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  • 1
    AV-Medium
    AV-Medium
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almahu_9949609373202882
    Format: 1 online resource (streaming video file) : , digital, sound, color , Duration: 25 minutes
    Content: These four films present a variant of an alpine singing type characterized by the swift alternation from chest voice to head voice, known since the nineteenth century under the German name of "yodel." In the Swiss German dialect of the Muotatal, a small valley in the Pre-Alps of central Switzerland, the local version of yodels is called Juuz (pronounced "yootz"), or in its diminutive form Juuzli. Traditional yootzing is characterized by a specific local voice technique performed in the context of work and socializing, in contrast to yodelling at stage performances by singers whose voices are trained according to the esthetic of the Swiss Yodelling Association. Yootzing and Yodelling (color, 49 min, 1987) Performances of the local musical tradition and the official folklore are shown in their social contexts. We can see on the one hand peasant activities such as mowing, transporting wooden logs, milking and calling cattle, as well as people sitting together at home or in the local inn and on the other hand, a folk festival featuring wrestling and alphorn playing and the yearly concert of the local yodel choir. Singers of both styles discuss the differences between their practices. Head Voice, Chest Voice (color, 23 min, 1987) Innovative graphic animations with sync sound visualize the features of both musical structure and performance technique related not only to traditional local voice characteristics but also to the polished yodelling of a renowned soloist performing at yodel festivals. The film also shows the connections with instrumental music, such as the small alphorn and the diatonic accordion. This documentary is a very rare example of elements of musical structure and performance being explained through visual means (another example is the filmmaker's The Song of Harmonics). The Wedding of Susanna and Josef (color, 25 min, 1986) Four manners of yodelling and yootzing take place on the same day. The "Yodel Mass", written in Swiss German dialect by the composer Jost Marty, is conducted by the director of the yodel choir in the church organ loft. Following that is a traditional local yootz arranged for the yodel choir "" also performed in the church as a Bach choral would be "" which, in a way, makes the profane become sacred. At dinner in a restaurant, a locally well-known traditional yootzer family performs for the wedding party. In the evening some villagers can be found in another inn performing not for an audience this time, but for their own pleasure. The wedding party also appreciates local customs such as large cowbell ringing, whip cracking and diatonic accordion playing to accompany dancing. Glattalp (color, 29 min, 1986) Walking up to the summer alpine pastures is a yearly event that both people and cattle look forward to! Cattle calls, yootzing in the stable while milking, calling an alpine blessing through a milk funnel, yootzing together in the evening in the alpine chalet: these are elements that many local people like to see, elements that reflect the idealized past of this "people of herdsmen", as Swiss people like to call themselves. At the end of the film, an unexpected message reveals that real life was not as idyllic as it seems. It is a rare case of a film revealing its "making of" (years before the extras in DVDs became popular). "Knowing how many television films have been made concerning yodelling as folk entertainment and how neglected the topic has remained from a documentary standpoint, one feels obliged to give special thanks to Hugo Zemp for his outstanding work." "" Max Peter Baumann, Ethnomusicology, 34(2), 1990 "There is a world of difference between documentaries where music is presented in its social sense on the one hand, and filmed presentations of research about notes and tones on the other. It is the great value of both Head Voice, Chest Voice and Yootzing and Yodelling that both aspects are covered in such a well composed way that one fails to realize how unusual this marriage actually is." "" Robert Boonzajer Flaes, Visual Anthropology, 4, 1-7, 1991 "These four films constitute something of a tour de force in exemplifying four approaches to "filming music" within the parameters of a single stylistic philosophy." "" John Baily, Cahiers de Musiques Traditionnelles, 4, 1991 (published in French) Film Festivals, Screenings, Awards: Nanook Prize, Bilan du Film Ethnographique, France, 1986 (Glattalp, The Wedding of Susanna and Josef) Mention, Parnu Visual Anthropology Film Festival, Estonia, 1988 (Head Voice, Chest Voice) Mention, International Festival of Scientific Films, Palaiseau, France, 1989 (Head Voice, Chest Voice) Prix du Patrimoine (Patrimonial Prize), Bilan du Film Ethnographique, France, 1987 (Yootzing and Yodelling) Filmmaker: Hugo Zemp
    Note: Title from title frames. , In Process Record. , Originally produced by Documentary Educational Resources in 1987. , Mode of access: World Wide Web.
    Language: Undetermined
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  • 2
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912312702883
    Format: 1 online resource (1 video file, approximately 21 min.) : , digital, .flv file, sound
    Content: While the rural polyphonic songs of Georgia (Caucasus) are internationally appreciated and have become a national symbol, the urban instrumental music of the eastern part of the country is less well known. The Georgian duduki, a double-reed wind instrument of the oboe family, is known by different names in neighboring countries such as Armenia, Azerbaijan, Iran and Turkey. In the 19th century Tbilisi, the capital of Georgia, had a large multi-lingual population composed mainly of Georgians, Armenians, Azeri and Kurds, who practised and listened to duduki music. Traditional duduki music, performed by a soloist, a drone player, and a doli drummer who is also a singer, is derived from Middle Eastern styles and repertoires. Georgian musicians in the 20th century developed westernized local styles recalling the famous three-part polyphonic rural singing. At a rehearsal for an upcoming concert, master musician Eldar Shoshitashvili and his students perform traditional oriental repertoires as well as modern westernized songs. Filmmaker: Hugo Zemp and Nino Tsitsishvili.
    Note: Title from title frames. , Originally produced by Documentary Educational Resources in 2012. , Mode of access: World Wide Web.
    Language: English
    Keywords: Short films. ; Documentary films. ; Short films. ; Documentary films.
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  • 3
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912314502883
    Format: 1 online resource (streaming video file) , Duration: 39 minutes
    Content: In the practice of overtone singing (called also bi-phonic singing), whose best known examples can be found in Mongolia and with the Tuva people of Southern Siberia, a single person sings what the audience perceives as two voices at the same time: a low pitch with his vocal cords, and in addition, a high-pitched melody using harmonics (overtones) selected by modifying the volume of the mouth cavity. This documentary is not an ethnography filmed in location. It is partly an illustration of the results of former research, partly the very actual investigation on overtone singing carried out in Paris, in the Ethnomusicology Department of the Musee de l'Homme, during a workshop, during a concert of the Mongolian National Ensemble, and in the medical visualization department of a hospital. The central figure is Tran Quang Hai, a well-known musician specialized in Vietnamese music, a performer and researcher in overtone singing, who is there working with the filmmaker in the same research group. The initial idea was to explore new technologies allowing the visualization of music structure and performance. The film shows for the first time in real time and with synchronous sound how biphonic singing operates from the physiological as well as the acoustical point of view. While shooting the x-ray pictures of tongue movements and the spectral views of overtones, the filmmaker and his collaborators discovered for the first time "” like the viewer of the film "” how this unique vocal technique operates. "The Song of Harmonics is a true masterpiece. ...Rather than being a know-all priggish schoolmaster, Hugo is your favorite uncle who gently guides you through the secrets he has in store, always giving the impression that you are his favorite nephew/niece as well. ...Hugo Zemp is a very good researcher of music, and for the scientific community it is fascinating to see him handle problems that tempt most of us one way or another." "” Robert Boonzajer Flaes, Visual Anthropology, 4(1), 1991  "This work demonstrates that Zemp has made full use of the emerging potential for film in musicological research." "” Tokumaru Yosihiko, Ethnomusicology, 38(2), 1994 Filmmaker: Hugo Zemp
    Note: Title from title frames. , In Process Record. , Originally produced by Documentary Educational Resources in 1990. , Mode of access: World Wide Web. , In English
    Language: Undetermined
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  • 4
    Online Resource
    Online Resource
    Documentary Educational Resources, | [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912898002883
    Format: 1 online resource (streaming video file) (77 minutes): , digital, .flv file, sound , 011612
    Content: At the beginning of the 20th century in Jacqueville, near Abidjan in the Cote d'Ivoire, traditional music was forbidden by the missionaries. But the inhabitants' enjoyment of their local festivals proved stronger, and the little town developed its own brass band. This is the story of that brass band, a brass band that isn't at all like a military band. It's a dancing brass band, an African brass band, that accompanies all the big and little moments of life: national festivals, religious ceremonies, funerals, fetes and celebrations, a musical game involving a football, tunes from the famous Mapuka dance, or the experimental use of sacred drums together with the brass band. A lively debate between the musicians in which a sense of humor is clearly present, examining fundamental questions about their tradition and its transformations in the context of the life of people today. This film was shot in July and August 2002, a few weeks before the outbreak of civil war in the Cote d'Ivoire.
    Note: Title from title frames. , Originally produced by Documentary Educational Resources in 2006. , Mode of access: World Wide Web.
    Language: English
    Keywords: Documentary films. ; Documentary films.
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  • 5
    Online Resource
    Online Resource
    Documentary Educational Resources, | [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9959610051202883
    Format: 1 online resource (streaming video file) (58 minutes): , digital, .flv file, sound
    Content: While lullabies – with their intimate relationship between a mother and her child – are a universal musical genre, the polyphonic singing of lullabies by choirs is very rare. In Georgia (South Caucasus), men’s choirs have been singing lullabies on stage since at least the end of the 19th century, as the movement of national liberation from the Russian empire favored the affirmation of the Georgian cultural uniqueness. Polyphonic cradlesongs performed by men’s, women’s or mixed choirs in the different regional styles have become a new musical genre added to the repertoire of traditional national folklore. Individual as well as choral lullabies are called Nana. The practice of related polyphonic Nana songs, also called Iav-Nana (name derived from the refrain “Violet-Nana”), is much older and rooted in pre-Christian beliefs. Some of these songs were performed at family rituals when a child had an infectious disease such as measles, which were believed to be brought by celestial spirits. Women performed other ritual Nana songs at sacred places such as a particular village church, or “pagan” mountain sanctuaries, to request from deities health and prosperity for their folk. This film shows for the first time these different kinds of Nana songs in their traditional context and at rehearsals of local choirs of the Kakheti province.
    Note: Title from title frames. , Film , In Process Record. , Originally produced by Documentary Educational Resources in 2019. , Mode of access: World Wide Web. , In English,Georgian
    Language: English
    Keywords: Documentary films. ; Documentary films. ; Documentary films.
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  • 6
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almahu_9949608023202882
    Format: 1 online resource (streaming video file) , Duration: 47 minutes
    Content: A Hugo Zemp Film. Among the Senufo people of northern Cote d'Ivoire, the balafon (xylophone with calabash resonators) is an emblematic musical instrument. Balafon makers are all musicians, but a balafon player isn't necessarily an instrument maker. The film shows in detail the manufacture of this musical instrument, an indispensable element in the life of the Senufo people. Each step is shown, from the initial prayer to the genies of the balafon before felling a tree, through the cutting and tuning of the keys and the resonators, to the fixing of the buzzing membranes, which give this instrument its very characteristic timbre. Nanga, the balafon maker, talks about his work and discusses different aspects with friends during a meal. Other films in the Masters of the Balafon series Funeral Festivities The Joy of Youth Friend, Well Come! Filmmaker: Hugo Zemp
    Note: Title from title frames. , In Process Record. , Originally produced by Documentary Educational Resources in 2002. , Mode of access: World Wide Web.
    Language: Undetermined
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  • 7
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912381102883
    Format: 1 online resource (1 video file, approximately 82 min.) : , digital, .flv file, sound
    Series Statement: Masters of the Balafon
    Content: Among the Senufo people of northern Côte d'Ivoire, the balafon (xylophone with calabash resonators) is an emblematic musical instrument. The music of the balafon is a source of joy while the young men are doing collective work in the fields, at age-group ceremonies, for the poro initiatory society, for the catholic mass and during young people's dance evenings. Musicians and non-musicians, young and old, talk about the different occasions for which this instrument is an indispensable presence marking the rhythms of life for this agricultural people. Traditional balafon music is far from dying out, and its extraordinary vitality and importance are evident in the activities of the younger generations.
    Note: Title from title frames. , Originally produced by Documentary Educational Resources in 2002. , Mode of access: World Wide Web. , In English, Subtitles in English.
    In: Watertown, MA : Documentary Educational Resources (DER), 2009
    Language: English
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  • 8
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912380502883
    Format: 1 online resource (streaming video file) , Duration: 22 minutes
    Content: The villages of the Svaneti province are located in north-western Georgia, in the valleys that lie between the mountains of the Caucasus. The Svans represent about 1% of the Georgian population. Their language differs from the Georgian language, and their religion is a syncretism of Orthodox Christian faith and pre-Christian beliefs. The polyphony of the Svans appears as one of the major styles of the Georgian vocal art. It consists of two soloist voices and the bass of the choir. In their funeral rituals, the Svans combine three vocal expressions which are rarely found nowadays in other parts of the world: women's individual laments punctuated by collective wails like in Ancient Greece, men's individual laments, and polyphonic chants by male choirs. While the individual laments are aimed at the deceased and the souls of departed people, the men's polyphonic chants use no words but a series of syllables which follow a set pattern. With chords partly dissonant to a Western European ear, and without any cries other than musically stylized ones, these collective chants of great intensity manage to convey the helplessness and inexpressible grief of Man faced with death. "Funeral Chants from the Georgian Caucasus is an important ethnomusicological project and a rare video documentation of music and social practices in the Caucasus... The film will also interest scholars who study the genre of lamentation as an expression of social protest, gender ideology and cultural identity, especially in wider Mediterranean scholarship." "” Nino Tsitsishvili, The World of Music, 49(3), 2007 "(The film) offers an important lens into the musical traditions of highland rituals in the Caucasus, and more globally to issues of music in oral tradition, ritual, gender, and the maintenance of traditional identities in the modern era." "” John A. Graham, Ethnomusicology, 53 (2), 2009 Filmmaker: Hugo Zemp
    Note: Title from title frames. , In Process Record. , Originally produced by Documentary Educational Resources in 2007. , Mode of access: World Wide Web. , In English
    Language: Undetermined
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  • 9
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912302602883
    Format: 1 online resource (1 video file, approximately 141 min.) : , digital, .flv file, sound
    Content: A fascinating documentation of the traditional musical culture of the 'Are'are people of the Solomon Islands, in the South-Western Pacific. The three LP records published after a first one-year field-research in 1969-70 were a "phenomenal surprise" (Garfias) as they revealed a completely unknown music (outside of the Solomon Islands) of an exceptional beauty and complexity in its instrumental and vocal polyphonies. It seemed to the researcher an absolute necessity to document visually what had been published on sound recordings, showing in detail all the playing techniques, body movements of performers, and spatial coordination of music ensembles and dancers. The documentary consists of a comprehensive inventory of all the twenty musical genres of the 'Are'are people and is structured according to native classification, along with explanations by master musician 'Irisipau. Filmmaker: Hugo Zemp.
    Note: Title from title frames. , Originally produced by Documentary Educational Resources in 1979. , Mode of access: World Wide Web.
    Language: English
    Keywords: Documentary films. ; Documentary films.
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  • 10
    Online Resource
    Online Resource
    [San Francisco, California, USA] :Kanopy Streaming,
    UID:
    almafu_9958912303102883
    Format: 1 online resource (1 video file, approximately 97 min.) : , digital, .flv file, sound
    Content: Siaka Diabaté is a musician at Bouaké, the second largest town in the Côte d'Ivoire. Through his mother's family he is Senufo, but through his father's ancestry he considers himself a Mande griot. He is a multi-talented professional musician, and for the local festivals plays five instruments: the Senufo and Maninka balafons, the kora harp, the dundun drum and the electric guitar. This film shows Siaka playing in the group led by Soungalo Coulibaly before his death in 2004, including the use of jembe drums, which we also see being made. Using long continuous shots that give priority to the music and to what Siaka and Soungalo have to say, this documentary introduces the audience to a fascinating world of urban music that incorporates traditional songs and dances by griots. Shot on site a few weeks before rising of civil war, during various festivities, this film presents a living portrait of this lovable and highly skilled musician working in a traditional environment, adding another dimension to the pleasure of seeing and hearing him during his international tours. This vidoes includes the extra features: Interview with Soungalo Coulibaly (9 min), Soungalo and his group playing for a wedding (10 min). Always keeping to his favorite method, the ethnomusicologist films alone, avoids unnecessary comments and favors long sequence-shots, which, better than any other device, allows the viewer to become part of the action and to absorb it. Vincent Zanetti, Cahiers de musiques traditionnelles, 19, 2006. The film follows Siaka closely as he plays at different festivities and rehearsals. The flow of the film is magnificent in these scenes. There is a feeling of floating and living in the moment of the sequences. No pressure is felt and the camera is clearly at the heart of the action ... There is an easiness of communication between the researcher and his informants. Aleksi Oksanen, The World of Music, 49(3), 2007. Zemp's beautifully crafted film was shot on location in Bouaké in July and August 2002 ... This documentary is not a biopic but an in-depth look into how a talented young musician gets by in Africa today. July Strand, Ethnomusicology, 53 (2), 2009. Filmmaker: Hugo Zemp.
    Note: Title from title frames. , Originally produced by Documentary Educational Resources in 2005. , Mode of access: World Wide Web.
    Language: English
    Keywords: Documentary films. ; Documentary films.
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