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Al-Ahram Weekly
4 days ago
- Entertainment
- Al-Ahram Weekly
From Ocean to Gulf: Heritage Music of The Arab World - Music of Happy Yemen (20th Century) - Heritage special
'From Ocean to Gulf: Heritage Music of the Arab World' is a series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). In this article, we explore the rich music legacy of Yemen. 'From Ocean to Gulf: Heritage Music of the Arab World' is a series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). In this article, we explore Yemen's rich music legacy. After featuring the Sultana of Tarab Music, the Prince of Arabic Violin, the Master of Buzuq, Hajja Zeinab El Mansouria, the rich music of Happy Yemen (8th Century BC-19th Century AD), we proudly present to you the rich music of Happy Yemen in the 20th Century. Music is a powerful force for healing and reconnecting us with our roots and shared humanity in a world of numerous challenges. 'From Ocean to Gulf: Heritage Music of the Arab World' is a new series by Ahram Online, in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). Focusing on the early years of recording in our region, which reflected a modern cosmopolitan repertoire and coincided with the Renaissance era that flourished in Egypt between the mid-19th Century and the 30s of the twentieth Century, this initiative aims to introduce our audience to the iconic figures of Arab music whose contributions have enriched our intangible cultural heritage and inspired generations worldwide. Yemen, a country on the Arabian Peninsula, is one of the world's most beautiful and historically rich nations. Often referred to as Al-Yaman al-Sa'īd (Happy Yemen), it has long served as a centre of discovery for travellers and a research subject for historians, social scientists, natural scientists, and others. In the second episode on Yemen, we highlight the music scene from the beginning of the 20th Century to the present. Music in 20th Century Yemen The beginning of the 20th Century was difficult in Yemen because of the wars between the Zaydī imams and the Ottoman occupiers. During these wars, the artists swung between the Ottoman authority, which encouraged music, and the Zaydīn, who did not. Thus, their social, religious, and political position was difficult, as described in the biography of Sa'd 'Abd al-Lāh, who, as an artist, was accused by Aden's jurists and fundamentalists of contravening the religious system of drinking alcohol. His 'ūd playing was also subject to accusation. A beautiful legend tells how he faced these accusations and how, thanks to his art and his mastery of religious qaṣīda, he regained the respect of the imam by performing religious qaṣīda and even some religious prayers accompanied by the 'ūd. This allowed him to resume his art under the rule of Imam YaḥyaḤamīd al-Dīn. Yet his position remained complicated, and fundamentalists probably killed him in the early 20th Century. We do not have any recordings of him, but some of his numerous students do. Some remained in Sanaa and practised the art of singing. Music scene in Aden In contrast, others travelled to Aden, which was under English rule, including famous 'Alī al-'Aṭṭāb and MuḥammadẒāfir, who fled from the fundamentalist Zaydī rule and moved to Aden in their early 20s. In the southern provinces, a vibrant group of artists emerged during the British occupation of Aden (1839 – 1967), with singing and music becoming widespread among Yemeni artists. Professor Muhammad Murshid Naji noted that Lahji singing before the era of Ahmed Fadhl al-Qumindan was influenced by the Sana'ani style. Lahji singers would perform Sana'ani songs, and the singer Hadi Sabit al-Nubi developed his oud-playing by drawing on the techniques of a northern artist whose name remains unrecorded. Naji attributes the emergence of the first Lahji melody to the poet, composer, and singer Fadhl Mater, who was credited with inventing the initial melody set to the Lahji rhythm. This innovation led Hadi Sabit to sing in the Sana'ani style over one of Al-Qumandan's poems. It is worth noting that instrumental music is not widespread in Yemen, where it exists under one form whose origin is said to be Turkish, called firtāsh: it is a muwaqqa section, yet it allows variation and improvisation by the artist. Sanaa singing was divided into two parts: a part in Aden and a part in Sanaa, and the Aden part is the one we have recordings of. Their recordings date back to the late 30s, while those made in Sanaa started later than the 50s. The first recording made in Sanaa in Historical Yemen was made by German orientalist and music expert Hans Helfritz who visited Yemen in the late 1920s and early 1930s to study Yemeni Music in this fundamentalist religious atmosphere, which aroused the suspicion and caution of the pious and religious in particular, and he was accused of being a spy. Upon the First World War outbreak, the German Odeon Records company had to stop its commercial and recording activities as Yemen was under English occupation. Local record companies started right away, including the major 'Aden Crown Company' that took over from Odeon and resumed recording Sheikh 'AlīAbū Bakr Bāsharāḥīl, as well as Sheikh Ṣalāḥ 'Abd al-lāh al-'Antarī and Sheikh Muḥammad al-Mās, who died in the 1950s. They had recorded with the Aden Crown Company in the 1940s. Listen here to Ṣāliḥ 'Abd al-Lāh al-'Antarī performing qaṣīda 'Riḍāk khayr min al-duniā wa-mā fī-hā' accompanied by the big 'ūd as he did not play the qanbūs from the archives of Dr Jean Lambert. Indian influences In the 1920s and 1930s, Indian musical influences became prominent as numerous musical and theatre groups and films were introduced in Aden and Hadhramaut, which had long been under the administration of the British Viceroy of India. By the 1940s and 1950s, Yemeni musicians had adapted these influences to create an "Arabized" Indian style, in which tunes from Indian films were reinterpreted with texts set in classical Arabic rather than colloquial language. The acclaimed artist Muhammad Juma Khan, known for his mastery of the Hadhrami style, became one of the foremost practitioners of this hybrid form. The distinctive features of Adeni singing developed during the twentieth Century due to the convergence of multiple Yemeni and foreign musical elements, especially from India. Though a large portion of Aden's pre-independence population was of Indian origin, the evolution of Adeni song was notably influenced by Egyptian melodies, and some musicians even incorporated Western rhythms such as the waltz. Yemen Radio Imam YaḥyaḤamīd al-Dīn, who feared openness and foreign interference, forced the Turkish Ottomans out and defended the independence of Yemen, yet within conservative and fundamentalist restrictions. As a consequence, the Yemeni Radio was only launched in 1955. It was a reaction to the launching of the Ṣawt al-'Arab Radio, which had started broadcasting from Cairo, notably liberalist political ideas. Imam Aḥmad, the son of Imam YaḥyaḤamīd al-Dīn, who took his reign in 1948, consulted with theologians who refused the launching of the Radio. Still, the Radio was launched, and only news was broadcast at first. They also recorded Qāsim al-Akhṭash, a Yemeni artist in Sanaa. He recorded using reels that existed then, allowing a longer recording duration. Yet recordings were made in Aden before Sanaa Radio's recordings. They were commercial recordings of Sheikh 'AlīAbū Bakr Bāsharāḥīl made in the late 1930s, in 1939, by the Odeon. Singing post 1962 Revolution After the 1962 revolution, Sanaa singing prospered, yet without the qanbūs or ṭarab, but with the kabanj'ūd played by talented artists such as MuḥammadḤamūd al-Ḥārithī, Aḥmad al-Snaydār, and 'Alī al-Ānisi among others who became famous and served the Sanaa song with the big 'ūd and a style inspired a little from Egypt and Syria, while preserving the main form or style. On the other hand, some other artists did not become famous in the 70s, 80s, and 90s. They are: Ḥasan al-'Ajamī, Yaḥya al-Nūnū, ṣaḥn player Muḥammad al-Khamīsī, as well as Muḥammad 'Ushaysh, and they all preserved the old style and preserved the ṭarab as well and revived the old style and methods, considering that many elements, such as the firtāsh and the muṭawwal, had been neglected by the other artists. They continued to play the ṭarab and the ṣaḥn. Women singers in the public domain This period also witnessed the rise of women singers. Traditionally, singing was by men, and emerging women performers challenged dominant societal norms. Among these names is Nabat Ahmed (b. 1955), who has appeared in the Yemeni music scene since the early 1970s. Other names presented in the recently published book entitled 'Women's Lyrical Voices in Yemen 1950-2000' by researcher Yahya Qassem Sahel include: Raja' Basudan, Nabiha Azim, Mona Ali, Taqiya Al Taweelah, Fatima Bahdela and Fatima Mansour Al-Shatri (Habbaniyah). The rise of the tape cassette The tape cassette became a dominant and accessible music dissemination format in the 1970s. It also helped a wider circulation of songs within and outside Yemen—the evolution of music in Yemen in the 20th Century and the advent of recording somewhat settled things. Today, we know that, for example, a certain qaṣīda was sung to a particular melody by a specific artist in 1940, recorded by Odeon on a specific date. Still, we do not know how it was before the recording era. This is an essential characteristic of the oral heritage: it is not fixed and settled when transmitted from generation to generation. The sea flows from generation to generation with all its forms, types and variations. ūd vs Qumbus The 'ūd was not used in Yemen before Islam, yet there are indications of its existence there after Islam. Additionally, vocal forms such as the Sanaa singing, including ḥumaynī poetry, are a form of classical poetry influenced by the local colloquial language. It has existed in Yemen since the Medieval period (Middle Ages), i.e. at least since the 12th Century or the 13th Century during or after the Ayyubid dynasty. The 'ūd used in Yemen until the beginning of the 20th Century was strangely not the 'ūdkumaythrī known in the Arab culture since the drawings of Al-Ḥarīrī's maqāmāt, or even the drawings of the Alhambra showing the 'ūd with wooden cover. Instead, the Yemeni 'ūd called ṭarab in Sanaa has a unique pre-Abbasid body covered with goatskin or sheepskin that produces a distinctive sound, maybe softer, that is difficult to describe, yet undeniably distinctive. It is thinner and smaller, and thus can be played standing up, which is very practical to accompany dancing. Abū al-Ḥasan al-Ṭaḥḥān describes the 'ūd in 'Ḥāwī al-funūnwa-salwat al-maḥzūn' that dates back probably to the first half of the eleventh Century and is considered one of the most important and oldest references about 'ūd making. He mentioned the 'ūd that existed before his era, described it as having an animal skin cover, and detailed the contemporary 'ūd with a wooden cover. Before that, he talked about the 'ūd with the animal skin cover and called this 'ūd 'barbaṭ'. The name barbaṭ is derived from Persian and Arabic: 'bar' means chest in Persian, and 'baṭt' means duck in Arabic. Indeed, the shape of this 'ūd from head to body resembles the shape of a duck's chest. Thus, the 'ūd that reached the Arabian Peninsula and the Ḥijāz coming from Persia during the early Islamic era and the Umayyad era is the same that reached Yemen, settled there, and kept its shape with all the changes that affected the 'ūd later on in the Arab Levant. We do not know when it reached Yemen, yet there are indications that it existed there in the 13th Century along with the 'ūdkumaythrī. So, both co-existed in the same place during the same periods, in Yemen but also in other regions of the Arab World, such as Andalusia and Morocco, where it still exists under a different shape, the rabāba played with a bow, whose shape is very similar to the ṭarab instrument, also called qanbūs in Yemen, a name probably derived from Turkish, since in the History of Turkish Music there is an instrument called kūbūz that probably was Arabized into qabūs then qanbūs. Most theories in books on Arab music and the Arabic musical system until a late period presented the 'ūd as the instrument onto which the theory could be applied. This also applies to Yemen. The Yemeni 'ūd, i.e. the ṭarab or qanbūs, has four strings, unlike the oriental 'ūd, which was known in the 20th Century and has five strings. The four strings are similar to those of the oriental 'ūd except for the fifth string, i.e. the first, the second, and the third strings are Do, Sol, Re, which is from the jawāb to the qarār. The qarār is the fourth string, but it is tuned to Do, not to La like the big 'ūd. It is the jawāb of the first string. The three strings are double strings, and the upper is single. Considering these four strings, the Do can be a qarār to the rāstmaqām, and the third string can be a qarār to the bayyātīmaqām, and the third one, plucked, would be a Mi / sikāh. The strings of the Yemeni 'ūd have names: the first one is the ḥādhiq (energetic); the second one is the awsaṭ (as it is approximately in the middle), and the rakhīm. The beautiful name rakhīm came from some qaṣīda that tells about the ṣawtrakhīm (melodious voice) of the birds or the 'ūd. The fourth string is called jarr or yatīm (orphan). The yatīm may be because it is a single string. Jean Lambert - pioneer ethnomusicologist Jean Lambert is a research professor in anthropology and musicology who has dedicated his life to the study, preservation, and dissemination of Yemeni music. He has been associated with the Musée de l'Homme in Paris since 1991 and is the director of the French Centre for Archaeology and Social Sciences in Sanaa (Yemen). Lambert was also the Director of the Centre for Research in Ethnomusicology (CREM-LESC, UMR 7186), CNRS, Université de Paris Ouest Nanterre. Listen here to Jean Lambert playing Yemeni ud Focusing on the Arab world, particularly in Yemen, the Arabian Peninsula and Lebanon, Jean Lambert's works explore the relationships between local musical practices and global meanings of Arab-Islamic culture: performance context, ritual practices, mythological representations, and the formation of contemporary identities. His current research focuses on zajal in Lebanon and the 1932 Music Conference in Cairo. Dr Lambert has published several books, more than forty scientific articles, and thirty CDs of traditional music from Yemen, Saudi Arabia, Lebanon, Egypt, Iraq and North Africa. He is also a consulting and management board member of AMAR. Lambert published his book 'Ṭubb al-nufūsfī al-ghinā' al-Ṣan'ānīfī al-mujtama' al-Yamanī' ('The Medicine of the Soul: Music and Musicians among Urban Dwellers in Sanaa (Republic of Yemen)') in 1997. He invited several artists to France to record CDs at the Institut du Monde Arabe and French Radio, among others. In his lifelong mission to archive/document the endangered Yemeni heritage, he collaborated with UNESCO in 2000 to inscribe the Sanaa heritage on the List of Intangible Cultural Heritage. He worked on supporting this art through a project that lasted from 2006 to 2009. For More on Yemeni music, tune in to AMAR Podcasts: org/112-music-in-yemen-1/ org/113-music-in-yemen-2/ org/114-music-in-yemen-3/ org/115-recordings-in-yemen-1/ org/116-recordings-in-yemen-2/ Follow us on: Facebook Instagram Whatsapp Short link:
Al-Ahram Weekly
02-03-2025
- Entertainment
- Al-Ahram Weekly
From Ocean to Gulf: Heritage Music of the Arab World – 'Tanburi' Muhyiddin Ba'yun (1868 -1934) - Heritage special
'From Ocean to Gulf: Heritage Music of the Arab World' is a new series by Ahram Online, in partnership with the AMAR Foundation (Foundation For Arab Music Archiving and Research). Music is a powerful force for healing and reconnecting us with our roots and shared humanity in a world of numerous challenges. 'From Ocean to Gulf: Heritage Music of the Arab World' is a new series by Ahram Online in partnership with the AMAR Foundation (Foundation for Arab Music Archiving and Research). Focusing on the early years of recording in our region that reflected a modern cosmopolitan repertoire, which coincided with the Renaissance era that flourished in Egypt between the mid-19th century to the 30s of the twentieth century, this initiative aims to introduce our audience to the iconic figures of Arab music whose contributions have enriched our intangible cultural heritage and inspired generations worldwide. After featuring the Sultana of Tarab Music and the Prince of Arabic Violin, we proudly present the Master of Buzuq: 'Tanburi' Muhyiddin Ba'yun 1868 -1934. Sold out! Muhyiddin Ba'yun (1868 -1934) was a unique musician, unparalleled in his mastery of the various melodic and linguistic dialects, whose concerts were sold out weeks ahead, and people flocked to enjoy his performances throughout the Arab world. Upon hearing him sing in the Damascene dialect, one guesses that he was born in Beirut, he mastered literary Arabic, and his accent is sometimes perceived as Damascene or Cairenes. His singing of dawr-s or mawwāl-s may indicate that he was the pupil of great masters, and when he expresses himself in another local genre, he sounds like a pure Bedouin. Yet, when he plays tanbur, all these linguistic differences merge into a global literary tradition, blurring boundaries and nationalities. Tune in to listen to a rare recording of the enchanting voice of the star of Lebanon, Lamma Bada Yatathanna, and his buzuq performance with Taqsim Rasd here: The beginning Composer, singer, buzuq and 'ūd player Abū Sa'īd or Muḥyiddīn Ba'yūn was born in Beirut in 1868 and studied music under qānūnist Aḥmad al-Badawī, becoming one of the great maqām and improvisation artists in the Levant. Endowed with a strong voice and a variety of artistic talents, he sang qaṣīda and muwashshaḥ, in particular baladī Beiruti mawwāl that are "a series of stand-alone sentences in the form of mosaically structured ornamented munamnamāt", while his taqsīm on the buzuq reflect his great musical imagination. Receiving a warm welcome and applause wherever he went, he travelled to Aleppo, Cairo, and Iraq. A source mentioned that he is the one who discovered Syrian buzuq player Muḥammad' Abd al-Karīm and drove him to the peak of glory. Music legacy His rich history of recorded songs and melodies with Gramophone in Cairo and later with Baidaphon in Lebanon includes: muwashshaḥ "Anā waḥdī", "Lammā badā yatathanna"; qaṣīda "Amānā min lawāḥiẓik al-fawātir", "Bih bimā shi't bi-al-hawa", "Na'īsh bi-dhikrākom"; taqsīm on the buzuq; as well as numerous mawwāl some of which were written by Sheikh Aḥmad al-Ṭarābulsī. Mastering Arabic language The relationship of Muḥyiddīn Ba'yūn with music seems to have started early, and he seems to have been quite eloquent in Arabic. Some say that this was the result of his attending the Maqāṣid school –newly established then– where, according to a muḥaddith, Ba'yūn studied Arabic, fiqh (Islamic Jurisprudence), tilāwa (Quran Recitation), and adab (Arabic Literature). Muḥyiddīn Ba'yūn learned music under qānūnist Aḥmad al-Badawī –who left Egypt for Levantine Tripoli in the 1880's– and was also significantly influenced by Farjallāh Baiḍā's style in chanting mawwāl baghdādī. Among the stars of the Gramaphone recording campaign in 1912 Muḥyiddīn Ba'yūn reached some fame as a young performer, more so among music professionals than among listeners. Gramophone, among other new voices, chose him for their fourth recording campaign in the Levant in 1912. It was the first time he had recorded his voice, but he had still not recorded his playing. In Cairo with al-Qasabgi Most recording companies stopped operating in the Levant during WW1 (1914 – 1918), after which they returned with different monopoly contracts and better recording technologies. Baidaphon signed a contract with Muḥyiddīn Ba'yūn and asked him to make records and give concerts in Cairo in 1921. During this period, he recorded many discs of qaṣīda and mawwāl in both the Levantine and Egyptian dialects, as well as a few instrumental ones of ṭanbūr baghdādī (buzuq). He also met with many music professionals, including Ustad (Mr) Muḥammad al-Qaṣṣabjī, who said that he met Muḥyiddīn Ba'yūn in Cairo and discovered the ṭanbūr baghdādī, i.e. the buzuq, thanks to him. In a Radio interview in Beirut in the 1950s, Muḥammad al-Qaṣṣabjī admitted that he learned from Muḥyiddīn about a way to use the pick that was unknown to him, i.e. the Ibrahīmī rashsha method consisting in playing all the ṭanbūr's chords together without producing a cacophony or any dissonance. Now famous Muḥyiddīn returned to the Levant –around 1923– where praise poems were dedicated to him, and tickets for his concerts were sold out weeks before the event. He signed a monopoly contract with Baidaphon, who recorded him in Beirut in 1924 during Sāmī al-Shawwā's tour in the Levant. In this campaign, he recorded many additional discs of qaṣīda, mawwāl, and muwashshaḥ. In 1925, Abū Sa'īd –Muḥyiddīn's nickname—visited Cairo again and then went to the Arab Maghreb. During this two-year visit, he recorded vocal and instrumental discs. He returned with an illness that also affected his throat, forbidding him from performing vocal pieces ever again. From then on, his recordings remained strictly instrumental. He stopped singing and is said to have stayed in a state of depression until he died. Still, his listeners never let him down and insisted that he should go on making music even if his illness kept him from singing. He gave many concerts with his ṭanbūr and recorded some discs following a recording technology that was recent at the time, i.e. electrical-power printed recording that allowed a purer sound. These recordings show, on the instrumental level, the mutual influence between Muḥyiddīn and Al-Qaṣṣabjī as to the movement of the pick and the structure of the phrase, as well as the Turkish influence that was already inspired by European Classical and Military music more than it was inspired by Arabic music: in Turkey, music was influenced by the above-mentioned European traditions since the beginning of the 19th century at least. Abū Sa'īd suffered from further illness and poverty for 2 years towards the end of his life and died in Beirut in 1934. The Tanbur (Buzuq) The ṭanbūr was played in many Levantine countries, more so than in Egypt or Iraq. Mikhā'īl Mashāqa, the author of "Al-risāla al-shahābiyya fī al-ṣinā'a al-mūsīqiyya", used this string instrument as an example to support the rightness of his measuring theory and to refute his teacher Muḥammad al-'Aṭṭār's equal quartertones theory. Also, according to many 19th-century travellers, the 'ūd was more widely played in Egypt and Iraq than in the Levant, unlike the ṭanbūr, which was played more widely in the Levant than in Egypt or Iraq. Of course, this does not imply that the 'ūd was not played in the Levant or that the ṭanbūr was not played in Egypt and Iraq. Yet, the first recordings made in the Levant do not reflect the words of those travellers: the ṭanbūr baghdādī, i.e. the buzuq, was barely heard before 1921 when Muḥyiddīn Ba'yūn recorded it. All the previous recordings include takht with 'ūd, kamān, qānūn, or kamān and qānūn without the 'ūd. Interest in this instrument increased in the following years with leading figures in Lebanon, Syria, Palestine, Jordan and, to a lesser extent, Egypt. They include Muḥammad' Abd al-Karīm (The Syrian Prince of Buzuq), Matar Mohamad, Assi Rahbani, Said Youssef and Hussein Bikar. Newer generations maintained this flow with Ibrahim Keivo (Syria), Ziad Rahbani (Lebanon), Khaled Jubran (Palestine) and many others in the region and Syria, where an annual festival dedicated to the Buzuq is held. For more about Muḥyiddīn, tune in to the podcast of AMAR Follow us on: Facebook Instagram Whatsapp Short link:
Al-Ahram Weekly
14-02-2025
- Entertainment
- Al-Ahram Weekly
From Ocean to Gulf: Heritage Music of the Arab World - Sāmī al-Shawwā (1889-1965) - Heritage special
'From Ocean to Gulf: Heritage Music of the Arab World' is a new series by Ahram Online, in partnership with the AMAR Foundation (Foundation For Arab Music Archiving and Research). Music is a powerful force for healing and reconnecting us with our roots and shared humanity in a world of numerous challenges. Focusing on the early years of recording in our region, which reflected a modern cosmopolitan repertoire and coincided with the Renaissance era that flourished in Egypt between the mid-19th century and the 30s of the twentieth century, this initiative aims to introduce our audience to the iconic figures of Arab music whose contributions have enriched our intangible cultural heritage and inspired generations worldwide. A star is born! Sāmī al-Shawwā's (1889-1965) star shone from the beginning of the 20th century until he passed away in 1965. Unlike all other music celebrities in the Arab World, al-Shawwā was the only one who earned his place among the most famous musicians thanks to his distinctive violin playing. With his violin, he accompanied several of the most excellent musicians, including Sheikh Yūsuf al-Manyalāwī at the beginning of the 20th century, Umm Kulthūm, and Muḥammad 'Abd al-Wahāb. He performed in the authentic Iraqi style with major Iraqi musicians and in the true Kuwaiti style with major Kuwaiti musicians. Listen to al-Shawwā Prince of Arabic Violin! The title amīr al-kamān –– Prince of the Arabic Violin –– bestowed upon al-Shawwā is far more than a pleasing nickname. The noble musical lineage of this pan-Arab cultural figure traces back to mid-18th century Aleppo, where his great-great-uncle Anṭūn al-Shawwā adapted the European violin to the Alepine learned music tradition. His great-grandfather Joseph was a violinist at the beginning of the eighteenth century and founded a takht he called the 'noubat Shawwā' takht (Troupe) with his brothers Anṭūn (violin), Abboud (oud), Habib (tabla), and his son Elias (qanun) who was Sami's grandfather. In 1867, al-Shawwā's father, also named Anṭūn al-Shawwā, introduced the instrument to the court of Khedive Ismā'īl Pāshā to replace the rababa, a traditional bowed instrument. Thus, the violin became a vital element of the takht (the chamber music ensemble of expert soloists –– typical of the Egyptian art music tradition, whose endogenous revival was led by 'Abduh al-Ḥāmūlī (1843- 1901)). Sāmī al-Shawwā was born in Cairo. At 14, his father sent him to Egypt, where he mesmerized audiences supported by senior musicians who were his father's friends. He met Mansour Awad, his father's friend and one of the most prominent oud players who contracted with 'Gramophone' in Cairo. Awad supported him in accompanying the leading singers at the beginning of the twentieth century. al-Shawwā often replaced famed violinists, such as Ibrahim Sahloun, the most important musician in the Takhet of Youssef Al-Manyalawi and Abdul Hayy Helmi. Music unites us! Driven by Arab nationalist fervour, Anṭūn al-Shawwā carried out a project to blend Alpine and Egyptian singing, later expressed in his son's memoirs through a motto summarizing at once the life project of both father and son: 'The unity of feelings among Arabs does exist. I am only expressing it through music.' Faithful to these convictions, Anṭūn al-Shawwā supported his son's position to refrain from studying European music: 'We are Arabs. European [ifranjiyya] music neither represents our life, nor our milieu.' With equal pride, young Sami challenged the principle of allegiance to vocalists, raising the status of instrumentalist to that of the singer. A daring feat! 'I raised the sound of the violin to express through the melody the meanings of the words sung by Sheikh Yūsuf [al-Manyalāwī],' stated al-Shawwā in one of his interviews. Within the same spirit, one should apprehend this violinist's recordings of instrumental paraphrases of famous pieces, such as Kādnī el-hawa and Sallimti rōḥak, where his violin improvises and sings the responsorial hank parts with the mastery of a Yūsuf al-Manyalāwī or of an 'Abd al-Ḥayy Ḥilmī, a daring feat no instrumentalist had ever attempted before. This outstanding musician took instrumental emancipation as far as recording traditional songs in which singers formed the chorus to accompany the violin's improvisations, thus inverting the usual hierarchical conventions among singers and instrumentalists (example of Raqṣ al-farfūra). Music school In 1906, al-Shawwā established a school in partnership with Mansour Awad to teach music following the European notation approach. In this context, he wrote several educational exercises, such as a book entitled 'The Eastern Oud Method' (1921) and in 1946, he published an article about the Arab and Western music theories. Al-Shawwā became the leading musician associated with prominent singers, especially after the First World War and the death of Ibrahim Sahloun in 1920, and maintained this status in the music scene until the mid-thirties of the last century. Arab Music Conference (1932) Al-Shawwā's advanced knowledge of Arabic and Iraqi music allowed him to play an important role in planning and preparing for the Arab Music Conference in Cairo in 1932. Specifically, he participated in the committee of the musical scale, which began its preparatory work in 1929, and contributed significantly to the conference's activities and theoretical discussions. Unfortunately, during the mid-thirties of the twentieth century, al-Shawwā could no longer maintain his previous musical position and influence due to the shift of music in Egypt towards modernization and Westernization, a movement led by Abdel Wahhab, among others. However, he maintained a good relationship with 'Gramophone' and resumed his educational role. He also conducted several tours to Europe and South and North America, where he made many recordings of supreme beauty and excellence. Travels Along with his recordings and concerts, al-Shawwā was among the Arab musicians who travelled the most across countries and cities to perform and make records. He took his first major trip to Istanbul accompanied by muṭrib 'Abd al-Ḥayy Ḥilmī (d. 1912) and poet Aḥmad Shawqī in 1910. There, he met with 'Āṣim Bēh (d. 1929), the author of the bashraf rāst that al-Shawwā had recorded many times. They performed it together, since 'Āṣim Bēh admired al-Shawwā's violin playing. In 1927, he went to the USA, returning in 1933, and recorded a collection of discs with the Syrian National Record Company and the American Record Company USCO. During his last trip to the USA in 1953, he recorded many musical pieces for several American radio stations, including the New York Radio. In 1931, al-Shawwā visited Baghdad where he formed a takht with different instrumentalists, including Yūsuf Za'rūr al-Ṣaghīr (d. 1977) (qānūn) and 'Ezrā Ahārōn (d. 1995) ('ūd) to accompany several Iraqi muṭrib in their recordings with His Master's Voice and Odeon, including Sadīqa al-Mulāya (d. 1969), Munīra al-Hawazwaz, and Sa'īd 'Akkār. Al-Shawwā visited most European countries, giving numerous concerts and meeting with many Western researchers and instrumentalists. He also visited Argentina in 1937, giving many concerts accompanied by several immigrant Arab muṭrib, including Salīm Zaytūnah (d. 1998). Al-Shawwā recorded many musical pieces and most oriental musical forms known at the time, such as the taqsīm, the bashraf, the samā'ī, and the longa, as well as the raqṣ, the taḥmīla, and others. These recordings also comprise a large number of musical pieces composed by al-Shawwā himself including the bashraf rāst and the samā'ī bayyātī, as well as 'Badawī bi-l-ṣaḥrā' yunājī rabbahu' (A Bedouin in the desert soliloquizing with God), march 'Nār al-'ishq,' and 'Al-fāls al-sharqī' (Oriental Waltz). Al-Shawwā also composed some chanted hymns, including 'Ayyuhā al-arz al-mufadda' and 'Turkiyā al-fatāh.' Pedagogy Al-Shawwā contributed significantly to the theoretical aspect of violin playing. In 1921, he published what is thought to be the first oriental violin teaching method. In 1946, he presented his major book 'The Technical Rules of Oriental and Western Music.' He expounded on the widespread musical maqām and those that were less often used or completely discarded and described how he used each. The kamān As mentioned, al-Shawwā's family were violinists, including his grandfather and his great-grandfather during Ibrāhīm Pāshā's era. In his book 'Waṣf Maṣr' (the Description of Egypt), published in 1798, Villoteau assumed and wrote that the violin may have entered Egypt from Greece. Egypt had many Italian and Greek communities so that the violin may have reached it from its motherland, Italy. As such, although Ibrāhīm Sahlūn was the first to record in 1903, he was the first to play the violin in Cairo. His predecessors had not witnessed the recording era and thus did not have the opportunity to record discs. Western vs. Oriental violin Today, most violinists play in large orchestras that produce a unified sound, opposite to the concept of improvisation and the individual's creativity and mastery manifested in the takht, which constitutes an essence of Arab music. Large orchestras work on unifying the notes, the playing, and even the bows, aiming at producing one unified musical sound. So, changing the tuning distinguishes a player from another, placing him outside the band. This problem concerns playing as well as the goals of playing. As such, when contemporary violinists apply the ready-made and clear Western methodology for the large music band to produce a unified sound comparable to Western music practices, they do so at the expense of the techniques and sounds of traditional Arab music, which are two distinct musical systems. Practice makes perfect! Such a high-standard performance proves that he practised regularly. Indeed, when asked at age 70 in a press interview about the secret of his musical distinction, unlike most musicians who usually answer 'talent,' al-Shawwā said: "Continuous practice. I practise a lot.' This implies that his violin playing level resulted from long practice hours, in addition to talent, of course. Buried with his violin! Al-Shawwā died at the age of 76 on Thursday, 23 December 1965, in his apartment facing the Kūbrī al-Laymūn station in Cairo. His solemn funeral procession left the Saint Mark's Coptic Orthodox Cathedral in al-'Abbāsiyya. His coffin was wrapped in a black fabric, on top of which a cushion supported one of his violins, meant to accompany him to his grave in al-'Abbāsiyya's Orthodox cemetery. *For more about al-Shawwā, please check the al-Shawwā Podcast series by AMAR. *Podcasts on violin 089 – The kamān 1, Duroub « AMAR Foundation for Arab Music Archiving & Research 090 – The kamān 2, Duroub « AMAR Foundation for Arab Music Archiving & Research *Artist and music Sāmī al-Shawwā (1889 – 1965) « AMAR Foundation for Arab Music Archiving & Research *CD release CD – Sami al Shawwa « AMAR Foundation for Arab Music Archiving & Research *Book Book – Sami al Shawwa « AMAR Foundation for Arab Music Archiving & Research Short link:
