Re: [scots-l] Tempi and other not so dumb questions

2002-02-17 Thread Clifford Abrams

 I find your observations interesting, especially in that a march
usually listed as a retreat like "Battle of the Somme" seems to
want-- at least for me-- to move along a bit. I guess these are
mostly Amercan tunes, but how do you feel about "rattlers"--which are
sometimes noted as retreats? "Morgan's Rattler" also seems to be kind
of speedy, but maybe i'm playing it wrong.

CliffA

The retreat march is not, as Stan suggests, necessarily a march time
tune which would be marched to - as often as not it was played as
part of the evening ritual in the military camp as day duties gave
way to night ones. It was not linked to the military manoeuvre of
retreating in or from battle but was linked to the idea of refuge and
safety in the camp. Some contemporary players, assuming that the
retreat march is to be marched to, crank it up to a  kind of
swaggering, kilt swinging, tempo which robs the airs of the inherent
melancholy quality which many possess.
> 
> I hope this helps illustrate my earlier point.
> 
> Stuart Eydmann

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Re: [scots-l] Tempi and other not so dumb questions

2002-02-17 Thread Clifford Abrams

Forgive my ignorance, but what does the word "birl" mean? Thanks.

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Re: [scots-l] Tempi and other not so dumb questions

2002-02-17 Thread Stuart Eydmann

Stan wrote:

"Marches should be played at marching speed. Watch people going across the
Millennium bridge. They are all going at more or less the same speed. As you
play pretend you are marching home after you have escaped a bloody, painful
death in a battle you were forced to go to avoid your house being burned. If
you are only a few miles from your loved ones, and you see the hills of home
you'll start to swing into a retreat march, and my won't the tune go, and be
just "right"."

This is, in fact, a good illustration of my suggestion that there are no
universal right or wrongs in relation to tempi in Scottish traditional
music. Take the march, for example. Functional military marching has always
been influenced by the conditions under foot and the situation in hand and
therefore the prescribed tempi varied considerably in time and place. The
introduction of metalled roads in Scotland, for instance, coincided with the
rise of the quickstep and quickest step.

Then there were ceremonial marches which had there own requirements. In
piping the great period of march composition was not for marching at all but
for recital and competition performance with many tunes never intended for
marching.

The adoption of march tunes into the Scottish social dance tradition further
complicated the situation and added to the sheer variety of tempi which can
be employed.

The retreat march is not, as Stan suggests, necessarily a march time tune
which would be marched to - as often as not it was played as part of the
evening ritual in the military camp as day duties gave way to night ones. It
was not linked to the military manoeuvre of retreating in or from battle but
was linked to the idea of refuge and safety in the camp. Some contemporary
players, assuming that the retreat march is to be marched to, crank it up to
a  kind of swaggering, kilt swinging, tempo which robs the airs of the
inherent melancholy quality which many possess.

I hope this helps illustrate my earlier point.

Stuart Eydmann

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Re: [scots-l] Tempi and other not so dumb questions

2002-02-17 Thread Stuart Eydmann

Kate responded on my suggestion that confronted with printed fiddle music
some classical musicians see the grace notes and immediately strive to give
them an emphasis and value which they do not deserve or require with
unfortunate consequences for the music stating:

"I have to disagree here because in Cape Breton fiddling there is much
use of emphasized grace notes with real note value.  Or, I should say
that one hears this type of grace note often anyway."

I don't think were are disagreeing too much here. My comments were not aimed
at the music I have heard from Cape Breton or most traditional fiddling this
side of the pond but with that of some classically trained, score-centric
fiddlers (there are quite a few here) whose training and experience does not
encourage listening to/observing the tradition. If, in fast dance music, the
traditional Cape Breton fiddlers are using grace notes which rob the melody
notes of time they are doing so in the context of other traditional musical
factors (which are also denied the classical player - such as the internal
rhythmic ones discussed by Alexander) which taken together produce the
special flavour/character/style which makes the tradition what it is.

As Kate says, the traditional fiddler probably does their own thing anyway
and I would go on to suggest that some do not have a mental concept (I'm
struggling for the correct terms here!) of the music as mapped out in the
conventional notation and that for them grace notes are an integral part of
the melody. This contrasts with the conventional Western convention of grace
notes as additions or emebelishments to the given melody.

I am glad to note that transcriptions are being made of Cape Breton
fiddling. There has been hardly any real transcription of fiddling in
Scotland to date and next to nothing going on at present. There are no
collections based on transcriptions from players most contemporary
publications simply recycling settings from earlier publications. This in
part, is due to the general lack of academic interest in Scottish fiddle
here and the unfortunate opinion abroad in Scottish music circles that the
study and analysis of the music will debase it somehow.

Any other thoughts?

Stuart Eydmann

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