A History of Musical Style . Richard L. Crocker .

1968 ◽  
Vol 21 (1) ◽  
pp. 103-105
Author(s):  
Henry Leland Clarke
Keyword(s):  
Author(s):  
Kenneth S. Habib

The Lebanese singer Fairuz is one of the most popular and critically acclaimed performers in the history of Arab musical arts. Born Nuhad Haddad in 1935, Fairuz attained extraordinary success, in great part, through her cultivation of an exceptional command of the voice, her development of a deep individual artistry, and her solid rooting in the performance practices of Lebanese and Arab art and popular song. From early in her career, this achievement was in collaboration with the Rahbani family of composer-poets. Assi Rahbani (b. 1923–d. 1986) and Mansour Rahbani (b. 1925–d. 2009) were siblings who worked together as the duo known as the Rahbani Brothers. Fairuz and the Rahbani Brothers met at the Lebanese Radio Station, where she took her professional name, and they began a collaboration there that gave rise to their first international hit in 1952. Occasionally, younger brother Elias Rahbani (b. 1938–d. 2021) joined in the composing as well. Following the marriage of Fairuz and Assi in 1954, Fairuz gave birth to their first child, Ziad Rahbani (b. 1956), who was raised in the presence of some of the most accomplished artists from across Arab society and who similarly showed a remarkable aptitude for musical arts early in life. Following the death of Assi in 1986, Ziad became the primary composer for Fairuz, after which her lyrical and musical style to some extent began increasingly to reflect more of the sensibilities of a younger generation. Since their beginnings, the Fairuz-Rahbani team has changed with the times and given rise to a prodigious artistic output that has included the production of operettas, musical theater sketches, musical films, and over a hundred record albums. Thematically, the wide-ranging repertoire has sometimes addressed universalistic spiritual matters with references to God, eternity, prayer, and other mystical subjects. The artists also have presented material of more expressly religious character that mentions churches, mosques, and houses of worship; that covers esteemed geographical locales, such as Jerusalem and Mecca; and that presents traditional repertoire like Good Friday chanting and Christmas carols. While Fairuz and the Rahbani composers are Christians, their repertoire has appealed across society irrespective of religious and sectarian affiliation. In the process, Fairuz has become a multifaceted icon to listeners from diverse backgrounds in Lebanon, throughout the eastern Mediterranean, across Arab society, and in the diaspora. As for transliteration of the names from Arabic into Latin script, “Rahbani” is fairly consistent, but “Rahbany” also occurs. The plural (i.e., three or more) is “Rahabina” and also is found in the forms “Rahbaniyun” and “Rahbaniyin” while in English it appears as “Rahbanis” as well. While the duo of the Rahbani Brothers has been consistently translated into English in this way, the Arabic form is either “al-Akhawan Rahbani” or “al-Akhawayn Rahbani” (i.e., the two Rahbani Brothers). “Fairuz,” which means “turquoise” in Arabic, has numerous variants in transliteration stemming, in part, from the various possibilities for each syllable of the name (e.g., Fairouz, Fayruz, etc.), but some degree of standardization has come, in part, from the use of this spelling by Voix de l’Orient, the record label that has produced the bulk of her recordings.


Author(s):  
David Brackett

One of the most striking occurrences in the history of Billboard’s popularity charts was the disappearance of the R&B chart from November 1963 to January 1965. This chapter analyzes this event in depth in order to examine the relationship of R&B to the mainstream. R&B continued to have an active existence (illustrated by a discussion of radio formats) despite the disappearance of Billboard’s chart; the temporary cessation of the chart was due to conflictual understandings of genre based in part on different weightings of musical style versus the importance of audience. The “British Invasion” and the emergence of folk-rock during 1964-65 created greater racial division of the mainstream than had existed since the arrival of early rock ‘n’ roll. In the period immediately following, greater emphasis on black identity, musically and politically during the late 1960s led to the re-naming of the R&B category to Soul in 1969.


Popular Music ◽  
2018 ◽  
Vol 37 (3) ◽  
pp. 371-391 ◽  
Author(s):  
Tore Størvold

AbstractSince the international breakthrough of The Sugarcubes and Björk in the late 1980s, the Anglophone discourse surrounding Icelandic popular music has proven to be the latest instance of a long history of representation in which the North Atlantic island is imagined as an icy periphery on the edge of European civilization. This mode of representation is especially prominent in the discourse surrounding post-rock band Sigur Rós. This article offers a critical reading of the band's reception in the Anglo-American music press during the period of their breakthrough in the UK and USA. Interpretative strategies among listeners and critics are scrutinised using the concept of borealism (Schram 2011) in order to examine attitudes towards the Nordic regions evident in the portrayals of Sigur Rós. Reception issues then form the basis for a musical analysis of a seminal track in the band's history, aiming to demonstrate how specific details in Sigur Rós's style relate to its reception and the discourse surrounding it. The article finds that much of the metaphorical language present in the band's reception can be linked to techniques of musical spatiality, the unusual sound of the bowed electric guitar and non-normative uses of voice and language.


2016 ◽  
Vol 13 (1) ◽  
pp. 41-52
Author(s):  
Szymon Paczkowski

Abstract Research on 18th-century music has been one of the key areas of interest for musicologists ever since the beginnings of musicological studies in Poland. It initially developed along two distinct lines: general music history (with publications mostly in foreign languages) and local history (mostly in Polish). In the last three decades the dominant tendency among Polish researchers has been, however, to relate problems of 18th-century Polish musical culture to the political history of the Polish-Lithuanian Commonwealth and more generally – to the political history of Central Europe at large. The most important subjects taken up in research on 18th-century music include: the musical cultures of the royal court in 18th-century Warsaw (primarily in the works of Alina Żórawska-Witkowska) as well as Polish aristocratic residences (e.g. studies by Szymon Paczkowski and Irena Bieńkowska), the ecclesiastical and monastic circles (publications by Alina Mądry, Paweł Podejko, Remigiusz Pośpiech and Tomasz Jeż); problems of musical style (texts by Szymon Paczkowski); research on sources containing music by European composers (e.g. by Johann Adolf Hasse); the musical culture of cities (of Gdańsk, first and foremost); studies concerning the transfer of music and music-related materials, the musical centres and peripheries, etc.


Author(s):  
Michael Spitzer

The introduction asks the important question of why music studies have been left behind by the affective turn informing the humanities and social sciences. It outlines the main themes explored by the book’s nine chapters, and contextualizes the book within the author’s long-running development of a concept of musical style. The broad aim is to tell a history both of musical emotion across a thousand years of European music; and to unfold the genealogies of individual emotions, including emotions embedded within specific historical and socio-cultural contexts. The introduction also disposes of some early objections to writing a history of musical emotion. And it frames the enterprise within the resurgence of interest in Charles Darwin and of the impact of biology over the humanities.


2014 ◽  
Vol 67 (3) ◽  
pp. 735-768 ◽  
Author(s):  
Rachel Mundy

As we consider music's role in defining races, cultures, and species, musicologists may benefit from examining more closely the history of conceptions of musical style. That history offers an opportunity to reassess the question of how and how much one of the core tools of music scholarship—the recognition and categorization of musical style—reflects a historical tradition of categorizing culture as a form of essential, biologized difference. This exercise seems particularly relevant in the present moment, when scholarly style categories converge with a renewed interest in evolutionary science. Tracing notions of style from the days of Guido Adler to the present, I argue that classifications of musical style have offered a way for music scholars to explore changing concepts of human difference. By asking what it means to identify a musical style, it is possible to engage more sensitively with music's power to classify human cultures, define human beings, and demarcate the perimeter of the humanities.


Popular Music ◽  
2007 ◽  
Vol 27 (1) ◽  
pp. 15-34 ◽  
Author(s):  
DAVID NOVAK

AbstractThis article describes a specific history of technological mediation in the circulation of popular music by examining local practices of listening to recordings in Japanese kissaten (often shortened to kissa and meaning, loosely, ‘coffeehouse’). In postwar music kissaten, Japanese listeners were socialised to recordings of foreign music through new modes of hyper-attentive listening. While jazz kissa (though famous as crucibles for radical pro-democracy politics and the explosion of modern urban cool in post-war Japanese cities) encouraged local listeners to develop musical appreciation through the stylistic classification of distant recorded sources, later experimental music kissa helped forge unique local performance scenes by disturbing received modes of generic classification in favour of ‘Noise’. I recount the emergence of a genre called ‘Noise’ in the story of a 1970s Kyoto ‘free’ kissa Drugstore, whose countercultural clientele came to represent ‘Noise’ as a new musical style in its transnational circulation during the 1990s. This ethnographic history presents the music kissa as a complicated translocal site that articulates the cultural marginality of Japanese popular music reception in an uneven global production; but which also helps to develop virtuosic experimental practices of listening through which imported recordings are recontextualised, renamed and recreated.


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