Listen to Never-Before-Heard Works by Erik Satie, Performed 100 Years After His Death

If asked to name our favorite French com­pos­er of the late nine­teenth or ear­ly twen­ti­eth cen­tu­ry, most of us would reach straight for Erik Satie, being able to bring to mind only his most famous pieces, the Gymnopédies and per­haps the Gnossi­ennes. We may not know that those works all date from the same few years of his career between the late eigh­teen-eight­ies and the ear­ly nineties. They also rep­re­sent only a small por­tion indeed of his artis­tic out­put, which includes a great deal of instru­men­tal and vocal music as well as com­po­si­tions for dra­mat­ic works, writ­ten between 1886 and his death in 1925 — the com­ing hun­dredth anniver­sary of which is being cel­e­brat­ed with the record­ing of new­ly dis­cov­ered pieces.

As the Guardian’s Dalya Alberge writes, these “twen­ty-sev­en pre­vi­ous­ly unheard works by Erik Satie, from play­ful cabaret songs to min­i­mal­ist noc­turnes” have been “painstak­ing­ly pieced togeth­er from hun­dreds of small note­books,” most of them writ­ten “in the bohemi­an bistros of Mont­martre in Paris where Satie worked as a pianist.”

Their redis­cov­ery owes to the efforts of two com­posers, James Nye and Sato Mat­sui, who “tracked down the lost mate­r­i­al in var­i­ous archival col­lec­tions, includ­ing the Bib­lio­thèque Nationale de France.” They’ve now been record­ed by pianist Alexan­dre Tha­raud, and you can hear the result­ing album, Satie: Dis­cov­er­ies, in the Youtube playlist at the top of the post.


Famous in his native France and else­where, Tha­raud’s pro­fes­sion­al involve­ment with the work of his esteemed pre­de­ces­sor and coun­try­man goes back to at least 2009, when he orga­nized a Satie Day at Paris’ Cité de la Musique. That same year, he record­ed Satie’s 1915 com­po­si­tions Avant-dernières Pen­sées, or “Penul­ti­mate Thoughts. Once dis­missed as minor, even by the com­poser’s enthu­si­asts, the Avant-dernières Pen­sées have since risen in sta­tus to become some of his most often per­formed lat­er works. With the 27 short pieces that con­sti­tute Dis­cov­er­ies, Tha­raud’s chal­lenge was­n’t to come up with a fresh rein­ter­pre­ta­tion, but the very first inter­pre­ta­tion any of us will ever have heard, leav­ing it to the next cen­tu­ry of pianists to put their own spins on them.

Relat­ed con­tent:

Watch Ani­mat­ed Scores of Eric Satie’s Most Famous Pieces: “Gymno­pe­die No. 1” and “Gnossi­enne No. 1”

How Erik Satie’s ‘Fur­ni­ture Music’ Was Designed to Be Ignored and Paved the Way for Ambi­ent Music

Watch the 1917 Bal­let “Parade”: Cre­at­ed by Erik Satie, Pablo Picas­so & Jean Cocteau, It Pro­voked a Riot and Inspired the Word “Sur­re­al­ism”

The Vel­vet Underground’s John Cale Plays Erik Satie’s Vex­a­tions on I’ve Got a Secret (1963)

A Son­ic Intro­duc­tion to Avant-Garde Music: Stream 145 Min­utes of 20th Cen­tu­ry Art Music, Includ­ing Mod­ernism, Futur­ism, Dadaism & Beyond

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Hear the World’s Oldest Instrument, the “Neanderthal Flute,” Dating Back Over 43,000 Years

Sev­er­al years ago, we brought you a tran­scrip­tion and a cou­ple of audio inter­pre­ta­tions of the old­est known song in the world, dis­cov­ered in the ancient Syr­i­an city of Ugar­it and dat­ing back to the 14th cen­tu­ry B.C.E.. Like­ly per­formed on an instru­ment resem­bling an ancient lyre, the so-called “Hur­ri­an Cult Song” or “Hur­ri­an Hymn No. 6” sounds oth­er­world­ly to our ears, although mod­ern-day musi­col­o­gists can only guess at the song’s tem­po and rhythm.

When we reach even fur­ther back in time, long before the advent of sys­tems of writ­ing, we are com­plete­ly at a loss as to the forms of music pre­his­toric humans might have pre­ferred. But we do know that music was like­ly a part of their every­day lives, as it is ours, and we have some sound evi­dence for the kinds of instru­ments they played. In 2008, arche­ol­o­gists dis­cov­ered frag­ments of flutes carved from vul­ture and mam­moth bones at a Stone Age cave site in south­ern Ger­many called Hohle Fels. These instru­ments date back 42,000 to 43,000 years and may sup­plant ear­li­er find­ings of flutes at a near­by site dat­ing back 35,000 years.

bone flute

Image via the The Archae­ol­o­gy News Net­work

The flutes are metic­u­lous­ly craft­ed, reports Nation­al Geo­graph­ic, par­tic­u­lar­ly the mam­moth bone flute, which would have been “espe­cial­ly chal­leng­ing to make.” At the time of their dis­cov­ery, researchers spec­u­lat­ed that the flutes “may have been one of the cul­tur­al accom­plish­ments that gave the first Euro­pean mod­ern-human (Homo sapi­ens) set­tlers an advan­tage over their now extinct Nean­derthal-human (Homo nean­derthalen­sis) cousins.” But as with so much of our knowl­edge about Nean­derthals, includ­ing new evi­dence of inter­breed­ing with Homo sapi­ens, these con­clu­sions may have to be revised.

It is per­haps pos­si­ble that the much-under­es­ti­mat­ed Nean­derthals made their own flutes. Or so a 1995 dis­cov­ery of a flute made from a cave bear femur might sug­gest. Found by arche­ol­o­gist Ivan Turk in a Nean­derthal camp­site at Div­je Babe in north­west­ern Slove­nia, this instru­ment (above) is esti­mat­ed to be over 43,000 years old and per­haps as much as 80,000 years old. Accord­ing to musi­col­o­gist Bob Fink, the flute’s four fin­ger holes match four notes of a dia­ton­ic (Do, Re, Mi…) scale. “Unless we deny it is a flute at all,” Fink argues, the notes of the flute “are inescapably dia­ton­ic and will sound like a near-per­fect fit with­in ANY kind of stan­dard dia­ton­ic scale, mod­ern or antique.” To demon­strate the point, the cura­tor of the Sloven­ian Nation­al Muse­um had a clay repli­ca of the flute made. You can hear it played at the top of the post by Sloven­ian musi­cian Ljuben Dimkaros­ki.

The pre­his­toric instru­ment does indeed pro­duce the whole and half tones of the dia­ton­ic scale, so com­plete­ly, in fact, that Dimkaros­ki is able to play frag­ments of sev­er­al com­po­si­tions by Beethoven, Ver­di, Rav­el, Dvořák, and oth­ers, as well as some free impro­vi­sa­tions “mock­ing ani­mal voic­es.” The video’s YouTube page explains his choice of music as “a pot­pour­ri of frag­ments from com­po­si­tions of var­i­ous authors,” select­ed “to show the capa­bil­i­ties of the instru­ment, tonal range, stac­ca­to, lega­to, glis­san­do….” (Dimkaros­ki claims to have fig­ured out how to play the instru­ment in a dream.) Although arche­ol­o­gists have hot­ly dis­put­ed whether or not the flute is actu­al­ly the work of Nean­derthals, as Turk sug­gest­ed, should it be so, the find­ing would con­tra­dict claims that the close human rel­a­tives “left no firm evi­dence of hav­ing been musi­cal.” But what­ev­er its ori­gin, it seems cer­tain­ly to be a hominid artifact—not the work of predators—and a key to unlock­ing the pre­his­to­ry of musi­cal expres­sion.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

Hear the Old­est Song in the World: A Sumer­ian Hymn Writ­ten 3,400 Years Ago

What Ancient Greek Music Sound­ed Like: Hear a Recon­struc­tion That is ‘100% Accu­rate’

Hear the “Seik­i­los Epi­taph,” the Old­est Com­plete Song in the World: An Inspir­ing Tune from 100 BC

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

Why Bob Dylan’s Unreleased “Blind Willie McTell” Is Now Considered a Masterpiece

Most Dyla­nol­o­gists dis­agree about which is the sin­gle great­est song in Bob Dylan’s cat­a­log, but few would deny “Blind Willie McTell” a place high in the run­ning. It may come as a sur­prise — or, to those with a cer­tain idea of Dylan and his fan base, the exact oppo­site of a sur­prise — to learn that that song is an out­take, record­ed but nev­er quite com­plet­ed in the stu­dio and avail­able for years only in boot­leg form. “Blind Willie McTell” was a prod­uct of the ses­sions for what would become Infi­dels. Released in 1983, that album was received as some­thing of a return to form after the Chris­t­ian-themed tril­o­gy of Slow Train Com­ingSaved, and Shot of Love that Dylan put out after being born again.

Of the mate­r­i­al offi­cial­ly includ­ed on Infi­dels, the great­est impact was prob­a­bly made by the album’s open­er “Jok­er­man,” at least in the punk ren­di­tion Dylan per­formed on Late Night with David Let­ter­man. Not that every Dyla­nol­o­gist is a fan of that song: in the Dai­ly Mav­er­ick, Drew For­rest calls it “ran­dom and inco­her­ent,” draw­ing an unfa­vor­able com­par­i­son with “Blind Willie McTell,” which is “sure to be remem­bered as one of Dylan’s most per­fect cre­ations.”

The sources of that per­fec­tion are many, as explained by Noah Lefevre in the new, near­ly 50-minute long Poly­phon­ic video above on this “unre­leased mas­ter­piece,” whose ori­gin and after­life under­score how thor­ough­ly Dylan inhab­its the musi­cal tra­di­tions from which he draws.

Like most major Dylan songs, “Blind Willie McTell” exists in sev­er­al ver­sions, but the one most lis­ten­ers know (offi­cial­ly released in 1991, eight years after its record­ing) fea­tures Mark Knopfler on twelve-string gui­tar and Dylan him­self on piano. Melod­i­cal­ly based on the jazz stan­dard “St. James Infir­mary Blues” and named after a real, pro­lif­ic musi­cian from Geor­gia, its sparse music and lyrics man­age to evoke a panoram­ic view encom­pass­ing the blues, the Bible, the ways of the old South, and indeed, the very his­to­ry of Amer­i­can music and slav­ery. Though Dylan him­self con­sid­ered the song unfin­ished, he came around to see its val­ue after hear­ing The Band work it into their show, and has by now per­formed it live him­self more than 200 times — none, in adher­ence to the pro­tean char­ac­ter of blues, folk, and jazz, quite the same as the last.

Relat­ed con­tent:

A Mas­sive 55-Hour Chrono­log­i­cal Playlist of Bob Dylan Songs: Stream 763 Tracks

“Tan­gled Up in Blue”: Deci­pher­ing a Bob Dylan Mas­ter­piece

Hear the Uncen­sored Orig­i­nal Ver­sion of “Hur­ri­cane,” Bob Dylan’s Protest Song About Jailed Box­er Rubin “Hur­ri­cane” Carter (1976)

The Reli­gions of Bob Dylan: From Deliv­er­ing Evan­gel­i­cal Ser­mons to Singing Hava Nag­i­la With Har­ry Dean Stan­ton

How Bob Dylan Kept Rein­vent­ing His Song­writ­ing Process, Breath­ing New Life Into His Music

How Bob Dylan Cre­at­ed a Musi­cal & Lit­er­ary World All His Own: Four Video Essays

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

The History of Electronic Music in 476 Tracks (1937–2001)

Pho­to of Karl­heinz Stock­hausen by Kathin­ka Pasveer via Wiki­me­dia Com­mons

You may hear the phrase “elec­tron­ic music” and think of super­star dub­step DJs in fun­ny hel­mets at beach­side celebri­ty par­ties. Alter­na­tive­ly, you may think of the mer­cu­r­ial com­po­si­tions of Karl­heinz Stock­hausen, the musique con­crete of Pierre Hen­ry, or the oth­er­world­ly exper­i­men­tal­ism of François Bayle. If you’re in that lat­ter camp of music nerd, then this post may bring you very glad tid­ings indeed. Ubuweb—that stal­wart repos­i­to­ry of all things 20th-cen­tu­ry avant-garde—now hosts an extra­or­di­nary com­pi­la­tion: the 476-song His­to­ry of Electronic/Electroacoustic Music, orig­i­nal­ly a 62 CD set. (Hear below Stockhausen’s “Kon­tact,” Henry’s “Astrolo­gie,” and Bayle’s spare “The­atre d’Ombres” fur­ther down.)

Span­ning the years 1937–2001, the col­lec­tion should espe­cial­ly appeal to those with an avant-garde or musi­co­log­i­cal bent. In fact, the orig­i­nal uploader of this archive of exper­i­men­tal sound, Caio Bar­ros, put these tracks online in 2009 while a stu­dent of com­po­si­tion at Brazil’s State Uni­ver­si­ty of São Paulo. Bar­ros’ “ini­tia­tive,” as he writes at Ubuweb, “became some sort of leg­end” among musi­cophiles in the know.

And yet, Ubuweb reposts this phe­nom­e­nal col­lec­tion with a dis­claimer: “It’s a clear­ly flawed selec­tion,” they write:

There’s few women and almost no one work­ing out­side of the West­ern tra­di­tion (where are the Japan­ese? Chi­nese? etc.). How­ev­er, as an effort, it’s admirable and con­tains a ton of great stuff.

Take it with a grain of salt, or per­haps use it as a provo­ca­tion to curate a more intel­li­gent, inclu­sive, and com­pre­hen­sive selec­tion

It’s a fair cri­tique, though Bar­ros points out that the exclu­sions most­ly have to do with “the way our soci­ety and the tra­di­tion this music rep­re­sent works” (sic). And yet, as dis­ci­pli­nary bound­aries expand all the time, and his­to­ries broad­en along with them, that descrip­tion no longer holds. It would be a fas­ci­nat­ing exer­cise, for exam­ple, to lis­ten to these tracks along­side the his­to­ry of women in elec­tron­ic music, 1938–2014 that we post­ed recent­ly.

Also, there’s clear­ly much more to elec­tron­ic music than either celebri­ty DJs or obscure avant-garde com­posers. Many hun­dreds of pop­u­lar elec­tron­ic com­posers and musicians—like Bri­an Eno, Kraftwerk, Bruce Haack, or Clara Rock­more—fall some­where in-between the worlds of pop/dance/performance and seri­ous com­po­si­tion, and their con­tri­bu­tions deserve rep­re­sen­ta­tion along­side more exper­i­men­tal or clas­si­cal artists.

All that said, how­ev­er, there’s no rea­son you can’t curate your own playlist of the his­to­ry of elec­tron­ic music as you see it—drawing from the astound­ing wealth of music avail­able free at The His­to­ry of Elec­troa­coustic Music. Or con­sid­er this col­lec­tion a ful­ly immer­sive course in “tra­di­tion­al, west­ern avant-garde elec­tron­ic music” from “the area of Europe-Amer­i­ca,” as Bar­ros puts it. As that, it suc­ceeds admirably.

Note: An ear­li­er ver­sion of this post appeared on our site in 2016.

Relat­ed Con­tent:

Meet Clara Rock­more, the Pio­neer­ing Elec­tron­ic Musi­cian Who First Rocked the Theremin in the Ear­ly 1920s

What is Elec­tron­ic Music?: Pio­neer­ing Elec­tron­ic Musi­cian Daphne Oram Explains (1969)

Hear Sev­en Hours of Women Mak­ing Elec­tron­ic Music (1938- 2014)

The His­to­ry of Elec­tron­ic Music, 1800–2015: Free Web Project Cat­a­logues the Theremin, Fairlight & Oth­er Instru­ments That Rev­o­lu­tion­ized Music

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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Elementary School Kids Sing David Bowie’s “Space Oddity” & Other Rock Hits: A Cult Classic Recorded in 1976

In 1976 and 1977 an inspired music teacher in the small school dis­trict of Lan­g­ley Town­ship, British Colum­bia, a sub­urb of Van­cou­ver, record­ed his ele­men­tary school stu­dents singing pop­u­lar songs in a school gym. Two vinyl records were pro­duced over the two years, and fam­i­lies were invit­ed to pay $7 for a copy. The record­ings were large­ly for­got­ten — just anoth­er per­son­al memen­to stored away in a few homes in West­ern Cana­da — until a record col­lec­tor stum­bled across a copy in a thrift store in 2000.

Enthralled by what he heard, the col­lec­tor sent a sam­ple to a disc jock­ey at WFMU, an eclec­tic, lis­ten­er-sup­port­ed radio sta­tion in New Jer­sey. The sta­tion began play­ing some of the songs over the air­waves. Lis­ten­ers were touched by the haunt­ing, ethe­re­al qual­i­ty of the per­for­mances. In 2001, a small record com­pa­ny released a com­pi­la­tion called The Lan­g­ley Town­ship Music Project: Inno­cence & Despair.

The record became an under­ground hit. The Wash­ing­ton Post called it “an album that seems to cap­ture noth­ing less than the sound of falling in love with music.” Spin said the album “seems to sum up all the rea­sons music is holy.” And Dwight Gamer of The New York Times wrote that the music was “mag­ic: a kind of celes­tial pep ral­ly.” Lis­ten­ers were moved by the ingen­u­ous­ness of the young voic­es, the strange authen­tic­i­ty of per­for­mances by chil­dren too young to under­stand all of the adult themes in the lyrics. As Hans Fenger, the music teacher who made the record­ings, writes in the lin­er notes:

The kids had a grasp of what they liked: emo­tion, dra­ma, and mak­ing music as a group. Whether the results were good, bad, in tune or out was no big deal — they had élan. This was not the way music was tra­di­tion­al­ly taught. But then I nev­er liked con­ven­tion­al “chil­dren’s music,” which is con­de­scend­ing and ignores the real­i­ty of chil­dren’s lives, which can be dark and scary. These chil­dren hat­ed “cute.” They cher­ished songs that evoked lone­li­ness and sad­ness.

You can learn the sto­ry of Fenger’s extra­or­di­nary music project in the 2002 VH1 doc­u­men­tary above, which includes inter­views and a reunion with some of the stu­dents. And lis­ten below for a few sam­ples of that touch­ing qual­i­ty of lone­li­ness and sad­ness Fenger and oth­ers have been talk­ing about.

David Bowie’s ‘Space Odd­i­ty’:

One of the most wide­ly praised songs from Inno­cence & Despair is the 1976 record­ing of David Bowie’s “Space Odd­i­ty.” In a 2001 inter­view with Mike Appel­stein for Scram mag­a­zine, Fenger explained the sound effects in the record­ing. “When I first taught ‘Space Odd­i­ty,’ ” he said, “the first part I taught after the song was the kids count­ing down. They loved that: they’d go ‘TEN!’ They could­n’t say it loud enough; the count­down in the song was the big win­ner. But as soon as they got to zero, noth­ing hap­pened. So I brought this old steel gui­tar. Well, one of the lit­tle guys whose name I’ve for­got, I put him on this thing and said, ‘Now lis­ten, when they get to zero, you’re the rock­et. So make a lot of noise on this. He’s fool­ing around with this steel gui­tar, and I did­n’t even think of this, but he intu­itive­ly took out a Coke bot­tle from his lunch and start­ed doing this (imi­tates a bot­tle run­ning up and down the fret­board). I just cranked up the vol­ume and turned down the mas­ter vol­ume so it was real­ly dis­tort­ed. And that was the ‘Space Odd­i­ty’ sound effect.”

The Beach Boys’ ‘In My Room’:

The chil­dren record­ed “In My Room” by the Beach Boys in 1977. Fenger told Appel­stein it was the ulti­mate chil­dren’s song. “It’s the per­fect intro­spec­tive song for a nine-year-old,” he said, “just as ‘Dust in the Wind’ is the per­fect phi­los­o­phy song for a nine-year-old. Adults may think it’s dumb, but for a child, it’s a very heavy, pro­found thought. To think that there is noth­ing, and it’s expressed in such a sim­ple way.”

The Eagles’ ‘Des­per­a­do’:

Sev­er­al of the record­ings fea­ture soloists. A young girl named Sheila Behman sang the Eagles’ “Des­per­a­do” in 1977. “With ‘Des­per­a­do,’ ” said Fenger, “you can see it as a cow­boy roman­tic sto­ry, but that’s not the way Sheila heard it. She could­n’t artic­u­late metaphor­i­cal­ly what the song was about, but in that sense, I think it was pur­er because it was unaf­fect­ed. It’s not as if the kids were try­ing to be some­body else. They were just try­ing to be who they were, and they’re doing this music and falling in love with it.”

Note: An ear­li­er ver­sion of this post appeared on our site in 2013.

Relat­ed Con­tent 

David Bowie Urges Kids to READ in a 1987 Poster Spon­sored by the Amer­i­can Library Asso­ci­a­tion

David Bowie Pre­dicts the Good & Bad of the Inter­net in 1999: “We’re on the Cusp of Some­thing Exhil­a­rat­ing and Ter­ri­fy­ing”

David Bowie Songs Reimag­ined as Pulp Fic­tion Book Cov­ers: Space Odd­i­ty, Heroes, Life on Mars & More

When David Bowie Launched His Own Inter­net Ser­vice Provider: The Rise and Fall of BowieNet (1998)

How David Bowie Used William S. Bur­roughs’ Cut-Up Method to Write His Unfor­get­table Lyrics

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Watch Bob Dylan Play “Mr. Tambourine Man” in Color at the 1964 Newport Folk Festival

It was at the 1965 New­port Folk Fes­ti­val that Bob Dylan famous­ly “went elec­tric,” alien­at­ing cer­tain adher­ents to the folk scene through which he’d come up, but also set­ting a prece­dent for the kind of quick-change musi­cal adap­ta­tion that he’s kept up into his eight­ies. At the 1964 New­port Folk Fes­ti­val, how­ev­er, all that lay in the future. Yet even then, the young Dylan was­n’t shy of mak­ing con­tro­ver­sial choic­es. Take, for exam­ple, the choice to play “Mr. Tam­bourine Man,” a song that — how­ev­er redo­lent of the mid-nine­teen-six­ties when heard today — would hard­ly have been top­i­cal enough to meet the expec­ta­tions of folk fans who regard­ed the music’s top­i­cal­i­ty as its main strength.

At the top of the post, you can watch col­orized footage of Dylan’s per­for­mance of “Mr. Tam­bourine Man” at the 1964 New­port Folk Fes­ti­val; the orig­i­nal black-and-white clip appears below. Con­sid­er the res­o­nances it could have set off in the minds of his youth­ful, clean-cut audi­ence: Rim­baud? Felli­ni? Lord Buck­ley? Mar­di Gras? Con­fes­sions of an Eng­lish Opi­um-Eater? Dyla­nol­o­gists have sug­gest­ed all these sources of inspi­ra­tion and oth­ers. It is pos­si­ble, of course, that — as Dylan him­self once said — the lyrics’ cen­tral image is that of gui­tarist Bruce Lang­horne, who played on the song as record­ed for Bring­ing It All Back Home, a musi­cian then known for his own­er­ship of a gigan­tic tam­bourine.

Despite its lack of ref­er­ences to the issues of the day, “Mr. Tam­bourine Man” reflects its his­tor­i­cal moment with a clar­i­ty that few songs ever have. (Some would say that’s even truer of The Byrds’ cov­er ver­sion, a radio hit that came out just a month after Dylan’s orig­i­nal.) Dylan him­self must have sensed that it marked not just the peak of an era, but also that of his own com­po­si­tion­al and per­for­ma­tive efforts in this par­tic­u­lar musi­cal style. Though he did attempt to write a fol­low-up to the song, its fail­ure to cohere showed him the way for­ward. Dylan still plays it in con­cert today, and to enthu­si­as­tic recep­tion from his audi­ences, but in such a way as to rein­vent it each time — know­ing that he both is and is not the same man who took the stage at New­port those six­ty years ago, and that “Mr. Tam­bourine Man” both is and is not the same song.

Relat­ed con­tent:

Bob Dylan’s His­toric New­port Folk Fes­ti­val Per­for­mances, 1963–1965

Watch Bob Dylan Make His Debut at the New­port Folk Fes­ti­val in Col­orized 1963 Footage

How Bob Dylan Kept Rein­vent­ing His Song­writ­ing Process, Breath­ing New Life Into His Music

How Bob Dylan Cre­at­ed a Musi­cal & Lit­er­ary World All His Own: Four Video Essays

Com­pare the “It Ain’t Me Babe” Scene from A Com­plete Unknown to the Real Bob Dylan & Joan Baez Per­for­mance at the New­port Folk Fes­ti­val

“Mr. Tam­bourine Man” & Oth­er Bob Dylan Clas­sics, Sung Beau­ti­ful­ly by Kids

Based in Seoul, Col­in Marshall writes and broad­casts on cities, lan­guage, and cul­ture. His projects include the Sub­stack newslet­ter Books on Cities and the book The State­less City: a Walk through 21st-Cen­tu­ry Los Ange­les. Fol­low him on the social net­work for­mer­ly known as Twit­ter at @colinmarshall.

Tibetan Musical Notation Is Beautiful

Reli­gions take the cast and hue of the cul­tures in which they find root. This was cer­tain­ly true in Tibet when Bud­dhism arrived in the 7th cen­tu­ry. It trans­formed and was trans­formed by the native reli­gion of Bon. Of the many cre­ative prac­tices that arose from this syn­the­sis, Tibetan Bud­dhist music ranks very high­ly in impor­tance.

As in sacred music in the West, Tibetan music has com­plex sys­tems of musi­cal nota­tion and a long his­to­ry of writ­ten reli­gious song. “A vital com­po­nent of Tibetan Bud­dhist expe­ri­ence,” explains Google Arts & Cul­tures Bud­dhist Dig­i­tal Resource Cen­ter, “musi­cal nota­tion allows for the trans­fer­ence of sacred sound and cer­e­mo­ny across gen­er­a­tions. A means to mem­o­rize sacred text, express devo­tion, ward off fer­al spir­its, and invoke deities.”

Some of these fea­tures may be alien to sec­u­lar West­ern Bud­dhists focused on mind­ful­ness and silent med­i­ta­tion, but to vary­ing degrees, Tibetan schools place con­sid­er­able val­ue on the aes­thet­ic expe­ri­ence of extra-human realms. As Uni­ver­si­ty of Tul­sa musi­col­o­gist John Pow­ell writes, “the use of sacred sound” in Tibetan Bud­dhism, a “Mantrayana” tra­di­tion, acts “as a for­mu­la for the trans­for­ma­tion of human con­scious­ness.”

Tibetan musi­cal nota­tions, Google points out, “sym­bol­i­cal­ly rep­re­sent the melodies, rhythm pat­terns, and instru­men­tal arrange­ments. In har­mo­ny with chant­i­ng, visu­al­iza­tions, and hand ges­tures, [Tibetan] music cru­cial­ly guides rit­u­al per­for­mance.” It is char­ac­ter­ized not only by its inte­gra­tion of rit­u­al dance, but also by a large col­lec­tion of rit­u­al instruments—including the long, Swiss-like horns suit­ed to a moun­tain environment—and unique forms of poly­phon­ic over­tone singing.

The exam­ples of musi­cal nota­tion you see here came from the appro­pri­ate­ly-named Twit­ter account Musi­cal Nota­tion is Beau­ti­ful and type­face design­er and researcher Jo De Baerde­maek­er. At the top is a 19th cen­tu­ry man­u­script belong­ing to the “Yang” tra­di­tion, “the most high­ly involved and regard­ed chant tra­di­tion in Tibetan music,” notes the Schoyen Col­lec­tion, “and the only one to rely on a sys­tem of nota­tion (Yang-Yig).”

The curved lines rep­re­sent “smooth­ly effect­ed ris­es and falls in into­na­tion.” The nota­tion also “fre­quent­ly con­tains detailed instruc­tions con­cern­ing in what spir­it the music should be sung (e.g. flow­ing like a riv­er, light like bird song) and the small­est mod­i­fi­ca­tions to be made to the voice in the utter­ance of a vow­el.” The Yang-Yig goes all the way back to the 6th cen­tu­ry, pre­dat­ing Tibetan Bud­dhism, and “does not record nei­ther the rhyth­mic pat­tern nor dura­tion of notes.” Oth­er kinds of music have their own types of nota­tion, such as that in the piece above for voice, drums, trum­pets, horns, and cym­bals.

Though they artic­u­late and elab­o­rate on reli­gious ideas from India, Tibet’s musi­cal tra­di­tions are entire­ly its own. “It is essen­tial to rethink the entire con­cept of melody and rhythm” to under­stand Tibetan Bud­dhist chant, writes Pow­ell in a detailed overview of Tibetan music’s vocal and instru­men­tal qual­i­ties. “Many out­side Tibetan cul­ture are accus­tomed to think of melody as a sequence of ris­ing or falling pitch­es,” he says. “In Tibetan Tantric chant­i­ng, how­ev­er, the melod­ic con­tent occurs in terms of vow­el mod­i­fi­ca­tion and the care­ful con­tour­ing of tones.”  Hear an exam­ple of tra­di­tion­al Tibetan Bud­dhist chant just above, and learn more about Tibetan musi­cal nota­tion at Google Arts & Cul­ture.

Note: An ear­li­er ver­sion of this post appeared on our site in 2019.

Relat­ed Con­tent:

Breath­tak­ing­ly-Detailed Tibetan Book Print­ed 40 Years Before the Guten­berg Bible

The World’s Largest Col­lec­tion of Tibetan Bud­dhist Lit­er­a­ture Now Online

Free Online Course: Robert Thurman’s Intro­duc­tion to Tibetan Bud­dhism (Record­ed at Colum­bia U)

Leonard Cohen Nar­rates Film on The Tibetan Book of the Dead, Fea­tur­ing the Dalai Lama (1994)

The Old­est Book Print­ed with Mov­able Type is Not The Guten­berg Bible: Jikji, a Col­lec­tion of Kore­an Bud­dhist Teach­ings, Pre­dat­ed It By 78 Years and It’s Now Dig­i­tized Online

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

The Soviet Union Creates a List of 38 Dangerous Rock Bands: Kiss, Pink Floyd, Talking Heads, Village People & More (1985)

Image by Mario Cas­ciano via Wiki­me­dia Com­mons

Music is dan­ger­ous and pow­er­ful, and can be, with­out intend­ing to, a polit­i­cal weapon. All author­i­tar­i­an regimes have under­stood this, includ­ing repres­sive ele­ments in the U.S. through­out the Cold War. I remem­ber hav­ing books hand­ed to me before the Berlin Wall came down, by fam­i­ly friends fear­ful of the evils of pop­u­lar music—especially punk rock and met­al, but also pret­ty much every­thing else. The descrip­tions in these para­noid tracts of the bands I knew and loved sound­ed so ludi­crous and hyper­bol­ic that I couldn’t help sus­pect that each was in fact a work of satire. They were at the very least anachro­nis­tic, yet ide­al, types of Poe’s Law.

Such may be your reac­tion to a list pub­lished in 1985 by the Kom­so­mol, the Sovi­et youth orga­ni­za­tion formed as the All-Union Lenin­ist Young Com­mu­nist League in 1918. (Find it below.) Con­sist­ing of thir­ty-eight punk, rock, met­al, dis­co, and New Wave bands, the list is not at all unlike the mate­ri­als print­ed around the same time by cer­tain youth orga­ni­za­tions I came into con­tact with.

The mech­a­nisms of state repres­sion in the Sovi­et Union on the eve of per­e­stroi­ka over­matched com­par­a­tive­ly mild attempts at music cen­sor­ship made by the U.S. gov­ern­ment, but the pro­pa­gan­da mech­a­nisms were sim­i­lar. As in the alarmed pam­phlets and books hand­ed to me in church­es and sum­mer camps, the Kom­so­mol list describes each band in obtuse and absurd terms, each one a cat­e­go­ry of the “type of pro­pa­gan­da” on offer.

Black Sab­bath, a legit­i­mate­ly scary—and polit­i­cal­ly astute—band gets pegged along with Iron Maid­en for “vio­lence” and “reli­gious obscu­ran­tism.” (Nazareth is sim­i­lar­ly guilty of “vio­lence” and “reli­gious mys­ti­cism.”) A great many artists are charged with only “vio­lence” or with “sex,” which in some cas­es was kind of their whole méti­er. A hand­ful of punk bands—the Sex Pis­tols, the Clash, the Stranglers—are cit­ed for vio­lence, and also sim­ply charged with “punk,” a crime giv­en as the Ramones’ only offense. There are a few odd­ly spe­cif­ic charges: Pink Floyd is guilty of a “dis­tor­tion of Sovi­et for­eign pol­i­cy (‘Sovi­et aggres­sion in Afghanistan’)” and Talk­ing Heads endorse the “myth of the Sovi­et mil­i­tary threat.” A cou­ple hilar­i­ous­ly incon­gru­ous tags offer LOLs: Yazoo and Depeche Mode, two of the gen­tlest bands of the peri­od, get called out for “punk, vio­lence.” Kiss and the Vil­lage Peo­ple (above), two of the sil­li­est bands on the list, are said to prop­a­gate, “neo­fas­cism” and “vio­lence.”

  1. Sex Pis­tols: punk, vio­lence
  2. B‑52s: punk, vio­lence
  3. Mad­ness: punk, vio­lence
  4. Clash: punk, vio­lence
  5. Stran­glers: punk, vio­lence
  6. Kiss: neo­fas­cism, punk, vio­lence
  7. Cro­cus: vio­lence, cult of strong per­son­al­i­ty
  8. Styx: vio­lence, van­dal­ism
  9. Iron Maid­en: vio­lence, reli­gious obscu­ri­tanism
  10. Judas Priest: anti­com­mu­nism, racism
  11. AC/DC: neo­fas­cism, vio­lence
  12. Sparks: neo­fas­cism, racism
  13. Black Sab­bath: vio­lence, reli­gious obscu­ri­tanism
  14. Alice Coop­er: vio­lence, van­dal­ism
  15. Nazareth: vio­lence, reli­gious mys­ti­cism
  16. Scor­pi­ons: vio­lence
  17. Gengis Khan: anti­com­mu­nism, nation­al­ism
  18. UFO: vio­lence
  19. Pink Floyd (1983): dis­tor­tion of Sovi­et for­eign pol­i­cy (“Sovi­et agres­sion in Afghanistan”)***
  20. Talk­ing Heads: myth of the Sovi­et mil­i­tary threat
  21. Per­ron: eroti­cism
  22. Bohan­non: eroti­cism
  23. Orig­i­nals: sex
  24. Don­na Sum­mer: eroti­cism
  25. Tina Turn­er: sex
  26. Junior Eng­lish: sex
  27. Canned Heat: homo­sex­u­al­i­ty
  28. Munich Machine: eroti­cism
  29. Ramones: punk
  30. Van Halen: anti-sovi­et pro­pa­gan­da
  31. Julio Igle­sias: neo­fas­cism
  32. Yazoo: punk, vio­lence
  33. Depeche Mode: punk, vio­lence
  34. Vil­lage Peo­ple: vio­lence
  35. Ten CC: neo­fas­cism
  36. Stooges: vio­lence
  37. Boys: punk, vio­lence
  38. Blondie: punk, vio­lence

The list cir­cu­lat­ed for “the pur­pose of inten­si­fy­ing con­trol over the activ­i­ties of dis­cothe­ques.” It comes to us from Alex­ei Yurchak’s Every­thing Was For­ev­er, Until It Was No More: The Last Sovi­et Gen­er­a­tion, which cites it as an exam­ple, writes one read­er, of “the con­tra­dic­to­ry nature of Sovi­et life, where as cit­i­zens par­tic­i­pat­ed in the rit­u­al­ized, pro for­ma ide­o­log­i­cal dis­course, this very dis­course allowed them to carve out what they called ‘nor­mal mean­ing­ful life’ that went beyond the state’s ide­ol­o­gy.” A large part of that “nor­mal” life involved cir­cu­lat­ing bootlegs of ide­o­log­i­cal­ly sus­pect music on impro­vised mate­ri­als like dis­card­ed and stolen X‑Rays. The Kom­so­mol even­tu­al­ly wised up. As Yur­chak doc­u­ments in his book, they co-opt­ed local ama­teur rock bands and pro­mot­ed their own events as a counter-attack on the influ­ence of bour­geois cul­ture. You can prob­a­bly guess how much suc­cess they had with this strat­e­gy.

See the full list of thir­ty-eight bands and their “type of pro­pa­gan­da” above.

Note: An ear­li­er ver­sion of this post appeared on our site in 2015.

Relat­ed Con­tent:

Frank Zap­pa Debates Whether the Gov­ern­ment Should Cen­sor Music in a Heat­ed Episode of Cross­fire: Why Are Peo­ple Afraid of Words? (1986)

The Sovi­ets Who Boot­legged West­ern Music on X‑Rays: Their Sto­ry Told in New Video & Audio Doc­u­men­taries

Watch the Sur­re­al­ist Glass Har­mon­i­ca, the Only Ani­mat­ed Film Ever Banned by Sovi­et Cen­sors (1968)

The His­to­ry of Sovi­et Rock: From the 70s Under­ground Rock Scene, to Sovi­et Punk & New Wave in the 1980s

Young Pat­ti Smith Rails Against the Cen­sor­ship of Her Music: An Ani­mat­ed, NSFW Inter­view from 1976

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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