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Monday, December 13, 2010

Playing the Sorna and Dohol


A dohol is a large cylindrical drum with two skin heads. It is generally struck on one side with a wooden stick bowed at the end, and with a large thin stick on the other side, though it is also played by the bare hands. It is the principal accompaniment for the sorna, which is the Persian ancestor of the Renaissance shawm (which in turn developed to the oboe; so it goes).

Sometimes sorna is also referred as saz, which in Turkey (also in the Caucasian countries, as well as in Bosnia and Albania) denotes a long-necked fretted lute. Such a lute has a pear-shaped wooden body and several metal strings arranged in double or triple courses, and is played with a plectrum: in Caucasus it may be played in ensembles of as many as 15 to 20 players, accompanying an ashug, which is what we would call a troubadour.

But if we are here, at what it means to be an ashug, I have to promise you a post about Parajanov's Ashug-Karibi... all in good time!



سُرنا , دُهُل
(video by siyasard)

(Iranian Film and Poetry)

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Playing the Setar



Setar means literally three strings; however, Two and a half centuries ago, a fourth string was added to the setar, which has 25 - 27 moveable frets. It originated in Persia before the spread of Islam.


سه ‌تار
(video by SahbaTV)

(Iranian Film and Poetry)

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Playing the Tambur

Turkish Tambur has two variants, mizrapli (played with a plectrum) and yayli (played with a bow). It is interesting: the word tambur came to Romanian with a shifted meaning, drum played within a military band (and always the head of the band is drumming the tambur). For those who remember Dan Spătaru and his songs, Trecea fanfara militara, In frunte cu-n tambur major....



mizrapli tambur


mizrapli tambur
(video by Tanburiahmet)



yayli tambur


yayli tambur
(video by evrenersin)


(Iranian Film and Poetry)

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Sunday, December 12, 2010

Playing the Oud

Arab musician in Aleppo, Syria with an oud circa 1915


According to Farabi, the oud was invented by Lamech, the sixth grandson of Adam. You'd like to hear the legend, only it sounds kind of morbid for modern tastes, so I'll rather pass over.

Anyway, even if it wasn't invented exactly in those times, the oud is very old, for sure. Arabs and Kurds call it ūd, Turks call it ud or ut, Greeks call it ούτι, in Somalia it's called cuud, in Iran barbat. This pear-shaped instrument is used across the whole Middle East. It is the ancestor of the lute.


بربط
(video by Oshagh)


An ancient Turkish ud inlaid with ivory and mother-of-pearl
(Mevlâna mausoleum, Konya, Turkey)


(Iranian Film and Poetry)

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Playing the Tombak




A tombak is a one-headed drum carved from a single piece of wood. It is placed under the player's arm and held in-between the fingers of his two hands. Its body is made from wood, ceramic or light metals. But wood is the most convenient material.

Farhad Bazargan was born in Isfahan in 1966. Currently he lives in Norway. Tombak is his passion.


دنبک
(video by farhad66)

(Iranian Film and Poetry)

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Playing the Tar

Painting from the Hasht-Behesht Palace in Isfahan Iran, 1669
(http://en.wikipedia.org/wiki/Tar_%28lute%29)


Tar is claimed to be the root of the names of the Iranian setar and the guitar as well as less as the dutar and the Indian sitar.


تار'
(video by arminkaedi)

(Iranian Film and Poetry)

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Playing the Daf

Daf in a Miniature, Isfahan
(http://en.wikipedia.org/wiki/Daf)


After santur, daf. The artist is Hussein Zahawy, a Kurdish Percussionist for folk, art music and jazz.


(Iranian Film and Poetry)

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Playing the Santur

Painting from the Hasht-Behesht Palace in Isfahan Iran, 1669
(http://www.citizendia.org/Santur)

I promised when I spoke about Grass that I would look for videos with music performed on traditional Iranian instruments, here is the santur. Enjoy!



شهریار
(video by saam111000)

(Iranian Film and Poetry)

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Tuesday, December 07, 2010

Grass: A Nation's Battle for Life (1925)



(click here for the Romanian version)

Grass: A Nation's Battle for Life, released in 1925, one of the earliest ethnographic documentaries in the cinema history. It's a great movie, in the same time the story of its making is amazing.

It all started with two guys having the ambition to create a movie as successful as Flaherty's Nanook of the North. One of the two guys was Merian Caldwell Cooper: a passionate promoter in both aviation and movie industry, a bomber pilot in WWI, twice shot down in fight. The other was Ernest Beaumont_Schoedsack: during the WWI a cameraman on the front, recording infantry actions under shell fire. The two had met for the first time in Poland, during the war with Soviet Russia: Merian Cooper was in the Kościuszko Squadron, while Ernest Schoedsack was there with the Red Cross Photographic Development. They would meet again in the early 20's and start collaborating in making movies. Meanwhile Merian Cooper had been made prisoner by the Red Army and managed to escape.


So, Cooper and Schoedsack decided to make a documentary to be a success as big as Nanook. Flaherty had gone to the Eskimo, their target was Kurdistan. The expedition started in October 1923 in Angora (today's Ankara). There was a fellow-traveler with them: journalist Marguerite Elton Harrison. She too had the taste for danger in her DNA: risky missions in Germany, Russia, Japan, China, imprisoned for a period in Soviet Russia.

It was during the expedition that they decided to go further, to reach a nomadic community of Bakhtiari, some place in central Persia, and to follow them in their seasonal migration in search of grass for their herds.

Twice a year the Bakhtiari have to migrate with their animals, once Eastward, then Westward, between their summer quarters (in Chahārmahāl-o-Bakhtiyārī) and their winter quarters (in Khūzestān). That means crossing the Kārun river (some identify it with Pishon, one of the four rivers of Eden, as mentioned in Genesis) and escalating Zard-Kuh, the highest peak of the Zagros Mountains.

By the times the three Americans were with the Bakhtiari, there were no bridges over the river, and all people were barefoot. They had to pass this way over the heavy snowed mountain. As for crossing the river, the animals had to swim, of course many of them were drowning.

There were about 50,000 people and half a million animals. The huge group was led by Haidar Khan, a man of great authority, exceptionally fit for his huge responsibilities.

The decision of Cooper, Schoedsack and Harrison to join the community of Bakhtiari proved fortunate: by filming their journey they created a masterpiece.


The movie has two distinct parts. Firstly it chronicles the trip from Angora towards Kurdistan, with a picturesque description of a caravanserai, and some other interesting moments, like the sudden meeting with a troupe of desert police, occasion for the filmmakers to shot a surreal scene with the policemen executing a complicate ballet while on their horses!

But it is the second part of the movie that is a masterpiece: simply filming the journey of barefoot people with their animals across the river and over the mountain transmits a great epic sense. It is there the whole drama of this ethnicity struggling for life, rendered with simplicity and greatness.




The journey ended in the spring of 1924 (a certificate issued in Tehran on June 24 that year, cosigned by Haidar Khan and Prince Amir Jang, certified that the three Americans were the first foreigners to have made the forty-eight days migration with the tribe).

Many critics have compared Grass with Nanook, giving to the work of Flaherty a better mark, and obviously the merit of having been the first. I found an interesting remark in an essay by Richard Griffith (who was a curator at MoMA Film Library between 1951 - 1965): Flaherty was an explorer filming a population he knew, while Cooper and Schoedsack were adventurers attracted by the unknown.

The images in "Nanook" could be more skillful worked, while what you see in "Grass" is the real thing: the epic on the screen is live.

I watched Grass on Netflix and I give total credit to its admirers: this movie is fascinating.

The copy available on Netflix includes some evocative pieces of Iranian music, composed and performed by Gholam Hosain Janati-Ataie (santur and daf), Kavous Shirzadian (tar, tombak and oud) and Amir Ali Vahabzadegan (Turkish tambur, setar, dohol, daf and voice). I found this very touching: a tribute paid to a courageous community who struggles with nature for their life. I should find some videos with music performed on such instruments and to publish them here on the blog.

Cooper and Schoedsack continued to work together. Chang was released in 1927: it was another very good movie, with amazing scenes with savage animals in the Siamese jungle, tigers, leopards, and elephants on rampage; these scenes give a formidable sensation of closeness.

Then came King Kong (1933): a huge success of public. The huge gorilla will become famous and will be the main hero in other movies made along the years: nevertheless it was created by Cooper and Schoedsack.

Then came WWII, and Cooper was again in the military. As for Schoedsack, his eyesight was severely damaged in the war, yet he continued to work after that.

The personality of Cooper attracted the attention of Kevin Brownlow, the great historian of the silent movie era, who made in 2005 a movie about this pioneer of the documentary (I'm King Kong!: The Exploits of Merian C. Cooper). It was actually through the information about the movie of Brownlow that I started my search on Grass. An information I got in a phone conversation with Jack Goelmann: my New Yorker friend that spent a life in search of finding and promoting quality films.

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As for the Bakhtiari people, they continue their seasonal migrations. Now their herds are carried in trucks and they are no more barefoot, still it's hard.

Haydar Khan contracted yellow fever and passed away, the following year after the film was made. His son Lufta was nine years old in the movie. In 1990 he was interviewed by Iranian film scholar Bahman Maghsoudlou for his book Grass: Untold Stories.





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(Jack Goelman)

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