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306 posts categorized "Recording of the week"

18 January 2021

Recording of the week: Dawn in a Gondwana Rainforest

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This week's selection comes from Cheryl Tipp, Curator of Wildlife & Environmental Sounds.

The Gondwana Rainforests of Australia are renowned for their lush landscapes and rich biodiversity. Stretching from Queensland to New South Wales, this collection of rainforests represents 180 million years of our planet’s natural history. It’s here that both ancient and more recently evolved species coexist, each having carved out their own special niche in this World Heritage Area.

Lamington National Park is just one of the Gondwana Rainforests. Running along the Lamington Plateau, an elevated range of valleys and uplands with volcanic origins, this natural wonder is known for its stunning waterfalls, prehistoric terrain and high proportion of rare species.

Dawn in Lamington National Park  Queensland
Dawn in Lamington National Park, Queensland (Photo credit: JohnGGM, CC BY-SA)

Lamington is not just a feast for the eyes however; its soundscape is just as lush as its landscape. In September 1986, wildlife sound recordist David Lumsdaine visited the park and recorded what many consider to be the sonic highlight of the day – the dawn chorus.

Lamington Plateau dawn atmosphere

Recorded in Queensland, Australia on 11 September 1986 by David Lumsdaine (BL ref 151390)

This 4 minute excerpt is a vibrant mix of songs and calls from a wide variety of early morning songsters. From the whip-crack song of Eastern Whipbirds and the yodelling of Pied Currawongs to the hurried rhythms of White-browed Scrubwrens, this recording is just bursting with life.

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

11 January 2021

Recording of the week: The voice of Robert Browning (1812-1889)

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This week's selection comes from Steve Cleary, Lead Curator of Literary and Creative Recordings.

Portrait of Robert Browning
Above: British Library digitised image from The Poetical Works of Robert Browning (1888).

Robert Browning was an English poet and playwright born in Camberwell, London.

Like his wife Elizabeth Barrett Browning (1806-1861), whose great success as a poet exceeded his, at least in her lifetime, he was one of the most popular poets of the Victorian era.

This cylinder recording of Robert Browning is the earliest recording of a major British literary figure that we know of.

It was made at a dinner party given by Browning's friend, the artist Rudolf Lehmann on 7 April 1889, on a phonograph brought to the party by Thomas Edison’s representative in Europe, Colonel Gouraud.

Here is Browning attempting to read his poem ‘How they Brought the Good News from Ghent to Aix’.

Unfortunately, he runs into a bit of trouble trying to remember how it goes, but all is resolved in good-humoured fashion.

Listen to the voice of Robert Browning

Download Robert Browning transcript

Browning was then in the last year of his life. He was to die that December.

It is not unusual nowadays for a recording of the deceased to be played at a memorial event honouring a poet or a writer. Recording technology is now more than 140 years old. It no longer brings with it the shock of the new.

In 1890, however, when this recording was replayed at an event held on the first anniversary of Browning’s funeral, it was by no means common to hear a voice from ‘beyond the grave’.

It was all too much for Browning's sister Sarianna, who called it 'an indecent séance', and wrote to a friend:

Poor Robert's dead voice to be made interesting amusement! God
forgive them all. I find it difficult.

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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.

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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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14 December 2020

Recording of the week: Gut feelings in weather forecasting

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This week's selection comes from Camille Johnston, Oral History Assistant Archivist.

Portrait photograph of Julia Slingo
Julia Slingo at the Meteorological Office in Exeter as its Chief Scientist, 2013

In her oral history interview Professor Dame Julia Slingo describes many aspects of her life and work as a climate modeller. Her research has focused on tropical climate variability and its impact on the global climate. She started her career at the Meteorological Office, where she received training in weather forecasting – developing a ‘gut feeling’ for the weather:

Julia Slingo speaking about 'gut feelings' in weather forecasting [C1379/61] 

Could you now then describe the practical training on this Met Office course at Shinfield Park?

Yes, so every afternoon we would take the current weather patterns and what we’d learn to do was to actually plot the charts, so in those days you learnt how to plot all the symbols that describe the weather at a particular location and then you’d draw up the chart with the pressure pat – the isobars and you’d use the observations to decide where the weather fronts must be from things about what the observations were telling you. And we learnt to work out things like … the difference between what the weather’s doing at the surface and what the weather’s doing in the middle of the troposphere, it would also tell you about how weather patterns would change with time. But we – it was all very practical because at that stage none of this was computerised; there was a lot of hand drawing and – and plotting observations and thinking about – and interpreting what they mean and so we would – that was – that was what we spent the afternoons doing and then we would make our own forecasts: what we thought was going to happen to the weather patterns over the UK the following day. And it was fascinating, because what you also learn is that – is that expert judgement comes into this as well, that it’s not just purely theory, there’s actually all sorts of local knowledge comes in. And I can still remember having drawn up this beautiful chart and put a cold front in where I thought it ought to be ‘cause of what the winds were doing and all of that and I remember the tutor, the guy who was taking the class coming round and he’d say – he’d say, ‘Well Julia, why do you think the cold front’s there?’ and I’d say, ‘Oh well that’s because, you know, the winds are doing this and the pressure’s doing that,’ and blah-de-blah-de-blah. And he’d say, ‘Well I think it’s probably going to be more over here,’ and I’d say, ‘But why?’ he said, ‘Well just because I just know.’ And there was all that – there was also that – all that element of experience that comes in so this idea that, you know, when you watch the weather day after day after day you learn about … you get a gut feeling for it, which has never left me actually. So it’s – it’s not only having the theoretical base but it’s also that sort of experience and the fact that we do experience the weather from day to day which so much of physics you can’t get that sort of feeling. And, you know, now I can sort of look at a weather map or I can look at a satellite picture and I just say, I've got that feeling that it’s going to do this.

This clip features on the website Voices of Science. Further extracts from Julia Slingo’s interview are available on her interviewee page. Voices of Science tells the stories of some of the most remarkable scientific and engineering discoveries of the past century, featuring extracts from over 100 oral history interviews.

Julia Slingo was recorded by interviewer Paul Merchant in 2011 for the National Life Stories project An Oral History of British Science. Listen to the recording in full on BL Sounds.

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07 December 2020

Recording of the week: Screaming Lord Sutch talks Cyprus, Tony Blair and an open top dome

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

If current world politics are getting you down, this recording provides a fun and fascinating glimpse into the quirky world of UK politics and pop culture. David Edward Sutch (1940-1999), better known as Screaming Lord Sutch, was an English rock musician and politician. His macabre but tongue-in-cheek rock act involved dressing up as Jack the Ripper and emerging from a coffin on stage (he didn’t always emerge – he once got trapped inside it!). His political career began when he stood against Harold Wilson in 1963, but it wasn’t until he founded the Official Monster Raving Loony Party in 1983 that he rose to widespread political fame.

Black and white photograph of Screaming Lord Sutch
Above: A young Sutch in his famous leopard-print suit and top hat

C955: Radio Napa is a British Library Pop Music collection consisting of one item: a seven minute telephone interview with Sutch recorded onto minidisc by Radio Napa, an English language radio station based in Ayia Napa, Cyprus. In the interview, Sutch talks to presenter Nathan Morley about his relationships with several prime ministers, including Harold Wilson, Ted Heath, Margaret Thatcher, and John Major (he is especially complimentary about Wilson and Major). He also explains the current agenda of the Loony Party: replacing the pound with the Loony pound and Loony million pound note, and moving the Millennium Dome to Cyprus – open top, of course!

In the short but funny excerpt below, Sutch refers to Tony Blair’s 1997 landslide election victory:

BL C955 excerpt

The interview was recorded on 9 June 1999, and is the last known interview with Sutch before his death. He committed suicide on 16 June 1999, exactly one week after this was recorded. He sounds remarkably upbeat in the recording as he reminisces about the past and discusses his future plans. He seems to have a genuine fondness for the country and people of Cyprus, and speaks with enthusiasm about his desire to perform a live gig on the island in the not too distant future. This interview provides a brief but important insight into Sutch’s personality. He comes across as passionate, kind-hearted and quick-witted. This is how he should be remembered.

The full recording has been digitised as part of the British Library’s Unlocking our Sound Heritage project, funded by the National Lottery Heritage Fund.

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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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