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Mugham
Mugham
	Dastgah, tesnif, zerbi mugham, reng
Fusion genres
	Mugham opera, symphonic mugham, jazz mugham

Mugham (

Azerbaijani people's classic musical and poetic art. Mugham is also the common name for Azerbaijani music modes

.

Mugham is a type of

kamancha, etc.). Azerbaijani mugham triads are made up of a singer who also plays the daf

, a tar player, and a kamancha player.

Mugham is an Azerbaijani variation of music-making practise that is common in Near Eastern cultures. In earlier periods, mugham was studied as part of a single musical tradition alongside Arabic and Turkish maqam, Persian dastgah, and other local representatives of the mugham-maqam tradition, and it was not exclusively associated with Azerbaijani culture. However, the post-Soviet period theoretical and musical works of Azerbaijani mugham masters and musicologists have created an opportunity for Western listeners to learn mugham as a part of contemporary Azerbaijani life. UNESCO designated the Azerbaijani mugham as a masterpiece of humanity's oral and intangible cultural heritage in 2008.

Overview

The term "mugham" refers both to the

Azerbaijani music

and the musical genre as a whole. Only seven major modes have remained since the twentieth century, despite the fact that there were originally more. Furthermore, the concepts of mode (as defined by the mugham scale) and mugham (as defined by melodic and thematic features) do not always coincide.

The seven major modes of Mugham are segah, chargah, rast, bayati-shiraz, shur, humayun and shushtar. In addition to the seven major modes, Azerbaijani folk music contains over 70 secondary modes and sections. In his 1945 work "Fundamentals of Azerbaijani Folk Music," prominent Azerbaijani composer Uzeyir Hajibeyov describes each mode in figurative terms: "By its nature (aesthetic and psychological order), 'Rast' evokes a feeling of courage and cheerfulness, 'Shur' - a cheerful lyrical mood, 'Segah' - a feeling of love, 'Shushtar' - a feeling of deep sadness, 'Chargah' - a feeling of excitement and passion, 'Bayati-Shiraz' - a feeling of sadness, 'Humayun' - a deep or, compared to 'Shushtar', a deeper sadness". According to Hajibeyov, the shur and segah modes are used in the vast majority of Azerbaijani folk songs and dances, with the humayun mode being the least popular. Furthermore, he noted that the segah mode has a lyrical-love meaning, which is why all tender love folk songs are built in this mode, and that authors, when transmitting love scenes in their operas, resorted to this mode, whereas they used chargah for images of the oppressed state of the people.

Both large and small mughams are made up of several sections (shobe). At the same time, unlike sections of small mughams, sections of large mughams can be independent. As a result, almost all small mughams (except the Choban-bayati mugham) are included as sections in large mughams.

Etymology

The word "mugham" comes from the Arabic word "maqam", which means "place" or "location". In some Middle Eastern countries, as well as Central Asia and India, the term is known as "makon".

A number of mughams' names are linked to numbers. For example, "dugah" is derived from the Persian words "du" ("two") and "gyah" ("moment", "place", "position"), which means "second position" or "second place". Similarly, "Segah" means "third place," "Chargah" means "fourth place," and "Penjgah" means "fifth place".

Toponyms, country and city names are also reflected in the names of mughams such as "

Qajar tribe

.

Mugham names like "Simai-Shems", "Shur", "Humayun", "Shahnaz", "Dilkesh", and "Dilruba" are associated with the figurative content of the music. Some mugham sections are concerned with animals. Among these sections are "Balu-kebuter", which means "swallow wings", and "Zengi-shotor", which means "camel bells".

History

Early period

The precise time when mughams first appeared is unknown. The first cyclical forms, the ancestors of modern mughams, were supposedly created at the end of the sixth–seventh centuries by

Ibn Sina mentions 2 mugham names in his writings: Isfahan and Salmak. In his poem "Khosrow and Shirin", Persian poet Nizami Ganjavi mentions four more mugham names: Novruz, Rakhovi (Rahab), and Khesar (Khasar). Various Tabriz school miniatures depict musical scenes with ensembles of musicians playing the daf or the kamancha to illustrate poems from Nizami's "Khamsa

". Thus, 13 mugham names were known by the 12th century, which were denoted at the time by the term "parde", sometimes "rah".

Abd al-Qadir Maraghi

continued Safi al-Din's system in the second half of the 14th–first quarter of the 15th century, analysing in detail the second group of mugham derivatives—24 shobes. Only in the 14th century did the term "mugham/maqam" become widely used in musicology. Prior to this, Iranian and Arabic terms such as "rah," "parde," "daira," "shadd," and "jam" were used. The term mugham is expanded upon in the writings of Abd al-Qadir. However, in the Middle Ages, the names of forms and genres differed from the names of modes that underpin them; it was only later that they began to coincide. This resemblance has survived to the present day.

14th–18th centuries

With the formation of the

Azerbaijani music

in the 14th century, but despite the presence of a wide variety of scales, there were only 12 main modes: ushshag, nava, busalik, rast, arag, isfahan, zirafkand, buzurk, zangula, rahavi, huseyni and hijaz, with many side mughams and 6 avazes. The euphony of the modes and the wide possibilities for the formation of derivatives of the shobe modes were the primary selection criteria (the so-called modal "branching"). According to the treatise of Abd al-Qadir Maraghi: "The Turks prefer to compose Ushshag, Nava, and Busalik in mughams, although other mughams are included in their compositions".

During the reign of the

Shah Ismail I

, during which "beautiful singers and sweet-sounding musicians with high and low voices began the melody ushshag".

Mugham was a popular art form in the 18th century. Mughams were frequently performed with tesnifs during this time period. Until the 19th century, the art of mugham was primarily cultivated at the courts of feudal lords, which left a well-known imprint on it due to the limitation of love-lyrical and philosophical-edifying themes, frequently mystical and erotic images.

19th century

Literary and musical circles (majlis), which emerged in cities such as Shusha, Baku, Shamakhi, Ganja, and others beginning in the 1920s, played an important role in the spread and professionalisation of mughams. Majlis were one of the primary venues for public mugham performances in the nineteenth century. "Majlisi Faramushan [az]", "Majlisi Uns [az]", and "Society of Musicians" in Shusha, "Beytus-safa" and "Mahmud Agha's Majlis" in Shamakhi, "Divani Hikmet" in Ganja, and others were among the most famous. Poets, writers, musicians, classical poetry and music connoisseurs gathered to these majlises. However, the traditions of Majlis soon started to fade due to the processes of democratisation in Azerbaijani music life and the appearance of concert forms of music performance at the beginning of the twentieth century.

In the second half of the nineteenth century, a significant revival in Azerbaijani musical art was observed. The work of

Khachatur Abovyan, Georgiy Eristov, Nikoloz Baratashvili, Yakov Polonsky

, and the press of the time. Yakov Polonsky even dedicated a poem to him called "Sattar".

During this period, there was also a quantitative increase in mughams-destgahs, as well as an enrichment of their constituent parts. Numerous segah, rast, mahur, and other mugham variants began to appear.

Khananda ensembles quickly gained popularity, first in cities, then in villages, where they gradually replaced ashiq ensembles. The second half of the nineteenth century saw the rise of khanandas, who became well-known not only in the Caucasus but also far beyond it. Kharrat Gulu, Sadigjan, Haji Husu, Mashadi Isi, Jabbar Garyaghdioglu, Ala Palas oglu, Shakili Alasgar, Kechachioghlu Muhammed, and others were among them. During this time, tar player Sadigjan was well-known. His name has become synonymous with the radical reconstruction of tar. Sadigjan added an octave and four tuning strings to the tar strings, resulting in a full-sounding instrument with eleven strings. Furthermore, Sadigjan is regarded as the author of the mugham Mahur-Hindi [az].