Play It Like It Is (2006)
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Swedish Folk Music
Ronström Owe 1998: Swedish folk music. Unpublished. Swedish folk music Originally written for Encyclopaedia of world music. By Owe Ronström 1. Concepts, terminology. In Sweden, the term " folkmusik " (folk music) usually refers to orally transmitted music of the rural classes in "the old peasant society", as the Swedish expression goes. " Populärmusik " ("popular music") usually refers to "modern" music created foremost for a city audience. As a result of the interchange between these two emerged what may be defined as a "city folklore", which around 1920 was coined "gammeldans " ("old time dance music"). During the last few decades the term " folklig musik " ("folkish music") has become used as an umbrella term for folk music, gammeldans and some other forms of popular music. In the 1990s "ethnic music", and "world music" have been introduced, most often for modernised forms of non-Swedish folk and popular music. 2. Construction of a national Swedish folk music. Swedish folk music is a composite of a large number of heterogeneous styles and genres, accumulated throughout the centuries. In retrospect, however, these diverse traditions, genres, forms and styles, may seem as a more or less homogenous mass, especially in comparison to today's musical diversity. But to a large extent this homogeneity is a result of powerful ideological filtering processes, by which the heterogeneity of the musical traditions of the rural classes has become seriously reduced. The homogenising of Swedish folk music started already in the late 1800th century, with the introduction of national-romantic ideas from German and French intellectuals, such as the notion of a "folk", with a specifically Swedish cultural tradition. -
The Dissemination of the Nyckelharpa
The Dissemination of the Nyckelharpa The Ethnic and the non-Ethnic Ways Gunnar Ternhag & Mathias Boström, Dalarnas Forskningsråd, Falun, Sweden The Ethnic and the non-ethnic Many traditional instruments are strongly linked to ethnic concepts. These connotations are often well known to musicians and listeners both inside and outside ethnic communities, although they are valued and interpreted differently. Some instruments are regarded as typical of certain cultures; you could even call them emblematic. This is evident when it comes to national cultures. The Finnish kantele and the Norwegian hardanger fiddle are typical examples of this (cf. Torp 1998). Other instruments have ethnic connotations without being symbols for specific cultures. The djembe drum, for instance, is mostly considered as simply “African” in the Western world. These and many similar instruments are more or less accessible to everyone today. The same goes for music and playing styles. Record stores, festivals, workshops and the Internet can easily provide everyone interested with inspiring products. A musician who wants to pick up a traditional musical instrument from a different culture than his or her own has to choose. He or she may try to learn the original music and playing style associated with the instrument; the so-called “tradition.” We will call this the ethnic way of approaching the instrument. The beginner wants to learn the instrument and its music in the same way as if he or she were living in the original community of the instrument. In this way many musicians in Sweden and other similar countries have learned how to play high- land-pipes or bouzouki—and have become Scots or Greeks in their musicianship. -
BULLETIN of the INTERNATIONAL FOLK MUSIC COUNCIL
BULLETIN of the INTERNATIONAL FOLK MUSIC COUNCIL No. XXVIII July, 1966 Including the Report of the EXECUTIVE BOARD for the period July 1, 1964 to June 30, 1965 INTERNATIONAL FOLK MUSIC COUNCIL 21 BEDFORD SQUARE, LONDON, W.C.l ANNOUNCEMENTS CONTENTS APOLOGIES PAGE The Executive Secretary apologizes for the great delay in publi cation of this Bulletin. A nnouncements : The Journal of the IFMC for 1966 has also been delayed in A p o l o g i e s ..............................................................................1 publication, for reasons beyond our control. We are sorry for the Address C h a n g e ....................................................................1 inconvenience this may have caused to our members and subscribers. Executive Board M e e t i n g .................................................1 NEW ADDRESS OF THE IFMC HEADQUARTERS Eighteenth C onference .......................................................... 1 On May 1, 1966, the IFMC moved its headquarters to the building Financial C r i s i s ....................................................................1 of the Royal Anthropological Institute, at 21 Bedford Square, London, W.C.l, England. The telephone number is MUSeum 2980. This is expected to be the permanent address of the Council. R e p o r t o f th e E xecutiv e Board July 1, 1964-Ju n e 30, 1965- 2 EXECUTIVE BOARD MEETING S ta tem ent of A c c o u n t s .....................................................................6 The Executive Board of the IFMC held its thirty-third meeting in Berlin on July 14 to 17, 1965, by invitation of the International Institute for Comparative Music Studies and Documentation, N a tio n a l C ontributions .....................................................................7 directed by M. -
TOCN0004DIGIBKLT.Pdf
NORTHERN DANCES: FOLK MUSIC FROM SCANDINAVIA AND ESTONIA Gunnar Idenstam You are now entering our world of epic folk music from around the Baltic Sea, played on a large church organ and the nyckelharpa, the keyed Swedish fiddle, in a recording made in tribute to the new organ in the Domkirke (Cathedral) in Kristiansand in Norway. The organ was constructed in 2013 by the German company Klais, which has created an impressive and colourful instrument with a large palette of different sounds, from the most delicate and poetic to the most majestic and festive – a palette that adds space, character, volume and atmosphere to the original folk tunes. The nyckelharpa, a traditional folk instrument, has its origins in the sixteenth century, and its fragile, Baroque-like sound is happily embraced by the delicate solo stops – for example, the ‘woodwind’, or the bells, of the organ – or it can be carried, like an eagle flying over a majestic landscape, with deep forests and high mountains, by a powerful northern wind. The realm of folk dance is a fascinating soundscape of irregular pulse, ostinato- like melodic figures and improvised sections. The melodic and rhythmic variations they show are equally rich, both in the musical tradition itself and in the traditions of the hundreds of different types of dances that make it up. We have chosen folk tunes that are, in a more profound sense, majestic, epic, sacred, elegant, wild, delightful or meditative. The arrangements are not written down, but are more or less improvised, according to these characters. Gunnar Idenstam/Erik Rydvall 1 Northern Dances This is music created in the moment, introducing the mighty bells of the organ. -
5 • 6 • 7 • 8 • 9 Juni 2019 Ärade Publik!
49:e 5 • 6 • 7 • 8 • 9 juni 2019 Ärade publik! Varmt välkomna till den 49:e Ransäters- lite lägre kostnad, men också oss som stämman! hanterar stämman – vi får ett något Årets stämma, som är en av de störs- lättare jobb, både vad gäller logistiken ta vi gjort under de här åren, innehåller och det administrativa. som vanligt ett stort antal konserter, En annan nyhet i den här stämman många barnprogram för skiftande åld- är att vi startar upp en folkmusikpub, rar och diverse kurser i både dans och initialt tänkt på den s.k. Loftgrillen men spel. Det ser alltså ut som det brukar närmare besked om lokal meddelas göra i stämman. på plats. Där kommer också ett utökat Men – vi har också, efter moget över- utbud av vegansk och vegetarisk mat vägande från styrelsen och med många att serveras. kloka och vettiga synpunkter från er i Än en gång, välkomna till Ransäters- ryggen, bestämt oss för ett nytt inträ- stämman! dessystem. Fortsättningsvis löser man en biljett som innefattar både inträde, Styrelsen camping och parkering, ett slags ”fes- tivalpass” med ”all inclusive” alltså. Pelle Schunnesson (ordförande), Bosse Dalmo Samtidigt har vi sänkt den totala kost- (vice ordförande), Daniel Höglund Werngren naden för stämman en aning, och vår (kassör), Kaisa Nylin (sekreterare), Annie förhoppning är att det ska tilltala alla Johansson (ledamot), Karin Albinsson, (ledamot), inblandade. Dels er besökare, som får och Hans Holmén (ledamot). 2 Polskor Göran Håkansson & Claes Hallgren Tid: Onsdag 5 juni kl 20.00–21.00 Plats: Norra Logen Österlens Folkhögskola Tid: Onsdag 5 juni kl 21.00–21.30 Plats: Norra Logen Långdans med Jenny Franke Polskor, spellista & Per Runberg Tid: Onsdag 5 juni kl 21.30–01.00 Tid: Torsdag 6 juni kl 14.30–15.30 Plats: Norra Logen Plats: Norra Logen Egeland, Edén, Marin Releasekonsert Här möts Ånon Egeland, Mats Edén och Mikael Marin som trio – var och en tydlig stilskapare inom skandinavisk traditions- musik. -
Trollfågeln the Magic Bird
EMILIA AMPER Trollfågeln The Magic Bird BIS-2013 2013_f-b.indd 1 2012-10-02 11.28 Trollfågeln 1. Till Maria 5'00 2. G-mollpolska efter Anders Gustaf Jernberg 3'25 3. Ut i mörka natten 4'55 4. Isadoras land 3'50 5. Trollfuglen 2'25 6. Polska fra Hoffsmyran 4'02 7. Herr Lager och skön fager 3'08 8. Brännvinslåt från Torsås 2'40 9. Pigopolskan / Den glömda polskan 5'08 10. När som flickorna de gifta sig 4'05 11. Kapad 4'44 12. Bredals Näckapolska 3'01 13. Galatea Creek 3'19 14. Vals från Valsebo 8'56 TT: 59'42 Emilia Amper nyckelharpa, sång Johan Hedin nyckelharpa Anders Löfberg cello Dan Svensson slagverk, gitarr, sång Olle Linder slagverk, gitarr Helge Andreas Norbakken slagverk Stråkar ur TrondheimSolistene: Johannes Rusten och Daniel Turcina violin Frøydis Tøsse viola, Marit Aspaas cello Rolf Hoff Baltzersen kontrabas 2 Trollfågeln innehåller 14 spår som på många sätt illustrerar mig som person och mitt liv som musiker och kompositör. Här är musiken som jag brinner för, en brokig skara låtar där traditionella svenska polskor möter nykomponerad musik inspirerad av andra länders folk- musik, och av pop, rock och kammarmusik. Jag spelar och sjunger solo eller tillsammans med goda vänner från både folkmusik och klassiskt. Som 10-åring förälskade jag mig i nyckelharpan vid första ögonkastet! Barndomens direkta glädje av instrument och melodier övergick efterhand i ett växande intresse för folkmusiken som genre. Jag mötte musik och människor från hela världen, och för mig var det liksom samma språk vi alla talade, ett språk där kopplingen mellan musik och dans är direkt och självklar. -
Engelska As Understood by Swedish Researchers and Re-Constructionists
studying culture in context Engelska as understood by Swedish researchers and re-constructionists Karin Eriksson Excerpted from: Driving the Bow Fiddle and Dance Studies from around the North Atlantic 2 Edited by Ian Russell and Mary Anne Alburger First published in 2008 by The Elphinstone Institute, University of Aberdeen, MacRobert Building, King’s College, Aberdeen, AB24 5UA ISBN 0-9545682-5-7 About the author: Karin Eriksson is a musicologist and researcher for the project ‘Intermediality and the Medieval Ballad’ and a lecturer in musicology at Växjö University, Sweden. Her research focuses on Swedish folk music, music festivals, and the relationships between music and dance. She is also a fiddle player and specialises in music from the western parts of Sweden. Copyright © 2008 the Elphinstone Institute and the contributors While copyright in the volume as a whole is vested in the Elphinstone Institute, copyright in individual contributions remains with the contributors. The moral rights of the contributors to be identified as the authors of their work have been asserted in accordance with the Copyright, Designs and Patents Act 1988. This work is licensed under the Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International License. To view a copy of this license, visit http://creativecommons.org/licenses/by-nc-nd/4.0/. 7 Engelska as understood by Swedish researchers and re-constructionists1 KARIN ERIKSSON s part of Sweden’s traditional folk dance and music repertoire, the engelska2 has Abeen discussed many times. As is o�en the case in descriptions of traditional music and dance, the engelska is usually presented in specific contexts within specific ideological frameworks. -
Los Discos De Gentil Montaña En Los Años Sesenta: Análisis De Repertorio E Interpretación
Los discos de Gentil Montaña en los años sesenta: análisis de repertorio e interpretación José Fernando Perilla Vélez Universidad Nacional de Colombia Facultad de Artes Instituto de Investigaciones Estéticas Maestría en Musicología Bogotá D.C., Colombia 2018 II Los discos de Gentil Montaña en los años sesenta: análisis de repertorio e interpretación José Fernando Perilla Vélez Tesis presentada como requisito parcial para optar al título de: Magíster en Musicología Director: Egberto Bermúdez Cujar Profesor Titular Universidad Nacional de Colombia Universidad Nacional de Colombia Facultad de Artes Instituto de Investigaciones Estéticas Maestría en Musicología Bogotá D.C., Colombia 2018 III “- Lo hice todo mal –dijo– y lo entendí todo al revés. La Hija de la Luna me dio muchas cosas pero, con ellas, sólo traje la desgracia sobre mí y sobre Fantasia. Doña Aiuola lo miró largo tiempo. - No –respondió–, eso no lo creo. Seguiste el camino de los deseos y ese camino nunca es derecho.” Michael Ende, La historia interminable, Cap. XXVI. IV V Agradecimientos Agradezco al profesor Egberto Bermúdez por sus clases, escritos, comentarios y difíciles lecciones; al profesor Jaime Cortés, por el auxilio en varias de ellas, por la claridad en sus apreciaciones y enseñanzas; al profesor Carlos Miñana por su buena actitud y apertura. Agradezco a mis compañeras y compañeros, con especial aprecio por Mario Sarmiento, Doris Arbeláez y Manuel Bernal, sus comentarios y el ánimo brindado. A Camilo Vaughan por las vivencias. Agradezco a Jeniffer Montaño, Asistente de la Maestría en Musicología, por sus indicaciones y recomendaciones. A Juliana Pérez por el ánimo final. Agradezco a la familia de Gentil Montaña, a sus hermanos Raúl y Carlos, su viuda Gilma y sus hijos Johnny y Germán. -
Swedish Monuments of Music and Questions of National Profiling
Lars Berglund Swedish Monuments of Music and Questions of National Profiling Symposion »Analyse und Aufklärung, ›Public History‹ und Vermarktung. Methodologie, Ideologie und gesellschaftliche Orientierung der Musikwissenschaft in (und zu) Nordeuropa nach 1945« Beitragsarchiv des Internationalen Kongresses der Gesellschaft für Musikforschung, Mainz 2016 – »Wege der Musikwissenschaft«, hg. von Gabriele Buschmeier und Klaus Pietschmann, Mainz 2018 Veröffentlicht unter der Creative-Commons-Lizenz CC BY-NC-ND 4.0 im Katalog der Deutschen Nationalbibliothek (https://portal.dnb.de) und auf schott-campus.com © 2018 | Schott Music GmbH & Co. KG Lars Berglund Swedish Monuments of Music and Questions of National Profiling In an article published in 1942, the Swedish musicologist Stig Walin proposed a strategy for Swedish historical musicology. It was published in Svensk tidskrift för musikforskning (The Swedish Journal of Musicology) and titled »Methodological problems in Swedish Musicology«.1 Walin had recently earned a doctoral degree in Uppsala with a dissertation on Swedish symphonies in the eighteenth and early nineteenth century. This was the first doctoral dissertation in musicology from Uppsala and awarded him the title of Docent. In the 1942 article, Walin outlines an approach to historiography and the writing of music history, strongly influenced by neo-Kantianism, but also by cultural history in the spirit of Johan Huizinga.2 Walin presents a number of methodological considerations, related to the particular conditions of the historical cultivation of music in Sweden. He suggests a scholarly focus, not only on the production of music, but also on what he designates the reproduction of music – a notion closely affiliated with what we would today call reception history. -
Falun Folk Music Festival
“From Dalarna to the Orient”: Falun Folk Music Festival Daniel Fredriksson Dalarna University [email protected] Abstract This article discusses the Swedish festival Falun Folk Music Festival (FFF) and makes use of interviews with key organisers, readings of festival brochures, and other material. I begin with a look at the intentions, motivations and negotiations of the organisers leading up to the first festival in 1986, and from there I discuss the way FFF contributed to a change in Swedish folk music discourse towards logics of professionalisation and cosmopolitanism. FFF negotiated between professionals and amateurs, traditionalists and experimentalists. This paved the way for the vast palette of musical traditions, soon to be called “world music”, to reach a Swedish audience. I argue that the cosmopolitanism of FFF, rather than being the main ideological goal of the organisers, worked as a means to an end, namely the professionalisation and artistic recognition of Swedish folk traditions. It also seems to have made the festival relevant in the cultural policy climate of the time. KEYWORDS: Falun, folk music, festival, world music, cosmopolitanism Introduction Falun Folk Music Festival (FFF) was an annual folk music and world music festival held in the small Swedish town of Falun between 1986 and 2005. The purpose of this article is to investigate how this festival played a part in shaping Swedish folk music discourse towards logics of cosmopolitanism and professionalism. I will discuss how the idea of cosmopolitanism, now so frequent among folk music enthusiasts in Sweden, was not the main focus of the festival organisers but rather a means to an end in their efforts to raise the status of traditional Swedish music. -
The Case of Swedish Folk Music
Tradition as a Spatiotemporal Process – The Case of Swedish Folk Music Franz-Benjamin Mocnik Institute of Geography, Heidelberg University Im Neuenheimer Feld 348 Heidelberg, Germany [email protected] Abstract Space and time both play a major role in the evolution of traditions. While it is known that processes at different scales guide the evolution of culture, it is not yet clear which structural factors promote the emergence and persistence of traditions. This paper argues that the principle of least effort is among the factors that foster traditions, but the principle needs to be accompanied by other local processes. The theoretical discussion is supplemented by an agent-based simulation, which illustrates some of these factors and allows to study their interaction. Keywords: tradition; spatio-temporal process; agent-based simulation; folk music; Sweden; principle of least effort 1 Introduction that “[w]ithout tradition there can be no historical continuity, be- cause it is tradition which forms a link between the individual Tradition in music is based on a simple principle: musicians stages of this continuity. However, a general theory of tradition pass on their tunes to new generations, who pick up the tunes is not yet available.” by listening and mimicking. This process often leads to a con- The process of tradition happens at different scales. The indi- tinuity of the repertoire and style of how to play the tunes, often vidual musician being part of a tradition clearly has an impact even without the involved people being fully aware of the pro- on these musicians who he or she is in contact with. -
Folk Music 1 Folk Music
Folk music 1 Folk music Folk music Béla Bartók recording Slovak peasant singers in 1908 Traditions List of folk music traditions Musicians List of folk musicians Instruments Folk instruments Folk music is an English term encompassing both traditional folk music and contemporary folk music. The term originated in the 19th century. Traditional folk music has been defined in several ways: as music transmitted by mouth, as music of the lower classes, and as music with unknown composers. It has been contrasted with commercial and classical styles. This music is also referred to as traditional music and, in US, as "roots music". Starting in the mid-20th century a new form of popular folk music evolved from traditional folk music. This process and period is called the (second) folk revival and reached a zenith in the 1960s. The most common name for this new form of music is also "folk music", but is often called "contemporary folk music" or "folk revival music" to make the distinction.[1] This type of folk music also includes fusion genres such as folk rock, electric folk, and others. While contemporary folk music is a genre generally distinct from traditional folk music, it often shares the same English name, performers and venues as traditional folk music; even individual songs may be a blend of the two. Traditional folk music Definitions A consistent definition of traditional folk music is elusive. The terms folk music, folk song, and folk dance are comparatively recent expressions. They are extensions of the term folk lore, which was coined