Tag Archives: Voice

Qamar: A pioneering singer of Iran

In the post 1970 revolution era, women musicians in Iran, especially women vocalists, have represented a challenge to societal norms and have inspired new musical trends. Such trends, however, have largely been inconsistent with the gendered restrictions of the Iranian state’s cultural policies which limit the musical activities of women, especially singing in public. Iranian society has long been one where religion and politics have been integrated into everyday life. With Islam as the official state ideology, this integration has been felt even more deeply. There is, however, a significant gap between such cultural policies, dominant official discourse, and the changing spiritual, intellectual, and cultural needs of Iranian society.

In this context, the emergence of women solo singers performing in public is unprecedented in Iranian history and must be understood in terms of the political, social, and intellectual changes of the late 19th and early 20th century. These changes included different processes of modernization including greater communication politically with the international community, the opening of modern schools, the establishment of a printing press, the creation of a modern educated or intellectual class (munavar al-fekr), the emergence of a literary renaissance movement (Bazgasht-i adabi), and a change in the country’s constitution. The Iranian public, especially the urban educated class, at the turn of the 20th century longed for changes in gender norms and for the participation of women in social and cultural spheres, including in the public performance of music. The early period of the Constitutional Revolution marked the beginning of Iranian classical music concerts performed in public. It was not until 1924, however, when the singer Qamar al-Moluk Vazirizade (better known as Qamar) gave her first concert at Tehran Grand Hotel, that an Iranian woman would perform before an audience of men in public.

Qamar was born in the small city of Qazvin but later moved to Tehran where she adopted her family name in honor of Ali-Naqi Vaziri, an Iranian musician who improved the social status of musicians and expanded the role of women in music. Qamar lost her father a month before she was born, and her mother died when she was only 18 months old. She was raised by her grandmother, Khair al- Nesa’, a reciter of the Qur’an and a religious professional narrator for women-only audiences (rouzeh-khani). Khair al Nesa’, who was known for her strong reciting voice, quickly took notice of Qamar’s interest in singing and encouraged her to join the performances–making them more captivating and helping Qamar to cultivate her singing voice. Qamar later recounted, “Those singing experiences in my childhood gave me the courage to sing in public”. Similar to the renowned Egyptian singer Umm Kulthum, Qamar’s professional career as a singer was influenced by and connected to her religious background.

From 1927 to 1937, Qamar’s career flourished, and she became one of the first Iranian singers to record for the gramophone market. Some of her songs reflected the social conditions and hardships faced by Iranian people after World War I. Furthermore, her recordings were even performed in public spaces such as theaters. Qamar is generally known to have played a significant role in the development of Persian classical music as a genre and expanded its popularity in aristocratic circles to wider society in the early 20th century.

Learn more in “Voicing their presence: Postrevolution Iranian female vocalists in context” by Malihe Maghazei [Popular communication XV/3 (2017), 233–247]. Find it in RILM Abstracts of Music Literature.

Listen to a recording by Qamar al-Moluk Vazirizade below.

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Filed under Asia, Popular music, Voice, Women's studies, World music

Kaija Saariaho’s sound worlds

From 1972 to 1974, the Finnish composer Kaija Saariaho studied at the University of Industrial Art and Design in Helsinki. Although she had played violin since childhood, she initially did not pursue her interests in music and composition because she saw no professional prospects in music as a woman. By 1976, however, Saariaho had enrolled at the Sibelius Academy in Helsinki where she studied with Paavo Heininen until 1981. After completing a degree in composition, she continued her studies at the Hochschule für Musik Freiburg (Freiburg University of Music), where she studied with Brian Ferneyhough and Klaus Huber before moving to Paris in 1982.

Saariahobegan her career with short compositions using serial techniques. Generally, her music was considered rather avant-garde for Finland in the 1980s, a period when she was began composing with computers and other digital technology. After moving to Paris, Saariaho further developed her techniques for computer-assisted composition in the music studios of IRCAM (Institut de recherche musicale et coordination acoustic et musique) and GRM (Groupe de recherches musicales). Throughout the 1980s, her compositions (particularly her electroacoustic compositions) increasingly gained international recognition, and some were performed in Europe, Japan, and the United States.

Besides her training in serial composition techniques, Saariaho’s musical thinking was deeply influenced by the performing arts and above all, by the color theory of Goethe and Wassily Kandinsky. They inspired her to experiment with the transition between vowels and consonants and to generate transition processes between sound and the human voice. In a 2014 interview, she discussed her use of the human voice as an instrument and a vehicle for text, including poetry and literature. According to Saariaho,

“I have such an affinity for the human voice–and a personal predilection for texts! In a sense, it’s the richest form of expression because the instrument is inside a human being and there are many things that cannot be falsified when using your voice. Whether or not a work for voice originates from a text, it’s necessarily a different mode of communication than instrumental music. Of course, using a text adds another layer of richness and meaning. I really love using voice, but it was difficult for me to write for it at first, probably because the historical context was difficult. I’ve always loved Berio, for instance, and what he did with voice, but I don’t like music that imitates Berio–and at some point, it felt as though you could only write for voice in that way, you had to write that way. So, it took time for me to find a certain freedom and my own way of writing for voice–and to accept it.”

Read the full entry on Kaija Saariaho in MGG Online.

Below is Saariaho’s Verblendungen (1984), a piece commissioned by the Finnish Broadcasting Company that sees her experimenting with electroacoustic music by manipulating pre-recorded sounds on a tape to create eerie textures.

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Filed under 20th- and 21st-century music, Performers, Voice

AI voice and the posthuman

AI voice, as a groundbreaking phenomenon, highlights two possible meanings that are often not problematized: the voice embedded into AI-based devices and the voice created using AI algorithms. To clarify the distinctions and the intersections of these two meanings, approaches inspired by media archaeology and social constructionism may be used to explore a social phenomenon constructed by the interaction of a discursive level of representation and a non-discursive level of material practice and operation.

The interaction of these two levels results in a tension between anthropocentrism and posthumanism–a characteristic of AI voice. Two case studies represent this tension, namely the commercial of the smart speaker Amazon Alexa and the phenomenon of voice cloning. While the first example demonstrates how at a discursive level the “voice in the machine” is represented to personify AI technology, the second, which consists in the possibility of reproducing the features of an embodied and personal voice, provides an example of how the materialization of that cultural idea depends on the technical possibilities and material practices required by data-driven algorithms.

Read on in “AI voice between anthropocentrism and posthumanism: Alexa and voice cloning” by Domenico Napolitano (Journal of interdisciplinary voice studies VII/1 [August 2022], 35-49).

Below is a video that jokingly explores the voice behind the Amazon Alexa.

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Filed under Acoustics, Sound, Voice

Sinéad O’Connor’s musical and political life

Irish singer Sinéad O’Connor’s expressive cover of the ballad Nothing compares 2 U, originally composed by Prince for his 1985 album The Family, turned into a worldwide hit in 1990. The song, which explored the pain of separation, received platinum and gold album awards in numerous countries and became O’Connor’s biggest hit. Her album I Do Not Want What I Haven’t Got (featuring Nothing compares 2 U) was one of the world’s best selling albums of 1990 and was nominated for four Grammys. Sinéad spent parts of her youth in boarding schools and busking locally. At age 20, she moved to London and released her debut album The Lion and the Cobra, which went certified gold in the United States in 1987.

In 1992, she appeared on the popular U.S. sketch comedy show Saturday Night Live where famously she drew attention to sexual abuse in the Catholic Church by tearing up a picture of the Pope on live national television. Some of her songs explored her experiences with abuse as a child and denounced war. Sinéad also publicly campaigned for women’s rights and especially the right to abortion in Ireland. Together with musicians from the bands Coldplay, Led Zeppelin, One Direction, Queen, U2, and others, she took part in Bob Geldof’s Band Aid 30 project in 2014 to raise funds to combat the Ebola epidemic in West Africa. The documentary Nothing Compares, about her life and career, directed by Kathryn Ferguson, was released in 2022 and received two British Independent Film Awards (BIFA).

In Sinéad’s final interview in 2023, she discussed how in childhood she realized the power of music and her voice. As she described, “My first musical memory is my father singing to me [the folk ballad] Scarlet ribbons. I just remember being blown away . . . lying on my pillow and my dad singing this song to me. I was like, ‘Oh my God, the angels came in the window.’ My mother was a very violent woman, not a healthy woman; she was physically, verbally, psychologically, spiritually, and emotionally abusive. My mother was a beast. And I was able to soothe her with my voice. I was able to use my voice to make the devil fall asleep.”

Sinéad O’Connor passed away in London on 26 July 2023. Read her obituary in MGG Online and stay tuned for a full article.

Listen to Don’t give up, recording that features O’Connor with Willie Nelson below.

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Filed under Performers, Politics, Popular music, Reception, Uncategorized

Scott Walker, Sunn O))), and the apocalyptic tone

Daniela Cascella’s 2017 book Singed: Muted voice-transmissions after the fire contemplates the silences and fissures that take disconnected works and tune them into a shared frequency. The book inspires a reading and listening that opens rather than closes the depths of a given work of art. In Soused (2014), the collaborative record between the eminently obscure singer-songwriter Scott Walker and the minimalist sub-bass drone group Sunn O))), the same types of disconnect and shared frequencies elicited in Cascella’s Singed are brought together.

Given the extremity of both Walker and Sunn O))), the meeting point of these extremes leaves listeners to wonder, as Cascella might, how one is able to write or speak after listening to Soused? This evocation is based on the way that both Walker and Sunn O))) push their listeners to various limits, be it lyrically, vocally, aesthetically, or sonically. Walker’s excess is a coalescence of all these things–his lyrics operate through what he calls “edge work”; his voice matures toward a depersonalized space voided of the usual predicates so that it resembles the sound “of just a man singing”. Walker’s aesthetic becomes increasingly dark with each of his albums, punctuated by long periods of reclusiveness and silence. The musical soundscapes, from the album Climate of hunter (1984) onward, become increasingly expansive, more experimental, and ultimately more difficult. Similar to Walker, excess and minimalism characterize Sunn O)))’s primal slabs of guitar and synth. Their maximalist drone doom collapses the boundaries between the aural and haptic, carving out an immersive physio-aural-haptic experience. The idea of an “apocalyptic tone” (inspired by Maurice Blanchot’s notion of disaster) becomes the basis of these imagined frequencies and resonates in the soundworld created by Walker and Sunn O))) on Soused.

Read on in “The apocalyptic tone of Scott Walker, Sunn O))) and Soused” by Adam Potts (Journal for cultural research XXIV/3 [2020], 185–202).

Below is the music video for Brando, from the album Soused, by Gisèle Vienne.

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Filed under Performers, Popular music, Sound

Kumi wudui vocal culture

 

Ryūkyūan kumi wudui (組踊, Japanese kumi odori) uses a variety of codified vocal techniques to identify the gender and social class of each character. Degrees of musicality, variation in timbre, and pitch inflection are all understood as emblematic of particular character types.

These vocal techniques are constructed within Ryūkyūan society with reference to the Ryūkyūan language, class system, and gender relationships. Many parallels can be drawn between the ways vocal identities are constructed in kumi wudui vocal culture and in other world theater traditions.

This according to “Listening to the voice in kumiudui: Representations of social class and gender through speech, song, and prosody” by Matt Gillan (Asian music XLIX/1 [winter–spring 2018] pp. 4–33).

Below, some examples of kumi wudui vocal types.

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Filed under Asia, Curiosities, Dramatic arts

Journal of interdisciplinary voice studies

JIVS

Launched by Intellect in 2015, Journal of interdisciplinary voice studies provides a platform for academics and practitioners involved in voice studies.

Voice is understood here as a phenomenon of different disciplines such as communication and performance, but also as a methodological tool and analytical mechanism. This journal aims to represent the wide variety of voice scholars and hopes to reflect the multifaceted nature of this subject.

Below, a project by the interactive theater collective non zero one, the subject of one of the articles in the inaugural issue.

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The vocal tract organ

vocal tract organ

 

The vocal tract organ is a new musical instrument that consists of three-dimensional (3D)-printed vocal tracts (throat and mouth) for individual vowels sitting on loudspeakers to enable static vowel sounds to be produced.

The acoustic excitation from the loudspeakers is a synthesized version of the typical waveform produced by the vibrating human vocal folds during pitched sounds, which enables the instrument to be played from a keyboard.

The vocal tract organ will become an instrument in its own right, and it could be used as a direct replacement for the vox humana organ stop, given that its acoustic output is a much closer representation of the human vocal output than that from a vox humana organ pipe. The 3D-printed tracts may also be used  in vocal and choral workshops as well as degree-level music technology education.

This according to “The vocal tract organ and the vox humana organ stop” by David M. Howard (Journal of music, technology & education VII/3 [2014] pp. 265–277).

Above, an illustration from the article; below, a composition by Professor Howard.

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Filed under Curiosities, Instruments, Science

Pachyderm proclamations

 

Elephants can communicate using sounds below the range of human hearing (infrasounds below 20 hertz). These vocalizations have been presumed to be produced in the larynx, either by neurally controlled muscle twitching (as in cat purring) or by flow-induced self-sustained vibrations of the vocal folds (as in human speech and song).

In an experiment, direct high-speed video observations of an elephant larynx demonstrated flow-induced self-sustained vocal fold vibration in the absence of any neural signals, thus excluding the need for any purring mechanism. The observed physical principles of voice production apply to a wide variety of mammals, extending across a remarkably large range of fundamental frequencies and body sizes, spanning more than five orders of magnitude.

This according to “How low can you go? Physical production mechanism of elephant infrasonic vocalizations” by Christian T. Herbst, et al. (Science CCCXXXVII/6094 [3 August 2012] pp. 595–599). Below, a podcast interview with Dr. Herbst provides examples and further details (including the fact that the elephant had died of natural causes).

Kerry Klein speaks with Christian Herbst about recreating and analyzing the lowest vocalizations that elephants produce

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