"Moonlight and Roses", and other things they played: Organ Recitals in New Zealand, 1870-1920

<p>The early history of pipe organs in New Zealand, and the music which was played on them, has long been of interest to organists and domestic organ builders alike. The primary focus of this exegesis is the performers themselves and the repertoire they chose to present to the public through the medium of the organ recital during a fifty-year period from 1870–1920. A case study approach is adopted, where two centres, one metropolitan and one provincial, have been selected from each of the two main island of New Zealand. Using primary source materials, including contemporary newspapers and concert programmes, details of a significant selection of organ recitals held in Wellington, Christchurch, Southland, and Hawke’s Bay can be tabulated. This allows for some discernment of trends in musical preferences. New Zealand was no exception to the world wide practice by organists of utilising in their performances works not originally written for their instrument. In a wider Australasian context, organ recitals were conduits for the dissemination of symphonic, operatic and chamber music, particularly on larger instruments. The balance between transcriptions and works for the organ in these recitals is one of the study’s areas of investigation. This also requires some discussion of the instruments themselves. Another is the extent to which music was considered a formative social influence, particularly since most nineteenth-century recitals were played in churches, rather than civic (secular) auditoria, and were considered to take on the character of the venue. The research also uncovers details about the origins and career paths of the performers. Some were private teachers, choral and/or instrumental conductors or accompanists. Still others had regular employment as schoolteachers or purveyors of instruments and sheet music, and a third group found primary employment outside the musical sphere either as civil servants or in private enterprise. Analysis of the wealth of surviving information (concerning organists and their performances) demonstrates that the organ recital was a ubiquitous and popular event in New Zealand prior to World War I. Alongside other musical activities these programmes play a role in the development of society’s musical life, both in its own right and as the accompanying instrument for various choral societies (before the development of fully-fledged orchestral groups). Society was changed with the advent of hostilities; after they ended, there were new norms and expectations. Outside the main text, the collations of raw data are provided on an accompanying CD, along with biographical details of those who made small contributions to the recital scene, or were present in New Zealand for only a limited time.</p>

"Moonlight and Roses", and other things they played: Organ Recitals in New Zealand, 1870-1920

<p>The early history of pipe organs in New Zealand, and the music which was played on them, has long been of interest to organists and domestic organ builders alike. The primary focus of this exegesis is the performers themselves and the repertoire they chose to present to the public through the medium of the organ recital during a fifty-year period from 1870–1920. A case study approach is adopted, where two centres, one metropolitan and one provincial, have been selected from each of the two main island of New Zealand. Using primary source materials, including contemporary newspapers and concert programmes, details of a significant selection of organ recitals held in Wellington, Christchurch, Southland, and Hawke’s Bay can be tabulated. This allows for some discernment of trends in musical preferences. New Zealand was no exception to the world wide practice by organists of utilising in their performances works not originally written for their instrument. In a wider Australasian context, organ recitals were conduits for the dissemination of symphonic, operatic and chamber music, particularly on larger instruments. The balance between transcriptions and works for the organ in these recitals is one of the study’s areas of investigation. This also requires some discussion of the instruments themselves. Another is the extent to which music was considered a formative social influence, particularly since most nineteenth-century recitals were played in churches, rather than civic (secular) auditoria, and were considered to take on the character of the venue. The research also uncovers details about the origins and career paths of the performers. Some were private teachers, choral and/or instrumental conductors or accompanists. Still others had regular employment as schoolteachers or purveyors of instruments and sheet music, and a third group found primary employment outside the musical sphere either as civil servants or in private enterprise. Analysis of the wealth of surviving information (concerning organists and their performances) demonstrates that the organ recital was a ubiquitous and popular event in New Zealand prior to World War I. Alongside other musical activities these programmes play a role in the development of society’s musical life, both in its own right and as the accompanying instrument for various choral societies (before the development of fully-fledged orchestral groups). Society was changed with the advent of hostilities; after they ended, there were new norms and expectations. Outside the main text, the collations of raw data are provided on an accompanying CD, along with biographical details of those who made small contributions to the recital scene, or were present in New Zealand for only a limited time.</p>

Sacrosanctity or Duty? The Reception of Beethoven’s Fidelio in the Context of the Cultural-Political Situation in the Second Half of the Nineteenth Century in Pressburg

Staging Beethoven’s Fidelio in the second half of the nineteenth century in Pressburg drew on a long- standing Beethoven tradition prevalent in the town. Also, it stood at the center of protests against the growing influence of Hungarian theater in the newly constructed theater building since Fidelio was performed always at a time when the renewal of an agreement with a German-speaking director was being decided on (1889, 1892, 1895). The opera was staged with the participation of the choral societies and musical associations of the town. Its performances were held close to the annual festive masses of the most well-known association of Pressburg, the Church Music Association of St. Martin’s Cathedral (Germ. Kirchenmusikverein bei der Dom-, Kollegiats- und Stadtpfarrkirche zu St. Martin, Hung. Szent Márton Pozsonyi Egyházi Zeneegylet), where Beethoven’s Missa solemnis was performed. This enhanced the efforts of the supporters of the German theater to call Beethoven’s œuvre a carrier of “true art” and humanism and use it as a symbol of cultural identity in the discussions led about preserving the German season in the Municipal Theater (Germ. Stadttheater, Hung. Városi Színház).

Glasbeno delovanje Heriberta Svetela v Ljubljani / Heribert Svetel’s Music Activities in Ljubljana

Composer, teacher, and conductor Heribert Svetel (1895−1962) lived and worked in Ljubljana in the first half of the 20th century. The article is mainly based on documents from family archives, owned by his granddaughter Marjeta Keršič Svetel, and provides an outline of his life with the major turning points, musical involvement in Choral Societies (Slavec, Sloga), and composition oeuvre in Ljubljana until 1946, when he left the capital and moved to Maribor.

The Framing of Choirs and Their Conductors

The British choral tradition is rooted in its ancient cathedrals and chapels, where the office of Evensong is sung, often daily. In addition, choral societies are to be found in most localities where singers come together and perform some of the major works in the western canon. Although singing itself occurs in a variety of forms this chapter looks at conductor-led choral singing. It does not give a fulsome picture of UK choral conducting and singing. Nonetheless, through a brief history starting from the John Curwen’s tonic sol-fa ideas for singing and culminating in a 20th century choral music renaissance; through an analysis of the English choral tradition; through a consideration of revivals of UK singing such as “Sing Up”; and through questionnaires and interviews with conductors and singers, the chapter explores some of the personal, cultural and sociological, educational, and musical issues and interests that can be found in the United Kingdom now.

Literature on music in the Southslavic Choral Union Herald (1935-1938)

During 1935, 1936. and 1938, in Belgrade was published a monthly magazine The Southslavic Choral Union Herald [Vesnik Juznoslovenskog pevackog saveza]. Three years represent 16 issues or 119 articles, or 216 pages. The first editor was Milenko Zivkovic (1901-1964), a Serbian composer of the younger generation, the chief secretary of the Southslavic Choral Union. The magazine was conceived as a newsletter. Choral societies, members of the South Slavic Choral Association, were given the opportunity to stay informed about the work of the Union and the activities of choral societies throughout the Kingdom of Yugoslavia. Therefore, Herald published numerous news, informative articles, speeches and obituaries. However, the Herald got physiognomy of a music magazine thanks to essays on the significant figures of Serbian music (Davorin Jenko, Stevan Mokranjac), texts about the problems of choral technique and interpretation, critical reviews of sheet music, and musical criticism. These texts were written by the leading Serbian musicians of the time: Milenko Zivkovic, Branko Dragutinovic, Petar Krstic, Mihailo Vukdragovic, Miloje Milojevic and Richard Schwartz. The Herald represented the ideology of integral Yugoslavism. The assassination of Yugoslav king Alexander Karadjordjevic during his visit to Marseilles in 1934 strongly affected the Kingdom of Yugoslavia, which has long been in the political crisis. However, the Herald and the Southslavic Choral Union have remained faithful to the ideology of Yugoslavism and to King Alexander as its symbol.