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Article

William Y. Elias

Opera in two acts (16 scenes) by Josef Tal to a libretto (in Hebrew) by Israel Eliraz; Hamburg, Städtische Oper, 9 November 1971 (in German).

Inspired by an ancient Talmudic legend, and an allegory about totalitarianism, the opera is set in an idyllic, peaceful country. The King (lyric baritone) hates the Queen (mezzo-soprano), whom he married only to prevent war with her father, and is in love with the Landlady (soprano). In Act 1, the devil Ashmedai (tenor) appears one night to the King and suggests that if he, Ashmedai, could rule as king for a year, he could turn the peace-loving citizens into bloodthirsty savages while the King could live happily with the Landlady. The King has such faith in his people that he agrees to the bet, but as soon as Ashmedai assumes the physical traits of the King and ascends the throne the citizens turn into intolerant, aggressive killers. A terrible war breaks out, causing total destruction. In Act 2, Ashmedai has won his bet, but the real King refuses to reclaim the throne because his faith in his people has been shattered. Ashmedai changes into a rooster and is devoured, unknowingly, by the Queen and her entourage. The King returns to his throne but refuses to continue the war, despite the advice of his Son (tenor), the commander of the army, and is lynched by the furious masses. Ashmedai appears to the people but they refuse to believe the truth. In an apocalyptic scene the physical world disintegrates, leaving only the King’s naked body with his anguished, faithful Daughter (soprano) leaning over him....

Article

Atnaḥ  

Article

Shlomo Hofman

(Yid.)

A master of ceremonies at Jewish weddings or social festivities. Bad ḥanim often improvised poems and composed and performed their own songs. In eastern Europe they were also known as marshaliks or leyzim (sing. leyz) and performed at the almost obligatory traditional Purim celebrations, singing, dancing and acting in A ḥashverosh plays. Thus they were the real forerunners of the Yiddish theatre. These merry-makers, wandering actors and musicians performed in all Jewish towns and congregations. Elyokum Zunser (1840–1913), a bad ḥan from Vilna (now Vilnius), wrote about 600 songs, many of which were very popular and of strong Jewish appeal. Another very popular bad ḥan was Mark Varshavsky (1845–1907), a scholar and lawyer from Kiev; he was much influenced by the Yiddish writer Shalom Aleichem, and notated and published some of his own songs. His Alefbet (‘Oyfn pripechok’) is still sung in Jewish schools and homes, and in Hebrew translation in Israeli schools....

Article

John M. Schechter

Mandolin widely used as a folk instrument in Latin America. The instruments of the mestizos and Quechuas in highland Ecuador have a teardrop-shaped body with a flat back and a circular sound hole and are made from cedar, pine, and other woods. They have five triple courses of metal strings and are played with a plectrum. Several tunings are found; in the region of Cotacachi, Imbabura Province, one tuning is g–e♭″–c–g–e♭″; a more popular tuning is eee–aaa–ddd–f♯″f♯′f♯″–bbb″. The latter tuning is often varied in the fourth course to gg′g″ to facilitate guitar-like chord fingerings. In the Andean region the bandolín, together with the rondador and the charango, accompanies sanjuanito...

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Article

David P. McAllester

Rattle consisting of small pieces of flint of ritually prescribed shapes and colours used by the Navajo people of the southwestern USA to accompany songs in the Flintway ceremony. The flints are cupped in both hands and shaken to produce a jingling sound. They symbolize the restoration of fractured or dislocated bones as well as the renewal of vitality in general....

Article

Article

J. Richard Haefer

Percussion idiophone widely known in the Americas. Examples include the kalukhaq of the Alaskan Inuit and Native Americans of the northwest coast of North America, the cajón of Cuba and Peru, and the Mexican cajón de tapeo, which supposedly developed as a substitute for the tarima (dance platform). Box drums are also played in the Trinidadian shango cult and on other Caribbean islands. The typical cajón is a rectangular wooden box with a soundhole on the back or side; the box is usually large enough for the player to sit on while striking the front (tapa) with the hands or with sticks. Modern innovations include a padded seat on the top, screws for adjusting the timbre, snares that vibrate against the wood, and a pedal-operated striker. In 2001 Peru declared the cajón part of the nation’s cultural patrimony.

A. Chamorro: Los instrumentos de percusión en México (Zamora, 1984)....

Article

J. Richard Haefer

Vessel rattle of the Flathead Indians of Montana, USA. It is made by cutting a piece of hide and sewing it into a spherical shape, 7 to 12 cm in diameter, with an extension about 10 cm long to wrap around a wooden handle. The hide is wetted and filled with wet sand, then moulded into shape and allowed to dry, and the sand emptied. Small pebbles are inserted as rattle elements, and the handle is secured to the base of the body. Normally the rattle is not decorated either with feathers or paint. When used for the ‘begging around camp’ ceremony it is called ...

Article

J. Richard Haefer

Rattle of the Aztec (Nahua) people of pre-Contact Mexico. It was a three-legged clay vase with clay pellets inside the hollow legs. The name also refers to other clay vessels containing seeds, stones, or other pellets. According to Molina (Vocabulario en lengua mexicana, 1571), cacalachtli (‘to sound’) denotes any clay receptacle containing pellets and for ritual use. The ...

Article

Ernest H. Siva

revised by Kay Edwards

Native American tribe also known as Paui (people of the hot springs) that spoke a Uto-Aztecan language and lived in south-central California, south of the San Bernardino Mountains. They live in California, in Riverside and San Diego counties; many live on the Cahuilla or neighboring tribes’ reservations established in the 1870s. Cahuilla native music was typical of Indian musical style in southern California. Almost entirely vocal and highly functional, it consisted of songs sung to accompany the various rituals in Cahuilla life. Song was the basis of the oral tradition, providing a vehicle for the transfer of knowledge and traditional practice from one generation to another. Thus there were songs for rites of passage, such as birth and puberty, and for entrance into certain societies. There were songs for work, play, and gambling, shamanistic songs for healing and to invoke power (for love, competition, and rso on), and priestly songs for commemoration, prayer, and dedication, which were cosmological in nature....

Article

Canari  

J. Richard Haefer

Guitar-like plucked chordophone of the Huichol (Wixáritari or Wirr’ariki) people of west-central Mexico. It is slightly larger than a violin. Typically the soundbox, neck (with four to six frets), nut, and pegboard are carved from a single piece of wood, and a thin piece of cedar serves as a soundtable; the soundbox is only slightly waisted or even oval. A bridge is attached to the soundtable using glue from a local plant. The four or five strings can be of metal, monofilament nylon, or gut. It is played with the ...

Article

J. Richard Haefer

Folk guitar of the Nahua people of the Huastecan region of central Mexico. It is smaller than a normal guitar (55 cm long overall), is unfretted, and has four strings of natural fibre or nowadays monofilament nylon. It possibly is named from its geographical area of use (a municipality in the state of Hidalgo), and is played in both religious and secular ensembles....

Article

J. Richard Haefer

[č’tuá]

Suspension rattle of the Flathead people of Montana, USA. It is a stick about 100 cm long with 20 to 25 split deer hoofs and dewclaws tied near the top. It is carried during the winter spirit dance and medicine dance, when it is struck against the ground to the beat of the song....

Article

Michael Suing

[chancega, cancega](Lakota: ‘wood kettle’)

Generic Sioux Indian term for frame drums. The term refers both to single- and double-headed drums used in personal, powwow, and ceremonial settings, while čháŋčheğa miméla refers specifically to the hand drum. Historic Euro-American accounts often refer to the large drums as war drums; however, this is a misconception as specific drums did not exist for this purpose. Lakota construction methods and materials are representative of traditional drummaking in the Northern Great Plains. A likely predecessor of the Lakota frame drum was a solitary hoop of bent branches with no drum head, played by striking the hoop with a beater. This idiophonic frame was a talismanic object employed by healers and shamans. After idiophonic frames, longitudinally split and bent sections of wood with increased structural integrity for supporting a drum head were used. The two ends were overlapped and lashed with sinew and hide passing through holes cut through the wood. Later, vegetal twine, iron tacks, and wire replaced or were used to repair lapped joints. The use of cross-sections of hollowed trees is common in larger powwow drums, but smaller handheld drums sometimes employed this method. Other lumber, typically from discarded shipping crates, provided wood of ideal thickness and length for use as bent drum frames, and other collected materials, such as large snapping turtle shells, large iron hoops, small shipping crates, wooden buckets, and cast iron kettles were used as drum frames or bodies....

Article

J. Richard Haefer

[Čłxwa]

End-blown flute of the Flathead Indians of Montana, USA. Often called a courting flute, it is made from elderberry or fir and is about 45 cm long and 2 cm in diameter. The soft elderberry pith is burnt out with a heated metal rod and six ésłxlox (fingerholes) are burnt near the middle of the instrument, the distance between them determined by hand position. A small slit near the top of the flute is partially filled with pitch directing the air against the edge of the opening. Traditionally it is not decorated, but some Flatheads have adopted decorated vertical Chinese flutes as substitutes....

Article

[chorromón]

Suspension rattle of the Atacameño people of the Atacamá Desert, province of Antofagasta, northern Chile. It is formed by attaching four to 12 solid objects in a row to a leather thong which is shaken to produce the rattle sound. In pre-Contact times small metal balls were used; nowadays small pellet bells are preferred. It is identical with archaeological specimens of the extinct Diaguita culture. It is played with the ...

Article

Mary Riemer-Weller

revised by J. Richard Haefer

[ciciikwu’n, shishikwun]

Generic term for rattle among the Ojibwe (Ojibwa, Anishinaabe) people in the Great Lakes region of the USA and Canada. Three forms exist. The first, a cylindrical vessel rattle, is made by wrapping birchbark around two wooden disks, with a wooden handle inserted through both discs. The body is 11 to 15 cm tall and 10 to15 cm in diameter, and contains small pebbles or buckshot. The second form is a disc-shaped vessel made from a narrow wooden hoop 20 to 30 cm in diameter and 1 to 3 cm thick, covered on both sides with hide; it contains pebbles or buckshot. A long extension (20 to 30 cm) of the hoop serves as a handle. Usually three of the first type and one of the second are used together by the jaasakiid or dja’sakid (doctor or juggler) and singers in the mĭdé (Grand Medicine religion) and curing rituals. The third type is a combination of a rattle and a frame drum about 24 cm in diameter and 2 to 3 cm thick, with only a few pebbles inside. In the ...

Article

Trân Quang Hai

Idiochord tube zither of the Mnong people of central Vietnam. It is made from the stem between two nodes of the giant rlaa bamboo, the strings being cut from the surface along half its length and, remaining attached, raised from the tube by bridges. The six strings have the same names and the same order as the members of the Mnong ...

Article

Chad Stephen Hamill

[sepú‧nmeʔs mítʼip]

End-blown flute of the Native Americans of the Columbia Plateau. It is called č ɫx̣ ʷálq ʷ by the Interior Salish and sepú ‧nme ʔs mít ʼip by the Sahaptin. A heated metal rod is used to push the pith out of a straight section of elderberry stalk 38 to 60 cm long and about 2.5 cm in diameter, and to burn fingerholes (typically six) into the stalk; often an additional non-fingered hole is made near the bottom. A V-shaped slot is cut near the proximal end and partially filled with pine pitch to deflect the air; the slot is covered with a rawhide block to direct the wind over the pitch and against the lower end of the V. Historically it was used by men to court women; nowadays it is more commonly used for personal enjoyment....