Klezmer
Klezmer | |
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Greek music | |
Cultural origins | Ashkenazic Jewish ceremonies, especially weddings, in Eastern Europe |
Typical instruments | Standard orchestra instruments, accordion, cimbalom |
Jewish and Israeli music |
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Religious |
Secular |
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Israel |
Dance |
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Music for holidays |
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Klezmer (
After the destruction of Jewish life in Eastern Europe during
Etymology
The term klezmer, as used in the
It was not until the late 20th century that the word "klezmer" became a commonly known English-language term.[14] During that time, through metonymy it came to refer not only to the musician but to the musical genre they played, a meaning which it had not had in Yiddish.[15][16][17] Early 20th century recording industry materials and other writings had referred to it as Hebrew, Jewish, or Yiddish dance music, or sometimes using the Yiddish term Freilech music ("Cheerful music").
Twentieth century Russian scholars sometimes used the term klezmer; Ivan Lipaev did not use it, but Moisei Beregovsky did when publishing in Yiddish or Ukrainian.[11]
The first[citation needed] postwar recordings to use the term "klezmer" to refer to the music were The Klezmorim's East Side Wedding and Streets of Gold in 1977/78, followed by Andy Statman and Zev Feldman's Jewish Klezmer Music in 1979.[citation needed]
Musical elements
Style
The traditional style of playing klezmer music, including tone, typical
Few klezmer musicians before the late nineteenth century had formal musical training, but they inherited a rich tradition with its own advanced musical techniques. Each musician had their understanding of how the style should be "correctly" performed.[20][18] The usage of these ornaments was not random; the matters of "taste", self-expression, variation and restraint were and remain important elements of how to interpret the music.[18]
Klezmer musicians apply the overall style to available specific techniques on each melodic instrument. They incorporate and elaborate the vocal melodies of Jewish religious practice, including
In an article about Jewish music in Romania, Bob Cohen of
The accompaniment style of the accompanist or orchestra could be fairly impromptu, called צוהאַלטן (tsuhaltn, holding onto).[29]
Historical repertoire
The repertoire of klezmer musicians was very diverse and tied to specific social functions and dances, especially of the traditional wedding.[2][19] These melodies might have a non-Jewish origin, or have been composed by a klezmer, but only rarely are they attributed to a specific composer.[30] Generally klezmer music can be divided into two broad categories: music for specific dances, and music for listening (at the table, in processions, ceremonial, etc.).[30]
Dances
- Freylekhs. The simplest and most widespread type of klezmer dance tunes are those played in 2
4 and intended for group circle dances. Depending on the location this basic dance may also have been called a Redl (circle), Hopke, Karahod (round dance, literally the Belarusian translation of the Russian khorovod), Dreydl, Rikudl, etc.[2][31][29][10] - Bulgar, or Bolgar, became the most popular klezmer dance form in the United States. Its origin is thought to be in Moldavia and with a deep connection to the Sârbă genre there.[19]
- Sher is a contra dance in 2
4. Beregovsky, writing in the 1930s, noted that despite the dance being very commonly played across a wide area, he suspected that it had its roots in an older German dance.[2] This dance continued to be known in the United States even after other complex European klezmer dances had been forgotten.[32] In some regions the music of a Sher could be interchangeable with a Freylekhs.[19] - Khosidl, or Khosid, named after HasidicJews, is a more dignified embellished dance in 2
4 or 4
4. The dance steps can be performed in a circle or in a line. - Hora or Zhok (from the Romanian Joc) is a circle dance in 3
8. In the United States, it came to be one of the main dance types after the Bulgar.[19] - Broygez-tants[30]
- Kolomeikeis a fast and catchy dance in 2
4 time, which originated in Ukraine, and is prominent in the folk music of that country. - Skotshne is generally thought to be a more elaborate Freylekhs which could be played either for dancing or listening.[2]
- Nigun, a very broad term which can refer to melodies for listening, singing or dancing.[10] Usually a mid-paced song in 2
4. - Waltzes were very popular, whether classical, Russian, or Polish. A padespan was a sort of Russian/Spanish waltz known to klezmers.
- Mazurka and polka, Polish and Czech dances, respectively, were often played for both Jews and Gentiles.
- Sirba – a Romanian dance in 2
2 or 2
4 (Romanian sârbă). It features hopping steps and short bursts of running, accompanied by triplets in the melody.
Non-dance repertoire
- The Doyne is a freeform instrumental form borrowed from the
- Tish-nign (table tune)[10]
- Moralish, a type of Nigun, called Devekut in Hebrew, which inspires spiritual arousal or a pious mood.[10][29]
- A Vals (Waltz), pieces in 3
4 especially in the Hasidic context, may be slower than non-Jewish waltzes and intended for listening while the wedding parties are seated at their tables.[10] - Forms centering on bridal rituals, including Kale-bazetsn (seating of the bride)
- A Marsh (March) can be non-Jewish march melodies adapted into joyful singing or playing contexts.[10]
- Processional melodies, including Gas-nigunim (street tunes), Tsum tish (to the table). According to Beregovski the Gas-nign was always in 3
4 time.[30] - The Taksim, whose name is borrowed from the Ottoman/Arab Taqsim is a freeform fantasy on a particular motif, ornemented with trills, roulades and so on; it usually ends with a Freylekhs.[30] By the twentieth century it had mostly become obsolete and was replaced by the doina.[33]
- fantasiaof "light" classical music.
- A Terkisher is a type of virtuosic solo piece in 4
4 performed by leading klezmorim such as Dave Tarras and Naftule Brandwein. There is no dance for this type of melody, rather it references an Ottoman or "oriental" style, and melodies may incorporate references to Greek Hasapiko into a Ashkenazic musical aesthetic. - Parting melodies played at the beginning or end of a wedding day, such as the Zay gezunt (be healthy), Gas-nign, Dobriden (good day), Dobranotsh or A gute nakht (good night) etc.[30][34] These types of pieces were sometimes in 3
4 which may have given an air of dignity and seriousness.[35]
Orchestration
Klezmer music is an instrumental tradition, without much of a history of songs or singing. In Eastern Europe, Klezmers did traditionally accompany the vocal stylings of the Badchen (wedding entertainer), although their performances were typically improvised couplets and the calling of ceremonies rather than songs.[36][37] (The importance of the Badchen gradually decreased by the twentieth century, although they still continued in some traditions.[38])
As for the klezmer orchestra, its size and composition varied by time and place. The klezmer bands of the eighteenth and early nineteenth century were small, with roughly three to five musicians playing woodwind or string instruments.[20] Another common configuration in that era was similar to Hungarian bands today, typically a lead violinist, second violin, cello, and cimbalom.[39][40] In the mid-nineteenth century, the Clarinet started to appear in those small Klezmer ensembles as well.[41] By the last decades of the century, in Ukraine, the orchestras had grown larger, averaging seven to twelve members, and incorporating brass instruments and up to twenty for a prestigious occasion.[42][43] (However, for poor weddings a large klezmer ensemble might only send three or four of its junior members.[42]) In these larger orchestras, on top of the core instrumentation of strings and woodwinds, cornets, C clarinets, trombones, a contrabass, a large Turkish drum, and several extra violins.[30] The inclusion of Jews in tsarist army bands during the 19th century may also have led to the introduction of typical military band instruments into klezmer. With such large orchestras, the music was arranged so that the bandleader soloist could still be heard at key moments.[44] In Galicia, and Belarus, the smaller string ensemble with cimbalom remained the norm into the twentieth century.[45][30] American klezmer as it developed in dancehalls and wedding banquets of the early twentieth century had a more complete orchestration not unlike those used in popular orchestras of the time. They use a clarinet, saxophone, or trumpet for the melody, and make great use of the trombone for slides and other flourishes.
The melody in klezmer music is generally assigned to the lead violin, although occasionally the flute and eventually clarinet.[30] The other instrumentalists provide harmony, rhythm, and some counterpoint (the latter usually coming from the second violin or viola). The clarinet now often plays the melody. Brass instruments—such as the French valved cornet and keyed German trumpet—eventually inherited a counter-voice role.[46] Modern klezmer instrumentation is more commonly influenced by the instruments of the 19th century military bands than the earlier orchestras.
Percussion in early 20th-century klezmer recordings was generally minimal—no more than a
Melodic modes
Western, Cantorial, and Ottoman music terminology
Klezmer music is a genre that developed partly in the
Beregovsky, who was writing in the
Another set of terminology sometimes used to describe klezmer music is that of the Makams used in Ottoman and other Middle Eastern music.[51][53] This approach dates back to Idelsohn in the early twentieth century, who was very familiar with Middle Eastern music, and has been developed in the past decade by Joshua Horowitz.[54][50][51][47]
Finally, some Klezmer music, and especially that composed in the United States from the mid-twentieth century onwards, may not be composed with these traditional modes, but rather built around
Description
Because there is no agreed-upon, complete system for describing modes in Klezmer music, this list is imperfect and may conflate concepts which some scholars view as separate.[49][54] Another problem in listing these terms as simple eight-note (octatonic) scales is that it makes it harder to see how Klezmer melodic structures can work as five-note pentachords, how parts of different modes typically interact, and what the cultural significance of a given mode might be in a traditional Klezmer context.[47][48]
- Freygish, Ahavo Rabboh, or third.[55] It is among the most common modes in Klezmer and is closely identified with Jewish identity; Beregovsky estimated that roughly a quarter of the Klezmer music he had collected was in Freygish.[30][47] Among the most well-known pieces composed in this mode are "Hava Nagila" and "Ma yofus". It is comparable to the Maqam Hijaz found in Arabic music.[47]
- Mi Sheberakh, Ukrainian music.
- Adonoy Molokh or Adoyshem Molokh a Mixolydian mode.[55]
- Mogen Ovos is a synagogue mode which resembles the Western natural minor.[29] In klezmer music, it is often found in greeting and parting pieces, as well as dance tunes.[47] It has some similarities to the Bayati maqamused in Arabic and Turkish music.
- Yishtabakh resembles Mogen Ovos and Freygish. It is a variant of the Mogen Ovos scale that frequently flattens the second and fifth degrees.[56]
History
Europe
Development of the genre
The Bible has several descriptions of orchestras and
The Eastern European klezmer profession (1700–1930s)
The nineteenth century also saw the rise of a number of klezmer violin virtuosos who combined the techniques of classical violinists such as Ivan Khandoshkin and of Bessarabian folk violinists, and who composed dance and display pieces that became widespread even after the composers were gone.[63] Among these figures were Aron-Moyshe Kholodenko "Pedotser", Yosef Drucker "Stempenyu", Alter Goyzman "Alter Chudnover" and Josef Gusikov.[64][65][66][67]
Unlike in the United States, where there was a robust Klezmer recording industry, there was relatively less recorded in Europe in the early twentieth century. The majority of European recordings of Jewish music consisted of Cantorial and
Klezmer in the late Russian empire and Soviet era
The loosening of restrictions on Jews in the
Beregovsky, writing in the late 1930s, lamented how little scholars knew about the range of playing technique and social context of Klezmers from past eras, except for the late nineteenth century which could be investigated through elderly musicians who still remembered it.[2]
Jewish music in the Soviet Union, and the continued use of klezmer music, went through several phases of official support or censorship. The officially supported Soviet Jewish musical culture of 1920s involved works based on or satirizing traditional melodies and themes, whereas those of the 1930s were often "Russian" cultural works translated into a Yiddish context.[74] After 1948, Soviet Jewish culture entered a phase of repression, meaning that Jewish music concerts, whether tied to Hebrew, Yiddish, or instrumental klezmer, were no longer allowed to be performed.[75] Moisei Beregovsky's academic work was shut down in 1949 and he was arrested and deported to Siberia in 1951.[76][77] The repression was eased in the mid-1950s as some Jewish and Yiddish performances were allowed to return to the stage once again.[78] However, the main venue for klezmer has always been traditional community events and weddings, not the concert stage or academic institute; those traditional venues were repressed along with Jewish culture in general, according to anti-religious Soviet policy.[79]
United States
Early American klezmer (1880s–1910s)
The first klezmers to arrive in the United States followed the first large waves of Eastern European Jewish immigration which began after 1880, establishing themselves mainly in large cities like New York, Philadelphia and Boston.[17] Klezmers—often younger members of klezmer families, or less established musicians—started to arrive from the Russian Empire, the Kingdom of Romania and Austria-Hungary.[80] Some of them found work in restaurants, dance halls, union rallies, wine cellars, and other modern venues in places like New York's Lower East Side.[81][82] But the major source of income for klezmer musicians seems to have remained weddings and Simchas, as in Europe.[83] Those early generations of klezmers are much more poorly documented than those working in the 1910s and 1920s; many never recorded or published music, although some are remembered through family or community history, such as the Lemish klezmer family of Iași, Romania, who arrived in Philadelphia in the 1880s and established a klezmer dynasty there.[84][83]
Big band klezmer orchestras (1910s–1920s)
The vitality of the Jewish music industry in major American cities attracted ever more klezmers from Europe in the 1910s. This coincided with the development of the recording industry, which recorded a number of these klezmer orchestras. By the time of the
Among the European-born klezmers recording during that decade were some from the Ukrainian territory of the
The mid-1920s also saw a number of popular novelty "Klezmer" groups which performed on the radio or vaudeville stages. These included Joseph Cherniavsky's Yiddish-American Jazz Band, whose members would dress as parodies of Cossacks or Hasidim.[93] Another such group was the Boibriker Kapelle, which performed on the radio and in concerts trying to recreate a nostalgic, old-fashioned Galician Klezmer sound.[94] With the passing of the Immigration Act of 1924, which greatly restricted Jewish immigration from Europe, and then the onset of the Great Depression by 1930, the market for Yiddish and klezmer recordings in the United States saw a steep decline, which essentially ended the recording career of many of the popular bandleaders of the 1910s and 1920s, and made the large klezmer orchestra less viable.[95]
Celebrity clarinetists
Along with the rise of klezmer "big bands" in the 1910s and 1920s, a handful of Jewish clarinet players who had led those bands became celebrities in their own right, with a legacy that lasted into subsequent decades. The most popular among these were Naftule Brandwein, Dave Tarras, and Shloimke Beckerman.[96][97][98]
Klezmer revival
In the mid-to-late 1970s there was a klezmer revival in the United States and Europe, led by Giora Feidman, The Klezmorim, Zev Feldman, Andy Statman, and the Klezmer Conservatory Band. They drew their repertoire from recordings and surviving musicians of U.S. klezmer.[99] In particular, clarinetists such as Dave Tarras and Max Epstein became mentors to this new generation of klezmer musicians.[100] In 1985, Henry Sapoznik and Adrienne Cooper founded KlezKamp to teach klezmer and other Yiddish music.[101]
The 1980s saw a second wave of revival, as interest grew in more traditionally inspired performances with string instruments, largely with non-Jews of the United States and Germany. Musicians began to track down older European klezmer, by listening to recordings, finding transcriptions, and making field recordings of the few klezmorim left in Eastern Europe. Key performers in this style are
In the 1990s, musicians from the San Francisco Bay Area helped further interest in klezmer music by taking it into new territory. Groups such as the New Klezmer Trio inspired a new wave of bands merging klezmer with other forms of music, such as John Zorn's Masada and Bar Kokhba, Naftule's Dream, Don Byron's Mickey Katz project and violinist Daniel Hoffman's klezmer/jazz/Middle-Eastern fusion band Davka.[99] The New Orleans Klezmer All-Stars[103] also formed in 1991 with a mixture of New Orleans funk, jazz, and klezmer styles.
Starting in 2008, "The Other Europeans" project, funded by several EU cultural institutions,[104] spent a year doing intensive field research in the region of Moldavia under the leadership of Alan Bern and scholar Zev Feldman. They wanted to explore klezmer and lăutari roots, and fuse the music of the two "other European" groups. The resulting band now performs internationally.
A separate klezmer tradition had developed in Israel in the 20th century. Clarinetists Moshe Berlin and Avrum Leib Burstein are known exponents of the klezmer style in Israel. To preserve and promote klezmer music in Israel, Burstein founded the Jerusalem Klezmer Association, which has become a center for learning and performance of klezmer music in the country.[105]
Since the late 1980s, an annual klezmer festival is held every summer in Safed, in the north of Israel.[106][107]
Popular culture
In music
While traditional performances may have been on the decline, many Jewish composers who had mainstream success, such as Leonard Bernstein and Aaron Copland, continued to be influenced by the klezmeric idioms heard during their youth (as Gustav Mahler had been). George Gershwin was familiar with klezmer music, and the opening clarinet glissando of "Rhapsody in Blue" suggests this influence, although the composer did not compose klezmer directly.[108] Some clarinet stylings of swing jazz bandleaders Benny Goodman and Artie Shaw can be interpreted as having been derived from klezmer, as can the "freilach swing" playing of other Jewish artists of the period such as trumpeter Ziggy Elman.
At the same time, non-Jewish composers were also turning to klezmer for a prolific source of fascinating thematic material. Dmitri Shostakovich in particular admired klezmer music for embracing both the ecstasy and the despair of human life, and quoted several melodies in his chamber masterpieces, the Piano Quintet in G minor, op. 57 (1940), the Piano Trio No. 2 in E minor, op. 67 (1944), and the String Quartet No. 8 in C minor, op. 110 (1960).
The compositions of Israeli-born composer Ofer Ben-Amots incorporate aspects of klezmer music, most notably his 2006 composition Klezmer Concerto. The piece is for klezmer clarinet (written for Jewish clarinetist David Krakauer),[109] string orchestra, harp and percussion.[110]
In visual art
The figure of the klezmer, as a romantic symbol of nineteenth century Jewish life, appeared in the art of a number of twentieth century Jewish artists such as Anatoli Lvovich Kaplan, Issachar Ber Ryback, Marc Chagall, and Chaim Goldberg. Kaplan, making his art in the Soviet Union, was quite taken by the romantic images of the Klezmer in literature, and in particular in Sholem Aleichem's Stempenyu, and depicted them in rich detail.[111]
In film
- Yidl Mitn Fidl (1936), directed by Joseph Green
- Fiddler on the Roof (1971), directed by Norman Jewison
- Les Aventures de Rabbi Jacob (1973), directed by Gérard Oury
- Jewish Soul Music: The Art of Giora Feidman (1980), directed by Uri Barbash
- A Jumpin' Night in the Garden of Eden (1988), directed by Michal Goldman
- Fiddlers on the Hoof (1989), directed by Simon Broughton
- The Last Klezmer: Leopold Kozlowski: His Life and Music (1994), directed by Yale Strom
- Beyond Silence (1996), about a klezmer-playing clarinetist, directed by Charlotte Link
- A Tickle in the Heart (1996), directed by Stefan Schwietert[112]
- Itzhak Perlman: In the Fiddler's House (1996), aired 29 June 1996 on Great Performances (PBS/WNET television series)
- L'homme est une femme comme les autres (1998, directed by Jean-Jacques Zilbermann with soundtrack by Giora Feidman)
- Dummy (2002), directed by Greg Pritikin
- Klezmer on Fish Street (2003), directed by Yale Strom
- Le Tango des Rashevski (2003) directed by Sam Garbarski
- Klezmer in Germany (2007), directed by Kryzstof Zanussiand C. Goldie
- A Great Day on Eldridge Street (2008), directed by Yale Strom
- The "Socalled" Movie (2010), directed by Garry Beitel
In literature
In Jewish literature, the klezmer was often represented as a romantic and somewhat unsavory figure.
See also
- List of klezmer bands
- List of klezmer musicians
- Secular Jewish music
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- ISBN 9781439909034.
- ISBN 9780190244521.
- ISBN 0844407453.
External links
- YIVO Encyclopedia article on Traditional and Instrumental Music of Eastern European Jews
- KlezKanada, Yiddish Summer Weimar, Yiddish New York, festivals where klezmer music is taught
- Klezmer Institute, an academic group aiming to study and discuss klezmer
- Yiddish American Popular Sheet Music, a collection of public domain and unpublished scores in the Library of Congress, including the handwritten scores of a number of early American klezmer artists
- Mayrent Collection of Yiddish recordings, an open archive of digitized Yiddish and klezmer recordings
- KlezmerGuide.com. Comprehensive cross-reference to klezmer recordings and sheet music sources
- Klezmer Podcast and Radiant Others Archived 30 March 2022 at the Wayback Machine, two podcasts (currently inactive) which interviewed klezmer performers and scholars
- Stowe, D.W. (2004). How Sweet the Sound: Music in the Spiritual Lives of Americans. Harvard University Press. p. 182. ISBN 9780674012905. Retrieved 9 November 2015.
- Cohen, Bob. "Jewish Music in Romania". Jewish Music in Eastern Europe. Di Naye Kapelye. Retrieved 9 November 2015.