The Guitaret is an electric lamellophone made by Hohner and invented by Ernst Zacharias , in 1963. Zacharias also invented similar instruments like the Pianet , Cembalet and the Clavinet .
119-539: The instrument itself was not popular, and was dropped from the product line in 1965, presumably because it failed to excite the market. It was one of a number of experiments that Zacharias made converting non-standard musical instruments to modern ones. Guitarets that have survived have problems with the reed dampening system, which means that the instrument has come to be played with two hands. Despite its obsolescence, its distinct tone has made it popular in both retro- and colourist settings, and it has experienced somewhat of
238-408: A "mbira orchestra" that has seven different tunings, each starting on a different interval of the same seven-note scale, where it is possible to play all instruments in a single performance. The seven tunings that Garikayi uses are: Bangidza, Nyabango, Nhemamusasa, Chakwi, Taireva, Mahororo, and Mavembe (all of which are also names of traditional songs save for Mavembe and Nyabango). The closest to what
357-428: A 1994 book, May it Fill Your Soul: Experiencing Bulgarian Music , Timothy Rice uses enlightenment philosophy to substantiate his opinion that fieldwork cannot be used as fact. The philosophy he works with involves theorizing over the distinction between objectivity and subjectivity. In order to ground those debates in ethnomusicology, he equates musicology to objectivity and musical experience to subjectivity. Rice uses
476-481: A college student's personal letter, he recommended that potential students of ethnomusicology undertake substantial musical training in the field, a competency that he described as " bi-musicality ." This, he explained, is a measure intended to combat ethnocentrism and transcend problematic Western analytical conventions. Seeger also sought to transcend comparative practices by focusing on the music and how it impacted those in contact with it. Similar to Hood, Seeger valued
595-420: A combination of a standardized, scientific approach and a more free-form analytical approach because the most fruitful work he has done has come from combining those two rather than separating them, as was the trend among his contemporaries. Even Merriam's once progressive notion of a balanced approach came into question as time passed. Specifically, the idea that ethnomusicology is or can be at all factual. In
714-504: A culture’s music. This discipline emerged from comparative musicology , initially focusing on non-Western music, but later expanded to embrace the study of any and all different kinds of music of the world. Ethnomusicology development resembled that of Anthropology very closely. Stated broadly, ethnomusicology may be described as a holistic investigation of music in its cultural contexts. The term ethnomusicology itself can be broken down as such: 'ethno' = people, and 'musicology' =
833-462: A family of musical instruments , traditional to the Shona people of Zimbabwe . They consist of a wooden board (often fitted with a resonator) with attached staggered metal tines , played by holding the instrument in the hands and plucking the tines with the thumbs (at minimum), the right forefinger (most mbira), and sometimes the left forefinger . Musicologists classify it as a lamellaphone , part of
952-566: A fieldworker decides to use to conduct research, fieldworkers are expected to "show respect for their material and for the people with whom they work." As Nettl explains, ethnomusicology is a field that heavily relies on both the collection of data and the development of strong personal relationships, which often cannot be quantified by statistical data. He summarizes Bronisław Malinowski 's classification of anthropological data (or, as Nettl applies it, ethnomusicological data) by outlining it as three types of information: 1) texts, 2) structures, and 3)
1071-441: A five finger right-hand style for playing classical music, with the left hand being used for damping. Galatea has also created a tablature for playing the instrument classically and has arranged a repertoire for it from Bach , Beethoven and Debussy , as well as an arrangement for Guitaret consort of Reilly's In C . Electric thumb piano Varies, see Tuning Mbira ( / ə m ˈ b ɪər ə / əm- BEER -ə ) are
1190-436: A fusion between musicology and cultural anthropology. He focused on the scientific study of music and the interpretation of the cultural phenomena within. However, he called for a broader view that emphasizes "music as an emotional expression." This notion is highly similar to that of Merriam's 1960 extension of ethnomusicology, which views it as "the study of music in culture," that emphasized its pivotal role in human nature and
1309-426: A hardwood soundboard ( gwariva ) in three different registers—two on the left, one on the right. While playing, the little finger of the right hand is placed through a hole in the bottom right corner of the soundboard, with the little finger entering from the front of sound board, and the ring finger and middle finger reaching around the back to stabilise the instrument. This leaves the thumb and index finger of
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#17328761403741428-427: A known whole according to a definite plan, whereas synthesis starts with small elements and combines them into one entity by tailoring the process to the musical material. Herndon also debated on the subjectivity and objectivity necessary for a proper analysis of a musical system. Kolinski, among those scholars critiqued by Herndon's push for a synthetic approach, defended the benefits of analysis, arguing in response for
1547-586: A model. Perhaps the first of these objective systems was the development of the cent as a definitive unit of pitch by phonetician and mathematician Alexander J. Ellis (1885). Ellis made notable contributions to the foundations of comparative musicology and ultimately ethnomusicology with the creation of the cents system; in fact, the ethnomusicologist Hornbostel "declared Ellis the 'true founder of comparative scientific musicology.'" Prior to this invention, pitches were described by using measurements of frequency , or vibrations per second. However, this method
1666-568: A musical and performative lens. Seeger's analysis exemplifies the inherent complexity of ethical practices in ethnomusicological fieldwork, implicating the importance for the continual development of effective fieldwork in the study of ethnomusicology. In his 2005 paper "Come Back and See Me Next Tuesday," Nettl asks whether ethnomusicologists can, or even should practice a unified field methodology as opposed to each scholar developing their own individual approach. Nettl considers several factors when sampling music from different cultures. The first thing
1785-415: A musical and performative lens. Seeger's analysis exemplifies the inherent complexity of ethical practices in ethnomusicological fieldwork, implicating the importance for the continual development of effective fieldwork in the study of ethnomusicology. In recent decades, ethnomusicologists have paid greater attention to ensuring that their fieldwork is both ethically conducted and provides a holistic sense of
1904-428: A myriad of factors, many of which exist beyond the researcher's comprehension, that prevent a precise and accurate representation of what one has experienced in the field. As Nettl notices, there is a current trend in ethnomusicology to no longer even attempt to capture a whole system or culture, but to focus on a very specific niche and try to explain it thoroughly. Nettl's question, however, still remains: should there be
2023-425: A native ensemble, or inclusion in a myriad of social customs. In the past, local musical transcription was required to study music globally, due to the lack of technology such as phonographs or videographing technology. Similarly, Alan Merriam defined ethnomusicology as "music as culture," and stated four goals of ethnomusicology: to help protect and explain non-Western music, to save "folk" music before it disappears in
2142-410: A product of Western thinking, proclaiming that "ethnomusicology as western culture knows it is actually a western phenomenon." Later, in 1992, Jeff Todd Titon simply described ethnomusicology as the study of "people making music". While there still is not a unified, authoritative definition for ethnomusicology, a number of constants appear in the definitions frequently adopted by leading scholars in
2261-649: A psychologist and philosopher, founded the Berlin Phonogramm-Archiv, which became one of the first archives dedicated to the systematic collection and preservation of non-Western music. This archive enabled researchers to record and analyze diverse musical forms with scientific precision, marking a significant advancement in the field. Hornbostel, a student of Stumpf, expanded on this scientific approach by developing comparative musicology methods that emphasized objective analysis of elements such as pitch, rhythm, and timbre across musical traditions. His work promoted
2380-440: A researcher's field work will always be personal because a field researcher in ethnomusicology, unlike a field researcher in a hard science, is inherently a participant in the group they are researching just by being there. To illustrate the disparity between those subjective, participatory experiences that ethnomusicological fieldworkers have and what typically gets published as ethnomusicological literature, Barz and Cooley point out
2499-410: A revival. It has been featured in soundtracks recently for this very reason. The Guitaret's sound is that of a thumb piano. It is plugged into an amplifier, and sounds like an electric thumb piano . The Guitaret is a rationalised lamellophone, making use of metal reeds or tines which are arranged in three rows within a white painted metal rectangular case approximately 30 centimetres long. The ends of
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#17328761403742618-506: A rich complex of overtones that varies from one instrument to another depending on its maker's intentions and accidents of fabrication, such that some instruments simply sound better when some notes of a familiar tuning are pushed. With the increased popularity of the mbira dzavadzimu in North America, Europe, and Japan in recent decades, Zimbabwean mbira makers have tended to tune their instruments more uniformly for export, but much variation
2737-461: A unified definition of ethnomusicology within the field itself. Attitudes and foci of ethnomusicologists have evolved since initial studies in the area of comparative musicology in the early 1900s. For example, in 1956, Willard Rhodes provided his perspective on the definition of ethnomusicology, stating that it is a theoretical and empirical study amalgamating both musicology and anthropology. Then, in 1983, Bruno Nettl characterized ethnomusicology as
2856-429: A uniform method for going about this type of fieldwork? Alan Merriam addresses issues that he found with ethnomusicological fieldwork in the third chapter of his 1964 book, The Anthropology of Music . One of his most pressing concerns is that, as of 1964 when he was writing, there had been insufficient discussion among ethnomusicologists about how to conduct proper fieldwork. That aside, Merriam proceeds to characterize
2975-470: A virtual community. Heightened awareness of the need to approach fieldwork in an ethical manner arose in the 1970s in response to a similar movement within the field of anthropology. Mark Slobin writes in detail about the application of ethics to fieldwork. Several potential ethical problems that arise during fieldwork relate to the rights of the music performers. To respect the rights of performers, fieldwork often includes attaining complete permission from
3094-592: A wide scope of musical genres, repertories, and styles, some scholars have favored an all-encompassing "objective" approach, while others argue for "native" or "subjective" methodologies tailored to the musical subject. Those in favor of "objective" analytical methods hold that certain perceptual or cognitive universals or laws exist in music, making it possible to construct an analytical framework or set of categories applicable across cultures. Proponents of "native" analysis argue that all analytical approaches inherently incorporate value judgments and that, to understand music it
3213-476: Is a popular tuning, sold by multiple manufacturers. Other alternative tunings move the kalimba to non-modal scales (such as Middle-Eastern scales). Each note of the kalimba can be tuned independently (unlike a guitar), so any scale, western or non-western, is possible, and traditional African scales are still accessible to this modern African instrument. Composer Georg Hajdu has tuned the Hugh Tracey alto kalimba to
3332-516: Is also worth seeing who a community recommends as informants. People may direct a fieldworker to the best musicians, or they may suggest many "simply good" musicians. This attitude is reflective of the culture's values. As technology advanced, researchers graduated from depending on wax cylinders and the phonograph to digital recordings and video cameras, allowing recordings to become more accurate representations of music studied. These technological advances have helped ethnomusicologists be more mobile in
3451-418: Is based on cross-rhythm . An example from the kutsinhira part of the traditional mbira dzavadzimu piece "Nhema Musasa" is given by David Peñalosa, who observes that the left hand plays the ostinato "bass line," while the right hand plays the upper melody. The composite melody is an embellishment of the 3:2 cross-rhythm (also known as a hemiola ). It is common on African mbira and other lamellophones to have
3570-677: Is commonly named "Nyamaropa" is his "Nhemamusasa" tuning. Common names for tunings are: In Shona music , the mbira dzavadzimu ( "voice of the ancestors" , or "mbira of the ancestral spirits ", national instrument of Zimbabwe ) is a musical instrument that has been played by the Shona people of Zimbabwe for thousands of years. The mbira dzavadzimu is frequently played at religious ceremonies and social gatherings called mapira (sing. " bira "). The mbira dzavadzimu can be used to play over one hundred songs, such as Kariga mombe . A typical mbira dzavadzimu consists of between 22 and 28 keys constructed from hot- or cold- forged metal affixed to
3689-539: Is crucial to construct an analysis within cultural context. This debate is well exemplified by a series of articles between Mieczyslaw Kolinski and Marcia Herndon in the mid-1970s; these authors differed strongly on the style, nature, implementation, and advantages of analytical and synthetic models including their own. Herndon, backing "native categories" and inductive thinking, distinguishes between analysis and synthesis as two different methods for examining music. By her definition, analysis seeks to break down parts of
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3808-426: Is similar in construction to the mbira dzavadzimu, but has no hole in the soundboard. Key pitch radiates out from the center, rather than from left to right. Zimbabwe's Dumisani Maraire originated mbira nyunga nyunga number notation. The upper row keys (from left) are keys 2, 4, 6, 8, 10, 12, and 14 while the bottom row keys are notated as 1, 3, 5, 7, 9, 11, 13, and 15. Maraire brought awareness of this instrument to
3927-588: Is some correlation between musical traits or approaches and the traits of the music's native culture. Cantometrics involved qualitative scoring based on several characteristics of a song, comparatively seeking commonalities between cultures and geographic regions. Mieczyslaw Kolinski measured the exact distance between the initial and final tones in melodic patterns. Kolinski refuted the early scholarly opposition of European and non-European kinds of music, choosing instead to focus on much-neglected similarities between them, what he saw as markers of "basic similarities in
4046-400: Is still found among mbira in their homeland. Tunings vary from family to family referring to relative interval relationships and not to absolute pitches. The most common tuning played throughout Zimbabwe and among non-Zimbabwean mbira players worldwide is Nyamaropa, similar to the western Mixolydian mode . Names may also vary between different families; Garikayi Tirikoti has developed
4165-418: Is that in order to discover the best representation of any culture, it is important to be able to "discern between ordinary experience and ideal," all while considering the fact that "the 'ideal' musician may also know and do things completely outside the ken of the rest." Another factor is the process of selecting teachers, which depends on what the fieldworker wishes to accomplish. Regardless of whatever method
4284-403: Is the multidisciplinary study of music in its cultural context, investigating social, cognitive, biological, comparative, and other dimensions involved other than sound. Ethnomusicologists study music as a reflection of culture and investigate the act of musicking through various immersive, observational, and analytical approaches drawn from other disciplines such as anthropology to understand
4403-448: Is very significant in Shona religion and culture , considered a sacred instrument by the Shona people. It is usually played to facilitate communication with ancestral spirits, bringing the spirit of the dead back on its homestead. Within the Shona tradition, the mbira may be played with paired performers in which the kushaura , the caller, leads the performed piece as the kutsinhira ,
4522-405: Is wrapped around all of the tines. The coil is directly connected to the output to the amplifier, it has no built-in amplification. The sound of the instrument on its own is very soft. The three rows of tines are laid out in the cycle of fifths which permits easy performance of chord sequences , and they are arranged in such a manner that three- or four-note chords can be played with ease. At
4641-639: The Berliner Phonogramm-Archiv at the Berlin school of comparative musicology , which was founded by Carl Stumpf , his student Erich M. von Hornbostel , and medical doctor Otto Abraham. Stumpf and Hornbostel studied and preserved these recordings in the Berlin Archiv, setting the foundation for contemporary ethnomusicology. But, the "armchair analysis" methods of Stumpf and Hornbostel required very little participation in fieldwork themselves, instead using
4760-611: The University of Illinois , defines fieldwork as "direct inspection [of music, culture, etc] at the source," and states that "It is in the importance of fieldwork that anthropology and ethnomusicology are closest: It is a 'hallmark' of both fields, something like a union card." However, he mentions that ethnomusicological fieldwork differs from anthropological fieldwork because the former requires more "practical" information about "recording, filming, video-taping, [and] special problems of text-gathering." The experience of an ethnomusicologist in
4879-516: The Zambezi River valley around 1,300 years ago. Metal-tined instruments traveled all across the continent, becoming popular among the Shona of Zimbabwe (from which the word mbira comes) and other indigenous groups in Zimbabwe and Mozambique. The mbira was differentiated in its physical form and social uses as it spread. Kalimba-like instruments came to exist from the northern reaches of North Africa to
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4998-417: The overtones of a plucked lamella are inharmonic , giving the mbira a characteristic sound. The inharmonic overtones are strongest in the attack and die out rather quickly, leaving an almost pure tone. When a tine is plucked, the adjacent tines also create secondary vibrations that increase the harmonic complexity of an individual note. Mbira music, like much of the sub-Saharan African music traditions
5117-452: The 1950s, Jaap Kunst wrote about fieldwork for the purpose of recording and transcribing sound. Kunst lists various "phonogram-archives," collections of recorded sound. They include the archives founded by Stumpf. A pioneering study in fieldwork was conducted by David McAllester of Navajo music , particularly the music of the Enemy Way ceremony. In it, McAllester details the procedures of
5236-608: The 1950s. The new term aimed to emphasize a descriptive, culture-sensitive approach that respected each musical tradition on its own terms. Over time, the scope of ethnomusicology broadened to encompass the study of music from all cultural contexts, including Western traditions. This shift reflects a more human-centric approach, where music is seen not only as an art form but as a social and cultural phenomenon deeply connected to identity, tradition, and daily life. Folklorists , who began preserving and studying folklore music in Europe and
5355-404: The 1970s in response to a similar movement within the field of anthropology. Mark Slobin writes in detail about the application of ethics to fieldwork. Several potential ethical problems that arise during fieldwork relate to the rights of the music performers. To respect the rights of performers, fieldwork often includes attaining complete permission from the group or individual who is performing
5474-660: The American Pacific Northwest ; Ephat Mujuru , who was one of the pioneer teachers of mbira dzavadzimu in the United States ; and the writings and recordings of Zimbabwean musicians made by Paul Berliner . Joseph H. Howard and Babatunde Olatunji have both suggested that mbira (and other metal lamellaphones) are thoroughly African, being found only in areas populated by Africans or their descendants. Similar instruments were reported to be used in Okpuje, Nsukka area of
5593-588: The Maraire number notation has remained the internationally accepted system (Chirimumimba, 2007). Dutch composer Maarten Regtien (1963) uses a Mbira Nyunga Nyunga in the electronic composition Daddy Mbira - Mbira Penguin Talks (2014), creating soundscapes and using western composition techniques like the canon, impossible to play on a mbira. Njari mbira has 30 to 32 keys and was also originated from Zimbabwe particularly Masvingo and Makonde. The nhare has 23 to 24 keys and
5712-520: The Musical Scales of Various Nations." Ellis’s approach provided a basis for the objective analysis of musical systems across different cultures, allowing for cross-cultural comparison and reducing subjective biases. The institutionalization of comparative musicology, a precursor to ethnomusicology, was largely driven by the efforts of early 20th-century scholars like Carl Stumpf and Erich M. von Hornbostel. As Dieter Christensen (1991) explains, Stumpf,
5831-522: The US in the 19th century, are considered the precursors of the field prior to the Second World War . Oskar Kolberg is regarded as one of the earliest European ethnomusicologists as he first began collecting Polish folk songs in 1839 (Nettl 2010, 33). The International Musical Society in Berlin in 1899 acted as one of the first centers for ethnomusicology. As the study of music across cultures developed in
5950-518: The United States when he came to the University of Washington as a visiting artist from 1968 to 1972. Recently a Midlands State University ( Gweru , Zimbabwe) lecturer in the department of music and musicology has suggested a letter notation; the upper keys as (from first left upper key) E, D, C, F, C, D, and E and the lower or bottom keys as (from the first lower key) A, G, F, A, F, C, D, and E. But
6069-517: The acknowledgment of musical facts and laws. As a result of the above debate and ongoing ones like it, ethnomusicology has yet to establish any standard method or methods of analysis. This is not to say that scholars have not attempted to establish universal or "objective" analytical systems. Bruno Nettl acknowledges the lack of a singular comparative model for ethnomusicological study, but describes methods by Mieczyslaw Kolinski, Béla Bartók , and Erich von Hornbostel as notable attempts to provide such
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#17328761403746188-431: The amateur field collector whose knowledge of its aims has been severely restricted. Such collectors operate under the assumption that the important point is simply to gather music sound, and that this sound–often taken without discrimination and without thought, for example, to problems of sampling–can then simply be turned over to the laboratory worker to do something about it." In the same work, Merriam states that "what
6307-424: The anthropological approach generally study music to learn about people and culture. Those who practice the musicological approach study people and cultures to learn about music. Charles Seeger differentiated between the two approaches, describing the anthropology of music as studying the way that music is a "part of culture and social life", while musical anthropology "studies social life as a performance," examining
6426-454: The case." He described McAllester's work as "[relating] music to culture and culture to music in terms of the value system of the Navaho [ sic ]." As of 1956, the time that Merriam published his review, the idea of such work "occurred to ethnomusicologists with surprising infrequency." In his work The Anthropology of Music , published in 1964, Merriam wrote that "ethnomusicology has suffered from
6545-402: The ceremony, as well as the music itself. Aside from Enemy Way music, McAllester sought Navajo cultural values based on analysis of attitudes toward music. To his interviewees, McAllester gave a questionnaire, which includes these items: The ethnomusicologist Alan Merriam reviewed McAllester's work, calling it "strange to speak of a work published in 1954 as 'pioneering,' but this is precisely
6664-484: The chromatic steps of the Bohlen–Pierce scale in a piece called Just Her – Jester – Gesture . The Bohlen–Pierce scale subdivides the just twelfth into 13 steps. Instruments related to or inspired by the mbira include: Despite its Botswanan setting, the 1980 movie The Gods Must Be Crazy features a character playing the mbira. In the 2010 video game Donkey Kong Country Returns , one of main antagonists of
6783-419: The community or culture under study. As the demographic makeup of ethnomusicologists conducting research grows more diverse, the field has placed a renewed emphasis on a respectful approach to fieldwork that avoids stereotyping or assumptions about a particular culture. Rather than using European music as a baseline against which music from all other cultures is compared, researchers in the field often aim to place
6902-421: The difference between field research and field notes. While field research attempts to find the reality, field notes document a reality. The issue, according to Barz and Cooley, is that field notes, which capture the personal experience of the researcher, are often omitted from whatever final writing that researcher publishes. Heightened awareness of the need to approach fieldwork in an ethical manner arose in
7021-487: The discipline. The importance of fieldwork in the field of ethnomusicology has required the development of effective methods to pursue fieldwork. In the 19th century until the mid-20th century, European scholars ( folklorists , ethnographers , and some early ethnomusicologists) who were motivated to preserve disappearing music cultures (from both in and outside of Europe), collected transcriptions or audio recordings on wax cylinders . Many such recordings were then stored at
7140-490: The effects culture has on music, and about the impact music has on culture. The great diversity of types of music found across the world has necessitated an interdisciplinary approach to ethnomusicological study. Analytical and research methods have changed over time, as ethnomusicology has continued solidifying its disciplinary identity, and as scholars have become increasingly aware of issues involved in cultural study (see Theoretical Issues and Debates ). Among these issues are
7259-406: The ethnomusicologist does in the field is determined by his own formulation of method, taken in its broadest sense." Fieldwork can have multiple areas of inquiry, and Merriam lists six of these: Bruno Nettl describes early 20th-century fieldwork as extraction of music, which is analyzed elsewhere. Between 1920 and 1960, however, fieldworkers wished to map entire musical systems, and resided longer in
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#17328761403747378-459: The fact that musicology is primarily a human centric endeavour. Merriam's 1964 work redefined ethnomusicology and highlighted its importance in cultural anthropology in understanding music within different socio-cultural communities. He distinguished and showcased its distinct nature from that of comparative musicology by emphasizing the influence of social and cultural factors on music and how human centric it is. Hood's 1971 perspective, emphasized
7497-404: The field is his/her data; experience, texts (e.g. tales, myths, proverbs), structures (e.g. social organization), and "imponderabilia of everyday life" all contribute to an ethnomusicologist's study. He also notes how ethnomusicological fieldwork "principally involves interaction with other humans" and is primarily about "day-to-day personal relationships," and this shows the more "personal" side of
7616-526: The field work process. Emblematic of his ethical theories is a 1983 piece that describes the fundamental complexities of fieldwork through his relationship with the Suyá Indians of Brazil. To avoid ethnocentrism in his research, Seeger does not explore how singing has come to exist within Suyá culture, instead explaining how singing creates culture presently, and how aspects of Suyá social life can be seen through both
7735-514: The field, but have also let some ethnomusicologists shift back to the "armchair analysis" of Stumpf and Hornbostel. Since video recordings are now considered cultural texts, ethnomusicologists can conduct fieldwork by recording music performances and creating documentaries of the people behind the music, which can be accurately studied outside of the field. Additionally, the invention of the internet and forms of online communication could allow ethnomusicologists to develop new methods of fieldwork within
7854-487: The field. After the 1950s, some not only observed, but also participated in musical cultures. Mantle Hood wrote about this practice as well. Hood had learned from musicians in Indonesia about the intervals of sléndro scales, as well as how to play the rebab. He was interested in the characteristics of Indonesian music, as well as "social and economic valuations" of music. By the 1980s, participant-observer methodology became
7973-419: The field. It is agreed upon that ethnomusicologists look at music from beyond a purely theoretical, sonic, or historical perspective. Instead, these scholars look at music within culture, music as culture, and music as a reflection of culture. In other words, ethnomusicology was developed as the study of all music as a human social and cultural phenomenon. Rhodes, in 1956, had described ethnomusicology as
8092-458: The fieldwork of other scholars. This differentiates Stumpf and Hornbostel from their present-day contemporaries, who now use their fieldwork experience as a main component in their research. Ethnomusicology's transition from "armchair analysis" to fieldwork reflected ethnomusicologists trying to distance themselves from the field of comparative musicology in the period following World War II . Fieldwork emphasized face-to-face interaction to gather
8211-413: The game is named Krazy Kalimba. Being a member of the musical instrument-themed Tiki Tak Tribe, his design features a "crown" evoking the keys of a kalimba, and he plays kalimba music as part of his hypnotic chant used to make various animals do his bidding. On May 21, 2020, as part of Zimbabwe Culture Week, Google honoured the mbira with a doodle which included a button allowing users to hear and play
8330-450: The group or individual who is performing the music, as well as being sensitive to the rights and obligations related to the music in the context of the host society. Another ethical dilemma of ethnomusicological fieldwork is the inherent ethnocentrism (more commonly, eurocentrism) of ethnomusicology. Anthony Seeger has done seminal work on the notion of ethics within fieldwork, emphasizing the need to avoid ethnocentric remarks during or after
8449-402: The inevitable arguments that may arise in the future on the nature of ethnomusicological research. In addition, many ethnomusicological studies share common methodological approaches encapsulated in ethnographic fieldwork . Scholars of ethnomusicology often conduct their primary fieldwork among those who make the music, learning languages and the music itself. Ethnomusicologists also take on
8568-659: The instrument virtually. The doodle also featured the animated story of a young girl who learns to play the mbira, later inspiring a new generation of mbira players after becoming an established artiste herself as an adult. Archived Link - Mbira.co.zw , "A community of mbira players, researchers, makers & lovers, for the enhancement of the Mbira, music & fashion. Mbira Transfiguration & Permanence", based in Harare , Zimbabwe Ethnomusicology Ethnomusicology (from Greek ἔθνος ethnos ‘nation’ and μουσική mousike ‘music’)
8687-434: The kalimba. The practicality of this note arrangement, with notes going up the scale in a right-left-right-left progression, is that modal 1-3-5 or 1-3-5-7 chords are made by playing adjacent tines. If chords are played in the lower octave, the same notes will appear on the opposite side of the kalimba in the upper octave, which makes it very easy to simultaneously play a melody in the upper octave and an accompanying harmony in
8806-415: The late 19th and early 20th centuries, scholars began applying scientific methods to analyze musical structures systematically. While ethnomusicology had not yet emerged as a formal discipline, foundational work in this period established techniques that would later influence the field. One key figure, Alexander J. Ellis, introduced methods for measuring musical pitch and scale structures in his 1885 paper, "On
8925-459: The left index finger. Bottle caps , shells , or other objects (" machachara " ) are often affixed to the soundboard to create a buzzing sound when the instrument is played. In a traditional setting, this sound is considered extremely important, as it is believed to attract ancestral spirits . During a public performance, an mbira dzavadzimu is frequently placed in a deze ( calabash resonator) to amplify its sound. The mbira dza vadzimu
9044-408: The left-hand end of the instrument contains a large lever, called the "damper button", which operate a damper mechanism . By pressing the spring-loaded button, a damper mechanism lifts a series of felt pads which rest on the tines; by releasing the button, all the tines, including the resonating tines, are simultaneously muted. The instrument is amplified up by a single electromagnetic pickup which
9163-429: The lower octave. So, the arrangement of notes on the Hugh Tracey kalimba (and on virtually any kalimba that copies the instrument) makes certain complex musical operations very simple. Alternative tunings are possible, as the tines of most kalimbas are easily pushed in and out to sharpen or flatten their pitch. Some alternative tunings simply change the key of the kalimba, without changing the note layout scheme. C major
9282-427: The lowest notes in the center and the upper notes on the left and the right, with the notes in the ascending scale alternating strictly right-left and going outwards towards the two sides. The diatonic western kalimba tuning which Tracey used was practical for a worldwide instrument—with hundreds of African kalimba tunings, the chosen Western standard would maximise the number of people who would immediately connect with
9401-497: The lowest notes in the centre with higher notes to the far left and the far right—this is an ergonomic nicety, in that the thumb can pivot such that all the tines are easy to reach. However, traditional African tunings use notes that do not lie on the grid of the Western tempered scale , and traditional mbira note layouts are often idiosyncratic, sometimes with adjacent tines making part of a scale, but then an odd note thrown in that defies
9520-772: The majority of Bartók's source material. In 1935, the journal American Anthropologist published an article titled "Plains Ghost Dance and Great Basin Music," authored by George Herzog. Herzog was an assistant to Hornbostel and Stumpf. Herzog draws from material "available to [him]" and "in the literature," including transcriptions by James Mooney for the Bureau of American Ethnology ; Natalie Curtis , and Alice C. Fletcher . Herzog analyzes structure and melodic contour of Ghost Dance songs. He notes that Ghost Dance music's "paired patterns" occur in many Native American tribes' music, and they may have migrated from tribe to tribe. Writing later in
9639-639: The mbira family of instruments. The kalimba is basically a westernised younger version of mbira. It was popularized in the 1960s and early 1970s largely due to the successes of such musicians as Maurice White of the band Earth, Wind and Fire and Thomas Mapfumo in the 1970s. These musicians included mbira on stage accompanying modern rock instruments such as electric guitar and bass, drum kit, and horns. Their arrangements included numerous songs directly drawn from traditional mbira repertoire. Other notable influencers bringing mbira music out of Africa are: Dumisani Maraire , who brought marimba and karimba music to
9758-404: The mid 1950s mbira instruments were the basis for the development of the kalimba , a westernised version designed and marketed by the ethnomusicologist Hugh Tracey, leading to a great expansion of its distribution outside Africa. Lamellophones are instruments which have little tines, or "lamellae", which are played by plucking. Unlike stringed instruments or air-column instruments like flutes,
9877-429: The modern world, to study music as a means of communication to further world understanding, and to provide an avenue for wider exploration and reflection for those who are interested in primitive studies. This approach emphasizes the cultural impact of music and how music can be used to further understand humanity. The two approaches to ethnomusicology bring unique perspectives to the field, providing knowledge both about
9996-752: The most accurate impression and meaning of music from the creators of the music, in contrast with "armchair analysis" that disconnected the ethnomusicologist from the individual or group of performers. Stumpf and Hornbostel were not the only scholars to use "armchair" analysis. Other scholars analyzed recordings and transcriptions that they did not make. For instance, in his work Hungarian Folk Music , Béla Bartók analyzes various traits of Hungarian folk songs. While drawing from recordings made by himself, Bartók also relies on transcriptions by other musicians; among them are Vikar Béla [ Béla Vikar ; Vikar Béla ] , Zoltán Kodály , and Lászo Lajtha . These transcriptions came in recorded and printed format, and form
10115-510: The music of a certain society in the context only of the culture under study, without comparing it to European models. In this way, the field aims to avoid an "us vs. them" approach to music. Nettl and other scholars hope to avoid the perception of the "ugly ethnomusicologist," which carries with it the same negative connotations as the "ugly American" traveler. Many scholars, from Ravi Shankar to V. Kofi Agawu, have criticized ethnomusicology for, as Nettl puts it, "dealing with non-European music in
10234-402: The music, as well as being sensitive to the rights and obligations related to the music in the context of the host society. Another ethical dilemma of ethnomusicological fieldwork is the inherent ethnocentrism (more commonly, eurocentrism) of ethnomusicology. Anthony Seeger, Emeritus Professor of Ethnomusicology at UCLA, has done seminal work on the notion of ethics within fieldwork, emphasizing
10353-645: The musical experience of a whole culture, according to Rice's logic, is not possible. Another argument against the objectivity and standardization of fieldwork comes from Gregory Barz and Tim Cooley in the second chapter of their book, Shadows in the Field: New Perspectives for Fieldwork in Ethnomusicology . In this chapter, entitled "Confronting the Field(Note): In and Out of the Field," they claim that
10472-476: The nature of ethnomusicological fieldwork as being primarily concerned with the collection of facts. He describes ethnomusicology as both a field and a laboratory discipline. In these accounts of the nature of ethnomusicology, it seems to be closely related to a science. Because of that, one might argue that a standardized, agreed-upon field method would be beneficial to ethnomusicologists. Despite that apparent viewpoint, Merriam conclusively claims that there should be
10591-481: The need to avoid ethnocentric remarks during or after the field work process. Emblematic of his ethical theories is a 1983 piece that describes the fundamental complexities of fieldwork through his relationship with the Suyá Indians of Brazil. To avoid ethnocentrism in his research, Seeger does not explore how singing has come to exist within Suyá culture, instead explaining how singing creates culture presently, and how aspects of Suyá social life can be seen through both
10710-438: The non-ponderable aspects of everyday life. The third type of information, Nettl claims is the most important because it captures the ambiguity of experience that cannot be captured well through writing. He cites another attempt made by Morris Friedrich , an anthropologist, to classify field data into fourteen different categories in order to demonstrate the complexity that information gathered through fieldwork contains. There are
10829-537: The norm, at least in the North American tradition of ethnomusicology. Aside from this history of fieldwork, Nettl writes about informants: the people whom fieldworkers research and interview. Informants do not contain the entirety of a musical culture, and need not represent the ideal of the culture. According to Nettl, there is a bell-shaped curve of musical ability. In a community, the majority are "simply good" at their music. They are of greatest interest. However, it
10948-420: The pattern. Historically, mbira tunings have not mapped exactly onto Western scales; it is not unusual for a seven-note sequence on a mbira to be " stretched " over a greater range of frequencies than a Western octave and for the intervals between notes to be different from those in a Western scale. Tunings have often been idiosyncratic with variations over time and from one player to another. A mbira key produces
11067-431: The performance component of ethnomusicology. Ethnomusicologists following the anthropological approach included scholars such as Steven Feld and Alan Merriam . The anthropological ethnomusicologists stress the importance of field work and using participant observation . This can include a variety of distinct fieldwork practices, including personal exposure to a performance tradition or musical technique, participation in
11186-458: The philosophical attitudes that Martin Heidegger , Hans-Georg Gadamer , and Paul Ricoeur take towards objectivity and subjectivity to state that human perception of the world is inherently subjective because the only way in which humans can interpret what goes on around them is through symbols. Human preconceptions of those symbols will always influence the ways in which an individual might process
11305-453: The plucked idiophone family of musical instruments. In Eastern and Southern Africa, there are many kinds of mbira, often accompanied by the hosho , a percussion instrument. It is often an important instrument played at religious ceremonies, weddings, and other social gatherings. The "Art of crafting and playing Mbira/Sansi, the finger-plucking traditional musical instrument in Malawi and Zimbabwe"
11424-514: The present day, although "modern" Kalimbas now exist in Brazil. In Cuba African lamellophones along with the Cajón influenced the origins of the marimbula, whose history is poorly documented but is suspected to have originated in eastern Cuba. The Hugh Tracey kalimbas are tuned diatonically in the key of G. The arrangement of the notes on the Hugh Tracey kalimba borrows from the typical scheme with
11543-595: The psycho-physical constitution of mankind." Kolinski also employed his method to test, and disprove, Erich von Hornbostel's hypothesis that European music generally had ascending melodic lines, while non-European music featured descending melodic lines. Adopting a more anthropological analytical approach, Steven Feld conducted descriptive ethnographic studies regarding "sound as a cultural system." Specifically, his studies of Kaluli people of Papua New Guinea use sociomusical methods to draw conclusions about its culture. Bruno Nettl, Emeritus Professor of Musicology at
11662-559: The responder, "interlocks" a subsequent part. The ritual is known as the Bira. During these all-night ceremonies, people call upon the spirits to answer questions. The variations of notes in an Mbira piece aid the participants in going into trance, which in Shona culture aids the spirits in taking over the participant's body. Albert Chimedza , director of the Mbira Centre in Harare , has estimated that "there are at most ten thousand people in
11781-408: The right hand open to stroke the keys in the right register from above (thumb) and below (index finger). The fingers of the left hand stabilise the left side of the instrument, with most fingers reaching slightly behind the instrument. Both registers on the left side of the instrument are played with the left thumb. Some mbira possess an extra key in the upper left register which is hit from below by
11900-556: The role of a participant observer in learning to perform in a musical tradition, a practice Mantle Hood termed "bi-musicality". Musical fieldworkers also collect recordings and contextual information about the music of interest. Thus, ethnomusicological studies do not rely on printed or manuscript sources as the primary source of epistemic authority, but rather, the focus is on qualitative practice-based research methods. When ethnomusicology first emerged in Western academic circles, its focus
12019-437: The significance of direct engagement and performance of the intended music to be studied as a means of ethnomusicological research, having the realization that studying it academically was necessary but so was the direct act of performance. This came into direct opposition to some of his peers of the past. Hood addressed this by stressing the need to unlearn Western musical conventions when studying non-Western traditions showcasing
12138-418: The social sciences and humanities. Though some ethnomusicologists primarily conduct historical studies, the majority are involved in long-term participant observation. Therefore, ethnomusicological work can be characterized as featuring a substantial, intensive ethnographic component. Two approaches to ethnomusicological studies are common: the anthropological and the musicological . Ethnomusicologists using
12257-555: The south eastern part of Nigeria in the early 1900s. Various kinds of plucked idiophones and lamellaphones have existed in Africa for thousands of years. The tines were originally made of bamboo but over the years metal keys have been developed. These types of instrument appear to have been invented twice in Africa: a wood or bamboo-tined instrument appeared on the west coast of Africa about 3,000 years ago, and metal-tined lamellophones appeared in
12376-471: The southern extent of the Kalahari Desert , and from the east coast to the west coast, though many or most groups of people in Africa did not possess mbiras. There were thousands of different tunings, different note layouts, and different instrument designs, but there is a hypothetical tuning and note layout of the original metal-tined instrument from 1,300 years ago, referred to as the 'kalimba core'. In
12495-624: The study of music, later scholars recognized the need to balance objectivity with cultural interpretation. Although Hornbostel and Stumpf emphasized a scientific approach, subsequent ethnomusicologists integrated these methods with ethnographic practices to ensure that cultural contexts were not overshadowed by purely empirical analysis. This integration helped shape ethnomusicology into an interdisciplinary field that values both precision and cultural understanding. Ethnomusicologists often apply theories and methods from cultural anthropology , cultural studies and sociology as well as other disciplines in
12614-422: The study of music. Thus, in the process of developing the study of music and people, the field of ethnomusicology combines perspectives from a wide variety of disciplines such as folklore, psychology, cultural anthropology, linguistics , comparative musicology, music theory , and history. This disciplinary variety has resulted in several distinct definitions of ethnomusicology. As follows, there has not often been
12733-429: The tines protrude slightly above the level of the casing. The player takes the guitaret with the left hand on the handle and uses the thumb of the right hand to pluck the tines. There are hidden tines that resonate with the plucked tines to swell the sounds. Although there are 3 rows of 12 tines each (36 Total), there are only 15 actual tones (1.5 Octaves), ranging from G ♯ 3 to E5 owing to repetition. A handle at
12852-490: The top of the instrument case, these chords are laid out for the convenience of the player. The chords are major, minor, diminished seventh, major seventh, diminished, augmented, minor seventh and sixth. An alternative method of two handed multi-finger playing is listed in the Facebook Guitaret Page as being invented by Lalli Barriere with the damper button held down with elastic bands, while Ivodne Galatea has created
12971-481: The treatment of Western music in relation to music from "other," non-Western cultures and the cultural implications embedded in analytical methodologies. Kofi Agawu (see 2000s) noted that scholarship on African music seems to emphasize difference further by continually developing new systems of analysis; he proposes the use of Western notation to instead highlight similarity and bring African music into mainstream Western music scholarship. In seeking to analyze such
13090-417: The use of standardized transcription and recording techniques, which allowed for detailed comparisons of music from different cultural contexts. According to Christensen, Hornbostel’s methodologies were instrumental in formalizing comparative musicology as a recognized academic discipline, laying the groundwork for what would later evolve into ethnomusicology. While these scientific methods introduced rigor to
13209-513: The variations in scales across the locations, he concludes that "there is no practical way of arriving at the real pitch of a musical scale , when it cannot be heard as played by a native musician" and even then, "we only obtain that particular musician's tuning of the scale." Ellis's study is also an early example of comparative musicological fieldwork (see Fieldwork ). Alan Lomax's method of cantometrics employed analysis of songs to model human behavior in different cultures. He posited that there
13328-419: The way "music is part of the very construction and interpretation of social and conceptual relationships and processes." Charles Seeger and Mantle Hood were two ethnomusicologists that adopted the musicological approach. Hood started one of the first American university programs dedicated to ethnomusicology, often stressing that his students must learn how to play the music they studied. Further, prompted by
13447-568: The world around them. Applying that theory to music and ethnomusicology, Rice brings back the terms of musicology and musical experience. Because one's experience of music is simply an interpretation of preconceived symbols, one cannot claim musical experience as factual. Thus, systematizing fieldwork like one would a scientific field is a futile endeavor. Instead, Rice asserts that any attempt to engage with someone else's musical experience, which cannot be truly understood by anyone except that person, must be confined to individual analysis. Characterizing
13566-538: The world who play mbira." The nyunga nyunga which normally has 15 keys, originated from Manicaland where it traditionally played the entertainment role during social gatherings and commemorations. Jeke (Jack) Tapera introduced the mbira nyunga nyunga in the 1960s from Tete province of Mozambique to Kwanongoma College of African music (now United College of Music) in Bulawayo. Two keys were then added to make fifteen (Chirimumimba, 2007), in two rows. The mbira nyunga nyunga
13685-568: The world, but rather "artifices" created by humans and their "organized preferences," and they differed in various locations. In his article in the Journal of the Society of Arts and Sciences , he mentions different countries such as India, Japan, and China, and notes how the pitch systems varied "not only [in] the absolute pitch of each note, but also necessarily the intervals between them." From his experiences with interviewing native musicians and observing
13804-564: Was added to the UNESCO Representative List of the Intangible Cultural Heritage of Humanity in 2020. A modern interpretation of the instrument, the kalimba , was commercially produced and exported by ethnomusicologist Hugh Tracey in the late 1950s, popularising similar instruments outside of Africa. Tracey's design was modelled after the mbira nyunga nyunga and named ''Kalimba'' after an ancient predecessor of
13923-538: Was not reliable, "since the same interval has a different reading each time it occurs across the whole pitch spectrum ." On the other hand, the cents system allowed any interval to have a fixed numerical representation, regardless of its specific pitch level. Ellis used his system, which divided the octave into 1200 cents (100 cents in each Western semitone ), as a means of analyzing and comparing scale systems of different types of music. He had recognized that global pitch and scale systems were not naturally occurring in
14042-499: Was originated from Zimbabwe. In the Zimbabwean tradition, nhare was used for rituals of communicating with Musikavanhu or Nyadenga (God). Mbira matepe which has 26 keys originated from along the borders of Zimbabwe and Mozambique. The first documentation of Kalimbas in Brazil dates back to 1723 where they are referred to as marimbas (not to be confused with marimbas ). They seem to have faded into obscurity as they didn't make it to
14161-516: Was primarily on non-Western music. This early approach often neglected European and Western musical traditions, creating a contrast with the field of conventional musicology, which centered on Western art music. Initially known as "comparative musicology," the field set Western music as a standard to which other musical traditions were compared. This approach led to criticism for imposing Western biases on non-Western music, which prompted scholars to shift from "comparative musicology" to "ethnomusicology" in
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