THE BRITISH LIBRARY

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60 posts categorized "Collection"

04 January 2021

Recording of the week: Happy New Year!

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This week's selection comes from Andrea Zarza Canova, Curator of World and Traditional Music.

Centre label of African Acoustic Vol.1 - Guitar Songs From Tanzania  Zambia & Zaire
'Bonne Année' was released on the album African Acoustic Vol.1 - Guitar Songs From Tanzania, Zambia & Zaire by record label Original Music

In this recording made by John Low, three boys in their late teens perform a song called 'Bonne Année', which means Happy New Year in French, that they composed for the New Year celebrations of 1979.

Bonne Année recorded by John Low (BL C27/5 S1 C9)

Singing are Mukuna, Chola Piana and Soki Nambi, who also plays the guitar. Normally they would have played together in their electric guitar band, Orchestre Makosso (possibly named after another band that was famous in the 1970s) but on the night of the recording, they borrowed the recordist’s guitar.

John Low had been staying in Lubumbashi, the capital of Katanga, in the Democratic Republic of Congo, to study the guitar music of Jean-Bosco Mwenda. While he was there, Bosco arranged for Low to go to Likasi, where Bosco was brought up, with a Cultural Officer called Tshibuyi Katina. This was to see more of the region, and record there if possible. Likasi is in the Katanga copper belt, and it was in a neighbourhood called Zone Mpanda that Low and Katina unexpectedly met the three boys.

In John Low's forthcoming book ‘Two Guitars to Katanga’, he describes this moment with beautiful clarity –

Perhaps the best things in life are always unexpected. What followed was a performance of rare beauty. Soki picked intricate and varying patterns on the guitar, full of melodic interest. The boys sang in three parts: low tenor, high tenor and falsetto. Their young voices blended perfectly and the vocal lines soared and floated unhurriedly above the more urgent, choppy rhythms of Soki’s guitar work. The relationship of the vocal parts to the guitar patterns was very complex, yet Soki played and sang effortlessly. He was supremely talented.

These teenagers would have honed their musical skills already as young boys, almost certainly by playing in banjo groups like Yumba and his friends who we’d recorded earlier on. But now they’d moved up into a different league, and were avidly absorbing the idioms of modern Congolese dance music. Their first song, the more beautiful of the two I recorded, was called Bonne Année, and had been composed for the New Year celebrations that year.

The song, in Kikongo language, was published  on the album 'African Acoustic Vol. 1 - Guitar Songs from Tanzania, Zambia and Zaire' on John Storm Roberts' record label Original Music. In fact, all the tracks on that album are field recordings made by John Low and these, and many more, are available to listen to at the British Library as part of the John Low Collection (C27).

Thanks to John Low for allowing me to feature his recording and for his generous correspondence over email, which I've paraphrased in this post.

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

28 December 2020

Recording of the week: Sámi Yoik; evoking reindeer, the wind and “wind nose”

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This week's selection comes from Finlay McIntosh, World & Traditional Rights intern for Unlocking our Sound Heritage.

Although in the UK, reindeer are associated with Christmas and winter wonderlands, for Europe’s only recognized indigenous community, the Sámi, they are a part of everyday life.

A herd of reindeer
A herd of reindeer at Jukkasjärvi in Lapland. Man in a Sami costume. Courtesy of Swedish National Heritage Board

The Sámi inhabit Sápmi—a territory stretching from the northern areas of Norway, through Sweden and Finland to the Kola Peninsula in Russia—and their livelihoods traditionally revolved around reindeer herding. This way of life has largely changed throughout decades of modernization and cultural assimilation into nation-states but the reindeer has remained central to Sámi culture and identity.

We see this strong bond between the Sámi and their animals in these examples of traditional yoik or joik, recorded by Maggie Hamilton in 1997, in Jokkmokk, Sweden.

Yoiking is an age-old Sámi tradition that can have many functions. In the past, some yoiks were used in shamanistic rituals to contact the spirit world, whereas nowadays some tell epic narratives and stories for entertainment. Some yoiks can be extremely personal and are used to evoke an ancestor or friend, whereas others can act as a personal signature, which if performed, can be seen by others as boastful. Sámi parents can yoik their children to sleep like a lullaby or even drown out a baby’s crying with their powerful performances.

A yoik is a direct reflection of its subject, which can be anything from a person, place or landscape to an animal, including, of course, the reindeer. Through performance, the yoiker tries to express the soul of what is being yoiked, and in effect, yoiks the subject into being. This is why it is often said that a yoik is not about something; it is that thing.

This also brings up interesting questions about musical ownership. As a World and Traditional Music Rights Intern, I spend a lot of my time contacting rights holders, who we consider the owners of the recordings in our collections. Whereas we may think the creator or performer of a piece of music is its owner, the Sámi hold a different view: as yoiking attempts to evoke the subject into being, it is thought that the subject owns the yoik, rather than the performer.

This is certainly the case when yoiking people but perhaps yoiking reindeer is another matter. Needless to say, I have not asked any reindeer for their permission to use these recordings!

In this first example, the performer yoiks an adult reindeer, which he describes as heargi, or a big and strong reindeer. This is just one of the hundreds of different and often poetic descriptive words the Sámi reindeer herders use to differentiate the reindeer in their herds. The Sámi language’s extensive reindeer-related vocabulary describes every possible size, shape, colouring, temperament and antler position of the animal. We can hear how the performer evokes this heargi reindeer bull with his rich, deep voice.

Adult reindeer yoik (BL REF C1650/73 BD 4)

In this second example, the performer yoiks the wind. Introducing the yoik, he tells us how the wind helps the reindeer herders to navigate vast expanses of tundra and locate their herds. He says that because reindeer often run face-first into the strong-blowing north wind, the wind tells the herders which way the reindeer are travelling – North. This also helps the herders to find their animals easily.

Wind yoik (BL REF C1650/73 BD 5)

This is a fascinating example of how yoiks can contain and transmit knowledge specific to the Sámi lifestyle. They can pass on knowledge about reindeer management practices and navigation as well as expressing the close connection between animal and environment.

In this final example, the performer yoiks biegganjunit, or wind nose, which is a very specific metaphor embedded in Sámi culture that conjures up the image of the reindeer as they are running against the blowing wind with the ice-cold air rushing up their noses. The performer tells us that although this yoik contains few actual words, it depicts the scene of these reindeer as they run, smelling for the scent of wolves and other predators that are being carried in the wind.

Wind nose yoik (C1650/73 BD 6)

Again, this shows that the meaning of a yoik does not just come from the lyrics. In fact, some yoik do not have any words at all. Yoiks can express a meaning that goes beyond words but this can only be understood when the performer and their audience are closely connected.

Yoiking and other elements of Sámi culture were repressed throughout periods of Christianization and state assimilation efforts. However, since the 1960s, it has experienced a revival. Sámi yoik has been incorporated into a variety of popular music genres and has gained more visibility on the international stage—it even made an appearance at the 2019 Eurovision Song Contest with Norway’s entry “Spirit in the Sky,” performed by Keiino. By continuing to yoik throughout history, the Sámi manage to maintain their cultural identity and now the tradition is thought to be one of the oldest continuous musical practices in Europe.

However, yoiking is an oral tradition at its core and some have questioned the value of documenting it in archives. As these recordings show, much of a yoik’s meaning is created between the yoiker, what is being yoiked and an initiated audience who can construct meaning by connecting the dots. When yoiks have such a strong attachment to a specific place, people and environment, some argue that if removed from that context, written down, recorded or translated, yoiks lose their complex layers of meaning and feeling. How can they mean anything to people who are not Sámi and do not know the specific contexts from which they come from? Despite this, without archives, many of these traditional yoiks—untouched by folklorizations and Eurovision song contest sparkle—would have been forgotten and not passed onto the younger generation of Sámi.

If you want to learn more about the yoik recordings in the Maggie Hamilton Collection, you can read the catalogue entries in our Sound and Moving Image catalogue. There are examples of yoik evoking bears, moose, mountains, the performer’s grandfather and even Christianized yoik, with the performer providing fascinating information about the tradition, its history and meanings.

These sound recordings were donated by Maggie Hamilton to the British Library and have been digitised as part of the Unlocking our Sound Heritage project, funded by the National Lottery Heritage Fund.

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21 December 2020

Recording of the week: Sheffield’s pub carols, a secular tradition

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This week's selection comes from Andrew Ormsby, Audio Project Cataloguer for Unlocking our Sound Heritage.

Recorded by Ian Russell on Christmas Day 1974, in The Black Bull public house, Ecclesfield, Sheffield, this rousing rendition of ‘Six jolly miners’, followed by ‘Hark! Hark! What news’, captures the democratic and exuberant nature of the local ‘pub sing’, a tradition which goes back to the 19th century, and still thrives in certain pubs in South Yorkshire and Derbyshire.

Map displaying view of Sheffield from Park Hill in 1740
View of Sheffield from Park Hill in 1740, taken from ‘The illustrated guide to Sheffield and the surrounding district etc.’, published Sheffield, 1879

The Sheffield carol tradition has its roots in reforms carried out by the Oxford Movement, an influential group of Victorian clergymen, whose attempts to make worship more serious resulted in a purge of certain carols, which were thought of as not really suitable for singing at Christmas. The village musicians, whose presence was no longer required in the west galleries of their parish churches, took the rejected carols to their local pubs, where they have remained ever since. The pub carols often feature different words and tunes to the more familiar Christmas repertoire, and there are variations from pub to pub and village to village. Each area is proud of its own tradition, and some have their own carols, often named after the location itself, such as ‘Stannington’, written in 1950 by Mina Dyson, who was the organist at the local church in that part of Sheffield.

Despite the subject matter, the fervour you can hear in these songs is really an expression of community spirit and uninhibited enjoyment, rather than an outpouring of religious feeling. In many of the recordings you can hear the clinking of glasses, the exchange of Christmas greetings, general pub chatter (including the odd swear word) and an atmosphere of communal enjoyment that rings out in every line. ‘Awake to joy and hail the morn’, sing the locals in the Black Bull, sounding like they’re about to raise the roof. It’s hard to listen without wanting to join in.

Recording of carol singing in Ecclesfield, Sheffield, South Yorkshire 

Made by Ian Russell in 1974, as part of his research towards his Ph.D. thesis 'Traditional Singing in West Sheffield, 1970-1972', this recording is part of the Leeds Archive of Vernacular Culture, which consists of sound recordings of the former Institute of Dialect and Folk Life Studies (IDFLS), part of the University of Leeds from October 1964 to September 1983, and dialect-related sound recordings made prior to the establishment of the Institute.

The sound recordings were donated to the British Library in 2019 for digitisation as part of the Unlocking our Sound Heritage project, funded by the National Lottery Heritage Fund. The Ian Russell Collection (C331), documenting traditional English carol singing in the north of England from 1984, will also be digitised and readily available as part of this project.

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30 November 2020

Recording of the week: Baffies on St Andrew’s Day

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This week's selection comes from Harriet Roden, Digital Learning Content Developer for Unlocking our Sound Heritage.

The British Library’s Sound Archive plays host to an extensive collection of recordings of English accents and dialects. They’re a great resource for academic linguists, school teachers and their students alike, as well as learners of English as a foreign language.

But on a personal note, when listening to them they do hold a certain joy. They invite you to consider why you say certain words, certain phrases. Raising questions like – what influences did your family, or hometown have on you? Do you have certain words that none of your friends use?

As today is St Andrew’s Day, I’ve been reflecting on what influence my Scottish relatives in the Highlands have had on the vocabulary I use. From the obvious: neeps and tatties – which were a staple part of my diet growing up. To the more playful (or insulting, depending on how you look at it): skinny-marrink to describe my childhood twig-like appearance.

And this influence can extend to the tips of your toes. What do you wear on your feet when you’re at home? Nothing? Socks? Shoes? – Or perhaps, like this anonymous speaker – baffies?

Baffies Wordbank (BL REF C1442/849)

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This term for slippers is thought to originate in the east coast of Scotland, in particular from Fife and Perthshire.

Close up photograph of a pair of hard-soled slippers on carpet
IHHEva047-Pixabay-slippers-2729401 | © Courtesy of Pixabay

The speaker in this clip hits on why we may choose to extend beyond Standard English – for the feeling of it! They describe the term baffies as having a warm, cosy feeling to it which is exactly the purpose to wearing a pair of slippers: to keep your toes toasty.

This recording comes from the Evolving English: VoiceBank, which is a celebration of English accents worldwide. The collection, created between November 2010 and April 2011 by visitors to the British Library exhibition ‘Evolving English: One Language, Many Voices’, includes contributors of all ages and embraces varieties of English in the UK and overseas including non-native speakers.

Discover more familial words like baffies, wibbles or nautica on the British Library’s If Homes Had Ears website.

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09 November 2020

Recording of the week: If I were a blackbird

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This week's selection comes from Yrja Thorsdottir, Digital Learning Content Developer for Unlocking Our Sound Heritage.

I love singing to myself at my desk as I’m working from home but you will never catch me singing anywhere someone can hear me. Pining for karaoke parties? Absolutely not! Why? I don’t have confidence in the quality of my own singing voice. I think that is the reason why this recording of Danny Brazil (1913-2003) singing ‘If I were a Blackbird’ appeals to me so much. He sings with evident pleasure and confidence even though his voice isn’t the clear tenor of his former days.

Danny Brazil sings 'If I were a blackbird' (BL REF C742/22)

Download Transcript -'If I was a blackbird' sung by Danny Brazil

Danny-Brazil

Danny Brazil (pronounced to rhyme with razzle) was born in Ireland in 1913, one of 13 siblings in a travelling family. His family moved around Ireland, working as horse dealers and living in two horse-drawn wagons for 27 years before relocating to Gloucestershire and becoming scrap iron dealers. The family was very musical; they all sang and played at least one instrument, and several, including Danny, were talented step dancers. Danny could not read so instead he developed an astonishing memory for a vast repertoire of traditional folk songs as well as some country and western songs.

During a strawberry-picking trip, Danny and his brother Harry had a disagreement. In the resulting fight, a blow to his throat caused Danny’s voice box to rupture. The damage left him with the harsh, hoarse voice you can hear in this recording. Nevertheless, Danny continued to sing for his own pleasure for the rest of his life, although he lamented the loss of paid public performance opportunities. He was anxious to work with field recordists to ensure his extensive repertoire of traditional songs was preserved.

This recording is one of several made in 1978 by folk music collector and scholar Gwilym Davies in Danny’s traveller caravan in Steverton, Gloucestershire, when Danny was 65 years old.

This recording is part of the Gwilym Davies Collection which consists of folk music field recordings made by Davies from the 1970s onward. The recordings document folk music mainly in and around Hampshire, Devon, Gloucestershire and New York state. Gwilym Davies has recently published the book 'Catch it, Bottle it and Paint it Green' which details his extensive folk music collecting activities. 

To discover more sounds from our homes and explore domestic life as you have never heard it before go to the British Library’s If Homes Had Ears website.

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

19 October 2020

Recording of the week: Electricity in the kitchen

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This week's selection comes from Harriet Roden, Digital Learning Content Developer for Unlocking our Sound Heritage.

Almost every time someone enters a new room in the UK, there’ll be a flick of a switch. To turn on a light, a plug or household appliance. From cups of tea to loads of washing, many of us rely on electricity to make our home lives comfortable.

However, the immediate nature of electricity was not always the norm in our homes. Until the mid-20th century, many homes – especially in rural areas – remained ‘off the grid’. Coal was the main source of fuel, with the coals needing to be lit in stove before any food could be cooked or water heated.

From the late 1940s a programme of rural electrification took place. This was a result of a series of acts that bought together, or nationalised the electrical supply industry in Britain.

Alan Plumpton, a commercial engineer, was employed in the 1950s to advocate for people to use electricity in their homes. In this clip he relays how he would often attend community groups in the evening to give lectures on what electricity meant, and how much it would cost homeowners.

C1495/10 Alan Plumpton on installing electricity

Download Transcript – Alan Plumpton on installing electricity in Britain's homes

This activity was often geared towards a certain audience: women. More specifically, housewives. A huge amount of work was taken to persuade them that electricity was the future. Plumpton continues to say that after he spoke about the practicalities of electricity, ‘housecraft advisors’ would then demonstrate how to bake cakes using electrical ovens, or use washing-machines.

The Electrical Association for Women (EAW) was established in 1924 who, over the following 60 years, promoted the benefits of electricity in the home. As well as publishing educational material on using certain appliances including cookers and washing machines, the EAW established a school to run courses on electrical housecraft.

 

Image of a diploma from the Electrical Association for Women
‘How it works’ leaflet for an electric cooker, and a diploma in Electrical Housecraft. © Institution of Engineering and Technology Archives

Yet this expanse of activity promoting the benefits of electricity in the home sometimes does not outweigh its cost. Fuel prices, household incomes and energy efficiency are all factors that cause households to not afford enough energy to power their homes; and according to the most recent government survey in 2017, there are 2.53 million fuel-poor households in England.

To discover more about how our homes have changed over the past 100 years, draw back the curtains and go to If Homes Had Ears.

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28 September 2020

Recording of the week: Discovering Sibelius

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

Working at home has allowed me to listen to a lot more music than I normally would. One advantage is the opportunity to get to know areas of classical music that are unfamiliar. For me, one of those was the symphonies of the great Finnish composer Jean Sibelius.

Robert Wilhelm Ekman's painting Lemminkäinen at the Fiery Lake
Lemminkäinen at the Fiery Lake, Robert Wilhelm Ekman, c. 1867

It is extraordinary to think that Sibelius as conductor could have recorded his own works in the stereo LP era as he did not die until 1957. However, he withdrew from life and stopped composing during the mid-1920s after completing his Seventh Symphony and a few other orchestral works.

The first complete recording of the Symphonies to be released was made in 1952-1953 by Sixten Ehrling and the Royal Stockholm Philharmonic Orchestra, but more famous is the cycle recorded for Decca by Anthony Collins and the London Symphony Orchestra between 1952 and 1954. This mono set is still held to be one of the best interpretations on disc. Other complete sets I have enjoyed recently are those by Jukka-Pekka Saraste and the Finnish Radio Symphony Orchestra and Leonard Bernstein and the New York Philharmonic Orchestra.

Many of the symphony cycles have other orchestral works as fillers such as Night Ride and Sunrise Op. 55, The Oceanides Op. 73, and the Lemminkäinen Suite Op. 22. Sibelius was a patriot, especially during the Russian occupation when his music became a rallying cry for his people with works such as the famous Finlandia. The Lemminkäinen Suite is based on Finnish folk legends (subtitled Four Legends from the Kalevala) and is a suite in four movements, the second of which is the famous Swan of Tuonela. The last movement is the thrilling Lemminkäinen’s Return Home.

Sir Thomas Beecham made a famous recording of the movement in October 1937, but he also performed the Suite at a Queen’s Hall concert on 27th February 1936. This Royal Philharmonic Society concert included Beethoven’s Symphony No. 4, Walton’s Viola Concerto with William Primrose as soloist, a Schubert Symphony and the Sibelius Suite. A recording of Lemminkäinen’s Return Home exists in the Kenneth Leech collection (C738) at the British Library.

Having died in 1957 Sibelius is still in copyright so here are three short extracts which show the drive, power and excitement Beecham could bring to a live performance, encouraging the players of the London Philharmonic Orchestra to play at their virtuoso best.

In the first extract, you can hear Beecham shout at the climax.

Lemminkainen's Return extract 1

The articulation of the strings and brass is particularly noticeable in this next extract.

Lemminkainen's Return extract 2

The final extract is of the closing pages of the work.

Lemminkainen's Return extract 3

 

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

24 September 2020

Young for Eternity: Unlocking Our Sound Heritage preserves the Subways’ Glastonbury demo

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Written by Nina Webb-Bourne, Communications Intern for UOSH.

On 28 March I was supposed to be going to the O2 Forum in Kentish Town to see the Subways, an English rock band, with my sister. However, all live music was effectively cancelled as we entered into a national lockdown five days before. The evening would have been both a celebration of seeing a favourite band live, and the recent news that I had been hired by the British Library. Little did we know, I would quietly start my position as the communications intern for the Unlocking Our Sound Heritage project still in lockdown, two months later.

In a happy coincidence I soon learned about the inclusion of a rare Subways demo in the Glastonbury New Bands Competition collection (C1238). In fact, the band was first to win a competition giving unsigned bands the chance to perform on stage at the festival. You can read more about the history of the Emerging Talent Competition in this blog by Karoline Engelhardt, which marked the 50th anniversary of ‘Pilton Pop, Blues and Folk Festival’ on 19 September.

SubwaysAbove: A photo of the Subways’ Charlotte Cooper and Billy Lunn playing bass and guitar on the Other Stage at Glastonbury Festival in 2004. © STUNPHOTO

For five years, unsigned bands sent in physical applications with a short biography and a demo CD containing their best tracks. The competition soon moved online, but in the brief period beforehand it generated a large number of boxes of ephemeral material related to the entries, and close to 5,000 CDs. The local library in Glastonbury was a likely candidate for storing the collection but it was neither able to process the stock or house it.

However, the organisers sought a permanent home for the collection and were able to connect with the British Library’s Popular Music department for this purpose. The Glastonbury New Bands Competition collection would go on to be identified as a valuable treasure trove of youth culture, and deemed a worthy beneficiary of UOSH’s National Lottery Heritage funded effort to preserve and provide access to some of the UK’s rarest and most at-risk sound recordings.

Listen to 1 AM

British Library ref. C1238/2540, (p) 2006 The Echo Label Limited (a BMG company)

In light of the significance of this collection and the serendipity of my working on a project involving the Subways, I was excited to be able to interview lead singer and front man Billy Lunn. Billy plays guitar for the band alongside Charlotte Cooper (co-lead, bass and backing vocals) and Josh Morgan (drums). I talked to him about the journey from being an unsigned act to traveling the world with his bandmates, and what it means to know their Glastonbury demo now resides in the UK’s national library.

In 2004, Billy Lunn was working in a hotel, collecting dirty laundry from rooms. He was also writing and recording lots of music for his band, the Subways. To pay his parents back for purchasing his 8-track mixer, he also recorded tracks for other local bands in the kitchen of his parent’s council house in Welwyn Garden City. By chance he found out about Glastonbury’s Emerging Talent Competition. Billy explains:

‘I’d mixed this other band’s tracks and handed them their finished demo. I asked where they were going to send it, offering the details of some really supportive promoters we’d come across. They said “Thanks, but we’re actually just going to send this to Michael Eavis. He’s running this unsigned bands competition, and if you win, he’ll put you on the Other Stage at Glastonbury.”

‘A month later, I received a phone call from a man called Wes White, saying he loves the songs, and that he thinks we should make our way up to Pilton to play for Michael at his working men’s club.’

White was part of the jury that helped choose the finalists for the Emerging Talent Competition from 2004-07. However, he had been involved with the festival since its earliest days. His mother, Hilary White, had worked at the Festival Office in Glastonbury town and helped to formalise the process behind the competition.

From the moment the office’s address had got out, she had fielded a barrage of speculative CDs and cassettes coming in. Initially she had listened to these demos on her own. She would pass them on to whichever stage booker she deemed appropriate, though slots were often difficult to find between the bookings for established artists. Eventually Hilary White managed to get bookers for the main stage to agree to host one unsigned band each, with the overall winner going on to play on the Other Stage.

CharlotteAbove: A photo of Charlotte Cooper facing the crowd at Glastonbury Festival, as she plays her bass guitar. © STUNPHOTO

When the conventions of the competition were confirmed, Wes White joined a panel of judges at the live finals, including Michael and Emily Eavis, Martin Elbourne (who booked the Pyramid Stage), Malcolm Haynes (Dance Village and Jazz/World Stage), BBC Radio One presenter Huw Stephens, and producer Philippa Marshfield, among others. White speaks about his time as a judge fondly:

‘We were very proud of the number of unsigned performers we found slots for across the festival, beyond just the winning artists, and of the achievements that some of “our acts” have gone on to.’

He remembers the Subways performance in Pilton. In particular he recalls ‘their energy and straightforward, no-messing approach’ which helped them to stand out. The band managed to squeeze six songs into a tight twenty-minute set. Most importantly for White, they let the music speak for itself. Billy recollects that the band were packing their instruments away when Michael Eavis strolled straight over to them to offer them the Other Stage slot.

Listen to City Pavement

British Library ref. C1238/2540, (p) 2006 The Echo Label Limited (a BMG company)

The prospect of playing live on the Other Sage at Glastonbury elicited the usual pre-gig nerves, but it did not daunt the band. They were 18 or 19 at the time, relishing the chance to make some noise, and still riding on a high from beating the competition in Pilton. They also knew they had nothing to lose. Surprisingly, the gig itself remains a hazy blur to Billy, Charlotte and Josh. Billy says:

‘I can vividly remember standing side-of-stage before showtime, and also walking into the arms of our manager after finishing the set. The gig itself was probably a little too much excitement for my consciousness to keep hold of. One day, maybe, hopefully, the show will come flooding back. Every electric second of it.’

BillyAbove: A photo of Billy Lunn twisting mid-air as he plays his guitar to the crowd on the Other Stage in 2004. ©. STUNPHOTO

Playing at Glastonbury had an immediate effect on the band. They decided to quit their jobs, having determined that winning the competition proved them they should devote their lives to making music. Following their appearance on the Other Stage, they began work booking their first UK tour. At the close of the tour they were signed by Warner Records. Their debut album, Young for Eternity, was released in July 2005.

The Subways have recently marked the 15th anniversary of Young for Eternity with a special edition release of the record and a tour rescheduled for next year. They have also recorded Rock & Roll Queen in 20 different languages for fans all over the globe. Billy reflects on the journey from his parents’ kitchen to touring and performing Young for Eternity now:

‘We’ve been asked many times over the last decade whether we’re sick of playing songs from Young for Eternity - especially Rock & Roll Queen – and our answer is always the same; never! Performing on stages all over the world is absolutely the most enjoyable part of all of this. No matter how many times we play the songs from Young for Eternity, as long as they create an atmosphere of joy and togetherness, we’ll play them with the urgency and vivacity as if it’s the first time.’

Listen to Rock & Roll Queen

British Library ref. C1238/2540, (p) 2006 The Echo Label Limited (a BMG company)

A part of this journey and a unique artefact of the band’s personal history has now been preserved and digitised by UOSH for the British Library’s sound archive. There was only ever one version of the CD made which was submitted to the Glastonbury New Bands Competition collection, (C1238/2540). It was essentially a ‘best of’ compilation of all the demos that the band had recorded up to that point.

Billy feels thankful to have taken part in the competition in the first place, and to have gone on to have the chance to support their heroes on stage at such an early age. Turning his mind to the value of the UOSH project at British Library, and our safekeeping of this sole version of their demo, he says:

‘The prospect of preserving cultural artefacts is something for which I show unending support. I am passionate about the history of rock music. I always feel unworthy of any such devotion of focus to my own works or narrative, but I ultimately feel remarkably happy that some semblance of our story is being safely preserved for those who may harbour even the vaguest of interest in it.’

Listen to I'm In Love

British Library ref. C1238/2540, (p) 2006 The Echo Label Limited (a BMG company)

JoshAbove: A photo of Josh Morgan playing the drums at Glastonbury on The Other Stage in 2004. © STUNPHOTO

Alongside Billy Lunn, Wes White, who is a librarian himself, expresses his ‘relief, delight and pride’ that this snapshot of underground music at that time is now part of the historical record. By October the collection will be fully preserved, and will be made available to the public soon.

I am grateful to Billy and Wes for agreeing to be interviewed for this piece, and Ben Hamilton-Kirby and BMG for helping us to share these recordings. Thanks to the many members of the UOSH project who have worked on this vast and fascinating collection, including but not limited to; Karoline, Kirsten, George, Lucia, Greg, Gosha, Karl and Tom.

Follow @BLSoundHeritage, @BL_PopMusic, and @soundarchive for all the latest news

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