THE PEOPLE WITHOUT MUSIC HISTORY: REDISCOVERING JEWISH MUSIC IN THE MEDITERRANEAN

Author(s):  
Philip V. Bohlman
2021 ◽  
pp. 1-26
Author(s):  
Seth Tweneboah ◽  
Edmond Akwasi Agyeman

Abstract This paper interrogates an unexamined component of the religion-migration nexus in Ghana. Using African Traditional Religion as a case in point, the paper examines the function shrines play in sustaining youth migration to Libya and across the Mediterranean to Europe. The paper relies on interviews and fieldtrips to migrant sending communities in the Nkoranza area of the Bono East region of central Ghana. The paper gives an account of the daily realities of prospective migrants, returnees and their families. Among other key findings, it is shown that there is an intricate connection between youth migration, the family system and the deities in sustaining the trans-Saharan migration. This migration, we observe, has become a livelihood strategy, the perpetuation of which reassures the survival of not only the people, but their gods as well.


2020 ◽  
Vol 132 (2) ◽  
pp. 53-62
Author(s):  
Deok Hee Jung

This article examines the conceptual encounter of coexisting worldviews in the lands around the Mediterranean through the concept of the oikoumene, ‘the inhabited world’. Different cultures, such as the Roman and the Jewish, adopted the term, but distinctively adapted it around their own understanding. The result was a tension for early Christians between two parallel worldviews. The biblical authors considered it significant to elucidate the genuine Lord of the oikoumene, who was thus its centre. Luke employs the oikoumene in Luke-Acts and provides his own worldview, particularly, in Acts 17. Here he intends to suggest that the Roman oikoumene is to be gradually supplanted by the Christian oikoumene (17:6). At the same time, Luke claims that the Acts’ narrative portrays the inhabited world where the early Christians lived as restored into the authentic world created and ruled by God through Jesus (17:31). Similarly, the inhabited world represented in Acts is the world that God designed all nations (God’s offspring) to inhabit, and God has allotted the boundaries of the nations where the people are to dwell.


Author(s):  
Henry George Farmer

Among the folk instruments of music in North Africa the primitive lute, guitar, or pandore known as the gunbrī or gunībrī stands facile princeps. Look where you will from Egypt to Morocco, from the Mediterranean to the southern confines of the Sūdān, and you will find this instrument in some form or other, although its name may have slight variation.2 It is essentially an instrument of the people, and is but rarely found in the hands of the professional musician of the town orchestra (ribā'a al-āla), who usually confines his attention to the more refined 'ūd (lute), kūītra (mandoline), or ṭtunbūr (pandore) among the stringed instruments whose strings are plucked. All and sundry among the people at large who are impelled to try their hand at music, take up the igunbrī or gurībrī——the noisy youth, the whining beggar, the strolling minstrel, the industrious workman, the respectable merchant, and the faqīr of the religious fraternity (zāwiya)——each thinking himself an adept as a performer.


2012 ◽  
Vol 65 (3) ◽  
pp. 777-820 ◽  
Author(s):  
Joshua S. Walden

Abstract This article examines Ernest Bloch's Baal Shem: Three Pictures of Chassidic Life, considering its score, its performance history, and early recordings of the second movement, “Nigun,” by Yehudi Menuhin, Joseph Szigeti, and Mischa Elman, to investigate the idea, promoted by the composer and many of his performers and critics, that the music represented Jewish identity through the evocation of Hasidic song. Bloch's score and Menuhin's performances were described as expressing what was often characterized during the early twentieth century as a self-affirming racial feeling that linked the modern diaspora in America to Eastern European Hasidic Jewish communities. With Baal Shem, Bloch and his performers and listeners participated in a self-conscious effort to construct a modern Jewish identity that they believed could be conveyed in the sounds and structures of art music. Menuhin's lifelong friendship and collaboration with Bloch underscores the crucial roles of Bloch's performers in working with the composer to devise compositional and performance tropes for the representation of Hasidic song, and in creating his broad reputation as a composer of a definitive Jewish music, a reputation Bloch would sometimes embrace and at other times disavow.


The physical evidence offered by the palaeobotanist can, in some ancient cultures, be supplemented by other information - literary, iconographic and archaeological - about plants and trees, the use of their products, and their importance in the life, trade and even religion of the people who cultivated them. This paper reviews some of the sources available for the study of the olive tree and its products, principally in Greek lands where the tree seems first to have been cultivated on any scale and where its importance is well attested from the Early Bronze Age throughout antiquity.


1923 ◽  
Vol 17 (1) ◽  
pp. 35-36
Author(s):  
Hugh Last

The tale current in antiquity that a certain section of the people known as Αίθίοπες was peculiar for its longevity is one of whose origin a satisfactory account is still to seek. To say that the legend was attached by the Greeks to the Aithiopians through their remoteness from the Mediterranean world is no explanation; nor is it a very cogent conjecture that the fable may have arisen from misunderstood reports of an African five-month year, for which there is some evidence in modern times. With the utmost diffidence I venture to make a suggestion which, whether it carries conviction or not, is at least so obvious that it can hardly fail to have occurred to many schdiars in the past. My one excuse must be that it does not seem to be mentioned either in the more ordinary books of reference, where it might be expected to appear, or in any other works which have come my way.


1995 ◽  
Vol 14 ◽  
pp. 153-204 ◽  
Author(s):  
Kenneth Kreitner

The great ceremonies of the Middle Ages and Renaissance have an uncomfortable position in music history. Contemporary descriptions of such events have survived from all over Europe through the centuries, and they are often full of vivid and quotable detail. For all its rich abundance, however, the documentation surrounding these large ceremonies has proved in a number of ways difficult to interpret. First, it is usually impossible to connect the official ceremonial accounts securely to specific, known pieces of music. Second, it is the nature of secular documents to omit as beneath their purview many of the musical details that we today regard as indispensable – the chroniclers were always maddeningly more interested in the musicians' clothing than in, say, their instrumentation. Third, and perhaps most important as we strive towards a balanced, street-level view of music in medieval and Renaissance life, the ceremonies that got the biggest descriptions tended to be the most extraordinary events of their day, unique by definition and held for the most rarefied and least representative audiences. The people who attended the Feast of the Pheasant or the meetings of the Order of the Golden Fleece were no cross-section of their society, and it is hard to know exactly how much of what we learn about their music can be applied to anything we might call real life.


2008 ◽  
Vol 70 (3) ◽  
pp. 358-367 ◽  
Author(s):  
Amos Frumkin ◽  
Miryam Bar-Matthews ◽  
Anton Vaks

AbstractThis paper explores the environmental conditions that faced the people of ancient Jawa during the Holocene, as well as previous prehistoric periods of the mid-late Pleistocene. Calcite speleothems in a lava tube are dated using the U-Th method, to marine oxygen isotope stage 7 from ∼ 250 to 240 ka and from ∼ 230 to ∼ 220 ka; and the stage 5/4 transition between ∼ 80 and 70 ka. The available evidence indicates general aridity of the Black Desert during most of the mid-late Quaternary, punctuated by short wetter periods, when the Mediterranean cyclonic systems intensified and penetrated the north Arabian Desert. These Mediterranean systems had a longer and more intense effect on the desert fringe closer to the Mediterranean and only rarely penetrated the Black Desert of Jawa. The results do not exclude some increase of rainfall which did not change water availability dramatically during the warm Holocene. The ancient Jawa city appears to have depended on technological ability to build elaborate runoff-collection systems, which became the prime condition for success.


Author(s):  
Serpil Oppermann

            In the cultural narratives of Akdeniz (White Sea), the Turkish name for the Mediterranean sea, the people living on Turkey’s Aegean and Mediterranean shores have been defined in terms of their interconnections with their seas. For example, the Sumerians in 3000 BC called the western Anatolians the “people living in the sunny garden by the sea,” and later the Egyptians referred to the Aegeans as “the people living in the art of the sea.” The ancient traditions, and the biodiversity of Turkey’s Mediterranean shores have produced a polysemic cultural imaginary reflected in the writings of Turkish novelists and poets. This essay focuses on the Fisherman of Halicarnassus, the pen name of Cevat Şakir Kabaağaçlı (1886-1972), who depicted the Mediterranean landscapes and the marine environments as powerful sites of ecological enchantment. I discuss his poetics of marine life, and the flora and fauna specific to Bodrum peninsula, as literary reflections of quantum nonlocality, the principle of inseparability of all material processes. The permeable boundaries in his narratives between life in the sea and on the land inevitably recall this quantum principle. He also launches the sea fauna as translocal entities without any sense of demarcations. Epitomizing Mediterranean ecocriticism, his emphasis on the ethical partnership between human and nonhuman life has immensely contributed to bringing the biological diversity and cultural richness of the region to public attention and in raising ecological awareness about the endemic species of the Bodrum peninsula.   Resumen En las narrativas culturales del Mar Blanco – el nombre que el Mediterráneo recibe en turco – los habitantes de las costas mediterráneas y egeas de Turquía se han venido definiendo por sus interconexiones con los mares Mediterráneo y Egeo. Por ejemplo, en el año 3000 a.C., los sumerios se referían a los anatolios occidentales como “los pueblos que vivían en el jardín soleado junto al mar,” y, más tarde, los egipcios llamaron a los egeos “los pueblos que vivían en el arte del mar”. Las tradiciones antiguas y la biodiversidad de las costas mediterráneas de Turquía han dado origen a un imaginario cultural polisémico que se refleja en las obras de poetas y novelistas turcos. Este trabajo se centra en el Pescador de Halicarnaso, el seudónimo de Cevat Şakir Kabaağaçlı (1886-1972), que presentó los paisajes mediterráneos y los entornos marinos como lugares de un poderoso encanto ecológico. Analizo su poética de la vida marina, y de la flora y fauna específicas a la península de Bodrum, como reflexiones literarios de la no localidad cuántica, el principio de inseparabilidad de todos los procesos materiales. Los límites permeables de su narrativa, entre la vida en el mar y en la tierra, traen a la mente de manera inevitable este principio cuántico. Como ejemplo de ecocrítica mediterránea, su énfasis en la cooperación entre la vida humana y la no-humana ha contribuido enormemente a captar la atención pública sobre la diversidad biológica y la riqueza cultural de la región, así como a despertar la conciencia ecológica sobre las especies endémicas de la península de Bodrum.


2020 ◽  
Vol 1 (1) ◽  
pp. 95-99
Author(s):  
Karen M. Cook

Canons—of music, video games, or people—can provide a shared pool of resources for scholars, practitioners, and fans; but the formation of canons can also lead to an obscuring or devaluing of materials and people outside of a canon. The four authors in this colloquy interrogate issues of canons relating to video game music and sound from a variety of perspectives. Each author considers an aspect of canonization and argues for a wider purview. In “Rewritable Memory: Concerts, Canons, and Game Music History,” William Gibbons examines the ways in which concerts of video game music may create canons and reinforce particular historical narratives. In “On Canons as Music and Muse,” Julianne Grasso views the music originally presented in a video game as itself a type of canon and argues that official and fan arrangements of original game music may provide windows into lived experiences of play. In “The Difficult, Uncomfortable, and Imperative Conversations Needed in Game Music and Sound Studies,” Hyeonjin Park highlights issues of diversity and representation in the field of video game music and sound studies, with respect to the people and music that make up the subjects of the field, the people who produce scholarship in the field, and the people who engage with game music and sound. In “Canon Anxiety?” Karen Cook pulls together various issues of academic canons to question the scope, focus, and diversity of the growing field in which the Journal of Sound and Music in Games exists.


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