the British Library Sound Archive @soundarchive and the British Library's World and Traditional Music activities @BL_WorldTrad on Twitter.

 

18 January 2017

Music for a President

Add comment

The inauguration of the 45th President of the United States made me think of the music written by the great American composer John Philip Sousa. 

John_Philip_Sousa_cph.3b35816

John Philip Sousa in 1911 (Library of Congress)

Born in Washington in 1854, Sousa’s father was of Portuguese and Spanish origin and his mother was German.  Their son’s musical fame led him to became one of the few enshrined in the Hall of Fame for Great Americans in 1976.

Sousa is famous for his patriotic marches, the most well-known being Stars and Stripes Forever, written in 1896 and made the official national march of the United States by an act of Congress in 1987.  Here is a recording performed by the Sousa Band more than a century ago in extremely good sound for 1909.  The fidelity of the piccolo solo is remarkable.

Stars & Stripes 1909

Hail to the Chief is the official Presidential anthem of the United States which is played at public appearances.  This was a song written around 1812 by a little known London theatre conductor James Sanderson to verses from Walter Scott’s Lady of the Lake.  After being published in Philadelphia it was played firstly to honour George Washington and then at various occasions including the inauguration of the eighth president, Martin van Buren.

It was the 21st President, Chester Arthur, who requested a new musical work to be written specifically to be associated with the President of the United States because he did not like Hail to the Chief.  Sousa’s offering was Semper Fidelis (Latin for ‘Always Faithful’) written in 1888.  It is regarded as the official march of the United States Marine Corps and here they are playing it in 1909.

Semper Fidelis

These marches, along with The Liberty Bell and The Washington Post will keep Sousa’s name alive, but he also wrote a number of operettas – El Capitan having 112 performances on Broadway in 1896.  His march of the same name uses music form the score and is here performed by the Sousa Band.

John_Phillip_Sousa_-_De_Wolf_Hopper_-_El_Capitan

A poster for the original production of John Phillip Sousa's operetta El Capitan (1896), starring DeWolf Hopper (Library of Congress)

El Capitan

The reason so many early recordings of Sousa’s works exist is because the primitive acoustical recording process was best at reproducing the sound of loud performances - something an opera singer or a brass or military band could provide.  Indeed, some of the very earliest recordings are of bands.  Here is a London recording of Stars and Stripes Forever when it was hot off the press, made by the London Regimental Band 120 years ago somewhere between 1896 and 1900.  Certainly, it has a more primitive sound than Edison was later to achieve; the piccolo solo on this recording is barely audible.

Stars & Stripes 1896

1893sousaband

The Sousa Band at the St. Louis Exposition in 1893 - each member sporting a moustache

Sousa believed that the phonograph would put musicians out of work stating in 1906 that it would prevent music being made at home and that ‘they are going to ruin the artistic development of music in this country.’  For this reason he would not enter a recording studio although allowed his band to do so.  Therefore, he is not conducting these early performances.  However, he did conduct a few recordings and broadcasts later in life.

For all the latest Classical news follow @BL_Classical