วันเสาร์ที่ 6 พฤศจิกายน พ.ศ. 2553

Investigating Melody and Structure in Solomon Islands and Russian folk music

What will life be like without music? music exists in different cultures and traditions all over the world; all demonstrating interesting aspects of style. Music differs based on culure, however, musicians can perceive links between music from different cultures.

What is world music?


World music are music from all around the world consist of different cultural heritage, tradition, and ethic groups. These types of music are often original, and folk songs created by indigenous musicians, as well as characterised by the local/regional instrument of each culture. This investigation will explore two World Music piece from two distinct musical cultures: Solomon Island Rope Music and Russian folk music.

Cultural Background: Solomon Islands


Solomon Islands is a part of a series of islands known as Melanesia located in the Pacific Ocean to the north-east of Australia. One of the most principal islands in the Solomon group is Guadalcanal where recordings of instrumental pieces such as the panpipe ensemble music can be found recorded. One of the most interesting aspects about Guadalcanal is its value on traditional instruments as much as the vocal. In this particular region, vocalist played an interesting role in imitating the effect of the local instrumental ensembles. Solomon Islands’ vocal music imitates the sound and texture of instrumental pieces. The listeners should concentrate on the sound and the quality of the vocal parts instead of its lyrical features.


Cultural Background: Russia


There are fascinating amounts of Russian folk music due to the great regional area. In Russia, it has been recognized that older women play an important role in maintaining and transmitting traditional music heritage. They do not perform as professional teachers or performers, but as more informal ensembles. These women are highly valued in their communities and are asked to perform publicly upon important occasions. Moreover, many Russian songs use call and response  to more broadly developed multi-part pieces.

I will now introduce the context and the origins of the piece in general, as well as the composers. The piece comes from two different countries and culture, however, shares interesting links

Rope Female Chorus


Rope is a term that may refer to a circular dance performed at public festivals, or female chorus group who performed at the festivals and informal cultural rites. This investigation concerns the latter type. The piece contains no instrumental accompaniment nor dance movement; The women sit on the ground and perform this song. In these types of performance, two of the women will be soloist. The performance can be done with two types of vocal qualities: chest voice and head voice. The tonal quality of the latter is distinct and unique. The remaining ten singers produce a lower-pitched drone note. As they sing they stagger their breathing points in a passage to achieve the effect of a continuous sound. The song is sequential and special names are given to each parts in this texture. The track is called a “Ratsi Rope” meaning “Begin the rope”. This piece features the prelude of a sequence of Rope songs. 


Russian Play Song


Play Song originates in the village of Kieba in Siberia, They are songs sung by a group of women while young girls perform dances. Typical of Russian Songs, each verse contains short phrases and contains eight to nine syllables. Moreover, the song often includes one or more repetitive words and ideas. This piece is performed without instrumental accompaniment and contains narrow melodic range: Approximately an octave. This piece is also flexible in terms of performance since singers are free to perform the melody notes and accompanying pitch a third below and can alter through this progression throughout the piece. This performance of the song has a total of six verses. The verses contains humorous content. 



Summary Translation -



Oh, meadow berry,

oh young girl!
where have you been walking ?

I was walking through the open country,

I was sitting under the bush. 

Under the raspberry’s leaf.

_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

The investigation will give an in-depth analysis focusing on two main aspects of the pieces that contains connections: melody and structure.


Analysis and comparison of musical elements


A. General comparison between Play song and Rope song




B. Melody

In the melodic aspect, Rope song explores hexatonic scale consisting of pitch values approximately G, A, B, C, E, and F#. The piece is consistant in its fundamental four beat pattern which is repeated in various formats throughout the song. The first solo vocalist revolves around the pitch E, while the second on G forming a close harmony within the same phrase.

The sound quality of the melodic line also features interesting music aspect. The first soloist occassionally uses the interval between C and F#, forming augmented fourth which forms a strong dissonant tone quality making it sound unfamiliar and unpleasant when considering the piece is a Classical point of view. The interval used is usually refered to in Western Classical music as “diabolus in musica” meaning “The Devil’s interval” which is often avoided in tradition Western melody-writing. The performance loud in without vibrato of the dissonant note clusters set up a physical buzz tension in the air. The is periodically resolved as the singers move on to more consonant combinations of pitches and finally by their closing sustained unison or octave drone. 


There are also interesting exploration of tone quality in the melody for example the soloists’ techniques in performing the neighboring pitches at once during the final beat of the introduction; the tone features E, F#, and G. The solo parts are independent in its rhythmic and melodic features. Soloists explore two vocal tones: chest tone and head tone. Notes up to B features chest voice quality while high C and D requires head voice. The pitch G is sustained by the drone-part singers throughout the piece and is also reached by the two solo singers at the very end of the song around 1:37.

Play Song
gives an impression of a simple duple meter piece, however, the final bar of each verse and chorus is extended by a beat. The melodic range is considerably narrow due to a lot of repetition in the pitch. The piece explores major important pitch such as B. In the Russian Play song, B is the fundamental pitch in the piece. It provides the start and the ending of each phrase, while E also play a role of second importance to B. The choral part of the song alternates between passages of unison and passages of thirds.

The piece starts out with a monophonic passage by one female soloist from 0:00-0:06 then followed by a female vocal group performing in the same phrase and tone quality. However, there are evidence of ornamentation and variation of the rhythm. At 0:32, the rhythmic value is ornamented through the alteration of the original note value into a faster dynamic and lively passage. Moreover, in the chorus section around 0:13, the chorus sang two main pitch which are always of same interval apart. The close harmonic range establishes a consonant harmony of the two melodic lines which gives the piece the sound quality of a more complex structure. In addition to this, the lively tempo in the section also supports bring out the melody.

Due to the piece being vocal, there are evidence of word painting in the melody which is demonstrated through the use of high pitch to emphasize significant phrase and words. There are also other examples of word painting such as the use of rhythmic passage to support and emphsize the melody. In bar 5-8 which features the sentence “where have you been walking ?” as well as “Under the raspberry leaf” in bar 14-18, the rhythm ornamented style such as pitch slide as well as the rhythm - longer which emphasize the phrase. This section of the song is important because it represents the humor and mockery side of the piece - The mocking tone is demonstated through this use of longer note value as well as the pitch slide.


C. Structure


In terms of structure, Female Rope Song's structure features a technique similar to theme and variation. It is difficult to clearly differentiate each section due to the continuous, lethargic phrases. There are no rest nor pause which clearly identifies sections. The piece gives a reminiscent to a through-composed piece with slightly variation from the previous verse, however, there are no strict structure of the piece.

The piece begins as the first soloist introduces the motif while the second soloist follows two beats later. The chorus gradually joins in at approximately 0:10 with the low pitched drone. The two soloist perform fourteen variations of their basic vocal patterns. The variation explores the same sets of pitch and rhythm with slight alteration and ornamentation in each variation. However, there are no distinct development within the forms - the variation do not introducemuch alteration to the motif.

While in Russian Play Song, the piece contains six vocal verses which features rhythmic and melodic repetition. Six verses contains different lyrics, however, the song has two basic melodic and rhythmic phrases. The first phrase is four bars in length and the second five (including the extra beat). In verse 1 phrase A is given to a solo singer, but from the first entry of phrase B the whole song is sung by a group of female voices. This pattern is repeated with all six verses.

Moreover, the structure could also be identified as Call and Response form typical of many Russian folk music since the piece features alteration between soloist and group. The soloist part can represent consequent while the chorus verse represents antecedent (contrasting a solo opening phrase with a group reply).

In conclusion, through the investigation of the melody and musical structure in two distinct musical cultures: Russia and Solomon Islands, both pieces demonstrates good comparison within the two musical links. However, both of the songs are vocal, therefore, the musical analysis could not determine the characteristic of the countries‘ instrumental music.




Bibliography:


Bennett, Roy. Investigating Musical Styles. New York: Cambridge University Press, 1995. 


"Solomon islands map OCEANIA - Country map of Solomon islands." Greece map | A detailed map of Greece. http://www.greece-map.net/oceania/solomon-islands-map.htm (accessed November 14, 2010).

Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World. Student ed. Germany: Schott, 2004.

(listening tracks: CD1 Track 17 and CD 2 Track 9)

"The Breakthrough Institute: Russia ." The Breakthrough Institute: Home. http://www.thebreakthrough.org/blog/2008/05/post_3.shtml (accessed November 11, 2010).

วันพุธที่ 15 กันยายน พ.ศ. 2553

Investigating music and culture

This investigation will explore two World Music piece from two distinct musical cultures: Tibetan Ritual Music and Bralizian Ritual dance.

Cultural Background: Tibet


Tibet is part of the PRC (People’s Republic of China), Buddhism common with Indian or central Asian Buddhism. The music of Tibet also reflects its distinct cultural heritage. One of the very first Tibetan music is religious music; This reflects that religion is one of the most important influence over all aspects of lives in Tibet. Tibetan Buddhism is one of the main influences.1 Tibetan music are typically chanting; in Tibetan or Sanskrit. The chants are complex and are often based on reciting sacred texts or in celebration of festivals and rituals. The rituals are commonly performed to worship and pay respect to the Buddha; these types of rituals are recurring rituals throughout the year.2


Cultural Background: Brazil


Brazil is the largest country in South America. The core culture of Brazil is derived from Portuguese culture due to its strong colonial ties.3 The music of Brazil is full of passion and joy resulting of the cultural influence from Portuguese and African, and Amerindians. However, Brazilian music developed unique and original styles such as choro, sertaneji, and Brazilian rock. Very little is known about Brazilian music since there was no written records; the music are often passed on through oral tradition.

I will introduce the context and the origins of the piece in general, as well as the composers. The piece comes from two different countries and culture, however, shares interesting links

Tibetan Ritual Music was a song from a special ritual dedicated to a female deity known as the 'Venerable Diamond Yoghini.' 4 The performance is typically performed by a group of percussion and wind instrument with variety of timbres. Loud instrumental passages answered by soft singing, sustained monotone contrast with fast, wide ranging melodies. The accompanied chants alternated with those accompanied by regular patterns on the cymbols and bass drum.

The instruments featured in the Tibetan piece






(left to right) dnl-bu : hand bells, rgya-gling : oboe with seven finger holes and one thumb hole, and rng : double headed drum.5

Brazilian Ritual Music, also known as ‘Kaiapo music’ are predominantly vocal, however, there may be some instruments such as rattles and horns used to accompany and as time.6 This type of song is also performed by men in ceremonial activities such as the naming ceremony, agricultural, hunting and fishing rites. In ritual performances, men singers sings in ‘falsetto’, high register. This piece is labelled as ‘No ‘ok-’a a mor’ meaning the final dance; performers will paint make up on their face.7


The instruments featured in the Brazilian piece


The Brazilian piece is solely male vocal.

The investigation will give an in-depth analysis focusing on two main aspects of the pieces that contains connections: melody and structure.

Tibetan ritual piece is a religious piece performed by monks and nuns; the text of the piece was derived from one of the ‘sacred’ text and it piece is clearly ‘through-composed’ since the parts did not repeat nor form identifiable verses. The piece is a chant accompanied by regular patterns on the percussive traditional instruments such as Rolmo gsil snyarn (cymbol-like instrument) and Rng (drums).

The piece contains varieties of ‘timbres’ (tone quality) and ‘dynamics’ (volume), as well as being characterized by various contrasts such as the loud instrumental passages answered by vocalist groups singing softly. Moreover, the sustained monotonous vocal pitch also contrast with the fast, wide ranging melodies and the rhythmical passage on the percussive instruments which made it ‘heterophonic’ in texture.

The harmony of the Tibetan piece is clearly ‘antiphonal’, similar to the call and response style of piece typical in Gregorian Chants and other religious music. At 0:00-0:20, antiphony is evident as the male soloist sang a leading verse from 0:01-0:04 which led all other voices in at 0:04 as well as the dnl-bu, the hand bell playing in different parts of the phrase.

As other voices enters, (monks and nuns) female group vocalist performs the passage a fifth higher than the monks, however, all of them are chanting to a ‘two-note pattern’ accompanied by occassional bell rings. The piece demonstrates ‘melismaticity’ meaning the vocal phrase sung to one syllable of text (as evident during the first section of the song 0:00-0:28), and motives through the use of repetition of the melodic phrase.

Brazilian ritual piece is a ritual song sung by adult male voice. The piece didn’t contain consistant instrumental accompaniment; it consists of a lot of repetition of the same ‘motifs’ or melodic ideas. The piece is performed in plain vocal phrases without the instruments. The piece explores interesting use of rhythmic alterations and beats to ornament different parts of the song.

While compare to the harmony of the Brazilian piece, the piece is monophonic since it only contains vocal phrases and all vocalist sings in unison throughout the piece. Therefore, the texture of the piece is thin and only contains a few timbre. However, the piece focused on exploring the dynamics and rhythm. While the voices are singing the same melodic phrase in unison, the use of fast, lively rhythms create interesting passages. The barline below demonstrates the very first passage of the piece during 0:00-0:08. Notice that there are a lot of repetition of the melodic pitch, however, the piece formed lively, interesting passage through the exploration of rhythm, using quavers and semiquavers.

The melody of the Brazilian piece consist of a relatively narrow-ranged melodic passages as a result from the piece being ‘monotonous’ and had no harmonic techniques. However, the piece demonstrates interesting use of melodic phrase through the different sections used in the song. The piece contains quite a scalic, modal tone repeating mainly 4 notes: F, Ab, Bb, and C.

While the melody of the Tibetan chant displays clear antiphony consisting of several monotonous passage as well as the passing melody. There are also performance techniques similar to ‘glissando’, however, within narrow range of melody for example demonstrated in 0:04-0:08 of the piece, it is evident that the vocalist slide between each passing notes. The melodic range is wider than Brazilian piece due to the variety of ‘timbres’ and instruments that existed in the piece. The piece gives the impression of being a modal piece since the piece also make use of some of the pitch more frequently than others; the pitch such as G#, B, C#, and D# can be identified as the dominant pitch in the vocal chant.

Moreover, the melodic part did not exist solely on the vocal lines but in instrument as well. In this piece ‘rgya-gling’ was featured in section 2 of the piece, the instrumental section.





The instrumental section in this section features interesting rhythm contrast towards the first section. The dominant melody of the rgya-gling are F, G, A, and B; these pitch are used a lot throughout the passage. The third section during 1:16-1:25 is an antiphonal secion which establishes two more phrases of the chants similar to section 1. While section 4 during 1:26 all through towards the end of the song was performed by a solo monk and joined by other vocalist who sang in an octave higher. The chant in this section also features four main notes in the melody: G#, B, C#, and D#. It is clearly evident that short motifs are repeated in varied ornamented form in this piece. The small scale is also a stylistic consistancy throughout the piece, however, there are also large scale unity becauase the chants melody and instrumental passage were repeated throughout the piece.

When compare to Brazilian ritual piece, the piece is constructed from three basic phrases and each phrase of the song appeals in two or three different forms but consisting of mainly repeated notes of the same pitch. The three melodic phrases are as demonstrated below:







However, the piece did not stick to this arrangement and it frequently rearrange the parts and create a new combination of patterns. This can also be recognised as a form of ‘improvisation’which is also common in world music. The piece gives the impression of being a ‘cyclic’ piece where the melodic parts are created but can be alter and rearranged in performance and is not restricted to only one type of pattern. By listening to the whole piece the sections can be identified as: AA BB CB AA BB C. The structure may not be compare to the western forms, however, the structural evidence proves the structural form of the piece being the repetition of the same melodic phases and follows a certain pattern. The piece is ‘monophonic’ in texture and only one tone quality was consistantly performed in unison throughout.

In conclusion, the investigation of the two world music pieces demonstrates that they had clear links in the aspects of melody and structure. The diversity of techniques and stylistic aspects of the pieces shows interesting and distinct contrast which made the topic of world music very devastrating.


Bibliography:


Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World. Student ed. Germany: Schott, 2004.

"Music Tibet." Music Tibet. http://www.musictibet.com/ (accessed September 12, 2010).

Year. "Brazilian Music." Carnaval Brazilian Music. http://www.carnaval.com/music/samba.htm (accessed September 12, 2010).

Bennett, Roy. Investigating Musical Styles. New York: Cambridge University Press, 1995.

"World Music - Tibet." Digital Daydreams Music Resources. http://www.digital-daydreams.com/enc/world/show_country.php?id=40 (accessed September 12, 2010).

Endnotes:

1 Bennett, Roy. Investigating Musical Styles.
2 Bennett, Roy. Investigating Musical Styles.
3 Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World.
4 Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World.
5 http://www.digital-daydreams.com/enc/world/show_country.php?id=40
6 Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World.
7 Stock, Jonathan. World Sound Matters: An Anthology of Music from Around the World.