Monday, July 13, 2009

The History of Elvis: 1955


History:

By 1955 Elvis Presley had achieved his dream of being a professional singer, even if he was mostly uncategorizable and already engendering controversy for his wild onstage movements and unbelievable charisma. But the records show that Elvis' path to stardom, while quick, was not without a ton of work on his part -- having found a musical home at Sun and a touring band that understood his mix of country, blues, R&B, and pop, Presley spent almost every single day of the year working it, touring from New Mexico to Cleveland to the Florida Everglades and performing anywhere that would have him.

For someone whose previous stage experience consisted mainly of finishing second place at the Mississippi-Alabama Fair and Dairy Show at the age of ten by singing "Old Shep," he learned quickly; the kid often billed with some combination of the words "hillbilly" and "bop" began 1955 running third or fourth on the bill, sometimes even in his adopted hometown of Memphis, but by March, he was headlining. By May, his shows were literally creating a riot. By June, he'd outgrown his manager. By July, he'd hit the national charts. By October, he'd outgrown his label. And by the end of the year, he was ready for the big time.

Much of this had to do with his constant appearances on the Louisiana Hayride radio show out of Shreveport, LA, but in order to grasp the full extent of the Presley hysteria, you had to have visuals. In 1956, Elvis would meet television. And both would be changed irrevocably.

Recording:

January 6: "Fool, Fool, Fool," "Shake, Rattle And Roll" (Cotton Club, Lubbock, TN)
February 1: "Baby, Let's Play House" (Sun Studios, Memphis, TN)
March 5: "I'm Left, You're Right, She's Gone" (Sun Studios, Memphis, TN)
July 11: "I Forgot To Remember To Forget," "Mystery Train," "Tryin' To Get To You" (Sun Studios, Memphis, TN)
October 30: "When It Rains, It Really Pours" (Sun Studios, Memphis, TN)

Singles:

January 29: "Milkcow Blues Boogie" b/w "You're A Heartbreaker" (SUN 215)
May 14: "Baby Let's Play House" b/w "I'm Left, You're Right, She's Gone" (SUN 217)
August 20: "Mystery Train" b/w "I Forgot To Remember To Forget" (SUN 223)

Sunday, July 12, 2009

Gambang Kromong, the beats of Betawi jazz


Ida Indawati Khouw, The Jakarta Post, Jakarta

At weekends, rumah kawin (wedding halls) lining the roads in the Chinese peranakan areas of Tangerang (peranakan being the offspring of marriages between ethnic Chinese and those from other ethnic groups), such as Sewan, Kampung Melayu and Rawa Kucing, are filled with the music of energetic orchestras.

The music can be heard from quite a distance, thanks to the powerful sound systems, even though the halls are usually hidden behind houses or found in an open space covered with coarse grass, far from the main roads.

Only a few people will immediately recognize the sound of gambang kromong, a traditional Betawi music ensemble. The orchestra consists of the gambang (a xylophone-like instrument), kromong (a set of small gongs), tehyan (a Chinese string instrument), flute, a percussion set, gongs and kecrek (a metal string instrument). Western instruments including electric guitar, trumpet, clarinet, saxophone, electric keyboard and Hawaiian guitar are also played.

The singers, mostly female, perform pantun (lyrics written in Betawi dialects) with their shrill voices. They sing lagu sayur, the modern repertoire of gambang kromong.

Welcome to the jazz band of Betawi!

Members of the audience are allowed to dance with cokek dancers, and can also embrace and even kiss them.

Ethnomusicologist Philip Yampolsky said the texture of gambang kromong was similar to that of Javanese and Sundanese gamelan orchestras and also had echoes of the ""small-band jazz"" music popular in America and Europe in the 1920s and 1930s, not to mention the strong influence of Chinese music.

""Most lagu sayur were composed before World War Two. Jazz bands in Batavia (old Jakarta) were very popular on the radio and in recordings at that time,"" he said, adding that the older repertoire, the so-called lagu lama (old songs) in which the lyrics are written in Chinese, was now on the brink of extinction.

Yampolsky considers gambang kromong to be unique, because it reflects the mixture of the various ethnic groups in Batavia.

""It is a reflection of the 400 year-long melting of the Chinese, Sundanese and Batavian cultures,"" said Yampolsky, who conducted research on Betawi music between 1990 and 1999. The results of his research were recorded and released on compact disc.

Yampolsky, who is the program officer for media, the arts and culture at the Ford Foundation, said the gambang kromong first emerged in the 18th century, where it began as an ensemble for Chinese peranakan (from the Fujian area of China) in Batavia.

It is difficult to uncover the music's history as the oldest surviving information is contained in an article written by Phoa Kian Sioe in 1949 in Pantja Warna magazine.

Phoa, who said the ensemble was established in 1743, was unsure of the history himself -- as he put it ""the older generations once heard the story from their ancestors"". During those years, performances of the music were hosted by various Chinese kapitant (a leader of an ethnic group in Batavia).

History records that the ensembles then consisted of a combination of Chinese and Sundanese instruments including gambang. Therefore they were called orkes gambang (gambang orchestra).

""The term gambang kromong was introduced in 1880 after the emergence of new repertoires for the ensembles, using Sundanese instruments like the kromong, a small drum and gong,"" Yampolsky said.

Since then lagu sayur have become more and more popular, pushing aside lagu lama which are no longer considered a proper accompaniment for dancing. Another factor was the anti-Chinese sentiment during the rule of former president Soeharto.

Now, there are only two singers still able to perform the old repertoires. They are Ibu Masnah and Ncim Ating.

As part of its efforts to preserve the culture, starting last July the Ford Foundation began supporting the preservation of lagu lama through a training program led by the two elderly singers.

""Without this program, lagu lama would disappear following the deaths of the singers,"" Yampolsky said.

Friday, July 10, 2009

Gordang Sambilan, the Nine Great Drums of the Mandailing People

The Mandailing people is one of the ethnic group from the Province of North Sumatra. They have been mistaken for Bataks in Indonesia and as 'foreign Malays' in Malaysia. The homeland of the Mandailing are in the district (kapupaten) of Mandailing Natal (MADINA for short), the southernmost part of the North Sumatran province. The province of North Sumatra borders that of West Sumatra.

The Mandailing are a clan-based and an egalitarian society governed by an indigenous institution of governance called Na Mora Na Toras (the nobles and the elders). The Gordang Sambilan (the Nine Great Drums) of the Mandailing people forms a component of this system of governance and social interaction called Dalian na Tolu (the three threshold).

Gordang Sambilan is the cultural heritage of the Mandailing people, and there is nothing like it among the other ethnic groups in Malaysia as well as Indonesia. The sacred ceremonial music of the Gordang Sambilan has invincible powers by which the Mandailings call upon the ancestors to give assistance through a shaman called Sibaso.

In the past, Gordang Sambilan ensembles are found in each of the village republics of the Mandailing homeland. The sacred musical instruments were kept in the Sopo Godang, where the council meetings of the Na Mora Na Toras (the nobles and the elders) convened, or place in a special structure called Sopo Gordang (the drum's house) near the Bagas Godang (the Raja's/nobleman's dwelling). The Gordang Sambilan is only used for customary rites as well as to celebrate the Eidul Fitri, the end of the fasting month of Ramadhan.

The instrument of Gordang Sambilan comprised nine drums graded in size from large to small. The largest being about 1.8 meters long, 0.52 meters wide at the top end and 0.50 meters wide at the bottom end. The resonator is made of a whole tree trunk and covered with cow hide and tied with rattan. A stick is used to beat the drums. Each drum in the ensemble has its own name, but the names are not standardised throughout Mandailing. In keeping with the Mandailing tradition of 'democracy', each village republic has the freedom to name their drums differently.

The Gordang Sambilan ensemble is complemented by two big agung (gongs). The biggest gong is called ogung boru-boru (the female gong) and the smaller bong is called agung jantan (the male gong). Other smaller sets of gong also accompany the ensemble, one called doal dan three much smaller gongs called lemsapong or mong-mongan. Gordang Sambilan is also accompanied by a bamboo flute called sarune or saleot, and a pair of small symbols called tali sasayat.

During the period of animism, the Gordang Sambilan was employed to evoke the spirits of the Mandailing ancestors to come to the rescue of Mandailing society. The ceremony was called paturuan Sibaso (to call upon the spirits to put the Sibaso into trance). The purpose is to summon the ancestors to come to the assistance of the Mandailing people, when afflicted by a plague, for example. Gordang Sambilan was also employed to bring down the rain during drought and to stop the rain when bad weather caused hardship to people.

When the Gordang Sambilan is used in a wedding ceremony, it is called Orja Godang Markaroan Boru and in a burial ceremony, it is called Orja Mambulungi. Permission has to be obtained from the Na Mora Na Toras and from the Raja (the nobleman) as both these ceremonies are viewed as personal and private affairs. The petition is submitted before the audience of the Na Mora Na Toras, the Raja and the applicant. As a requirement, the applicant must also offer a male adult buffalo for slaughter. If these requirements are not met, the performance of the Gordang Sambilan will not be allowed.

For the burial ceremony (Orja Manbulungi), only two of the nine drums are used, and these drums are called Jangat. But in the context of the ceremony itself the drums are called Bombat.

The performance of the Gordang Sambilan in customary rites is accompanied by adat (customary) paraphernalia including flags called Tonggol, ceremonial umbrella called Payung Raranagan and an assortment of arms from swords to spears called Podang and Sijabut Tombak respectively.

Gordang Sambilan is also played to accompany the dance called Sarama. The dancer sometimes gets into a trance because the spirits of the ancestors enters the dancer. Similarly with the players of the Gordang Sambilan.

Of late, apart from using the Gordang Sambilan as a sacred musical instrument, the Mandailing people have started performing it as a traditional art form that is now popular in Indonesia. The Mandailing migrants to Malaysia have started playing Gordang Sambilan in social events. Gordang Sambilan was introduced into Europe and America when two Indonesian contingents promoting 'Indonesian' traditional art form performed the Gordang Sambilan in the two continents.

Seen as a traditional art form, Gordang Sambilan is now used outside the context of Mandailing adat (customs), and is employed to received dignitaries, celebrate national events, social gatherings and welcome Edul Fitri, marking the end of the fasting month of Ramadhan.

Texts by Drs. Z. Pangaduan Lubis
Translation by Abdur-Razzaq Lubis
Edited by Khoo Salma Nasution

Thursday, July 9, 2009

A Brief History of Nommensen


Dr. Ludwig Ingwer Nommensen was born in Nordstrand Island on , Schleswig-Holstein State, between Denmark and Germany on February 6, 1834. Supported by Rcheinische Mission Gesellschaft (RMG), in1861Nommensen sailed for Sumatra. In 1864 he was able to settle among the Toba Bataks in the valley of Silindung, Northern Sumatra. It was the beginning of a singular Christian career of outstanding self-denial and unfailing dedication. He preached the Gospel in word and deed among the Batak people of a territory still independent of Dutch colonial administration. Though in the beginning their behavior seemed strange to him in many ways, he respected their human dignity and recognized their inalienable right to their own convictions. He mastered t heir language and built bridges of trust.

Nommensen owed his outlook and convictions not only to his seminary training but also to the Lutheran revival movement in Schleswig-Holstein. Throughout his life he interpreted Christianity as "New Life," as taught by F. A. G. Tholuck (1799-1872) and A. Neander (1789-1850). Tholuck and Neander's theological and philosophical positions pervaded the teaching Nommensen received during his seminary years. In Sumatra he and his fellow missionaries explicated the New Life in every aspect of indigenous experience: daily life and order, custom, law, time, age, and rule. These key words represented the kerygmatic paradigm for their evangelistic outreach. Nommensen committed himself to see that New Life penetrated Batak life and culture.

The anthropocentric orientation of his theology led him to evangelize dialogically. He introduced instructions for baptism by posing questions about bliss, eternal life, and obedience to the triune God, rather than by starting with the creation story in Genesis and the people of Israel. His idea of an organically growing Christian life and ethos rested on unshakable trust in Christ. He led his dialogue partners to grasp the meaning of salvation, emphasizing the second coming of Christ. He communicated his theology and method to his fellow missionaries, instructing them for their communication with the Batak people: "Bear them on a priestly heart and preach the Word to them in season and out of season. Everyone who comes to you, you should look upon as being sent by the Lord, and devote as much time to him as is needed to show him the way of life." Nommensen emphasized that one must master the Batak language in order to "live and demonstrate one's life to the heathen and study their way of thinking."

Nommensen integrated the revival tradition of his early years in Germany into his daily theology. Central to his belief was the sovereignty of God, who has revealed himself in his living Word, Jesus Christ, "Lord and Savior of the world." By faith in the living Lord, Christians share in Christ's victory over sin, death, and Satan. Nommensen emphasized the Satan figure in the baptismal instructions and employed it in his teaching and preaching, thereby showing sensitivity to the supernatural sphere of life. His faith in the power of the incarnation (Phil. 2:5-11) led him to his view of human beings, who are enabled with the love of Christ to serve their fellow men and women. He taught the missionaries, "After one has come to understand the people and to be understood by them, one has to begin with the preaching of the Gospel in having a twofold work, namely to pull down the bulwark of Satan and to build up the house of truth." His conception of the church reflected his anthropological emphasis and res ulted in planting a truly "people's church" among the Batak. By example he demonstrated human solidarity in Christ. He realized this way of life by commissioning local elders and chiefs to "gossip the Gospel" in the village. This ministry of the laity reflected Nommensen's emphasis on the congregation as the gathered people of God under the Word of God. He practiced a contextual ecclesiology by using the customary law and structural elements of the people for the formation of a "people's church," as can be seen in the church constitutions of 1866 and 1881. The strong growth and coherence of the church, especially after the resistance of the traditionalists faded, tended to be accompanied by an uncritical allegiance to the customary law; sometimes it became almost the pivot of Christian living. Nevertheless, the indigenization of Batak Christianity has been regarded as "the secret of the growth and the prosperity of the Christian religion in the Batak land."

Nominensen made a decisive effort to gather the church along "three-self" principles. This approach was meant to help the church survive in case of persecution or the expulsion of European personnel. At the same time, Nommensen, in his paternalism and conservative social ethics, welcomed the colonial administration as the best way for development and progress. In 1904 he even proposed to the Dutch administration how to take possession of hitherto independent Batak territory, and how to divide the districts in the best interest of tribal boundaries.

Because of the growing success of the Batak Mission, Nommensen gained recognition and distinction in Europe. In 1893 he was made knight of the Royal Dutch Order of Orange Nassau; in 1904 the theological faculty of the University of Bonn conferred on him the honorary degree of doctor of theology. October 1911 saw two meaningful fiftieth anniversaries: the beginning of the Batak Mission (October 7, 1861) and Nommensen's ordination to the ministry (October 13, 1861). Moreover, in 1911 he was honored by the queen of Holland who conferred on him the Officer's Cross of the Order of Orange Nassau.

Nomensen1

But Nommensen's legacy lies preeminently in Sumatra and in the Christian church among the Batak. By 1918, the year of his death, the Batak church was firmly established, with 34 pastors, 788 teacher-preachers, and 180,000 members. In addition, sixty European men and women of the Rhenish Mission served as coworkers with the Batak leadership. By virtue of their established Christian community, the Batak were ready to enter a new age. Nommensen translated Luther's Small Catechism, the New Testament in 1878, and several other works into Batak language and wrote hymns and a church order for the Batak church. By 1894 the entire Bible had been translated. Education was stressed, and many elementary schools were established in the villages. Batak mission society extended the mission's works among the people. Nommensen's impact therefore is not so much evident in a collection of writings, or with missionaries who followed his missionary methods; rather it is reflected in an indigenous Christian community that knows what it owes to his love and vision. In the early part of the twentieth century, the Batak church was the largest Protestant church in Southeast Asia. Several Batak Churches (HKBP) have also been built in USA, Europe, Australia, and several countries in Asia.


Salibkasihtarutungsumatxh0_1 In 1954, long after the German mission society had left the island, Nommensen was remembered in the name of a new university, Nommensen University. And on the 150th anniversary of his birth, Nommensen was celebrated in a symposium about the meaning and ongoing relevance of his work for the churches in western Indonesia. This important event was sponsored in 1984 by the theological seminary of the Batak Church (HKBP).

Nommensen died on May 23, 1916. He was buried beside the graves of his wife, daughter, and other missionaries in Sigumpar Village, Toba Samosir Regency. He'd been living there since 1891 till the end of his life. Later on June 29, 1996, Pasombar Foundation restored his cemetry and bulild The Nommensen Memorial. The memorial monument is called Salib Kasih (Love's Cross) and used as an open church.

Although Nommensen has passed away, but his works live forever. He has showed what the true meaning of Love is through his faith and dedication to the Lord manifested in his works among the Batak people.


Nommensens_footprint_memorial_stone

"To live or to die,
alow me to stay among this people for the expansion of your Gospel and your Kingdom. Amen!"


Friday, June 26, 2009

Music of Thailand - History


Thailand retains cultural connections with the two great centers of Asian civilizations, India and China. Though Thailand was never colonized by Western powers, pop music and other forms of European and American music have become extremely influential. The two most popular styles of modern Thai music are mor lam and luk thung, which have important influences from Laos and other neighboring nations.

Aside from the Thai, minorities of Laotians, Lawa, Hmong, Akha, Mien, Lisu, Karen and Lahu peoples have retained traditional musical forms.

A distinctive Thai culture did not exist until 1257, when the kingdom of Sukhothai was created. Music was an important part of life during this period, and what is now known as Thai classical music arose during the Ayuthaya period. Music flourished for the next few centuries, in spite of occasional oppression from monarchs like Rama I.


Pleng luk thung
Pleng luk thung, or Thai country music, was invented in the early 1950s to reflect daily trials and tribulations of rural Thais. Ponsri Woranut and Suraphon Sombatjalern were the genre's first big stars, and helped incorporate influences from Latin America, Japan, Indonesia, Malaysia and, especially, American film soundtracks and country music (including yodelling). Many of the most popular pleng luk thung stars have come from the central city of Suphanburi, including future megastar Pompuang Duanjan, who adapted pleng luk thung to 1980s string and pop music by making a dance-ready form called electronic luk thung. When Pompuang died in 1992, many observers felt that luk thung would die with her, but it persisted and, with the advent of the first all luk thung radio station in 1997, soon saw a major revival.


Mor lam
There is a large minority of Laotians in Isan, the Northeastern region of Thailand, and they are known for mor lam music. Mor lam has long had an affinity with luk thung, and many of the genre's biggest stars, like Chalermphol Malaikham and Jintara Poonlarp, are heavily influenced by luk thung. Mor lam is a distinctively Laotian genre, and can be characterized by rapid-fire, rhythmic vocals and a funk feel to the percussion. Mor lam is played by a mor khaen, who plays the khaen, and a lead singer also called a mor lam.

There are about fifteen regional variations of mor lam, and there are modern versions as well. Mor lam sing is the best-known of these, nad has become popular all over Isan, as well as in Laos. Some conservative Laotians have criticized this as the commercialization of traditional cultures.


Kantrum

The people of Isan are also known for kantrum, which is much less famous for mor lam. Kantrum is played by Cambodians living near the border with Cambodia. It is a swift and very traditional dance music. In its purest form, cho-kantrum, singers, percussion and fiddles dominate the sound. A more modern form using electric instrumentation arose in the mid-1980s. Later in the decade, Darkie became the genre's biggest star, and he crossed into mainstream markets in the later 1990s.


Pop and rock
By the 1930s, however, Western classical music, showtunes, jazz and tango were popular. Soon, jazz grew to dominate Thai popular music, and Khru Eua Sunthornsanan soon set up the first Thai jazz band. The music he soon helped to invent along with influential band Suntharaporn was called pleng Thai sakorn, which incorporated Thai melodies with Western classical music. This music continued to evolve into luk grung, a romantic music that was popular with the upper-class.

By the 1960s, Western rock was popular and Thai artists began imitating bands like Cliff Richard & the Shadows; this music was called wong shadow, and it soon evolved into a form of Thai pop called string. The following decade saw Rewat Buddhinan beginning to use the Thai language in rock music, and by the 1980s, this had evolved into what was called string. The 70s also saw the rise of protest songs called pleng phua cheewit.

The earliest pleng phua cheewit (songs for life) band was called Caravan, and they soon emerged at the forefront of a movement for democracy. In 1976, police and rightwing activists attacked students at Thammasat University; Caravan, along with other bands and activists, fled for the rural hills. There, Caravan continued playing music for local farmers, and composed what is now their most famous song, "Khon Gap Kwaii".

In the 1980s, pleng phua cheewit re-entered the mainsteam with a grant of amnesty to dissidents. Bands like Carabao became best-sellers and incorporated sternly nationalistic elements in their lyrics. By the 1990s, pleng phua cheewit had fallen from the top of the Thai charts, though artists like Pongsit Kamphee continued to command a large audience.

String pop took over mainstream listeners in Thailand in the 90s, and bubblegum pop stars like Tata Young and Asanee & Wasan became best-sellers. Simultaneously, Britpop influenced alternative rock artists like Modern Dog became popular.


Classical music
The earliest Thai ensembles were called piphat, and they included woodwind and percussion instruments, originally in order to accompany the theater. Another ensemble type, khruang sai, added stringed instruments, while mahori further added melodic percussion instruments.

The Thai scale includes seven equal notes, instead of a mixture of tones and semitones. Instruments improvise around the central melody.


References
Clewley, John. "Songs for Living". 2000. In Broughton, Simon and Ellingham, Mark with McConnachie, James and Duane, Orla (Ed.), World Music, Vol. 2: Latin & North America, Caribbean, India, Asia and Pacific, pp 241-253. Rough Guides Ltd, Penguin Books. ISBN 1-85828-636-0

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